Black Sun Empire – Dark Luciferian Occult History – Nazism vs Zionism



The Map Is Not The Way

There is a story in Buddhism that goes: One evening, the Buddhist nun Wu Jincang consulted Huineng, the Sixth Patriarch of Chan (Zen) Buddhism for guidance. She said, “I have studied the Mahaparinirvana Sutra for many years, yet there are many places where the meaning still eludes me. Please, would you enlighten me?”

Huineng replied, “I am illiterate. Would you please read out the passage for me first? Then perhaps I may unveil its meaning for you.”

The nun was shocked, and said, “If you can’t even read the words, how are you able to understand its meanings?”

“Truth has nothing to do with words,” replied Huineng. “Truth is like the bright moon in the night sky. Words are like this finger which points at the moon. Though the finger can point out where the moon is, it is not the moon itself. To see the moon, one does not necessarily need the finger.” /End

The words we speak, are like fingers which point at the essence of something. A Zen monk once said roughly, that what is spoken or written in sutras, points at a wordless essence the mind must look for. Once the mind sees what is being pointed at, the words and writings should be discarded for they are no longer of any real use. To put it differently, a map only shows you the Way [Tao] to get somewhere, and once you know the Way, the map is no longer of any worth or use.

As Anton Long once put it roughly: “Words… often serve to obscure the Essence.” I see often, in these forums online how many—most –people get caught up in the words and semantics of words, like a fish caught in a net. Many a Westerner can’t seem to learn to find the essence being pointed at and throw the words and their meanings away. They make religions of the pointing finger, and build temples for their maps… and end up going nowhere and seeing nothing in the end.

Passion Of The Anointed

There is an old story in Buddhism that goes: One day a young man walked by a lake and saw an old monk bathing. The young man ran into the lake, and after paying homage to the old monk said to the monk: “Venerable One, I seek enlightenment, please accept me as your pupil.”

The old monk replied: “Go away boy! Leave me alone.”

The young man, thinking the old monk’s peculiar behavior was some sort of test, refused to leave and stayed. And so the old monk grabbed the young man, pushed him into the water, and sat on him. The young man struggled to get free, lest he drown.

Upon freeing himself and gasping for air he says to the old monk: “You old fool! I paid my respects to you, and offered myself as a pupil, and you tried to drown me!”

The monk replied: “Unless you desire enlightenment as much as you desired air when you were underwater, you will never get it.” /End

Not many people in and out of Christianity understands the Mystery and Esoterica of the Passion of Christ.

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Warning: The following information contained within this article is an example of the philosophy and practices of the Elite Dark Luciferian Occultists of the world. I do not recommend that you follow this path as it will lead to the destruction of your soul towards the realms of darkness. There are many dark occult organizations at work in this world and the teachings of the O9A (Order of Nine Angles) and the Order of the Black Sun hold most of the core satanic principles of their dark sinister philosophy. They are filled with lies and spiritual disinformation to lead one away from the light and truth of natural law and towards a nihilistic view of the world where nothing seems to matter except one’s own personal selfish desires. These sinister beings disregard all moral laws and codes of conduct of the prominent morality based religious movements. They teach that all acts are permissible and nothing is forbidden to them. This includes rape, murder, lying, cheating, stealing, warfare, and human sacrifices. The following information is for educational purposes only.
Read at your own risk…

Black Sun Empire
Dark Luciferian Occult History
Nazism vs Zionism

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Order of the Black Sun

The Order of the Black Sun is a German secret society and Secret Earth Government Syndicate. A Texas chapter credits their society with running the Federal Reserve. All of the cult members, at least those who run the Federal Reserve branch of Dallas, are also Freemasons. They refer to the financial debt system as the Babylonian Money Magic Slave System. They channel, through spiritual and technological means, the lower vibrational energy from a “Dark Star” emitting “dark energy” per documentation and their own philosophy.

Dark Pharaoh

The Dark Pharaoh lies at the top of their hierarchy. It is a non-human who is descendant from an off-world royal lineage. It is an extremely ancient being who lives on Earth. It is a shape-shifter, and only its circle of caretakers is allowed to see its true form or speak to it. Anyone outside of that circle who is brought in is never seen again.

The Black Sun is rumored to be the source of power of the Dark Pharaoh as well as some of the Order’s technology and magic.



The Difference Between Us
by Anton Long

Dreccian vs the Mundanes
The fundamental difference between us, The Drecc, and the mundanes is that we exult in the physicality of life, of living in the dangerous moment, while they think, dream, and prepare for their future and for their safety.

Thus do we exult in combat, in crime – in walking armed and exulting and fearless into some place and taking what we need to survive. Thus do we live for and plan for some confrontation or other when every second of every moment may be our last or the means of our escape to live again to thrive, to exult, as some higher type of human being.

Thus do we exult in Dance, when music plays, throbbing around and within us, and we and our partner become the very life, the very breathing, of love, passion, joy, exultation and Being, and nothing exits for us in then except the beauty, the passion, of our bodily movement, our physical exertion, through which and by which and in which and because of which we transcend to a more pure, higher, form of living which the mundanes never know or never even feel.

Thus do we exult in and often need that exhilaration and ecstasy of physical speed when we recklessly drive or fly as we drive or fly some powerful machine which we control by sheer exhilaration and that skill that our kind of life has breed within us – unheedful as we rush forth in our ecstasy of all conventions and all laws that the mundanes have manufactured and put in place and which they try to enforce to discourage, contain and control our kind of dangerous higher human life.

Thus do we exult in the passion of a physical, sexual, joining, and the games we play before in anticipation of such a physical joining; for we love the chase almost as much as we love the union itself. for there is Life, the essence of our human existence, there in such a joining, in such a prelude and anticipation of such joining.

Thus do we exult in the power we feel as we strive against ourselves and all others as we, armed, walk the shadowed silence of some alley in anticipation of attack, prepared and ruthless enough as the predator we are to injure, fight, and kill.

Thus do we exult in opposition to all those forces of so-called “law and order” which the mundanes love and often worship and most surely in their weakness need – for we love to outwit them; to play our games with them, as we love to cruise in anticipation of some armed confrontation with them and our enemies, unheedful as we are of our own mortality, our own death, for is the very possibility of death that enchants and makes us what we are, powerful, strong, fearless, a breed apart.

Thus do we exult in danger and risk and risk our own lives, and that of others, because in such risk and such danger is that exultation of a growing evolving life which changes and which can seed us to be, to become, that higher type of being which the mundanes in their very mundane-ness fear and which they in their fear and in their morbid love of “safety” and of “planning” try and try to outlaw and make “illegal”.

Thus do we live with them – in their world, for now – using them and their life, their society, as a resource, as the resource we need to live life on that higher life that makes us what we are, for now while we have to endure living only on this planet, Earth.

Thus are we outlaws, criminals, terrorists, chancers, explorers, adventurers, racketeers, for we know all the laws of the mundanes for the tyranny they are: a tireless attempt to prevent us from making our life into a succession of ecstasies.

Anton Long
Order of Nine Angles
120 yf

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Order of the Nine Angles (O.N.A)

Warning: The content of this article may be offensive to some readers for containing information of extreme and violent nature of which the Occult-Study administration does not recommend to people under the age of 21 or those emotionally/mentally unstable.

The purpose of this article is strictly informational and the administration is not responsible for the activities of the readers.

Originally writtenby Dr. Monett in Mysticism in the 21st Century

Adapted and translated in Romanian for Occult-Study by Florin Baciu from Flacăra Neagră

Translated from Romanian to English by F.v.F. from beginning to “Beliefs and practices of the ONA”

Transribed from “Beliefs and practices of the ONA” to the end from Mysticism in the 21st Century


At a close inspection, the Order of Nine Angles (O.N.A.) is a fascinating mixture of hermetism and antinomian spirituality with pagan elements. Having its roots in a few British covens who disappeared in the meantime, ONA has grown in size in a way that the member cells can be found on all continents and have a considerable presence in the occult area of the internet. And although the beliefs, principles and practices are reminiscent of the dark medieval and even preroman cults, ONA today embraces contemporary technology in spreading its philosophy. Having the fundamental ideas of pathei-mathos (‘searching through adversity’), ONA is unique due to the fact that it offers aggressive and elitist spirituality, which pushes its members to find and surpass their mental, physical and psychical limits in search of spiritual ascension. Simultaneously with the very tough challenges of mental and athletic order, ONA also recognizes a pantheon of ‘dark gods’, together with an esoteric system meant to introduce the initiate to the acausal or the supernatural world of the mystic. Indeed, if the ONA mysticism is transgressive, the same applies to its politics, because the Order challenges its members to exceed not only their personal limitations, but also the social and ethical ones. In fact, in some texts ONA defines itself as a tough path of social, criminal and supernatural conditioning which is necessary to break the chains of the cultural and political conditioning of its members. And although it promotes rebellion against authority, ONA also has a sense of honor and solidarity from the mystics who follow this dark path.

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The founder, Anton Long, is a mystery to many of the members in the movement, but also to the scholars. While some individuals were identified as possible candidates, the real identity of Anton Long remains a mystery. Long affirms in his biographical notes that he was born as a British citizen, who in his youth had traveled a lot in many places such as Africa, Asia and the Middle East. Most probably, as it results from his last writings, he met a large spectrum of mystical and folkloric traditions in all these areas which he visited. At his return to England, the young man followed academic studies (physics but also history of religions) and it seems he became fluent in classical languages (Greek, Latin) but also in Arabic and possibly Persian. However, as a student Long was attracted to the darker elements of society and through his own will he got involved in criminal activities. At the same time, probably because of the experiences from over the ocean, Long began his studies in the occult and paranormal.

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After he discovered some occult societies in Britain, which he considered to be either too pretentious or lacking in substance, he began searching for groups which were more suitable to his personal understanding of what an occult society should be like. Notable among them was a Satanic group from Manchester known as “The Orthodox Temple of the Prince”, as well as the “Temple of the Sun”, in which later he had a leading role. A bit later, his efforts brought him in contact with an underground pagan traditional, both matriarchal and sinister in character, referred to him as the Camlad tradition. Long was initiated in the Camlad tradition and eventually became the head of this tradition. Under his supervision at the beginning of the 1970’s, the Camlad coven united with several other similar societies (Noctulians and Temple of the Sun), reforming under the name Order of the Nine Angles (O.N.A. or O.9.A.). Although there is little known about the three separate groups that became the Order, it is known that they had all had in common a synthesis of various elements: hermetic, pagan and satanic. The order evidently used all these three elements in the first writings with the goal of attracting a large spectrum of potential members. Even so, a critical examination of the basic texts of the ONA suggests that the first satanic nuances were rather cosmetical and the basic mythology and cosmology were truly hermetic, with pagan and antinomian influences. From the 1970’s to the end of the 1990’s, the Order went through a fast growing period, mainly through the promotion in the written mass-media connected to the mystical and the occult. Meanwhile, Long developed and refined the basic principles of the ONA, together with its myths, structure and strategic goals and ways of action.


While ONA does not have, by defition, a clear leader, Anton Long continued to be the moving force behind the Order and the main author of the majority of the Order’s texts. Possessing a exquisite intellect and being and encyclopedic person, his works include not only the public mystical teachings of the Order, but also some thousands of pages about ethics, honor and few novels of “sinister fiction”. Although Long writes only in english, it is clear that he draws his inspiration not only from British sources, but also international sources; his texts also include passages from old Greek, as well as spiritual terms from Sanskrit or Arabic.

In spite of his role in the Order on the course of the last three decades, in March 2012 Anton Long announced his retirement from public life, saying that ONA is well positioned to advance in the 21st century with new hands on the handle. However, recent updates of the official ONA websites suggest that Long remains active, although in a rather retreated manner compared to the previous years.

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While ONA’s origins are rooted mostly in British paganism, since then until now it has extended, becoming a global entity, with “nexions” (cells) or associated groups in America, Australia, Brazil, Egypt, Germany, Italy, Ireland, Portugal, Poland, Russia, Serbia, Romania, Spain and South Africa. The majority of traditional nexions are located in the British isles, Ireland and Germany, and the original cell, known as “Nexion Zero” este mostly located in Shropshire, England. ONA’s nature makes the gathering of data difficult because the movement is discreet by definition. Even more, ONA carefully avoided a central administration with concrete information about its members, preferring instead to operate as a network or as a “kollective” of nexions. Also, ONA does not ask its members any payments of taxes or to register locally or centrally. There is no member card, no admittance requirements – it is not a lodge or a structured temple, but rather a movement, a subculture or metaculture that its adherents prefer to embody or to identify with it. But ONA is not completely anonymous, since it has a powerful presence in the virtual world. A simple search on Google shows how far of rural England it has evolved, from a small group of pagans and hidden hermetics to a global community.

Even more, the Order offers multiple examples of what its “members” can be. At the beginning of 2012, Anton Long affirmed that there are:

  1. People associated with traditional nexions (who follow the initiatory path called The Seven Fold Way)
  2. Niners /  Dreccs
  3. Balobians and usually musicians or artists
  4. Members of gangs/clans/tributes inspired by their ethos such as a motorcycle band from Florida or a Hispanic group from New York
  5. Mystics who follow the Rounwytha tradition, working and living in the wilderness or are part of small groups (usually consisting only of women)
  6. Associated people with occult groups inspired by ONA

By the Seven Fold Way, Long refers to a sinister hermetic tradition originally from ONA; through Niners he refers to a modern type of ethnic culture or street culture that support ONA through rather practical ways than esoteric; by Balobians ONA refers to artists and musicians who contribute to the movement through the “Belle Arts”; by Rounwytha it is understood a rare group of individuals similar to mystics or those with special physic powers.

The last category (groups inspired by ONA) is rather difficult to describe since the esoteric vocabulary specific to the Order got to be taken on by many other groups which are or are not conscious of their connection to ONA, which through their texts demonstrate clear influences, the most prominent example being “Temple of Blood” from the U.S.A.

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Having a large spectrum of possibilities, the Order does not use the term “member”, but rather prefers to use the term “associate” since it better represents the affiliation that an individual, nexion or group can have with the Order.

Considering the complexities, trying to determine who is a “member” of the Order, it is possible that in 2013 the number got a little over 2000 associates of the Order, this permitting a larger definition of who “belongs” to ONA. In terms of active members in nexions, the order estimates that at the moment over 300 members have been identified as being part of the primary nexions. Furthermore, the Order’s websites and the reports done by the leaders suggest that the report between the genres is split equally, though it varies from a region to another. In the United Kingdom for example, it is said that the traditional nexions have continued the tradition of matriarchal leadership; some of the original nexions from the 1970’s being formed exclusively by women. These examples shouldn’t be understood as being strict, but the semiofficial position of the Order.


Ever since its beginnings, ONA has rejected the idea of a central organization (church, lodge or temple) that would have authority over the rest of the members. Partially, this is also a mechanism of survival, because there is no primary authoritary figure through which the movement lives or dies. Thus, although Anton Long is credited with the creation of the Order, it is widely understood that Long himself is a figure of an unknown founder. Even more, it is possible that “Anton Long” to have served as a mask for multiple individuals for the last decades and thus he can continue to appear in the future to offer guidance to the Order if necessary. Anton Long helps with the validation of the currants and ideas of the ONA, offering advice and suggestions to the collective, but he never dictates or gives orders. The diffuse nature of ONA is also an impossible embezzlement, for there is no chair or central position for an individual to occupy. Thus, a schism (as many occult societies suffer) is theoretically impossible, because a person can only lead a single nexion at most, but never the entire Order.

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Order of the Nine Angles has five fundamental principles, being:

  1. The Way of Practical Deeds. This refers to the conviction that the ONA is a collective of action, not merely reflection. Initiates are expected to live an “exeatic” life, meaning a life that defies social convensions (and indeed laws). A initiate of the ONA may, for example, decide to become (e.g.) a vigilante, soldier, or criminal in their quest to understand life through action.
  2. The Way of Culling. The most controversial of the ONA’s principles, this tenet has two sides. On one hand, it refers to the ONA’s conviction that some human ‘scum’ have no place in society, and that they deserve to be removed. Thus a member of the ONA may decide to join a police force to obtain combat training, and then use their position of authority to kill criminals, rather than arrest them. On the other hand, this tenet also refer to blood sacrifice to the dark gods, in a manner similar to that described in pre-Christian Europe among the Celts and Germanic tribes, or among some rare Shaivite sects in classical India, or as the early modern Thuggee society.
  3.  The Way of Kindred Honour. This principle emphasizes the need for solidarity and mutual trust, honor, and respect between the various nexions and members of the ONA. The Order sees its members as an extended family, and in the rare cases of dispute, has very clear guidelines as to how these disputes are allowed to be conducted. In simple language, the ONA protects its own.
  4. The Way of Defiance of and Practical Opposition to Magian Abstractions. This principle refer to the ONA’s opposition to what it perceives as illegitimate Magian (western Judaeo-Christian) control of global culture and economics. The Order insists that its members fight against forces like globalism and rampant capitalism, in an effort to return to an earlier, less exploitative form of society.
  5. The Way of the Rounwytha Tradition. The ONA teaches that the Magian culture has greatly reduced the role of women in society and spirituality. Thus it encourages the return to the Rounwytha tradition, which is the mystic, empathic, folk tradition that embraces and reveres the divine feminine archetype. The Rounwytha tradition encourages the development of strong female leaders, as well as challenging the patriarchal norms that are often indicative of esoteric or religio-political groups. The term itself is almost certainly derived from Old English riinwita, meaning ‘one who understands’ or perhaps ‘one who knows secrets‘.



The spiritual paradigm of the Order of Nine Angles is complex, being both syncretic and constantly evolving. As mentioned above, the ONA’s beginnings were from the fusion of three separate traditions (Camlad, Noctulians, Temple of the Sun), and can perhaps best be described as dark Anglo-Celtic paganism, with sinister overtones. Yet over the last three decades, the ONA has incorporated increasing amounts of hermetic lore, alchemical texts and terminology that is clearly from medieval Indian and Islamic esoterism. While the Order is very diverse in terms of the type of practitioners it attracts, the core mystical tradition of the ONA is the Seven Fold Way, also known as Hebdomadry. The Seven Fold way is essentially a hermetic system that defines itself as being deeply rooted in Western occultism, and provides a path to ascension that is exceptionally difficult in physical and psychic terms. The Seven refers to both the seven grades of the path, as well as the seven planets which are understood to have esoteric significance. The seven stages of the Way are:

(1) Neophyte
(2) Initiate
(3) External Adept
(4) Internal Adept
(5) Master/Mistress
(6) Grand Master/Mousa
(7) Immortal

Yet unlike other degree-based systems, the ONA does not offer initiation to its student; rather, the students must initiate themselves through personal grade rituals and challenges. For example, a person who desires to begin the Way must obtain and study the key texts, and perform a private hermetic ritual under the Full Moon. Having done this, they have obtained the first grade (Neophyte). To reach the second grade, one is required to learn the core texts and begin to master certain basic practices, as well as undertake a regimen of physical fitness.  Important practices also include learning a variant of monastic chant, path-working with a special ‘sinister’ tarot that the magician must construct or commission, and developing skill at a special game known as the “Star Game”, which is detailed in the Order’s key texts. Grade Rituals (meaning the rituals of passage) for the fourth stage (Internal Adept) involve living in complete isolation for at least one season, as well as being able to cycle, run, and hike considerable distances. Each grade thereafter requires increasingly difficult challenges, culminating in the 5th grade (Master) with the mystic having to undertake physical challenges comparable to a triathlon, as well as having developed/learned several esoteric skills along the way.



One of the most challenging aspects of the Seven Fold Way is the insistence on learning through adversity, known in Greek as pathei-mathos. In broad terms, once an initiate of the Seven Fold Way reaches a certain stage in their spiritual journey (External Adept), they are obliged to undertake a role not unlike a professional internship, where for a period of several months the initiate must practice a new way of life. Interestingly, the ONA’s suggested Insight Roles during the 1980s and early 1990s were largely criminal or military.


Clearly, these early roles were potentially very dangerous, and likely to introduce the initiate to danger and indeed violence (either active or passively). Yet in the lte 1990s and early 21st century, new insight roles introduced through ONA MS. Hostia include a period of monastic life as a Buddhist monk. This drastic shift in possible roles could be read perhaps not as a softening of the ONA’s pro-violence convictions, but rather as a step towards the internationalizing of the Order.


The Order of Nine Angles holds that the world of normalcy which we inhabit is the causal world. Herein the laws of cause and effect, of time, space and gravity all apply. The causal world is a place where the laws of physics are absolute, and where science is sufficient to explain and understand all things. Yet the ONA also posits the existence of the acausal, a term referring to the supernatural realm where the laws of physics are meaningless, and where time and space are perceived or exist in ways that most humans cannot possibly understand. The acausal plays a central role in the mystic tradition of the Order. Indeed, the very concept of the Adept is tied into one’s  apprehension of the acausal, and ability to ‘presence’ it – that is to  drawn on the numinous energies of that other place – and draw  them into this world, in order to cause change in accordance with the  sorcerer’s designs.


This is effectively what constitutes magic or  sorcery, according to the mystical paradigm of the ONA. According  to the main texts of the Order, real sorcery is complex, and should be  divided into three categories: The simplest type of magic is external  (or hermetic), and resembles what most people envision when they  imagine magic: love spells, curses, luck spells, and spells to bring  good crops and harvest. The second category of magic is internal,  focusing on the transformation of the sorcerer from something  human to something alien. The final category is aeonic magic, which  is focused not on the sorcerer or her/his particular aims, but rather  on the creating widespread (perhaps memetic) change on a social  scale. In terms of the theory behind magic or sorcery, humans are  thought to be capable of creating supernatural change in the causal  world, as they are living nexions (or doorways) to the supernatural  acausal realm. Yet while the acausal is understood to be a source of  great power, it is not considered to be a safe or friendly realm, any  more than the ocean itself – and like the ocean, it is believed to be  inhabited by beings that are both ancient and powerful.

banais“Banais” from the Sinister Tarot

Yet equally important is the ONA’s suggestion of an afterlife in the  acausal, for those who can attain it. Anton Long writes, in the  manuscript ‘Sinister Abyssal Nexion’ for example, that ‘the individual  can, if prepared, enter the realm of acausality and become familiar –  sans a self – with acausal entities. Thus, The Abyss is a nexion to the  acausal; a nexus of temporal, a-temporal, and spatial and a-spatial,  dimensions.’ Thus an important part of the advanced work of the  Seven Fold Way is the coming-to-know the acausal realm, in  preparation for one’s potential existence there beyond physical death  – and thus likely the naming of the final stage of the Seven Fold Way:  ‘Immortal’.



The ONA promotes a model of the Cosmos that is based on a model  which incorporates the seven planets into a structure known as the  Tree of Wyrd. Wyrd, in this particular case, is an Anglo-Saxon word  which can be translated as ‘fate’ or ‘destiny’. These planets are the  Moon, Venus, Mercury, the Sun, Mars, Jupiter, and Saturn. The  ONA text Naos includes an image of the Tree, showing not only the  seven spheres (themselves nexions), but also the pathways between  them, which are used in the hermetic ‘path-working’ rites of those  who pursue esoteric initiation via the Seven Fold Way. This implies  that the sorcerer-initiate of the Seven Fold Way would undertake  hermetic rituals that involve the sorcerer attempting to draw on the  energies of one or more of the planets, in a particular sequence  suggested by the Tree of Wyrd. Thus the  magic of the Order and its mystic cosmology in some ways mirrors  that of the medieval astrological texts of European and North Africa.  The ONA’s ‘Glossary of Terms’ (2011) describes the Tree of Wyrd  as follows:

‘The Tree of Wyrd, as conventionally described (“drawn”) and  with its correspondences and associations and symbols [-]  represents certain acausal energies, and the individual who becomes familiar with such correspondences and associations  and symbols can access [-] the energies associated with the Tree  of Wyrd. The Tree of Wyrd itself is one symbol, one  representation, of that meeting (or “intersection”) of the causal  and acausal which is a human being, and can be used to represent  the journey, the quest, of the individual toward the acausal…’



(Sigil of Atazoth)

One of the defining features of the Order of Nine Angles is its  unique pantheon of sinister entities with which the mystic is expected  to work. The Dark Gods are unique to the ONA, in that their names  and sigils are not found in other contemporary or historical systems  of hermetic or pagan tradition. Yet the Order is not dogmatic about  their existence – in fact, it is expected that the mystic may decide to  perceive such entities as part of the subconscious. The texts of the  ONA provide names and sigils of some of the dark gods, along with  instructions for how to contact them, with the caveat that such an  undertaking may cause insanity or even death if poorly done. In the  essay ‘The Dark Gods: A Basic Introduction for non-Adepts‘, the  ONA states that:

‘According to sinister tradition, the Dark Gods are actual entities  which exist in the acausal universe. According to our spatial,  causal, perception, these beings may be regarded as “timeless”  and “chaotic” (and also terrifying not mention “immoral”). Since  our consciousness is by its nature partly acausal, these entities  may become manifest for us – or rather may be partly perceived  by us … The ordeal of the Abyss involves confronting these  entities, and accepting them for what they are: that is, unbound  by our illusion of opposites and the alleged conflict between  “good and evil”.’


One of the mysteries of the Order has been its very name.  Frequently aspiring associates ask: to what does the ‘Nine Angles’  refer? The ONA offers several answers to this question through  various texts and essays. 31 On the one hand, the Nine Angles are said  to refer to the seven planets individually (as seven angles), in addition  to the entire system as a whole (as the eight angle), and with the  mystic as the ninth angle. Clearly, the term ‘angle’ can be understood  figuratively. Another possibility is that the term refers to seven  ‘normal’ alchemical stages, plus two additional processes that involve  esoteric time. A further possibility suggested by ONA texts is that it  refers to nine emanations of the divine, as recorded in medieval Sufi  texts. It is equally likely that the Order has borrowed from classical  Indian tradition that arranges the solar system into nine planets, and  the world itself ‘has nine corners’; or perhaps from the Sanskrit  srivatsa, a special mark with nine angles that indicates supernatural or  heroic characteristics.


The Order of Nine Angles has produced literally thousands of pages of fiction, theory, and practical guides for its initiates – and  surprisingly, has made the great majority of its texts available for free  to the public via web distribution. In terms of fiction, the ONA  boasts the Deofel Quintet as its principle work: a collection of five esoteric tales numbering well over 500 pages, which deals with  frightening supernatural forces and sinister societies. These tales are  prefaced by an introduction which suggests various critical readings  possible for the initiate to get the most understanding from the  stories in the collection. There are two primary sources which merit  special attention: these are Naos and Codex Saerus. Naos is the main  esoteric text of the Order, which outlines the stages of the Seven Fold  Way. An interesting manuscript by contemporary standards, it is  freely available on the internet as a PDF document. The document  itself has sections that were initially typed, with several pages that are  handwritten. Naos contains three major sections: (a) an overview on  the theory and practice of the Seven Fold Way; (b) an overview of  sorcery (e.g. ecstatic, hermetic, empathic, planetary); (c) a collection  of esoteric texts, covering such topics as mystic chant, the Star Game,  alchemy, and the runes. While Naos positions itself as a complete  esoteric system, it nevertheless has its own clear influences. Much of  the terminology is drawn from classical Latin or Greek, while the  system or paradigm of hermetic magic that draws on the seven  planets is evidenced in such medieval Arabic texts as the Ghajat l-Hakim (later known as the Latin Picatrix), as well as Shams f-Maanf. The reliance on plane tary spirits is a feature common to North  African and Middle Eastern esoteric texts from the medieval period,  as opposed to European magical texts, which rely on (Judaeo-  Christian) liturgical goetia.


(Star Game)

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Codex Saerus is the other principal ONA grimoire. Where Naos is  very much a text for the solitary practitioner, the Codex assumes that  one has founded a nexion (coven) with which to perform group  ceremonies. While the majority of these have satanic themes (not  unlike that of Huysman’s La Bas), a close reading suggests that the  framework is genuinely more antinomian than actually ‘satanic’ in the  traditional sense. Interestingly, while both texts originate from the  same decade, there are few instances of contemporary nexions  making use of the Codex except as a symbol or reference to archaic  (even fictitious) practices, whereas Naos is still described as a tool for  the modern initiate. It has been noted that the Codex is an example  of a localized (British) understanding of the sinister tradition, and  therefore the ONA nexions in the Americas, Africa, and Asia would develop their own ‘Codex’ which is culturally relevant to the region in  which they are situated.

One other publication which deserves mention is Fenrir, the  official journal of the ON A. Traditionally, Fenrir has served as a  vehicle through which Anton Long and the Old Guard have been  able to share certain insights and objectives in writing. As the ONA  has become increasingly present in cyberspace, consequently in  recent years only a handful of issues have been printed. Yet in 2013,  two issues were published within the same six months, indicating  perhaps a movement away from online forums and a return to the  printed word as a preferred means of textual communication.


Since its inception, the Order of Nine Angles has described its own  progress as having moved through various iterations or phases.  Initially in the 1970s and 1980s, the main mission of the ONA was to  raise awareness of its existence within the occult community, and to  increase its numbers. As a direct result, many of its core texts were  produced and published during this critical period. In the 1990s and  early 21 st century the ONA entered the second phase of its existence,  which emphasized less on recruiting and more on the refining of the  Order’s teachings – this was a relatively quiet period, and many of the  Order’s senior members withdraw from public scrutiny, leading many  to the assume that like many other occult groups, the ONA was  defunct. However in 2008, the ONA entered a new phase  (recognized as ONA 3.0 in late 2011), which featured much more  aggressive promotion of the Order through virtual media such as  blogs, online discussion forums, Facebook and Youtube. Today the  ONA can be considered one of the most prominent Left Hand Path  groups by virtue of its public presence, evidenced (e.g.) by its  inclusion as a signature antagonist in the Nightingale novel series by  bestselling British author Stephen Leather.

Given the non-hierarchical structure of the ONA, it is difficult to  directly identify the Order’s goals for the immediate or long distance  future. As the Old Guard has withdrawn, Anton Long has stated  that the future of the Order belongs in the hands of its younger members, so any guesses as to the direction of the future ONA must  take into consideration the views of the public nexions, in addition to  the stated goals of Long and the other senior members of the  ONA.  Yet there are some goals that do appear to be common to  the Order in general, which are summarized below.

The New Aeon: the ONA believes that the current aeon (spiritual  age) has failed, and that global culture is sickened by the weight of its  own stagnation. Corporate greed, political instability, religious  extremism, and environmental disruption are all symptoms of the  Magian (Judaeo-Christian) political failure to lead. The Order’s  solution is to usher in a new age, a sort of golden age where society  returns to nobler ideals and cultural norms, and where the social  structure itself is based on tribalism rather than the city-state of  today. This will be accomplished through the returning of the dark  gods, which may be understood in either a literal or figurative sense.

Vindex: the ONA believes that the change in the current age will be  heralded by the coming of Vindex (mentioned above under ‘Dark  Gods’), a heroic revolutionary who will lead the movement that  restores justice. Vindex (literally ‘avenger’ in Latin) is considered to  be the successful ‘presencing’ of acausal energies in the causal world,  perhaps in a manner to the demigods Achilles or Arjuna. In fact, it  may be best to consider Vindex a hero in the Homeric Greek sense  of the word, meaning a semi-divine warrior. It is held that Vindex  will lead the ONA to prominence (if not dominion) in the new aeon,  with the likely support of the Order itself. The ONA states that  Vindex may be male or female, and of any ethnicity. Vindex is also  upheld as an archetype to which any mystic of the Seven Fold Way  can aspire to embody.

Expand or Die: the ONA is aware that it does not exist in a  vacuum, and that rival sects or traditions compete for the same group  of potential initiates. The Order admits that it is one of three western  esoteric groups that are openly aligned with the Left Hand Path. Likewise, the ONA of today is considerably more diverse than the  Order in the previous century, in that its very concept of affiliation has broadened to include not only the mystics of the Seven Fold Way  who are the spiritual core of the order, but also Balobian artists who  use video and media to promote the ONA’s sinister spirituality, and  Drectian urban tribes who put the sinister mythos into concrete action.

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Past, Present, Future: On the one hand, the ONA very much  looks to the future and makes use of modern communications  technologies – but simultaneously it prizes the concept of hereditary  and ancient tradition transmitted on a personal basis. The ONA  states: ‘ONA as a kind of ancestral pathei-mathos handed on person to  person in the real world (not in cyberspace), and the individual quest  for lapis philosophicus, of what is found in ‘the abyss’ after having  followed what is ‘the ONA way’. 46 Even as Anton Long has retired  and many of the earlier ONA internet sites and blogs have been  deleted, the Order has established new sites that continue to promote  the authentic tradition of the Inner ONA, especially those traditions  relating to the Rounwytha and ancestral tradition. Yet the writings of  the Order in cyber-space are in some sense a fail-safe, and not a  replacement for person-to-person learning, let alone direct  experience.

Growth and Evolution: the ONA recognizes that while its past is  rooted in the pagan and satanic traditions of western Europe, these  were a starting point, rather than an anchor. The ONA nexions of  the early 21 st century may admit their spiritual heritage has very  Eurocentric roots, but the overall tone of the Orders’ latest  publications sound a somewhat different tone (culturally and  linguistically) than those of the 1980s and 1990s. Indeed, the ONA of today appears to include spiritual vocabulary of Buddhism, Hinduism and Islam, perhaps in an effort to expand its potential  market beyond the ‘regular’ dark or gothic subcultures of the  Americans and Europe. Further, while the Order’s members do  continue to employ the term ‘satanic’ as a self-reference, it is an  image that the ONA appears to have outgrown during the early 21st century. A renewed focus on hermeticism and the hermetic corpus  is articulated in the recent 2014 essays of the Order, and it is likely  that this particular aspect of the ONA’s heritage will be the dominant  feature for which it is known in the coming decade. Thus while the  ONA is likely continue to grow and diversify, it will do so with a  serious sense of its traditions rooted in blood and soil. These are  interesting times for the ONA, and its senior membership  acknowledges that from their unique point of view, the future of the  Order looks bright indeed.



The Black Sun Spirit

Written by Dark Lords Kârzathor and Ravuk, Founders of the Order of the Black Sun


Black Sunnism is essentially a spirit, feeling or intuition, rather than a rational philosophy or creed. It is an expression of pure freedom and an assertion of dark truth against an onslaught of white lies.

The Black Sunnite is a being who simply says to those who would impose their White Sunnite ideals upon him: “Fuck you. It’s OK to embrace your Shadow; it’s OK to disbelieve; it’s OK to hate; it’s OK to kill and hate life; it’s OK to die and love death; it’s OK to know the world is doomed; it’s OK to deny the gods; it’s OK to reject creation; it’s OK to be amoral; it’s OK to seek power; it’s OK to walk under the Black Sun; it’s OK to burn down the world; everything is OK, because nothing really matters and the universe is doomed.”

I have briefly summarized the Black Sun spirit in nine maxims, of which I have previously written about three. This is an attempt to codify the Black Sunnite creed, while recognizing that this is always going to be inadequate, because “everything is a lie”, including this and every other attempt to reduce a feeling to a list of principles. Anyway, here are the Nine Maxims of the Black Sun Path as they currently stand:

  1. The world is dying.
  2. Everything is a lie.
  3. Might is right.
  4. The gods are hostile.
  5. The Black Sun is real.
  6. The Shadow is power.
  7. The Order is supreme.
  8. The life is in death.
  9. Darkness is our destiny.


The Nine Maxims of Borzûm-Dûn, Part 1

The Nine Maxims ofBorzûm-Dûn—the Black Sun Path—form the basic creed of all Black Sunnites. They are the guiding principles that every member of the Order should internalize and live by. In this post we discuss the first three Maxims:

  1. Remember that this world and everything in it will die.
  2. Know that nothing is true and everything is permitted.
  3. Seek unlimited power and conquest.

Maxim One: Memento Mori

The Black Sun is a memento mori—a reminder that we will die. Indeed, it is a reminder that everything in existence—ourselves, our friends and families, our tribes, our races, our civilizations, our species, our planet, our sun, our galaxy, our entire universe—is doomed to destruction. As the ancient Chinese sages said, when asked for a saying that is true in all times and places: “this, too, shall pass”. Nothing in this world is eternal. The fate of everything is Darkness. Nothing can escape its destiny in the Void of the Black Sun. Unlike the modern White Sunnite who lives in denial and mortal fear of this reality, the Black Sunnite embraces it, takes dark inspiration from it, reminds himself of it often and pays tribute to it by his devotion to the Borzûm symbol. Thus do we revive the ancient tradition of “memento mori”—the practice of keeping death imagery at hand such as skulls, bones and graves as a reminder of our mortality, common since ancient times but forgotten in the modern age. We use the symbol of the Black Sun for a similar purpose, but a different slant than the White Sunnites: to glorify the power of death, universal destruction and ourselves as dead men walking under the Black Sun.

Maxim Two: Nihilism

Philosophically, we are nihilists. We believe that all moral philosophies are collections of words and concepts which are negated by the reality of a Black Sun-dominated universe. The inevitable extinction of life, the death of the stars, the diffusion of the galaxies, the disintegration of matter, and the return of this ‘verse to the Void from whence it came, all undermine the authority of any values, morals or laws of which we can conceive. Just as a black hole is a “divide-by-zero error” in the equations of cosmology, the Black Sun is a divide-by-zero error in the reasoning of the moral philosophers. Nor is the logic of theology any better, since no gods of light show themselves nor answer our pleas for guidance. Therefore we deny all false, man-made gods, and dub whatever negative transcendent principle remains the “Black Sun”. Such Borzûmik nihilism is, in our view, the freest of all philosophies and the most tenable position to take in a universe such as this one.

Maxim Three: Power

Black Sunnites could be described as power-worshipers, or fascists. We believe that we live in a Darwinian universe, in which might makes right, the strong dominate the weak and only the fittest survive. We believe that the strongest individuals, tribes and empires will naturally prevail over weaker collectives, and this should be encouraged. We believe that every individual should strive for inner development and empowerment, and that every collective is measured by the personal power of its individuals. We understand that there is no cosmic reward for pursuing any ideal of “justice”, “liberty”, or “equality” that denies the realities of the Borzûmik Vrâthûl (“Black Sunnish Universe”). We believe that all political ideologies not rooted in nihilistic Black Sun philosophy are arbitrary, transient delusions. Our politics is the politics of destruction of all false ideologies, hopes and creeds, and the elevation of will, vitality and power as the supreme political expressions of human nature in this hostile universe.

In Borzûmik ideology,the emphasis is on the will and imagination, not on reason, reality or morality, because only the former can fill the void of existence in a Black Sun-dominated cosmos. We seek to master and mold the universe to our liking according to our Borzûmik inspiration, not according to the dictates of some false god of light or bogus moralism. Liberated and endarkened, each of us is a potential Emperor and conqueror of the world, who may attract legions of followers who wish to share in our conquests. Unlimited power! Unlimited conquest! Unlimited triumphs of the will! Let this be the credo of the Black Sunnite sorcerer and anti-philosopher!


The Fourth Terrible Truth: The Gods are Hostile

{I have previously posted about the first three of the “Nine Maxims” of the Black Sun Path. But it is more accurate to call them the “Nine Terrible Truths” (“Grâz Burgûdik Chârgz”)–for that is what they are. I now continue where I left off, with the fourth Terrible Truth.}

This Terrible Truth expresses the strong sense every Black Sunnite has, that this world is not the work of a benevolent deity or Tao, but of hostile gods or forces that absolutely want us all dead.

We might describe this world as a prison, ruled over by a mad warden who torments, deludes and oppresses the inmates before putting them out of their misery. This is the ancient Gnostic philosophy taken to an extreme. But where the Gnostics believed in a “god above god” who could liberate us from the hostile god’s prison, Black Sunnites don’t believe such a being exists.

Hekate Goddess of Witches

We might also describe this world as a “war universe”: a place where conflict is inherent and struggle for survival is unending; where life is by its nature an act of violence against nature, an assertion of its will over the world and a violation of cosmic equilibrium; where harmony with the universe is found only in death. We thus reject all preachers of peace, harmony and a day when lions will lay down with lambs. That world is not our world, and will never be.

To become a Black Sunnite, you must put aside all childish notions of salvation, goodness, gods of light and a peaceful or benevolent universe. You must learn to look this vast, hostile cosmos in the void and be unbowed. You must desire to shake your fist at the stars and shout: “damn you all to hell!” You must curse the gods, wish death upon them, then find your own salvation in the Way of the Black Sunnite, who finds reason enough to exist in his eternal war with all creation.

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Black Sun Over Atlantis (Atlantean Revelations, Part 1)

{ Dark Lord Kârzathor has been receiving visions of the ancient civilization known as Atlantis for several years. These he transcribes in a private book called Tranzathik Sârudâtz (“Atlantean Revelations”). He has kept these visions to himself while he processes what he has learned, but here, for the first time, he reveals a small fragment of this knowledge. As you will see, these revelations are key to understanding what motivates the Black Sun Order and their Black Temple project. }


During the later years of Atlantean civilization, certain Vril-sensitive mystics and artists began to speak of a “Black Sun” rising over their lands, and an apocalyptic future approaching. These mystics adopted symbols of the Black Sun such as those shown below, which they wore on their clothing, painted on their Temples and tattooed on their very flesh.


At first, this strange cult was ignored, or laughed at, by the satisfied citizens of the Atlantean Kingdom. After all, Atlantis had known prosperity, security and glory for as long as anyone could remember, and was in no danger of falling into darkness. Surely the Atlanteans had won the favor of their gods—which they honored dutifully in their Temples to the White Sun, the moon, the stars and the spirits of nature.


However, fewer laughed at the “Black Sunnites” when a series of misfortunes befell Atlantis not long after their appearance: earthquakes, volcanoes and tsunamis rocked the Kingdom; wars against outland barbarians went badly; sea raiders harassed coastal towns with impunity; distrust, fear and hatred began to divide the people; once-noble leaders grew greedy and corrupt. It seemed that a Black Sun had indeed risen over the lands of the White Sun, and a golden age of civilization was drawing to a close.

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Amidst this chaos and unrest, the Black Sun cult began to rapidly gain influence, and its sinister black temples began to appear—first in remote regions, then in the cities, as conditions grew more dire and the cult became more brazen. The cult soon developed into a powerful religious order, known as Borzûm-Gâzûl (Black Sun Order) in the ancient Atlantean dialect of Borgâl. This led to a great schism in Atlantean civilization, as the old dominant religion of White Sun worship was now challenged by an insurgent, apocalyptic sect of those who were said to “walk under the Black Sun”. The two opposing sects thenceforth became known as the Mâlzûmorz (White Sunnites) and the Borzûmorz (Black Sunnites), respectively.


Eventually, the entire population of Atlantis would be split by this great religious divide: the White Atlanteans (Mâl-Tranzathîn) being those who favored the older White Sun religion, with its creed of peace, progress, and a benevolent cosmos that shone down its favors upon the people of Atlantis like the rays of the sun; the Black Atlanteans (Bor-Tranzathîn) being those who sided with the newer Black Sun sect, with its creed of conflict, conquest and a hostile cosmos that would destroy Atlantis and all things in the fires of the Black Sun. The White Atlanteans were guided by the Mâlzûm-Gâzûl (White Sun Order), the priesthood who practiced what we would call today “white magick”, while the Black Atlanteans were guided by the Borzûm-Gâzûl (Black Sun Order),who practiced black magick.


The Borzûm-Gâzûl’s power was centered in their Black Temples (Borzâkshodz), which took many forms but were noted for their twin black obelisks inscribed with letters of the Hârzad script, and their black altars upon which Black Templars made sacrificial offerings to their Black Sun. At the peak of its power, the Order built vast pyramidal black stone temples, upon which their black-robed priests conducted sacrificial rites during eclipses and exhorted their congregations to success in battle. For the Order was by now firing up their followers’ imaginations with visions of imperial greatness, and preparing them spiritually for great wars to come. The Order’s ruling Shadow Council knew by then that war was necessary: first to crush the White Sunnites in the homeland and consolidate their theocratic power, then to expand the Atlantean Kingdom across the seas and establish a greater Black Sun Empire (Borzûm-Kârzath). And the key to it all would be evoking a great Vrilstorm—a nexus of Black Sun energy centered in the Black Temples, which would sweep away the old order and inspire the Atlanteans to untold heights of glory.

Thus the stage was set for an apocalyptic showdown between the White Atlantean and Black Atlantean factions, which would decide the fate of the greatest civilization of the antediluvian world, and echo down through the ages to our own time.

{ To be continued… }

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Two-Sun Philosophy

The Dark Lords of the Order of the Black Sun hold to a worldview they call Vorzûm-Zovrâd (Two-Sun Philosophy). According to this philosophy, there are two primary metaphysical “Suns”―the Black Sun (Borzûm) and the White Sun (Mâlzûm)―which influence the human Will and guide our destinies. The Black Sun is the source of Borvril―the “dark energy” that compels men to conquer, fear, hate, destroy, die, follow dark gods and celebrate the darker aspects of existence. The White Sun is the source of Mâlvril―the “Light” spoken of in many religions, associated with love, life, healing, peace, benevolent gods and the “sunny side of life”.

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While the Dark Lords believe in the existence of both Suns, they consider the Black Sun to be dominant in this ‘verse―as shown by the fact that the stars evolve into black holes, all life dies, everything crumbles into dust and the entire universe is going dark. Since Borvril is stronger than Mâlvril in this life, they have chosen to cultivate it more than the weaker White Sun energy. This is what makes them Dark Lords and not Light Lords!

The Dark Lords also speak of two ‘Temples’ associated with the Two Suns: the Black Sun Temple and the White Sun Temple. These are not physical Temples, but abstract, metaphysical places―the Black Lodge and White Lodge spoken of in Theosophical and occult circles, where the followers of the Two Suns imaginally congregate.

vsevolod-ivanov-the-herald-of-an-embassy-arrives-in-atlantis-20071-e1272683296666.jpgThe Herald of an Embassy Arrives in Atlantis by Vsevolod Ivanov

Religions throughout history have recognized the reality of the Two-Sun duality: that there are two metaphysical poles which influence the human Will, and indeed all things. The Taoists called these poles Yin and the Yang; the Zoroastrians named them Ahura Mazda, god of light, and Ahriman, god of darkness; the Manicheans spoke of the world as a battleground of light and darkness; the Christians call them God and the Devil; Gnostics and Luciferians speak of the “light-bringer”, enemy of the dark “demiurge” who rules this world; the fictional Jedi and Sith have their “light side” and “dark side” of the Force; and so on.

The Dark Lords also hold to an Aeonic worldview: that there are metaphysical ages, or Aeons, dominated by Black Sun consciousness, and others ruled by the White Sun. They believe the world is now entering a very dark Black Sun Aeon (Borzûm-Odun), but they also believe this process can be influenced by human Will. Thus, when Black Templars conduct rituals invoking the Black Sun and do other deeds, they are hastening the dawn of a Black Sun Aeon.

It should be noted that while the Dark Lords favor the Borvril of the Black Sun, they do not deny the power of the Mâlvril of the White Sun. They simply see the White Sun as a weaker, fleeting emanation within the all-encompassing primordial Darkness. As Lord Kârzathor put it: “The Light that birthed this universe was a fleeting whim; the galaxies are growing dim; the Darkness will forever more ascend.” Thus, the Dark Lords build Temples to the superior power of the Black Sun, and internalize its Darkness within themselves. This process is what they call Endarkenment (Zhamboragûl).


Surviving White Sunnite Regimes

In every age there are outbreaks of White Sunnite fanaticism that threaten to suffocate the world in clouds of delusion, sickness, moralism and white light tyranny. We have seen the cults of monotheism, rationalism, democratism, communism, progressivism and other creeds attempt to impose their tyrannies of “good” upon societies for centuries. It is conceivable that a new form of White Sunnism could soon emerge that incorporates new technologies of propaganda and control to create Orwell’s proverbial “boot stamping on the human face forever”. Even if this does not occur, we know that the tenets of Black Sunnism are simply too harsh and disturbing for most societies to tolerate for long. Eventually, history shows that the elites and/or the masses are going to turn on our kind and make us into scapegoats, rather than face their own Shadows and admit the dark truths of Borzûm-Dûn.

What is the Order’s strategy to survive under White Sunnite regimes, subvert their control systems and thwart their priesthoods? Here are several stratagems we will employ.


The Founders designed the Order to be a secretive, discreet cult rather than a publicity-seeking cultural movement, precisely to avoid problems with White Sunnite backlash. Our creed is not for everyone, and doesn’t need to be known or followed by all. We do not subscribe to the ideals of openness, universalism and egalitarianism espoused by White Sunnites, and do not use their methods. Black Sunnites meet, communicate, train and operate discreetly. We transmit our dark truths to those who are worthy of them, and leave the rest to sleep in their White Sun dream-worlds. Here is a saying that summarizes our viewpoint on this matter:

Black Sunnites are the hidden followers of dark truths, not the open propagators of white lies.

Black Sunnites are sometimes called Vrâgum-Borchârgorz (“Hidden Dark Truthers”) for this reason. In a Black Sun-dominated universe, ruled by hostile forces and threatened by White Sunnite crusades, hidden is how we must be and shall remain.

Elite Initiation

The Order seeks to initiate the elites of White Sunnite society into Black Sunnism rather than recruit the masses. This is not only more discreet, it gains us powerful agents who can advance our interests from within the houses of our metaphysical opposition. The targeting of such elites is one of the dark arts of the advanced Black Sunnite, who is trained in many methods of personal persuasion, seduction and manipulation to advance our cause. Once an elite target has been fully exposed to our initiation process, he should give his allegiance fully to the Order and abandon any vestigial loyalties to his old ideals. Thus we pursue the “Illuminati methodology”: subversion from above; establishment of powerful cabals that operate outside the reach of the ruling system while exercising leverage over it. These cabals can then subtly promote the agenda of the Shadow Council, while sabotaging White Sunnite initiatives from within. In extreme cases, they may be called upon to incite wars and revolutions, crash economies or stage false-flag events to destabilize White Sunnite regimes.

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Black Agents

The Order maintains a network of informants, operatives and recruiters who are non-Initiates, but are sympathizers with our cause. These are the Black Agents, or Borfâzâthk. Under White Sunnite regimes, they can reduce our risk of exposure and extend our reach by acting as extra eyes, ears and hands of the Order without being directly connected to us. A Black Agent might act as a courier, transmitting messages between Black Sunnites when direct communication is too risky. He might keep an eye out for hostile parties, tip us off to potential recruits, acquire necessary materials, spread rumors, create diversions, etc. He may do this work voluntarily, or as a paid mercenary, as the case may be.

One of the important skills of the Black Sunnite adept is the ability to recruit Black Agents wherever one goes, in such a way that one reveals little about one’s own involvement with the Order. The Black Sunnite must learn to recognize individuals who are shadow-minded, disgruntled, corruptible or otherwise inclined to Borzûmik ways. He may appeal to whatever meme or ideology is most appropriate to the situation. For example, if the target shows signs of being an occultist, present yourself as a learned black magician; if he is inclined to criminality, adopt the persona of a powerful gangster; if he is politically extreme, make it known that you represent a radical political faction; etc. Here again, skills of persuasion and manipulation, along with espionage and security, are vital to the Black Sunnite initiate and are taught from the outset.

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The first task of the Order under a White Sunnite regime is to ensure its continuity. This means continuing to recruit Initiates, train Acolytes, and appoint Black Knights, Shadow-Lords and Black Emperors. It means the Shadow Council will continue to meet and make decrees, even if there are only a few members in a given era. It means adding to the Order’s lore and passing it down to the next in the chain of transmission. It means teaching Initiates the Black Tongue and speaking it among ourselves. It means conducting rites at Black Temples and training at Black Sanctums. The Order can continue to do all these things under even the most hostile White Sunnite regime, but we must be extra clever and discreet. If totalitarian technology is used to try to root us out and shut us down, we will harness our own technologies, “hack” the hostile systems or return to the time-tested methods of more primitive ages. If mobs are mobilized against us, we will mobilize our own counter-mobs or move out their way. If propaganda is used to demonize us, we will demonize the demonizers and deconstruct their propaganda. If our temples are attacked, we will defend them and build new, better-hidden ones. If all else fails, we will simply disappear into the shadows, using the methods of stealth at which we excel, where we will wait and work until the age changes and the environment becomes more hospitable to our kind.

Black Sunnites are patient, because we are an Order that thinks and operates across centuries and ages. The key in every age is to preserve our lineage, transmit our knowledge, train our wills, accumulate Vril and stay firm in our (dis)belief according to our Way. If we do this, nothing the White Sunnites throw at us can ever defeat us!

Black Sun ISIS Army

The Rise of Black Sun Religion

The religions of this age are weak. They are as soft, toothless, delusional and degenerate as the people who follow them. The old faiths, of the ascetics, warriors, poets and mystics, have slowly succumbed to the diseases of the White Sun age and been conquered—by creeds like liberalism, materialism, hedonism, rationalism and moralism. Most of what pass for religions today are little more than ideological poisons, slowly sapping the vitality, strangling the spirit and enslaving the wills of their devotees. And the sickness is reflected in the very bodies of the congregants, who grow ever more fat, sickly and effeminate.

Under such wretched conditions, Black Sunnism must rise–among those whose souls are starved for stronger stuff, who refuse to lay down and die, who crave war and power and destruction as a means of awakening themselves and breaking the system that is killing them.

I predicted back in 2010 that 12/21/12 would not bring about a new age of light, peace and brotherhood as many “New Agers” were expecting, but an age of darkness, war and strife. I described this as the moment when the Black Sun would symbolically rise, and a new metaphysical regime—the “Black Sun Aeon”—would begin. And sure enough, in the intervening years we have seen the rise of “Black Sun Islam” in the form of ISIS—an apocalyptic cult who win young recruits across the world and inspire them to go on nihilistic killing sprees. But ISIS is just the most visible manifestation of the return of Black Sun religion; there has also been a resurgence of many other forms of militant, anti-liberal ideology, such as fascism, racialism, fundamentalist Hinduism, genocidal Zionism, Han National Socialism, Eurasianism, and even Satanism. All of these can be considered manifestations of the metaphysical phenomenon I am describing as the rise of Black Sunnism—a kind of “yin-yang” reaction to the imbalances and contradictions created by the White Sunnite liberal order.

Ultimately, Black Sunnism is a spirit that transcends particular forms such as ISIS or National Socialism. Wherever there is a lust for war, a worship of death, a hunger for destruction, a rejection of moralism and an embrace of the Shadow, and they are given a spiritual dimension, there is Black Sun religion. It arises because the problems created by White Sunnism cannot be solved from within that system; only a “polarity shift” and a vast crisis can unleash the dark forces that have been suppressed by the White Sunnite regime—forces that will solve the problems in the way it has been done throughout history: by the onset of a dark age of conflict, conquest, and collapse. As Black Sunnites, we are not partisans of any particular Black Sun religion or ideology; we view them from a larger metaphysical perspective and welcome them all.

The religions of the White Sun age have indeed grown weak, stagnant and ineffectual. And that is why Black Sun religions are once again rising to challenge them. For that is their metaphysical purpose: to “bring balance to the Force”; to play their role in the Two-Sun duality, so that stagnant forms may be destroyed and the world may continue to roll on its path of destruction toward the Void.

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The Black Order of Pan-Europa (TBO) was originally brought forth as a focal point in 1994. Together with Ordo Sinistra Vivendi and Order of Nine Angles, they created an Infernal Alliance, all holding the position that the West, as a living organism, as each culture and civilisation should be understood, has been swayed from unfolding its potential due to the parasitic infection of ideas and currents alien to its Soul. In this understanding, the West has become irrevocably ill and diseased, with both the values and ethos expressed further augmenting this.

The original raison d’être of TBO was always, in essence, that of the proactive, the forward, and indeed inward, looking, rather than those enthralled by the prevalent zeitgeist, or those of the romantic nostalgic.

History, from this standpoint, was considered as useful, albeit purely from a perspective of pragmatism – seeking to harness, to an extent, the primal atavistic spirit, to consciously throw off the distortions imbued by Magian currents, and fulfil therefrom a purely Western Destiny.

Destiny herein, however, is considered not within its modern vernacular, as it speaks of inactivity and passivity, in contrast to the activity inherent in the design of Wyrd. Wyrd still implies a sense of fatality, or more correctly, Amor Fati – and here we reflect on the well-known aphorism from Nietzsche – “That which is falling, should also be pushed.” TBO, in this respect, enacted and applied the Sinister Dialectic, and sought to study and presence that which is missing from the West – its Shadow.

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A quote from C G Jung is useful in this context:

“…We cannot possibly get beyond our present level of culture unless we receive a powerful impetus from our primitive roots. But we shall receive it only if we go back behind our cultural level, thus giving the suppressed primitive man in ourselves a chance to develop… We must dig down to the primitive in us, for only out of the conflict between civilised man and the Germanic barbarian will there come what we need: a new experience of God…”

Presencing the Shadowside of the Western Soul has the conscious intent to impel it towards its Wyrd, as beheld by its Spirit – defined by Spengler as the Faustian – the culmination of which is the Galactic Empire, and the creation of man as an evolutionary form in Homo Galactica. Western Man’s Wyrd has ever been defined within the very stars themselves…

TBO, in this reflection is a synthesis of both Tradition and Modernism – posing as the questioning and dynamic, for whom nothing is sacred, the restless spirit, the disruptive unsettling element, and the heretical as the West was ever meant to be. One could consider, from another point of view, that TBO is representative of both Odin and Loki, and both, from an even more primal view, Fire and Ice… TBO is simultaneously the torch bearer, and the arsonist – he that dares to philosophize with a Hammer…

In presencing the Shadow of the West, various forms which could be termed “Political”, cultural, “Spiritual” and “Religious” are used, most appropriately acting again within the Sinister Dialectic. Primarily, these lie within, as appropriate, the Shadow of the Western Soul – those that challenge the status quo, and that which would shackle unto thraldom, in the guise of pacifism, consumerism, multiculturalism and indeed under the guise of “Democracy” and “freedom”. Therefore, appropriate to this are the currents of Satanism, National-Socialism and Heathenism, amongst others, as representative of the true nature of the Western Soul, which is, and always was, inherently HEATHEN.

We seek only those that are willing to actively participate in this most perilous of Faustian journeys…

The Black Order 127 yf


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(1) We believe in Wyrd, as the force of destiny that is the representation of the creative and destructive forces which permeate the Cosmos.

(2) Our ethos and creed are founded upon the Laws of Nature, as revealed by science, and by life itself where it has unfolded in all its manifestations in accordance with Wyrd, as the joy of evolution and entropy.

(3) Feelings of affinity and oneness with Nature expressed within the ‘Numinous’ and the Cosmic Order are beyond concepts of moral dualism.

(4) Our morality is based on the view that those ideas and actions which evolve and strengthen the organism reflected in its representation of species, races, civilisations, and individuals are to be encouraged even though it may (one dimensionally) be seen as adversarial. That which does not kill, strengthens us.

(5) We hold that Nature, but also every civilisation manifested throughout history, is cyclic and thus subject to discernible cycles of birth, growth and finally decay.

(6) The Cosmos operates through polarities, and the interaction of these polarities instigates both Change and Evolution. These polarities are typified by opposites such as Fire and Ice, Feminine and Masculine and Light and Darkness. Without polarities there is no progression.

(7) Man need not to be a passive spectator or victim of ‘Fate’, but through the comprehension of Wyrd, and through ‘Will’, man can be an active participant in the evolutionary process and enact real changes.

(8) Those attuned to the force of Wyrd permeating Nature have its energy within them, and are thus linked to a continual evolution towards a Higher Man.

(9) The destiny of Western civilisation is to play amongst the stars; the destiny of its evolution into the foreseeable future: Homo Galactica.

Per Aspera ad Astra – Europa Awake!
Wewelsburg, 20th April 127yf

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(A) To study the esoteric and occult currents underlying Western history and culture, and to uncover the forgotten aspects of European Pagan past and the manifestation of the European ‘Shadowside’.

(B) Prepare (seed) a political and cultural infrastructure to replace the collapsing Old Order at the dawn of the New Aeon.

(C) To presence the Dark energies of change, via forms of ceremonial and hermetic magick, through covert and creative actions, and through propaganda.

(D) To actively participate in the unfolding of the Western Soul;  to disseminate via practical activity and involvement on both a personal and transpersonal level, contagion and disruption, utilising the Sinister Dialectic.  Consequence and causal change, demands action.

By the hands of XII
Wewelsburg, 20th april 127 YF

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The ‘Sinister’ means the energising principle of Cosmos, that which through destruction overcomes stagnation and stasis. This is the principle of change, which initiated with the spark that lights up the world, being the ‘Morning Star’ and dawn of intelligence. By separating oneself from the bonds of imagined and material reality, one becomes the adversary, as it is the adversary that will cross the path of dangers in order to stand free and godlike. It is the adversary that finds freedom among the peaks because he distinguishes himself apart from others and finds his own freedom. The antinomian forms of spiritual practice will, through hardship and self-destruction/self-recreation, lead towards the realisation of inner self by individuation.

The Sinister Tradition could be understood in two different forms. One is that which is relevant in the opposition, traditionally against Christianity. This is the blasphemous form that is determined to conduct a war against those principles that reject the instincts that urge conquest, vitality, knowledge and power, a war against the static and unheroic. This is not a limited struggle. Traditionally, this war has focused on Christendom, because this has been the status quo of the past. In our society this dominance is no longer absolute, instead the forces embracing the values that are the antithesis of the Sinister creed, are found elsewhere and more so in the political and social structures of present society. The other form of Sinister Tradition is the exploration and embracing and becoming of the ‘Dark Gods’ dwelling in the ‘hidden’ realm, the Acausal. These Dark Gods are integral to Nature and our own beings, as consciousness itself and the evolutionary manifestation of the primal. This is the development of the individual, both by mind and body, which stretches to the development of actual divine beings. This later form will be understood as the ‘Sinister Dialectics’.

The Sinister Tradition is not a religion by its regular, mundane meaning, nor is it a mere philosophy of how to live and comprehend life, its reasons and meaning. It is beyond both of these perspectives. It does in fact remain anti-religious in the way it does not accept a submissive worship to any form of authority. Instead it is the human presence of the Sinister personified. It is the acceptance of the necessity of change and the realities of factors which lead to change and evolution: struggle, war, creativity, individual genius and defiance. It demands study and self-awareness, not blind worship. It realises the undeveloped potential within, the spark, which needs to be enlightened. This hidden flame is a Black Light, represented as our instinct and force, both of the angelic and the demonic, as through this conjunction found in the Sinister, our potential is revealed for what it is. We could by this realisation become self-aware and thus extend the self in order to cross the abyss of fear.

It is a fundamental axiom of Sinister philosophy, that individual beings possess the potential to be divine. To exist is to become or to submit. This is a constant and hard ‘Triumph of the Will’, embodied within the struggle to become beyond the human existence. The Sinister Path is the path towards insight, self-understanding and self-knowledge. This path involves taking the body and the mind towards the limits of endurance. It also demands experiences trespassing on moral limits, and to master feelings, desires, pains and terrors. It must trespass on the borders of that which is legal and accepted (thus antinomian), as each individual must be able to conquer their own weakness, and this path will not accept failures, but weed out those unable to venture forth. Thus, it is the path of ruthlessness. It is the ruthlessness of the tangible goal, the ruthlessness of insight. By this it is strengthening, illuminating, evolutionary and elitist. It is the presence of the Darkness among us and within each individual. Those who follow the Sinister Path recognise the dark, entropic force of Nature, the cyclic ebb (Wyrd) and flow of history, and the creative act of destruction.

To experience real existence, through the Darkness of Self, is to venture into the unknown, the hidden and the Occult. This is a test of being, proving the essence of the potential becoming. The Sinister Path is demanding, and must be so, in order to remove the weaker elements, which are only attracted to the Darkness, but fail to accept, endure and comprehend it. It requires personal action and the acceptance of real challenges and dangers. Those who are not recognised as worthy individuals will sooner or later fail by creeping back to a more suitable presence or fall into the abyss of madness. This path requires discipline.

The Sinister Path is elitist. It does not compromise, as it is both defiance and challenging. By building character through hardship and crossing boundaries, it selects the few who are willing to improve and go further. Thus, it is a natural selection. This is not suitable for a majority of people, and the majority should not attempt to undergo changes in order to be or become publicly approved. This will ultimately lead towards a compromise with the common, the static and will only lead to the destruction of the initial struggle. All work that lacks determination, will fail because of the impotency shaped by the fear of the individual. It is only a few that would be able to endure true self-awareness, as it would be next to the borders of madness. This path requires the triumph of the individual freedom and will. This should not be confused with the artificial freedom experienced in this society, as offered by political or religious systems. It is not a freedom to live in denial, through lies such as ‘everyone is born equal’ or to embrace one’s own degenerate deviations. Ultimate reality proves the fact of inequality. As the Sinister Path is rooted in the reality of experience, it must accept the fact of inequality and discrimination. It must accept natural hierarchy, as it is the reflection of Nature and the Numinous.

One of the main goals with the Sinister Path must be to create an amount of superior and noble beings, superior races as well as the creation of a new reality, which is born from these few noble individuals. Humanity and society must evolve and continue to do so. It must follow through their individual and racial destinies, through inner flame and potential or become static and succumb. This path is both about the individual transmutation, and also about the transmutation of race and civilisation, about changing reality towards that which Wyrd calls for.

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The Sinister Path in its most developed form is concerned with ‘cosmic change’. Thus, it has an order to inflict and instigate real changes, which is necessary to make conscious moves, which aids the Sinister in a certain direction. The Sinister is a force latent within and the tradition of the Sinister evolves because of changing manifestation. All is part of evolution and Nature’s imperative. In order to partake in these changes, there is a need to find the tools necessary to influence cause and effect, known as causality. The techniques and strategies to cause changes are known within the Sinister Tradition as ‘the Sinister Dialectics’. The strategy and its tactics are esoteric and its foundation is in that which is known as ‘Aeonics’. The strategy of Aeonics provides means to study the processes and energies in the Causal and Acausal. It also provides an interpretation of greater events and what is about to happen, which is based on the cyclical law of Universe.

Aeonics and the Sinister Dialectic, are means to evolve and to improve and enhance our existence as individuals and as a collective. The individual or collective are able to create change on both the personal and external, societal level. Initially, the individual must go through a physical and psychological change in accordance with the Sinister. It could in its simple form represent opposition or defiance of the conventional, as being a lower form like heresy. This takes on the adversarial role, as a challenger. On an individual stage, this opposition means a discovery of the psyche. Applying this form to a society, means to disseminate heresy. On the basic level of the dialectic, focus is then set to heresy, to become the adversary, to stand in opposition and defiance. For the individual being, this means to further discover the Darkness present within your own psyche. Thus, it is a catharsis of the individual. Within a society this heresy is gained through the work of larger movements and the opposition through the Sinister idioms.

The Sinister Dialectic is a path towards inner development in both smaller and larger scales. It is also a means to promote the creative change that is vital for evolution. It is different techniques, which are used to achieve Aeonic goals and are used as a deliberate strategy of altering in order to create changes on cosmic scales. The purpose of the Sinister strategy is to use ‘magick’, alteration and provocation in order to transform, gain control and change individuals or events on a significant scale. The practice is to produce and provoke changes to occur within the objective and subjective Universe. This magic is foremost Aeonic and directed to changes on the scale of civilisations, but it is both present in the processes of both Microcosm and Macrocosm, such as the individual mind and being. The alteration of a society is, however, not the change away from a form, but change into, by realising the potential of its inner forms, ideals and determination. This is the development of a society into the stage of Imperium, which is according to the inner flame of its civilisation.

To presence the Dark Gods will ultimately fulfil the destiny of this present Aeon. It will aid to establish the next, which is the presence of Chaos. This will tear apart, bring torment, but also release and liberate. This will sculpture the inner, but hidden potential of the culture or civilisation within that particular Aeon. Through this process, the Dark Gods aid to invert the established and transform the lesser into the greater. This process is according to the Law of Nature, as it is the refining of the original and primal according to the principle of evolution. It is to act according to the Sinister Dialectic, to uphold racial inequality, to praise the concept of war and the ongoing survival of the fittest. These factors will lead to a constantly evolving humanity, recognised as a whole concept and being the creator of a superior definition. To uphold inequality is necessary to achieve the higher levels of the dialectics as it will create hierarchy, which is something far beyond monetary diversity. This means to improve through evolution of both individual and civilisation. Evolution is also something we are able to participate in, by going beyond our own limitations. It is based on the potentials of each being, and collectively, on each race and civilisation. Without the inner potential, it is impossible to evolve into higher being. It is necessary to understand that the striving towards (racial) equality will never produce beings that could advance and fulfil the specific destiny of their own culture. The idea of evolution is hence the idea of striving towards perfection through diversity and constant refining. Through the process of evolution we reach the intuitive stage where we become able to decide and thereby unfold our own destiny. Our past is then exhausted and we take a new place.

The Sinister Dialectic accesses the Acausal, by the dark pathways, or Nexions, and by this also increases the amount of the Acausal presence in the Causal. The Nexions are both psychic and physical, as being within our psyche and being physical places of greater energy, places where the Astral Light shines through. Such places have always been known and were often made into sanctuaries in the past. In a more skilled and developed form, the individual becomes a living Nexion. The Acausal energy is then able to flow through the being in ways appropriate to accelerating evolution. Vindex is such an example of being, that will later be further discussed, which is the pure manifestation of change and works as a physical accelerating force or axis. It is through the process of the Sinister Dialectic, that both the internal and the external world become evolved into its higher forms.

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The rise and fall of civilisations within a period of time is known esoterically as an ‘Aeon’ (Greek for “age”). The term ‘Aeon’ is used to describe a stage of evolution, which is a result of an ongoing process. An Aeon could be described as ‘Acausal’ energy manifesting in the ‘Causal’. The way in which this form is ordered in the Causal is expressed by a higher civilisation. In this perspective, an Aeon is related to the rise and fall of the great chapters of history. The process of these stages is described through the process of Aeonics. Aeonics are known collectively as the rise and fall of both the higher and the lesser and degenerate civilisations. The term is a synthesis of the theories of Oswald Spengler’s ‘seasonal’ cycles of civilisation and ancient knowledge, such as the Aryan Veda-scriptures. Each civilisation would hence develop through stages similar to those of a year cycle. The last stages of each Aeon are the phase of winter or as known by the Vedas, being the ‘time of troubles’. This is the phase of disintegration. The civilisation must eventually decline and fall, and is then followed by the emergence of another by the destruction of the old.

Goethe´s drama Faust, is the embodiment of the Zeitgeist of Western man. It is the theme of man striving to obtain the status of a god on earth. He disregards heavenly rewards and provides a new aristocratic perspective on life. Western man contains this essence which is rooted in his Aryan descent. The Aryan is unique in upholding a creative and exploring spirit. To build a world oneself, to be oneself God, that is in essence the Faustian inventor (designer of machines). Herein lies also the weakness and the seed of destruction when the material inventor governs the spiritual aspect, which gets lost in the process. A balance must be restored.

Spengler describes Western Civilisation as ‘Faustian’. Its symbol is Limitless Space. This is reflected in its exploration and colonisation, art, architecture (e.g the Gothic spire), and a form of science that seeks to unveil the secrets of nature. Its reach is Infinite. ‘Faustian’ is the ‘race soul’ of the West that makes it unique. As we’ve seen, while Spengler points to the conclusion of Western Civilisation, like others before it, we should consider what might come after it if the opportunities are apprehended by those few who have a sense of destiny.

The old Aeons are named in the ancient Aryan Sanskrit texts. By the end of the Aeons, everything must dissolve and return to the primal stage. This dissolution is called ‘Mahapralaya’. This Sanskrit term, derives from ‘great’ (Skt., maha) and ‘dissolution’ (Skt., pralaya). The total annihilation of the Universe will take place at the end of mahakalpa. Then there will be as an absorption of all existence, including time, space and individual consciousness. This destruction hints at the eventual breakdown of the Universe and the death of all its inhabitants, more or less portrayed as a collapse into a black hole from which, with a big bang, a new one will arise destined to go through the same cycles of becoming and being and dissolving once more. The whole process could be compared to several spiral-shapes, which are unfolded individually and are sometimes pushed into other shapes. The intentions of Aeonic cycles are similar to those of evolution, where one stage will process into a new and where creatures not able to rise, become smashed in the turmoil.

An Aeon is basically a manifestation in the physical, Causal world, of a particular Acausal energy, which affects the Causal. Each Aeon is associated with a certain ethos, which is the superior driving force in each civilisation, or its “reason”. Each Aeon has therefore a particular civilisation associated with it. For example in the cultures of Neolithic Europe, ethos formed in the great constructions of stone and the worship of the Sun. Their civilisation was associated with fertility, homeland and heritage. An Aeon occupies a finite space over a certain period of time and is said to last about 2,000 years of Causal time, compared with a civilisation, which lasts around 1,500 years. An Aeon is a month (2,155 Causal years) of a cosmic year (25,860 Causal years). It is however not very useful to count Aeons into Causal time as if they were evolving regularly like clockwork. It is an organic process, not a mechanic one, and thus it is possible to assist or aid the turn of the Aeon.

From this perspective, an Aeon is greater in length of time, manifesting itself in material and spiritual culture within the civilisation. It will last also when the culture declines and disintegrates. A good example is the rise and decline of the Hellenic civilisation, where it becomes integrated in a new and rising culture, the Roman, which was born from the ideal concept of the Hellenic. There is also a difference between historical Aeons and spiritual Aeons. The rise and fall of the Hellenic civilisation is an historical Aeon, while the spiritual Aeon is exemplified with the passing from a Shamanistic society towards a Pagan or Monotheistic society. The Hellenic civilisation represents a certain Aeon, with it the Iliad is a formulation of the ethos of this culture. This central work shows the martial spirit of the Hellenic, both the dramatic and yet tragic themes. A similar spirit is shown in the tradition of Northern Europe, with its bard’s tales, romanticism and tragedy. In the Western civilisation, the true ethos took shape within the teachings of National Socialism, uniting the heroic and the conquering spirit of the Aryan race. With the loss of this true ethos however, Western culture is declining. However, there is still a sub-conscious will within this civilisation to return to this ethos, which might return in a new shape, in another time. A proof thereof is shown after the Nuremberg trials, where several of the leading individuals of the NSDAP were murdered, Rudolf Hess uttered:
‘What the death of these Eleven will one day mean, but few today can suspect, much less can I write about. We are standing on the threshold of a great new age. What we are all going through are its birth-pangs. Everything seems negative – yet despite it all, the time is coming when something new and great will be born.’

Through a civilisation, the Acausal energy is revealed by the practical changes detected within the culture. Each civilisation is bound to a certain Aeon and remains destined to develop within this Aeon and according to the ethos of it. The stages of evolution will correspond to its complexity and they will be different for each civilisation depending on such differences as spiritual and physical race and physical and psychological surroundings. Each civilisation should thus evolve according to its own destiny and ethos. It is by refining the grand shape and exposing the inner strength or weaknesses, that evolution would test and dispatch those who prove themselves less fit.

These forms of identifiable manifestations of ethos, should not be considered from a Causal or moral standpoint. Instead they should be seen from an Aeonic point of view. With this in mind, we are currently in the Age of Pisces, moving into the Age of Aquarius, a period which is ruled by Saturn (Nidhögg), where the spiritual power present in the Black Sun once again could develop. The present, now fading Piscean Age, has been ruled by Jupiter, under the hidden influence of Neptune. This is also the influential reason of the upsurge of Communist ideals. The Aquarian Age is ruled by Saturn and is enlightened by the higher octave, Lucifer. This emerging spirit (Saturno-Uranian) will bring a new order out of the present chaos. The Aquarian Age will only appear to be logical, rational and representing a humanitarian egalitarianism. The Saturno-Uranian reality will instead be the system of a ruling elite enlightened by the Black Flame. This development aids the manifestation of Acausal energy within the Causal. A civilisation, which lost its original ethos and destiny, such as the present Western civilisation, is not able to channel this energy, as it is dying and degenerate. The material developments of society show a decay into Atheism and Nihilism, where the Western Civilisation reached its nihilistic phase, where magick and transcendentalism exist in opposition to this paradigm and where the Monism turns to a static and slowly dying presence.

Individual beings who possess a greater understanding of the Aeonic destiny of the societies in which they live, also have the opportunity to influence those societies in ways the unknowing is unable to do. This is also the Sinister Dialectics and the aim of The Black Order. Such individuals should be able to handle the manifestation of Acausal energy within the Causal, as their unconscious becomes present and they are open to the current of this energy. The sorcerer working according to the Sinister Dialectics, wants to enhance the development of the destruction of this Aeon, in order to progress to a new cycle and downfall. His or her strategy is to utilise Aeonic Dark Magick to cause cosmic effect. Each Aeon will accordingly be influenced by a magical inspiration, given from a natural force that gives birth to certain archetypes and associated myths forming the ethos of the particular civilisation.

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“Every defeat may be made the foundation of a future victory. Every lost war may be the cause of a later resurgence. Every visitation of distress can give a new impetus to human energy. And, out of every oppression, those forces can develop which bring about a new re-birth of the national soul – provided always that the racial blood is kept pure.”
– Adolf Hitler – Mein Kampf

There is a need for a New Order as the old collapses; a New Order that must reawaken the shadow soul of man, that he might live as a totality with the Light and the Dark returned to balance and Nature’s imperative. There are few ideological expressions that capture this balance and that truly reflect the fundamental Laws of Nature.

National Socialism or Aryanism (whether called by that name or not) is the political expression of primal truths. It is an ideological perspective of the eternal, everlasting and timeless. As a political ideology, it arose as a revolt against the rationalism of the previous centuries. The First World War struck at the depths of the psyche. It tore up the manifestations of sub-human ethos, which was only challenged by the formations of the Black Legions. Given these premises, Aryanism occurs as a process, similar to cause and effect, such as the Order within Chaos. It is the cultural rebirth of the Western ethos in a moment when Western culture has reached its period of senility. By implanting Aryanism within society, it would be possible to establish a new equilibrium, where Western culture again becomes organic and set according to Wyrd.

It might seem contradictory to emphasise the connection between the Collective and the Individual, as it is something unique to Aryanism through its racial socialism. The authoritarian and totalitarian regime of the state has been, in fact, founded upon the few individualists. They have proved themselves greater in terms of strength of character, than by measurements of wealth and relations. This is one reason why they also gained multiple enemies among the wealthy, Masonic, representatives. These few individuals challenged both the proletarians and the wealthy upper and middle classes. Collectivity and unity was again determined by the individualism of race, culture and civilisation.

Leadership in the state should be found in the outstanding individuals, chosen because of their unique qualities. This is not the case in the parliamentary and democratic state, where leadership is totally dependent on the financial powers, thus leading to a certain mediocrity, conformity, and fear to lose control in the next election. Any leader in such a state is the willing tool of the real masters, the economic wealth and power of the Magi.

Unlike some suggest, the Sinister wish for rebellion and individualism is not antithetical towards Aryanism. The ideology of Aryanism is inherently a Sinister expression, and will lead towards the evolutionary process of fulfilling our cosmic potential. When studied on a larger scale it is clear that the formation of the Axis was a rebellion of genuine civilisation against the slavery of Plutocracy, Jewry and the herd-mentality of Bolshevism. This fight was a genuine rebellion against the degenerated age, thus it is incomprehensible for anyone, who is not able to understand these events in a metaphysical way, to grasp the true meaning of Individuality. It is in fact naïve to attempt to apply the phrase of individual choice in these matters. These ‘choices’ are only delusions in order to prevent any real change from occurring. In order to reorientate Western Civilisation towards its own ethos, personal ‘choice’ should not be a priority, nor individual lives nor individual happiness of fellow citizens. It is impossible to create any form of creative nobility from a sub-human mass that lacks the potential.

The National Socialist state in Germany was one of the few epochal rebellions in history. This rebellion was against the factors of time, decline and the degenerate states. The true meaning of this epoch will probably not unfold until the future has revealed its cosmic importance. The Third Reich was the prelude to something greater to come. National Socialism was a seeding of a collective psyche, which demanded to be manifested in the continuation of Aryanism. The cure established by the blood sacrifice of Aryanism exists within the unconscious not only present in the European folk, but also of its enemies whose hatred and persecution only empower it further. It has given the seed of conflict that could give birth to a new Imperium.

The aim of Aryanism is to create an entirely new type of society, which will enable life in order that the people develop in a physical and spiritual direction, that they begin to change themselves into a being which is better and more evolved. This evolution will take place as each society realises its own potential and ultimate destiny. This also extends to our personal lives and our own abilities, as we have to evolve our concepts of life. In this sense, Aryanism expresses an understanding of what is necessary to maintain and extend our humanity, thus giving us an answer to the question of our existence and explaining the foundation of how we could create a higher and more evolved civilisation and humanity.

Aryanism expresses certain and fundamental spiritual truths that are based within Nature and according to Nature’s evolutionary imperative. It is a teaching that does not renounce the physical world. Instead it tries to change it to become more spiritual and to enhance this life. It expresses the real and unique spirituality of the Aryan. As such, Aryanism is above and beyond politics. The political path is just a form, perhaps a necessary one for the current age. In another time it would appear in another shape, but with the similar inner truth. In essence, Aryanism seeks to create a new race of beings, which is done on the individual basis. In order to achieve this task, individuals have to become balanced within themselves, which will lead to transformation. By strong courage and idealism, people develop a noble character. For this, their ideology requires a noble vision, an ideal, to strive for. To follow this ideal is to follow a noble motivation. It explains the need for the noble individual and race. Aryanism also presents the ideal to create this nobler society, as it is fundamental to create free, independent societies for each race and for each race to follow through towards their individual destiny. Our enemies are not other races, nor their pursuit of following their destinies, but those who strive to eradicate the differences through enforcing Globalisation and Universalism.

Aryanism accepts the fundamental principle of Nature, and that this creative force exists through the evolution of species. This is one of the most significant ways in which Nature works. It is a conscious expression of the grandeur of struggle, evolution and survival. The vision of Aryanism raises us up from the pettiness of egotism, from the dishonour of Materialism, as a revolution, a force of change. It enables us to fulfil our potential as human beings, and to evolve beyond our current stage. Aryanism is the expression of the evolutionary imperative. It seeks to improve, and evolve to higher forms and levels. It proves that the existence of the individual has a meaning. Within this meaning there is found the belief in the spiritual salvation and physical survival of the individual race. Each race must follow its own destiny, and they must realise their destiny according to their ethos. It is a practical way of life, by the acceptance of race, individual character and noble idealism. It is not the hatred of other races, but the acceptance of differences and the struggle for their own individual race, culture, civilisation and nation.

Fundamentally, Aryanism is an acceptance and celebration of the difference and diversity that Nature has produced, and it wants to nurture that diversity and difference and so keep alive, and keep evolving, those things which make us unique and ‘human’. It seeks to preserve and extend that which is unique, each racial identity.

The principles and ideals of Aryanism are applicable to all races or ethnic groups. Thus the enemy of this creed is not found in other races, but in the systems, dogmas and ideologies that opposes the separate development of particular and unique races. This is without regard to the superiority of one race over another. Aryanism does not attempt to destroy other races because they are different to the Aryans. Instead it tries to restore the important value of racial uniqueness and racial development. This means the fundamental acceptance of difference, because this is Nature’s imperative, to be and become evolved into a new species and to move into new territories.

There could never be an acceptance with someone who has attempted to destroy race, and Blood must be able to defend itself. According to the evolutionary plan of Nature, species and races should remain pure and develop after its own unique qualities, because this is the result and will of Nature. It is thus a matter of survival according to natural evolution. Survival must be assured, not only by the life of the individual, but by the life of the racial organism. Challenges and dangers will either; develop and evolve the race, or they will come to destroy it. In order to survive as a race, each particle down to each individual, must maintain strength and endurance. A race must be able to face a harsh reality and withstand the tests given by these circumstances. A race must be able to defend itself in order to increase its possibilities of remaining a living and vital organism. A race which does not want to survive, or would prefer comfort and stability before facing its enemies, are doomed to perish through annihilation. This also applies to the Aryan, as when we are no longer Aryan at heart and willing to fight for our own survival, we deserve to be erased by a more enduring and violent race. This is the Law of Nature.

This is what we see happening today. Our weaknesses stem from the problem that we are no longer Aryans at heart. We must awaken the storm to arise within us, make a total revolt against this society (Revolt against Modernity) that weakens our race and against our enemies, the Magi. We must return to our eternal values and these values are found within Aryanism.

Today we lack the true leader that embodies the traits of a priest-king. But if the masses generate a powerful energy in accordance with its ethos, it could bring forth a fire which would be able to consume the world. This force could be manifested in a specific individual. Persons with this powerful attribute, as leaders of armies, minds and hearts, are extremely rare.

The unique role of Adolf Hitler was to guide his people towards freedom from the chains created by the Magi and to show them the way towards a new Golden Age. In the later stages of the war, his view of himself was no longer as a German alone, but as a Pan-European and Aryan. He was an instrument of fate, of providence, to show our destiny and the path to achieve the set tasks. Destiny means fundamentally to continue our evolution as a race – to evolve into higher and nobler beings, thus fulfilling the purpose of our lives here on Earth. Hitler has been called a ‘Shudibudishvabhaba’ a boundless, unprecedented willpower.

By creating the National-Socialist movement and by creating the Third Reich, Adolf Hitler gave us, as Aryans, the means to achieve a balance without which our further evolution is impossible. In brief, he restored to us our unique racial psyche. Furthermore, he revealed the destiny of our whole human species, and made that future a possibility. That is, he revealed the truths about race, racial ethos and culture, individual excellence, and triumphing over adversity through using our will to change ourselves for the better.

Aryanism reflects in a modern way the ethos of Paganism. It is a movement and view of the world that is fundamentally anti-materialistic and timeless. It challenges the unnatural and distorted values present in our times. It is a practical alchemy of human matter, of masses and will. National Socialism reached to the Shadow of the European soul that had been repressed over the course of a century of Materialism, Liberalism, Rationalism and Cosmopolitanism. It sought to bring balance back to a world that had been made lop-sided with the inversion of Nature, and of instinct. Here it restores that healthy vitality – that physical exuberance and acceptance of our physical nature – which Christianity suppressed and distorted, to the detriment of the Aryan psyche. Through the manifestation of Aryanism, the race and German culture was given a new path, something which they had hidden inside themselves all the time. They only needed someone to show them this path and to lead them through.

Occultism, as Carl G. Jung understood, strives to represent our suppressed ‘Dark’ side, our instinctive unconscious. Jung tried to understand National Socialism as a modern re-birth of this suppressed ‘Dark’ or instinctive side: a re-birth, in Jung’s words, of Wotanism or Odinism. The truth, however, is that National Socialism represents the wholeness itself – it does not represent just what has become described as the ‘Dark’, ‘Shadow’, instinctive, or unconscious aspect of our Aryan nature simply because this aspect does not, or rather should not, exist by itself. Real Aryanism is the path towards Wholeness. It is both the Light and the Dark, it reflects instinctive nature, both unconscious, and consciousness. It is rational and irrational similarly, both collective and individual. Any attempts to describe Aryanism as an opposite, as one sided, is simply wrong. As such it arose from the depth of the collective racial soul, as it is the answer to the search of that which is perfection.

‘We cannot possibly get beyond our present level of culture unless we receive a powerful impetus from our primitive roots. But we shall receive it only if we go back beyond our cultural level, thus giving the suppressed primitive man in ourselves a chance to develop. … We need some new foundations. We must dig down to the primitive in us, for only out of the conflict between civilised man and the Germanic barbarian will there come what we need: a new experience of god.’
– Carl G. Jung

Imperium Europa Black Sun trans glow fasces 3.png

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“Its not a matter of whether the global civilisation built on egalitarian modernity will collapse, but when this will happen” – Guillaume Faye

Europa stands in front a disaster. The colonisation of the Northern hemisphere by races from the global South appears to be a flood that will never end. We stand in front of a true historical cataclysm, by the steady growth of drug use, hostile violence and criminality. European families disintegrate and there will follow a mass poverty while Europa collapses under the weight of its old people and its uncotrolled immigration of unskilled, low intelligent populations from the global South.

The French thinker Guillaume Faye has described what he calls the convergence of catastrophe, which is the fall and destruction of modernity and the present civilisation. He describes the following lines of catastrophe, which is clearly evident within present moment:

i) Canceration of the European social fabric
ii) Economic and demographic crisis
iii) Chaos of the global South
iv) World financial crisis
v) The rise of fanatical religious cults, principally Islam
vi) A confrontation between the North and the South
vii) Uncontrolled increase of pollution and the collapse of the environment

Faye sees that these mini-catastrophes reinforce one another, multiplying into one global mega- catastrophe. This total catastrophe is inevitable as long as we follow this path of our own dissolution by the means of self-destruction. The convergence of these factors in the globalised and rottening civilisation predicts the destruction of the old Aeon and the rise of the new one. The signs of the convergence show that we must prepare ourselves for the crash. When it comes it will come quickly and brutal, like a house of cards that falls and then our social masks will fall to the ground and expose the animal within. We must prepare for war. We must prepare and seed for that which is following, which is rejuvenation of the spiritual ideals, hidden within our holy blood.

People will try to oppose this coming cataclysm. People will try to escape this unavoidable downfall by believing in miracles and in humanitarian illusion that a permissive society will not produce a social jungle, believing ‘the storm will never come’ and in the autosuggestion of optimism. In this process, however, democracy is the aggravating factor, since it removes any authority that can show action when the storm appears. All signs are there and the crash will be bloody. The European Union will implode and there will be a civil war between the races. Only those prepared will survive.

The downfall is inevitable and cannot be escaped. This is the cycle of history: to rise, bloom and fall. Every system is unstable and every civilisation is doomed to die, like everything in this world. What we see now is that the level of pace is rapid and the crash will come quickly. We are certainly within the ending phase. The winter phase. “That which is falling should also be pushed”, these words by Friedrich Nietzsche, show us how to act standing in front of the convergence. This Aeon needs to end. Modernity must fall heavily and we take upon us to push this world to its end in order to present a perennial spritual truth to rise and prevail from the ashes. The Black Order calls to prepare for the convergence, to instigate the Ragnarök of modernity. The forces will fall, scattered on the ground like a house of cards.

From the ashes we rise!

“Never mind how bloody the final crash may be! Never mind what old treasures may perish for ever in the redeeming conflaguration! The sooner it comes the better. We are waiting for it – and for the following glory – confident in the divinely cyclical Law that that governs all manifestations of existence in Time: the law of Eternal Return.”
– Savitri Devi


What is the possible destiny of the West? The logical outcome of the Faustian will, the heroic and conquering spirit of the Aryan is the colonisation of space. “The outward manifestation of a particular Aeon is a higher civilisation”. A civilisation is founded on ‘Acausal energies.’ These may be likened to the archetypes of the collective unconscious postulated by the psychologist Carl Gustav Jung. They are, as Jung pointed out, racially specific. Thus each race has its own psychology, which also manifests itself as a culture. Thus, what is manifested through the material culture, through the ethos of a people, originates in the racial collective spirit. It originates from what is race, and race is the manifestation and Will of Nature.

The archetypes of the collective unconscious may also be changed or distorted, thereby advancing or retarding the civilisation. Just as the adepts of the Thule Society (for example) used ‘Aeonic magick’ in the service of the West (and what they saw as possibly arising beyond it) by promoting a political form as a tool (i.e. National Socialism-Aryanism) and thereby influencing the consciousness of many people, so too can we undermine and distort the archetypes of a culture present of this day. An e.g. of this is the Christian distortion which imposed an alien creed (Levantine) on the West from its start. Consequently, the West has always been in a schizoid state.

The Faustian Western Civilisation is one of exploration and conquering new boundaries. Unique to history, the Faustian Civilisation has become universal culture, and by this has also lost its particularity, its connection between spirit and body, idea and race. It has lost its driving force and will to exceed. Instead it has become weak and surviving on integrating foreign races and by this losing more and more of its strength. We could wonder where we would be if we continued according to our Faustian ethos. We could wonder where we would have stood, if the Great Wolf had conquered the Magi.

The next logical next step for the Faustian Civilisation is Homo Galactica, man’s future form of evolution, which means space colonisation, and a consequent expansion of human consciousness which would be cosmic in scope. This would uphold the heroic spirit, which is embodied within Aryanism. It is the Will of the racially unconscious: Galactic Imperium.

Once the Galactic Empire becomes real, reaching and exploring other star-systems, building new colonies, then a natural divergence will take place, and new, unique, civilisations arise. Each world, each outpost, as it develops, will go through cycles of change; some will evolve; some will decay with new life emerging from such decay. Providing such stellar seeding, such conquest of other worlds, continues, so will this Aeon. But there will probably come a time when even this forward movement ceases, and decay and stagnation set in, with the structure of such an Empire collapsing. But the seeding is eternal movement, where the spirit of our true ethos (of Aryanism) becomes born again and again.

Should we grasp the opportunities to build upon the ruins of the post-Western world, the destiny of mankind will be to play amongst the stars. We would become a new mankind, Homo Galactica, seeded only by the essence of the race which combines Lightning and Sun, the Conqueror and Explorer. It is only by seeding a new Aeon, and upholding the ethos of racial purity, that this could become real.

Per Aspera Ad Astra!

Purple Black Sun Thule Society

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Hyperborean Wisdom Black Sun Priestess Salute 2

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T H E   O C C U L T   H I S T O R Y
O F   T H E   T H I R D   R E I C H

For and Against the Occult

The attitude of the leadership of the Third Reich with regard to religion and the occult is controversial.
Many historians, authors and researchers have made numerous assumptions – and often even definitive statements, but the facts of the matter are far from clear.

The ‘liberal left’ and those espousing ‘political correctness’ (whatever that may be), like to ‘paint’ the Third Reich as a vast, monolithic dictatorship – in which all were required to ‘tow the party line’ – or face the ‘concentration camp’, or ‘firing squad’.

In truth, however, and perhaps surprisingly, that was far from the case – (although is was, to a great extent, the case in Soviet Russia, and other Communist dictatorships).

Although the Third Reich, on the surface, espoused ‘Ein Volk, Ein Reich, Ein Führer‘, there were, in fact, numerous seething undercurrents in many areas of policy – including religion, the arts, culture and philosophy.


Some would take at face value Hitler’s reported disdain, and on occasions open derision with regard to occult practices – but Hitler, from his youth, had been a master at laying false trails. – He was well aware that it was not in his interests, having achieved the position of a major ‘world leader’ to be seen as a ‘dabbler in the occult arts’, and so he assiduously laboured to distance himself from anyone who would be able to associate him with such practices.

‘Gustl’ Kubizek
Dietrich Eckart

If you have studied other articles in this blog you will be aware that there is a wealth of information (often ignored or denied) that associates various aspects of Hitler’s Weltanschauung with occult beliefs and teachings.

As August Kubizek has recorded in ‘Hitler – Mein Jungenfreund‘, these occult influences began very early in Hitler’s life.
Some of the most significant influences on Hitler, with regard to occult matters, disappeared along the way.

In some cases these disappearances were natural – as in the case of Dietrich Eckart  (died of a heart attack in Berchtesgaden on 26 December 1923) – probably the most significant of those influences, (who was the dedicatee of ‘Mein Kampf‘).

Lanz von Liebenfels
Karl Haushoffer

Natural cause also would apply to Rudolf John Gorsleben (died of a chronic heart complaint in 1930) – rarely mentioned, but highly influential.
Some of these influences, such as Rudolf Heß, disappeared under the strangest circumstances.
Others were silenced, (but not ‘liquidated’ as in Soviet Russia), such as Lanz von Liebenfels (Hitler banned him from publishing his writings and copies of Ostara were removed from circulation in 1938), and Karl Haushoffer, (Haushofer’s son Albrecht was arrested on 7 December 1944 and put into the Moabit prison in Berlin) and Haushoffer was disgraced.
At this point it would be tedious to list all the individuals who had connections with Hitler and the occult.
Some, of course, like Rosenberg and Himmler lasted the distance after Hitler became Chancellor, mainly because Hitler had need of them.
Most, however, disappeared – practically without trace – and there is a reason for this.
Some would take at face value Hitler’s seeming disdain, and on occasions open derision with regard to occult practices – but Hitler, from his youth, had been a master at laying false trails.

Alfred Rosenberg
Rudolf Heß

He was well aware that it was not in his interests, having achieved the position of a major ‘world leader‘ to be seen as a ‘dabbler in the occult arts‘, and so he assiduously laboured to distance himself from anyone who would be able to associate him with such practices.
However, in unguarded moments, as can be seen in various articles in this blog, he would make statements that no ‘normal’, politician would make.
Statements that repeatedly entered into areas of the mystical, philosophical and religious and occult.
Equally, if he held such matters in such low repute, it makes little sense that he would continue his long standing connection with, and reliance on such figures as Rudolf Heß, Heinrich Himmler and Alfred Rosenberg (author of ‘Der Mythus des zwanzigsten Jahrhunderts‘) – and continue to publicly venerate the memory of Dietrich Eckart.

Interestingly, on October 13, 1933, Deputy Führer Rudolf Heß issued a decree stating: “No National Socialist may suffer any detriment on the ground that he does not profess any particular faith or confession or on the ground that he does not make any religious profession at all.” However, the regime strongly opposed “Godless Communism” and all of Germany’s freethinking (freigeist), atheist, and largely left-wing (but not occult) organizations were banned the same year.

Hanns Heinz Ewers

Perhaps the strangest of all of the individuals to influence Hitler with regard to occult matters was Hanns Heinz Ewers – an individual who has been almost completely ignored by academics, writers and researches when considering the historical period immediately before and during the Third Reich.
Hitler had very few real friends – which was an intriguing and significant aspect of his psychology.
‘Gustl’ Kubizek was not a real friend, but rather just a ‘sounding board‘ for Hitler’s emerging adolescent fantasies.
With Rudolf Heße there was some reciprocal feeling.
Eckart was more of a substitute for the father that Hitler had respected, but also feared.
Speer was undoubtedly a substitute son.

Horst Wessel

Ewers, however, was a real – but secret friend – which was not surprising, as Ewers was a known bisexual, a Satanist and an ocultist.
In addition, Ewers was an associate of Guido von List, Lanz von Liebfels and Aleister Crowley – but Ewers was also a member of the NSDAP, – and also a nudist, a pioneer of sexology, a decadent poet, a film-maker and playwright.
Ewers, who is reliably reported to have been Hitler’s favourite author, was later commissioned by Hitler to write the biography of Horst Wessel (‘Einer von vielen’ – ‘One of many’) – later made into a film.
(interestingly Horst Wessel was employed a youthful extra when one of Ewer’s stories were turned into the remarkably successful film, ‘The Student of Prague’ in 1913.)
Ewers died from tuberculosis in 1943.
The strangest aspect of the relationship between Hitler and Ewers is the fact that in 1934 most of his works were banned in Germany, but subsequently Ewers secured the rescission of the ban – presumably on the insistence of Hitler.


There were two ‘major players’ in the National Socialist hierarchy who were apparently violently opposed to religious and occult concepts and practices – Martin Bormann and Dr. Joseph Goebbels.


Martin Bormann (17 June 1900 – 2 May 1945) gained immense power by using his position as Adolf Hitler’s private secretary to control the flow of information and access to Hitler.
He succeeded Hitler as Party Minister of the National Socialist German Workers’ Party after Hitler’s death on 30 April 1945.
Bormann joined a paramilitary Freikorps organisation in 1922 while working as manager of a large estate.
He served nearly a year in prison as an accomplice to his friend Rudolf Höss (later commandant of Auschwitz concentration camp) in the murder of Walther Kadow.
Bormann joined the Nazi Party in 1927, and the Schutzstaffel (SS) in 1937.
He initially worked in the party’s insurance service, and transferred in July 1933 to the office of Deputy Führer Rudolf Heß, where he served as chief of staff.
Bormann used his position to create an extensive bureaucracy, and involve himself as much as possible in the decision making.
He gained acceptance into Hitler’s inner circle, and accompanied him everywhere, providing briefings and summaries of events and requests.
He began acting as Hitler’s personal secretary on 12 August 1935.
Bormann assumed Heß’ former duties, with the title of Head of the Parteikanzlei (Party Chancellery), after Heß’ solo flight to Britain on 10 May 1941 to seek peace negotiations with the British government.
Bormann had final approval over civil service appointments, reviewed and approved legislation, and by 1943 had de facto control over all domestic matters.
Bormann was one of the leading proponents of the ongoing persecution of the Christian churches and favoured harsh treatment of Jews and Slavs in the areas conquered by Germany during World War II.
With regard to rligion and the occult, Bormann was violently opposed to all such beliefs, and his apparent materialism has given rise to suspicions that he ‘left leaning’ tendency may be an indication that he was a ‘crypto-Marxist’.


Goebbels was another of Hitler’s close followers who tended towards the ‘left’ in politics.
However, unlike Bormann, who gave every indication of being a socio-path – who was only concerned about benefiting himself at the expense of everyone else, including Hitler, Goebbels appeared to have a true regard for, and belief in Hitler, and National Socialism.
Paul Joseph Goebbels was the Reich Minister of Propaganda of the Third Reich from 1933 to 1945. He was one of Adolf Hitler’s closest associates, and one of his most devoted followers, and was known for his skills in public speaking and his deep, virulent anti-Semitism, which was evident in his publicly voiced views.
Goebbels, who aspired to be an author, obtained a Doctor of Philosophy degree from the University of Heidelberg in 1921.
He joined the Nazi Party in 1924, and worked with the ‘left wing’ Gregor Strasser in their northern branch.
He was appointed as Gauleiter (district leader) for Berlin in 1926, where he began to take an interest in the use of propaganda to promote the party and its programme.
After the seizure of power in 1933, Goebbels’ Propaganda Ministry quickly gained and exerted controlling supervision over the news media, arts, and information in Germany.
He was particularly adept at using the relatively new media of radio and film for propaganda purposes.
Topics for party propaganda included anti-Semitism, attacks on the Christian churches, and (after the start of the Second World War) attempting to shape morale.
Goebbels was educated at a Christian Gymnasium, where he completed his Abitur (university entrance examination) in 1917.
He was the top student of his class.
His parents initially hoped that he would become a Catholic priest, and Goebbels seriously considered the option.
He studied literature and history at the universities of Bonn, Würzburg, Freiburg, and Munich, aided by a scholarship from the Albertus Magnus Society.
By this time Goebbels had begun to distance himself from the church.
During and after university, he read avidly and was influenced by the works of Oswald Spengler, Fyodor Dostoyevsky, and Houston Stewart Chamberlain, the British-born German writer whose book ‘Die Grundlagen des neunzehnten Jahrhunderts’ (The Foundations of the Nineteenth Century – 1899) was one of the standard works of the extreme right in Germany.
He also began to study the ‘social question’ and ‘left wing’ and Marxist writings, including works by Karl Marx, Friedrich Engels, Rosa Luxemburg and Gustav Noske.
Diary entries of mid-December 1923 forward show Goebbels was moving towards the völkisch nationalist movement.
Goebbels first took an interest in Adolf Hitler and National Socialism in 1924.
In February 1924, Hitler’s trial for treason began in the wake of his failed attempt to seize power in the Beer Hall Putsch of November 8–9, 1923.
The trial attracted widespread press coverage and gave Hitler a platform for propaganda.
Hitler was sentenced to five years prison, but was released on 20 December 1924, after serving just over a year.
Goebbels was drawn to the NSDAP mostly because of Hitler’s charisma, and his commitment to his beliefs.
Goebbels joined the NSDAP around this time, becoming member number 8762.
In late 1924, Goebbels offered his services to Karl Kaufmann, who was Gauleiter (NSDAP district leader) for the Rhine-Ruhr District. Kaufmann put him in touch with Gregor Strasser, a leading Nazi organiser in northern Germany, who hired him to work on their weekly newspaper, and to do secretarial work for the regional party offices.
He was also put to work as party speaker and representative for Rhineland-Westphalia.
Members of Strasser’s northern branch of the NSDAP, including Goebbels, had a more ‘left wing’ socialist outlook than the rival group in Munich.
Strasser disagreed with Hitler on many parts of the party platform, and in November 1926 began working on a revision.
In 1926, Goebbels sided with Hitler, and published a pamphlet titled “Nazi-Sozi” which explained how National Socialism differed from Marxism.
By 1930 the violence in Berlin between the Nazis and communists led to local SA troop leader Horst Wessel (see above) being killed by members of the Communist Party of Germany.
Exploiting Wessel’s death, Goebbels turned him into a martyr for the Nazi movement, and Goebbels officially declared Wessel’s march ‘Die Fahne hoch‘, renamed as the ‘Horst-Wessel-Lied‘, to be the NSDAP anthem.
As Minister for Propaganda and Public Enlightenment, Goebbels placed restrictions on public meetings, and Catholic publications faced censorship.
Catholic schools were required to reduce religious instruction and crucifixes were removed from state buildings.
Hitler often vacillated on whether or not the ‘Kirchenkampf’ (church struggle) should be a priority, but his frequent inflammatory comments on the issue were enough to convince Goebbels to intensify his work on the issue, and in February 1937 he stated he wanted to eliminate the Protestant church.
Goebbels reduced the pressure on the churches during the war, mainly because he had to deal with more pressing and urgent matters.
Throughout his adult life, however, Goebbels had no time for religion, Christian or otherwise, or any form of mysticism or occultism – and in this way considered himself to be thoroughly ‘modern’.


While it is the case that National Socialism had its roots in the reactionary mysticism and occultism occurring at the ending of the nineteenth century, along with Lebensreform and the Völkisch revival, it is hardly surprising that such a movement as the NSDAP, which also embraced an unusual and inovative form of ‘modernism’ would attract certain individuals for whom the mystical and occult aspects of National socialism would not have any appeal.
It was Bormann’s and Goebbels’ ‘modernistic’ materialism – which was undoubtedly the result of their ‘left’ leaning economic and political beliefs – that caused their rejection of the mystical and the occult aspects of National Socialism.
For Hitler, of course, this was no problem, as he was desperately concerned to keep hidden the true origins of National Socialism, – (and in particular the true occult origins of his anti-Semitism), – and rather it was individuals such as Himmler, Heß and Rosenberg who could be the cause of greater problems, with their flamboyant mysticism.

this article is in the course of construction…..more images to follow…

Introduction – the Occult

T H E   O C C U L T


‘And the Will lieth therin, which dieth not.
Who knoweth the mysteries of the Will and its vigour ?
For God is but a great Will pervading all things by the nature of its intentness.
Man doth not yield himself to the Angels nor to Death uterly,
save only through the weakness of his feeble Will !’

Joseph Glanvill – (1636–1680)
The word occult comes from the Latin word ‘occultus’ (clandestine, hidden, secret), referring to “knowledge of the hidden“.
The word has many uses in the English language, popularly meaning “knowledge of the paranormal“, as opposed to “knowledge of the measurable”, usually referred to as ‘science’.
The term is sometimes popularly taken to mean “knowledge meant only for certain people” or “knowledge that must be kept hidden”, but for most practicing occultists it is simply the study of a deeper spiritual reality that extends beyond pure reason and the physical sciences.
The terms esoteric and arcane can have a very similar meaning, and the three terms are often interchangeable.
The term occult is also used as a label given to a number of magical organizations or orders, the teachings and practices taught by them, and to a large body of current and historical literature and spiritual philosophy related to this subject.
Occultism is the study of occult or hidden wisdom (forbidden knowledge).
To the occultist it is the study of “truth“, a deeper truth that exists beneath the surface: “The truth is always hidden in plain sight“.
It can involve such subjects as magic, alchemy, extra-sensory perception, astrology, spiritualism, numerology etc.
There is often a strong religious element to these studies and beliefs, and many occultists profess adherence to religions such as Gnosticism, Hermeticism, Luciferianism, Satanism, Thelema, Neopaganism etc.
To the occultist, occultism is conceived of as the study of the inner nature of things, as opposed to the outer characteristics that are studied by science.
The German philosopher Arthur Schopenhauer (see right) designates this “inner nature” with the term Will, and suggests that science and mathematics are unable to penetrate beyond the relationship between one thing and another in order to explain the “inner nature” of the thing itself, independent of any external causal relationships with other “things”.

Schopenhauer also points towards this inherently relativistic nature of mathematics and conventional science in his formulation of the ‘World as Will and Representation‘. (from ‘Die Welt als Wille und Vorstellung’).

Die Welt als Wille und Vorstellung (The World as Will and Representation) is the central work of the German philosopher Arthur Schopenhauer. The first edition was published in 1818/19, the second expanded edition in 1844, and the third expanded edition in 1859. In 1948, an abridged version was edited by Thomas Mann. Schopenhauer’s philosophy holds that all nature, including man, is the expression of an insatiable will to life. It is through the will that mankind finds all their suffering. Desire for more is what causes this suffering. He argues that only aesthetic pleasure creates momentary escape from the Will. Schopenhauer also developed some ideas that can be found in the theory of evolution, before Darwin began to publish his work, for example the idea that all life strives to preserve itself and to engender new life, and that our mental faculties are merely tools to that end. Interestingly, Adolf Hitler claimed that he carried a copy of the book in his backpack throughout his time in the trenches in the Great War.

By defining a thing solely in terms of its external relationships or effects we only find its external, or explicit nature.
Occultism, on the other hand, is concerned with the nature of the “thing-in-itself“.
This is often accomplished through direct perceptual awareness, known as ‘mysticism’.
From the scientific perspective, occultism is regarded as unscientific, as it does not make use of the scientific method (that is, observation and experimentation) to obtain facts.
Occult science is the systematic research into or formulation of occult concepts in a manner that follows – in its method or presentation – the way natural science researches or describes phenomena of the physical world.
The other significant aspect of the occult is the concept of the ‘daemonic‘.

As Goethe (1749–1832) (see left) wrote: ‘The Daemonic element manifests itself in all corporeal and incorporeal things, and even expresses itself most distinctly in animals, yet it is primarily in its relation to man that we observe its mysterious workings, which represent a force, if not antagonistic to the moral order, yet running counter to it, so that the one may be regarded as the warp, and the other as the woof.

But the most fearful manifestation of the Daemonic is when it is seen predominating in some individual character.
During my life I have observed several instances, either closely or at a distance.
Such persons are not always the most eminent men, either in intellect or special gifts, and they are seldom distinguished by goodness of heart; a tremendous energy seems to emanate from them, and they exercise a wonderful power over all creatures, and even over the elements; and, indeed, who shall say how much further such influence may extend?
All the moral powers combined are no avail against them; in vain does the more enlightened portion of mankind attempt to throw suspicion upon them as dupes or as deceivers – the masses are attracted by them.
Seldom or ever do they find their equals among their contemporaries; nothing can vanquish them but the universe itself.’
And the Daemonic takes no notice of reason

Now a curse upon ‘Because’ and his kin !
May ‘Because’ be accursed for ever !
If the Will stops, and cries ‘Why ?’, invoking ‘Because’, then the Will stops and does nought.
If Power asks ‘Why ?’, then is Power weakness

Aiwass – ‘The Book of the Law II’ – 27-33

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Hermeticism or the ‘Western Occult Tradition’ is a set of philosophical and religious beliefs based primarily upon the pseudepigraphical writings attributed to Hermes Trismegistus.

Pseudepigrapha are falsely-attributed works, texts whose claimed author is not the true author, or a work whose real author attributed it to a figure of the past. Pseudepigraphy covers the false ascription of names of authors to works, even to authentic works that make no such claim within their text. Thus a widely accepted but incorrect attribution of authorship may make a completely authentic text pseudepigraphical. Assessing the actual writer of a text locates questions of pseudepigraphical attribution within the discipline of literary criticism.

These beliefs have heavily influenced the Western Esoteric Tradition and were considered to be of great importance during the Renaissance and Reformation.

The term Hermetic is from medieval Latin hermeticus, which in turn is derived from the name of the Greek god Hermes (see right).

Ἑρμῆς ὁ Τρισμέγιστος – (Hermes Trismegistus – ‘thrice-greatest Hermes’ – Latin: Mercurius ter Maximus) is the purported author of the ‘Hermetic Corpus’, a series of sacred texts that are the basis of Hermeticism. Hermes Trismegistus may be a representation of the syncretic combination of the Greek god Hermes and the Egyptian god Thoth. Greeks in Hellenistic Egypt recognized the equivalence of Hermes and Thoth. Consequently, the two gods were worshiped as one, in what had been the Temple of Thoth in Khemnu, which the Greeks called Hermopolis.

It is attested in English since the 17th century as the adjective Hermetic.

The synonymous Hermetical also occurs in the 17th century.

The term Hermetic is from the Greek word Herm, which refers to a pillar or post used in pre-classical Greece “of square shape, surmounted by a head. (see left).
The square, limbless “Hermes” was a step in advance of the unwrought stone.”
The origin of the word Hermes relates to a stone pillar used to communicate with the deities and the use of names beginning with Herm in Greece dates from at least 600 BCE.
The God Hermes is a generic term used by the pre-classical Greeks for any deity, and was only later associated with the God of Knowledge in Athens in the 2nd Century CE.
In Late Antiquity, Hermetism emerged in parallel with Gnosticism, Neo-Platonism and early Christianity, “characterized by a resistance to the dominance of either pure rationality or doctrinal faith“.
The books now known as the ‘Corpus Hermeticum’ were part of a renaissance of syncretistic and intellectualized pagan thought that took place around the 2nd century.
Other examples of this cultural movement would include Neo-Platonist philosophy, the Chaldaean Oracles, late Orphic and Pythagorean literature, as well as much of Gnosticism.
The extant Greek texts dwell upon the oneness of God, urge purification of the soul, and defend pagan religious practices, such as the veneration of images.
Many lost Greek texts, and many of the surviving Vulgate books, contained discussions of alchemy clothed in philosophical metaphor, and one text, ‘the Asclepius’, lost in Greek but partially preserved in Latin, contained a bloody prophecy of the end of Roman rule in Egypt and the resurgence of pagan Egyptian power.
The predominant literary form is the dialogue: Hermes Trismegistus instructs a perplexed disciple on some point of hidden wisdom.
In Hermetic religion the supreme Deity, or Principle, is referred to variously as ‘God’, ‘The All’, or ‘The ONE’.
The absolute is the central focus of Hermeticism and therefore it is difficult to assign it a position among the traditional Theistic religions, or along the monotheistic and polytheistic spectrum.
Hermeticism transcends both Monotheism and Polytheism, as well as Deism and Pantheism within its belief system, which teaches that there is a transcendent God, The All, or The ONE, of which we, and the entire universe, participate.
Also it subscribes to the notion that other beings such as ‘gods’ (Aeons) and ‘angels’ (Archons), and ‘elementals’ exist in the Universe.
Once Hermeticism was no longer endorsed by the Christian Church it was driven underground ,and a number of Hermetic societies were formed.
The Western esoteric tradition is now heavily steeped in Hermeticism.
A few primarily Hermetic occult orders were founded in the late Middle Ages and early Renaissance, however, Hermetic magic underwent a nineteenth century revival in Western Europe, where it was practiced by people and within groups such as the Hermetic Order of the Golden Dawn, Eliphas Lévi, the Fraternitas Saturni, the Argenteum Astrum, William Butler Yeats, and Arthur Machen.
Many Hermetic, or Hermetically influenced, groups exist today, most of which are derived from the Golden Dawn, Rosicrucianism or Freemasonry.


Fin de siècle‘ is French for “end of the century“.

The term sometimes encompasses both the closing and onset of an era, as it was felt to be a period of degeneration, but at the same time a period of hope for a new beginning.

The “spirit” of ‘fin de siecle’ often refers to the boredom, cynicism, pessimism and the widespread belief that civilization leads to decadence, that were recognized as prominent in the 1880s and 1890s.
The expression is used to refer to a European-wide cultural movement.
The ideas and concerns of the ‘fin de siècle‘ influenced the decades to follow and played an important role in the birth of modernism.
One aspect of ‘fin de siecle‘ culture, which was closely associated with symbolism, the philosophy of Schopenhauer (see right) and the music of Wagner (see left) was the rise of ceremonial magic and occultism.


Madame Blavatsky
Rudolf Steiner
The idea of Occult Science appears in 19th century occultism, especially Theosophy, including:
Blavatsky (see left) (who distinguished it from the “true Occultism” of Theosophy);
Rudolf Steiner,
(see right) whose Occult Science, a sequel to his earlier work Theosophy, deals with the evolution of the human being and the cosmos, as well as referring to the attainment of supersensible knowledge.
The Kabbalah has also been described as Occult science.
Some authors have sought to show that various aspects of what have traditionally been considered “occultism” are in fact scientific in precisely the same manner that chemistry or physics is scientific.
Scientific disciplines generally contain two highly synergistic and interactive elements: theories and practices.
The theories are the ideas to explain the subject matter and provide operational concepts for conceiving and executing the practices.
The practices in turn are the arsenal of methods and procedures that provide for the systematic study of a given area, and the results of the practices usually feedback upon the theories leading to the modification and refinement of the theories.
When a branch of knowledge has this overall form, it can be considered “scientific” and that is the claim made for certain aspects of occultism.
The aim is to synthesize or integrate scientific and occult concepts and fuse them into something that may be greater than either alone.
Occultism has its basis in a religious way of thinking, the roots of which stretch back into antiquity and which may be described as the Western esoteric tradition. 
Its principal ingredients have been identified as Gnosticism, the Hermetic treatises on alchemy and magic, NeoPlatonism, and the Cabbala all originating in the eastern Mediterranean area during the first few centuries AD. 
Gnosticism properly refers to the beliefs of certain heretical sects among the pagans and early Christians that claimed to possess gnosis, or special esoteric knowledge of spiritual matters.  Although their various doctrines differed in many respects, two common Gnostic themes exist: first, an oriental (Persian) dualism, according to which the two realms of Good and Evil, Light and Darkness, order and chaos are viewed as independent battling principles; and second, the conviction that this material world is utterly evil, so that man can be saved only by attaining the gnosis of the higher realm. 
The Gnostic groups seemed to disappear in the fourth century, but their ideas inspired the dualistic Manichaean religion of the second century and also the Hermetica. 
These Greek texts were composed in Egypt between the third and fifth centuries and developed a synthesis of Gnostic ideas, Neoplatonism and cabbalistic theosophy. 
Since these mystical doctrines arose against a background of cultural and social change, a correlation has been noted between the proliferation of the sects and the breakdown of the stable agricultural order of the late Roman Empire.
When the basic assumptions of the medieval world were shaken by new modes of enquiry and geographical discoveries in the fifteenth century, Gnostic and Hermetic ideas enjoyed a brief revival. 
Prominent humanists and scholar magicians edited the old classical texts during the Renaissance and thus created a modern corpus of occult speculation. 
But after the triumph of empiricism in the seventeenth-century scientific revolution, such ideas became the preserve of only a few antiquarians and mystics. 
By the eighteenth century these unorthodox religious and philosophical concerns were well defined as ‘occult,’ inasmuch as they lay on the outermost fringe of accepted forms of knowledge and discourse.  However, a reaction to the rationalist Enlightenment, taking the form of a quickening romantic temper, an interest in the Middle Ages and a desire for mystery, encouraged a revival of occultism in Europe from about 1770.
Germany boasted several renowned scholar magicians in the Renaissance, and a number of secret societies devoted to Rosicrucianism, theosophy, and alchemy also flourished there from the seventeenth to the nineteenth centuries.  However, the impetus for the necromantic occult revival of the nineteenth century did not arise in Germany. 
It is attributable rather to the reaction against the reign of materialist, rationalist and positivist ideas in the utilitarian and industrial cultures of America and England. 
The modern German occult revival owes its inception to the popularity of theosophy in the Anglo-Saxon world during the 1880s. 
Here theosophy refers to the international sectarian movement deriving from the activities and writings of the Russian adventuress and occultist, Helena Petrovna Blavatsky (1831-91). 
Her colourful life and travels in the 1850s and 1860s, her clairvoyant powers and penchant for supernatural phenomena, her interest in American spiritualism during the 1870s, followed by her foundation of the Theosophical Society at New York in 1875 and the subsequent removal of its operations to India between 1879 and 1885, have all been fully documented in several biographies. 
Here the essentials of theosophy as a doctrine will be summarized before tracing its penetration of Central Europe.


M A D A M E    B L A V A T S K Y   A N D   T H E O S O P H Y

Madame Blavatsky‘s first book, Isis Unveiled (1877), was an outline of her new religion, which was opposed to the rationalist and materialistic culture of modern Western civilization. 
Her use of traditional esoteric sources to discredit present-day beliefs showed clearly how much she hankered after ancient religious truths in defiance of contemporary agnosticism and modern science. 
In this enterprise she drew upon a range of secondary sources treating of pagan mythology and mystery religions, Gnosticism, the Hermetica, and the arcane lore of the Renaissance scholars, the Rosicrucians and other secret fraternities.
Behind the diverse traditions of occultism, Madame Blavatsky discerned the unique source of their inspiration: the occult lore of ancient Egypt.
Her fascination with Egypt as the fount of all wisdom arose from her enthusiastic reading of the English author Sir Edward Bulwer-Lytton (see right).

His novel ‘The Last Days of Pompeii’ (1834) had been conceived of as a narrative of the impact of the Isis cult in Rome during the first century AD. 

His later works, ‘Zanoni’ (1842), ‘A Strange Story’ (1862), and ‘The Coming Race’ (1871), also dwelt on esoteric initiation and secret fraternities dedicated to occult knowledge in a way which exercised an extraordinary fascination on the romantic mind of the nineteenth century.

It is ironical that early theosophy should have been principally inspired by English occult fiction.
Only after Madame Blavatsky and her followers moved to India in 1879 did theosophy receive a more systematic formulation. 

At the new headquarters of the Theosophical Society in Madras (see left) she wrote ‘The Secret Doctrine‘ (1888) (see right).

Her new book was presented as a commentary on a secret text called the ‘Stanzas of Dzyan’ (see left) which she claimed to have seen in a subterranean Himalayan monastery.
This new interest in Indian lore may reflect her sensitivity to changes in the direction of scholarship: witness the contemporary importance of Sanskrit as a basis for the comparative study of so-called Aryan languages under Franz Bopp and Max Müller. 
Now the East rather than Egypt was seen as the source of ancient wisdom. 
The Secret Doctrine‘ claimed to describe the activities of God from the beginning of one period of universal creation until its end, a cyclical process which continues indefinitely over and over again. 
The story related how the present universe was born, whence it emanated, what powers fashion it, whither it is progressing, and what it all means. 
The first volume (Cosmogenesis) outlined the scheme according to which the primal unity of an unmanifest divine being differentiates itself into a multiformity of consciously evolving beings that gradually fill the universe. 
The divine being manifested itself initially through an emanation and three subsequent Logoi: these cosmic phases created time, space, and matter, and were symbolized by a series of sacred sigils [circle, circle plus (superimposed) dot, circle plus vertical bar, circle plus horizontal bar, circle plus plus sign.
All subsequent creation occurred in conformity with the divine plan, passing through seven ’rounds’ or evolutionary cycles. 
In the first round the universe was characterized by the predominance of fire, in the second by air, in the third by water, in the fourth by earth, and in the others by ether. 
This sequence reflected the cyclical fall of the universe from divine grace over the first four rounds and its following redemption over the next three, before everything contracted once more to the point of primal unity for the start of a new major cycle. 

Madame Blavatsky illustrated the stages of the cosmic cycle with a variety of esoteric symbols, including triangles, triskelions, and significantly, swastikas. 
So extensive was her use of the swasitka, considered to be a sign of fortune and fertility, that she included it in her design for the seal of the Theosophical Society.
The executive agent of the entire cosmic enterprise was called Fohat, a ‘universal agent employed by the Sons of God to create and uphold our world.’ 
The manifestations of this force were, according to Blavatsky, electricity and solar energy, and ‘the objectivised thought of the gods.’  This electro-spiritual force was in tune with contemporary vitalist and scientific thought.
The second volume (Anthropogenesis) attempted to relate man to this grandiose vision of the cosmos. 
Not only was humanity assigned an age of far greater antiquity than that conceded by science, but it was also integrated into a scheme of cosmic, physical, and spiritual evolution. 
These theories were partly derived from late nineteenth century scholarship concerning palaeontology, inasmuch as Blavatsky adopted a racial theory of human evolution. 
She extended her cyclical doctrine with the assertion that each round witnessed the rise and fall of seven consecutive root-races, which descended on the scale of spiritual development from the first to the fourth, becoming increasingly enmeshed in the material world (the Gnostic notion of a Fall from Light into Darkness was quite explicit), before ascending through progressively superior root-races from the fifth to the seventh.
According to Blavatsky, present humanity constituted the fifth root-race upon a planet that was passing through the fourth cosmic round, so that a process of spiritual advance lay before the species. 

The fifth root-race was called the Aryan race and had been preceded by the fourth root-race of the Atlanteans (see left), which had largely perished in a flood that submerged their mid-Atlantic continent. 
The Atlanteans had wielded psychic forces with which our race was not familiar, their gigantism enabled them to build cyclopean structures, and they possessed a superior technology based upon the successful exploitation of Fohat. 

The three earlier races of the present planetary round were proto-human, consisting of the first Astral root-race which arose in an invisible, imperishable and sacred land and the second Hyperborean (Hyperborea – see Right) root-race which had dwelt on a vanished Polar continent. 

The third Lemurian root-race flourished on a continent which had lain in the Indian Ocean. 
It was probably due to this race’s position at or near the spiritual nadir of the evolutionary racial cycle that Blavatsky charged the Lemurians with racial miscegenation entailing a kind of Fall and the breeding of monsters.
A further unimportant theosophical tenet was the belief in reincarnation, a theory which first emerged formally with the ancient Greeks. 
The individual human ego was regarded as a tiny fragment of the divine being. 
Through reincarnation each ego pursued a cosmic iourney through the rounds and the root-races which led it towards eventual reunion with the divine being whence it had originally issued. 
This path of countless rebirths also recorded a story of cyclical redemption: the initial debasement of the ego was followed by its gradual sublimation to the point of identity with God.  
This belief not only provided for everyone’s participation in the fantastic worlds of remote prehistory in the root-race scheme, but also enabled one to conceive of salvation through reincarnation in the ultimate root-races which represented the supreme state of spiritual evolution: ‘we men shall in the future take our places in the skies as Lords of the planets, Regents of galaxies and wielders of fire-mist (Fohat).’ (see right)


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Besides its racial emphasis, Theosophy also stressed the principle of élitism and the value of hierarchy.
Blavatsky claimed she received her initiation into the doctrines from two exalted masters.
These adepts were not gods but rather advanced members of our own evolutionary group, who had decided to impart their wisdom to the rest of the Aryan mankind. 
Like her masters, she also claimed an exclusive authority on the basis of her occult knowledge or gnosis. 
Her account of prehistory frequently invoked the sacred authority of elite priesthoods among the root-races of the past. 
When the Lemurians had fallen into iniquity and sin, only a hierarchy of the elect remained pure in spirit. 
This remnant became the Lemuro-Atlantean dynasty of priest-kings who took up their abode on the fabulous island of Shamballah in the Gobi Desert.
These leaders were linked with Blavatsky’s own masters, who were the instructors of the fifth Aryan root-race.
‘The Secret Doctrine’ may be summarized in terms of three basic principles. 

Firstly, the fact of a God, who is omnipresent, eternal, boundless and immutable. 
The instrument of this deity is Fohat (later known as the Vril) (see right), an electro-spiritual force which impresses the divine scheme upon the cosmic substance as the ‘laws of nature.’
Secondly, the rule of periodicity, whereby all creation is subject to an endless cycle of destruction and rebirth.
These rounds always terminate at a level spiritually superior to their starting-point. 
Thirdly, there exists a fundamental unity between all individual souls and the deity, between the microcosm and the macrocosm. 
But it was hardly this plain theology that guaranteed theosophy its converts.

Only the promise of occult initiation shimmering through its countless quotations from ancient beliefs, lost apocryphal writings, and the traditional Gnostic and Hermetic sources of esoteric wisdom can account for the success of her doctrine and the size of her following amongst the educated classes of several countries.
Theosophy offered an appealing mixture of ancient religious ideas and new concepts borrowed from the Darwinian theory of evolution and modern science (see left). 

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T H E O S O P H Y   A N D  T H E   O C C U L T   R E V I V A L   I N   G E R M A N Y

The syncretic faith known as Theosophy typified the wave of anti-positivism sweeping Europe at the end of the century and theories made a deeper impression in Germany than in other European countries.
Although a foreign hybrid combining romantic Egyptian revivalism, spiritualism and Indo-European beliefs, theosophy enjoyed a considerable vogue in Germany and Austria.
Its advent is best understood within a wider necromantic protest movement in Wilhelmian Germany known as Lebensreform (life reform).
This movement represented a middle-class attempt to palliate the ills of modern life, deriving from the growth of the cities and industry. 
A variety of alternative life-styles – including herbal and natural medicine, vegetarianism, nudism and self-sufficient rural communes – were embraced by small groups of individuals who hoped to restore themselves to a natural existence.
The political atmosphere of the movement was apparently liberal and left-wing with its interest in land reform, but there were many overlaps with the völkisch movement.
Marxian critics have even interpreted it as mere bourgeois escapism from the consequences of capitalism.
Theosophy was appropriate to the mood of Lebensreform and provided a philosophical rationale for some of its groups.

In July 1884 the first German Theosophical Society was established under the presidency of Wilhelm Hübbe-Schleiden (1846-1916) (see right) at Elberfeld.
In 1886 Hübbe-Schleiden stimulated a more serious awareness of occultism in Germany through the publication of-a scholarly monthly periodical, ‘Die Sphinx’, which was concerned with a discussion of spiritualism, psychical research, and paranormal phenomena from a scientific point of view.

Its principal contributors were eminent psychologists, philosophers and historians.
Here Max Dessoir expounded hypnotism, while Karl Robert Eduard von Hartmann (1842 – 1906) (below right) developed a philosophy of ‘individualism,’ according to which the ego survived death as a discarnate entity, against a background of Kantian thought, Christian theology, and spiritualist speculations.
Carl du Prel, the psychical researcher, and his colleague Lazar von Hellenbach, who had held seances with the famous American medium Henry Slade in Vienna, both contributed essays in a similar vein.
Another important member of the Sphinx circle was Karl Kiesewetter, whose studies in the history of the post-Renaissance esoteric tradition brought knowledge of the scholar magicians, the early modern alchemists and contemporary occultism to a wider audience.
While not itself theosophical, Hübbe-Schleiden’s periodical was a powerful element in the German occult revival until it ceased publication in 1895.
Besides this scientific current of occultism, there arose in the 1890s a broader German theosophical movement, which derived mainly from the popularizing efforts of Franz Hartmann (1838-1912).
Hartmann had been born in Donauwörth and brought up in Kempten, where his father held office as a court doctor.
After military service with a Bavarian artillery regiment in 1859, Hartmann began his medical studies at Munich University. 
While on vacation in France during 1865, he took a post as ship’s doctor on a vessel bound for the United States, where he spent the next eighteen years of his life.
By the beginning of the 1870s he had also become interested in American spiritualism.
However, following his discovery of ‘Isis Unveiled’, theosophy replaced spiritualism as his principal diversion. 
He resolved to visit the theosophists at Madras, travelling there by way of California, Japan and South-East Asia in late 1883.
While Blavatsky visited Europe in early 1884, Hartmann was appointed acting president of the Society during their absence.
He remained at the Society headquarters until the theosophists finally left India in April 1885.
Hartmann’s works were firstly devoted to Rosicrucian initiates, Paracelsus, Jakob Boehme and other topics in the Western esoteric tradition, and were published in America and England between 1884 and 1891.
However, once he had established himself as a director of a Lebensreform sanatorium at Hallein near Salzburg upon his return to Europe in 1885, Hartmann began to disseminate the new wisdom of the East to his own countrymen.
From 1892 translations of Indian sacred texts and Blavatsky’s writings were printed in his periodical, ‘Lotusblüten’ [Lotus Blossoms] (1892-1900), which was the first German publication to sport the theosophical swastika upon its cover
Lotusblüthen was a monthly journal containing articles and selected translations. The first edition appeared in March 1893 in Leipzig, the last in September 1900, thus there were altogether 96 editions.
In each case six editions were bound to one booklet, i.e. editions January to June were combined into a large booklet, which appeared in each case in March, likewise editions July until Decembers with publication date in September.
Franz Hartmann not only functioned as a publisher, but wrote also most of the published articles. The total number of pages of all editions during 1893 to 1900 was approx. 7300 pages, of this 6300 pages were written by Hartmann.

In the second half of this decade the first peak in German theosophical publishing occurred.  Wilhelm Friedrich of Leipzig, the publishers of Hartmann’s magazine, issued a twelve-volume book series, ‘Bibliothek esoterischer Schriften’ (Library of Esoteric Writings) (1898-1900), while Hugo Göring, a theosophist in Weimar, edited a thirty-volume book series, ‘Theosophische Schriften’ [Theosophical Writings] (1894-96) (see left).
Both series consisted of German translations from Blavatsky’s successors in England, Annie Besant and Charles Leadbeater, together with original studies by Hartmann and Hübbe-Schleiden.
The chief concern of these books lay with abstruse cosmology and spiritualism.
Once Hartmann’s example had provided the initial impetus, another important periodical sprang up.

In 1896 Paul Zillmann founded the ‘Metaphysische Rundschau’ (Metaphysical Review], a monthly periodical which dealt with many aspects of the esoteric tradition, while also embracing new parapsychological research as a successor to ‘Die Sphinx’.
Zillmann, who lived at Gross-Lichterfelde near Berlin, was an executive committee member of a new German Theosophical Society founded under Hartmann’s presidency at Berlin in August 1896, when the American theosophists Katherine Tingley, E. T. Hargrove and C. F. Wright were travelling through Europe to drum up overseas support for their movement.

Zillmann’s own studies and the articles in his periodical betrayed a marked eclecticism: contributions on phrenology, astrology, animal magnetism and hypnotism jostled with reprints of the medieval German mystics, a late eighteenth-century rosicrucian-alchemical treatise, and the works of the modern French occultist Gérard Encausse – also known as Papus (see left).
Hartmann supplied a fictional story about his discovery of a secret Rosicrucian monastery in the Bavarian Alps, which fed the minds of readers with romantic notions of adepts in the middle of modern Europe.
In his capacity of publisher, Paul Zilimann was an important link between the German occult subculture and the Ariosophists of Vienna, whose works he issued under his own imprint between 1906 and 1908.
The German Theosophical Society had been established in August 1896 as a national branch of the International Theosophical Brotherhood. 
Theosophy remained a sectarian phenomenon in Germany, typified by small and often antagonistic local groups.

In late 1900 the editor of the ‘Neue Metaphysische Rundschau’ received annual reports from branch societies in Berlin, Cottbus, Dresden, Essen, Graz, and Leipzig and bemoaned their evident lack of mutual fraternity.”  However, by 1902, the movement displayed more cohesion with two principal centres at Berlin and Leipzig, supported by a further ten local theosophical societies and about thirty small circles throughout Germany and Austria.
Paul Raatz, editor of the periodical ‘Theosophisches Leben’ (Theosophical Life, est. April 1898), opened a theosophical centre in the capital, while at Leipzig there existed another centre associated with Arthur Weber, Hermann Rudolf, and Edwin Böhme. 

Weber had edited his own periodical ‘Der theosophische Wegweiser’ (The Theosophical Signpost, est. 1898) (see left), while from the newly-founded Theosophical Central Bookshop he issued a book series, ‘Geheime Wissenschaftliche Vorträge ‘ [Occult Lectures] (1902-7), for which Rudolph and Böhme contributed many titles.
While these activities remained largely under the sway of Franz Hartmann and Paul Zillmann, mention must be made of another theosophical tendency in Germany. 

Rudolf Steiner

In 1902 Rudolf Steiner (see right), a young scholar who had studied in Vienna before writing at Weimar a study of Goethe’s scientific writings, was made general secretary of the German Theosophical Society at Berlin, founded by London theosophists.

Steiner published a periodical, ‘Luzifer’ (see left), at Berlin from 1903 to 1908.
However, his mystical Christian interests increasingly estranged him from the theosophists so that he finally broke away to found his own Anthroposophical Society in 1912. 
It may have been a desire to counter Steiner’s influence in the occult subculture which led Hartmann to encourage the publication of several new periodicals.
In 1906 a Theosophical Publishing House was established at Leipzig by his young protégé Hugo Vollrath.
Under this imprint a wave of occult magazines appeared, including ‘Der Wanderer’ (1906-8), edited by Arthur Weber and ‘Theosophie’ (est. 1910), edited by Hugo Vollrath.

Astrological periodicals and a related book-series, the ‘Astrologische Rundschau’ (Astrological Review) and the ‘Astrologische Bibliothek’ (Astrological Library) (see right), were also issued here from 1910.
Hartmann’s earlier periodical was revived in 1908 under the title ‘Neue Lotusblüten’ (New Lotus Blossom) at the Jaeger press, which simultaneously started the ‘Osiris-Biicher’, a long book-series which introduced many new occultists to the German public.
The new Lotusblüten, was published after 1908.
It was now a bimonthly journal, containing original articles and selected translations.
The first edition appeared June/July 1908 in Leipzig and Berlin, the last probably in June/July 1913, thus altogether there were 36 (possibly also 42 or 48) editions.
It is unsure if the magazine was published in 1914 and 1915.
During the secured six years of existence of the magazine until 1913, the total number of pages was approximately 2400 pages.
The edition of 1913, was published, because of Hartmann’s death on 7 August 1912, by Paul Harald Grävell von Jostenoode (1856-1932).
The new Lotusblüten did not reach the same level of quality as the first Lotusblüthen.
Meanwhile, other publishers had been entering the field.
Karl Rohm, who had visited the English theosophists in London in the late 1890s, started a firm at Lorch in Württemberg after the turn of the century.
His publications included reprints of Boehme, Hamann, Jung-Stilling, and Alfred Martin Oppel (A.M.O.), translations of Sir Edward Bulwer-Lytton’s romances and the works of contemporary occultists. 
Johannes Baum’s New Thought publishing house was founded in 1912 and moved to Pfullingen in 1919. 
Although initially concerned with translations of American material, this firm was to play a vital role in German esoteric publishing during the 1920s.
In competition with the theosophists at Leipzig was the firm of Max Altmann, which had commenced occult publishing in 1905.

In July 1907 Altmann began to issue the popular ‘Zentralblatt für Okkultismus’, (see left – note the swastika on the cover) edited by D. Georgiewitz-Weitzer, who wrote his own works on modern Rosicrucians, alchemy and occult medicine under the pseudonym G. W. Surya. 
The Leipzig bookseller Heinrich Tränker issued an occult book-series between 1910 and 1912, which included the works of Karl Helmuth and Karl Heise.
From 1913 Antonius von der Linden began an ambitious book-series, ‘Geheime Wissenschaften’ (Secret Sciences) (1913-20) (see right), which consisted of reprints of esoteric texts from the Renaissance scholar Agrippa von Nettesheim, the Rosicrucians and eighteenth-century alchemists, together with commentaries and original texts by modern occultists.
From this brief survey it can be deduced that German occult publishing activity reached its second peak between the years 1906 and 1912 at exactly the period when Adolf Hitler was a young man in Vienna and Munich.
If the German occult subculture was well developed before the First World War, Vienna could also look back on a ripe tradition of occult interest. 

The story of this tradition is closely linked with Friedrich Eckstein (1861-1939). 
The personal secretary of the composer Anton Bruckner, this brilliant polymath cultivated a wide circle of acquaintance amonest the leading thinkers, writers and musicians of Vienna. 
His penchant for occultism first became evident as a member of a Lebensreform group who had practised vegetarianism and discussed the doctrines of Pythagoras and the Neo-Platonists in Vienna at the end of the 1870s. 
His esoteric interests later extended to German and Spanish mysticism, the legends surrounding the Templars, and the Freemasons, Wagnerian mythology, and oriental religions.
In 1880 he befriended the Viennese mathematician Oskar Simony, who was impressed by the metaphysical theories of Professor Friedrich Zöllner of Leipzig. 
Zöllner had hypothesized that spiritualistic phenomena confirmed the existence of a fourth dimension.  Eckstein and Simony were also associated with the Austrian Psychical researcher, Lazar von Hellenbach, who performed scientific experiments with mediums in a state of trance and contributed to Die Sphinx. 
Following his cordial meeting with Blavatsky in 1886, Eckstein gathered a group of theosophists in Vienna. 
During the late 1880s both Franz Hartmann and the young Rudolf Steiner were habitués of this circle. 
Eckstein was also acquainted with the mystical group around the illiterate Christian pietist, Alois Mailänder (1844-1905), who was lionized at Kempten and later at Darmstadt by many theosophists, including Hartmann and Hübbe-Schleiden. 
Eckstein corresponded with Gustav Meyrink, founder of the Blue Star theosophical lodge at Prague in 1891, who later achieved renown as an occult novelist before the First World War. 
In 1887 a Vienna Theosophical Society was founded with Eckstein as president and Count Karl zu Leiningen-Billigheim as secretary.
New groups devoted to occultism arose in Vienna after the turn of the century. 
There existed an ‘Association for Occultism’, which maintained a lending-library where its members could consult the works of Zöllner, Hellenbach and du Prel. 
The Association was close to Philipp Maschlufsky, who began to edit an esoteric periodical, Die Gnosis, from 1903. 
The paper was subsequently acquired by Berlin theosophists who amalgamated it with Rudolf Steiner’s Luzifer. 
In December 1907 the ‘Sphinx Reading Club’, a similar occult study group, was founded by Franz Herndl, who wrote two occult novels and was an important member of the List Society.  Astrology and other occult sciences were also represented in the Austrian capital. 
Upon his return from the United States to his native city, Karl Brandler-Pracht had founded the First Viennese Astrological Society in 1907. 

Guido von List
Lanz von Liebenfels

According to Josef Greiner’s account of Hitler’s youth in Vienna, meetings and lectures concerned with astrology, hypnotism and other forms of divination were commonplace in the capital before the outbreak of the war. 
Given this occult subculture in Vienna, one can better appreciate the local background of the movements around Guido von List (see left) and Lanz von Liebenfels (see right), whose racist writings after 1906 owed so much to the modern occult revival in Central Europe.
Although modern occultism was represented by many varied forms, its function appears relatively uniform.
Behind the mantic systems of astrology, phrenology and palmistry, no less the doctrines of theosophy, the quasi-sciences of ‘dynamosophy,’ animal magnetism and hypnotism, and a textual antiquarianism concerning the esoteric literature of traditional cabbalists, Rosicrucians, and alchemists, there lay a strong desire to reconcile the findings of modern natural science with a religious view that could restore man to a position of centrality and dignity in the universe.  
Occult science tended to stress man’s intimate and meaningful relationship with the cosmos in terms of ‘revealed’ correspondences between the microcosm and macrocosm, and strove to counter materialist science, with its emphasis upon tangible and measurable phenomena and its neglect of invisible qualities respecting the spirit and the emotions.
These new ‘metaphysical’ sciences gave individuals a holistic view of themselves and the world in which they lived. 
This view conferred both a sense of participation in a total meaningful order and, through divination, a means of planning one’s affairs in accordance with this order.
Occultism had flourished coincident with the decline of the Roman Empire and once again at the waning of the Middle Ages.
It exercised a renewed appeal to those who found the world out of joint due to rapid social and ideological changes at the end of the nineteenth century.
Certain individuals, whose sentiments and education inclined them towards an idealistic and romantic perspective, were drawn to the modern occult revival in order to find that sense of order, which had been shaken by the dissolution of erstwhile conventions and beliefs.
Since Ariosophy originated in Vienna, in response to the problems of German nationality and metropolitanism, one must consider the particular kind of theosophy which the Ariosophists adapted to their völkisch ideas.
A theosophical group had been active in the city as early as 1887, but its members were initially inclined towards a Biedermeier tradition of pious ‘inwardness’ and self-cultivation under the patronage of Marie Lang.
Rudolf Steiner was a member of this group.
During the 1890s Viennese theosophy appeared to reflect the predilection of the educated classes for piety, subjectivism, and the cult of feelings, a mood which corresponds to the contemporary vogue of the feuilleton and literary impressionism in the arts.
Schorske has attempted to relate this cultivation of the self to the social plight of the Viennese bourgeoisie at the end of the century. 
He suggests that this class had begun by supporting the temple of art as a surrogate form of assimilation into the aristocracy, but ended by finding in it an escape, a refuge from the collapse of liberalism and the emergence of vulgar mass-movements. 
It appears plausible to locate the rise of Viennese theosophy within this cultural context.

When theosophy had become more widely publicized through the German publishing houses at the turn of the century, its ideas reached a larger audience.
By this time theosophy represented a detailed body of teachings, as set down in the newly-available translation of Blavatsky’s major work ‘Die Geheimlehre’ (The Secret Doctrine – see left) (1897-1901) and the numerous abridgements and commentaries by Franz Hartmann, Hermann Rudolph, Edwin Böhme and others.
Whereas the earlier Austrian theosophical movement had been defined by the mystical Christianity and personal gnosticism of cultivated individuals, its later manifestation in Vienna corresponded to a disenchantment with Catholicism coupled with the popularization of mythology, folklore and comparative religion.

The impetus came largely from Germany, and both Guido von List (see left) and Lanz von Liebenfels (see right) drew their knowledge of theosophy from German sources.
List was indebted to the Berlin theosophist Max Ferdinand von Sebaldt and counted Franz Hartmann (see left below), Hugo Göring, and Paul Zillmann among his supporters.
Zillmann was the first to publish both List and Lanz on esoteric subjects.

Theosophy in Vienna after 1900 appears to be a quasi-intellectual sectarian religious doctrine of German importation, current among persons wavering in their religious orthodoxy but who were inclined to a religious perspective.
The attraction of theosophy for List, Lanz, and their supporters consisted in its eclecticism with respect to exotic religion, mythology, and esoteric lore, which provided a universal and non-Christian perspective upon the cosmos and the origins of mankind, against which the sources of Teutonic belief, customs and identity, which were germane to völkisch speculation, could be located.
Given the antipathy towards Catholicism among völkisch nationalists and Pan-Germans in Austria at the turn of the century, theosophy commended itself as a scheme of religious beliefs which ignored Christianity in favour of a mélange of mythical traditions and pseudo-scientific hypotheses consonant with contemporary anthropology, etymology, and the history of ancient cultures.
Furthermore, the very structure of theosophical thought lent itself to völkisch adoption.
The implicit élitism of the hidden masters with superhuman wisdom was in tune with the longing for a hierarchical social order based on the racial mystique of the Volk.
The notion of an occult gnosis in theosophy, notably its obscuration due to the superimposition of alien (Christian) beliefs, and its revival by the chosen few, also accorded with the attempt to ascribe a long pedigree to völkisch nationalism, especially in view of its really recent origins.
In the context of the growth of German nationalism in Austria and Germany since 1866, we can see how Theosophy, otherwise only tenuously related to völkisch thought by notions of race and racial development, could lend both a religious mystique and a universal rationale to the political attitudes of a small minority.

Another occult völkisch group, unconnected with Theosophy, in the early 1900s was the Germanische Glaubens-Gemeinschaft (Germanic Believers Society), founded in 1907.
It was founded and led by the painter Ludwig Fahrenkrog (1867 – 1952) (see right).
From 1908, the group used the swastika as its symbol (see left).
Ludwig Fahrenkrog was a German writer, playwright and artist.
He was born in Rendsburg, Prussia, in 1867.
He started his career as an artist in his youth, and attended the Berlin Royal Art Academy before being appointed a professor in 1913.
He taught at the School of Arts and Crafts in Bremen from 1898 to 1931.

He was also involved in the founding of a series of folkish religious groups in the early 19th century, as part of a movement to create what its adherents referred to as a “Germanic religious community”.
The first group started by Fahrenkrog was the Deutscher Bund für Persönlichkeitskultur (German League for the Culture of the Personality), which also supported a publication called ‘Mehr Licht !’ (“More Light!”, the famous last words of Goethe).
He was also involved with the Deutsche Religionsgemeinschaft (German Religious Community [DRG]), which would later change its name several times, first in 1912 to Germanische-Deutsche Religionsgemeinschaft (Germanic-German Religious Community [GDRG]), then in 1915, following a split in the membership, to the Deutschgläubige Gemeinschaft (Association of the German Faithful [DGG]).
Fahrenkrog remained with the GDRG after several members left following disagreements over the place of the old Germanic gods, and shortly thereafter the group changed its name to the Germanische Glaubens Gemeinschaft, its final form.
In 1916, the group set out ten points of common belief which they later published in Das Deutsche Buch (The German Book).

In 1923, the Germanische Glaubens-Gemeinschaft’s sixth year of existence, Fahrenkrog gave a speech that emphasized the non-political nature of the group, and stated the goal of “ascent and united will of all Germanic people.”
At that point, the group had a large membership spread across several neighboring countries, and plans for further growth included the building of a Germanic temple designed by Fahrenkrog’s stepson.
However, the temple’s construction was obstructed by protests from local Christian groups and disagreement among Germanische Glaubens-Gemeinschaft members, and it was never finished.
In 1925, Fahrenkrog and Adolf Kroll, another early member, argued over the role that the Edda should play in the group’s mythology.

Fahrenkrog believed that the Germanische Glaubens-Gemeinschaft should evolve a new mythos incorporating but not dependent upon the Edda, Kroll apparently seeing this as disloyalty to the old Germanic myths.

When the Aolf Hitler came to power in 1933, his government outlawed almost all other occult and völkisch groups not affiliated with the party.
Interestingly, however, the Germanische Glaubens-Gemeinschaft, was not forced to disband.
Nevertheless, some of its activities were limited.
They could no longer hold public meetings, and after 1938 could no longer use the swastika (see left – identical to the Thule Swastika), which the Germanische Glaubens-Gemeinschaft had been using as its symbol since 1908.
In 1934, an exhibit of his paintings was prohibited by the Ministry of Propaganda and Public Enlightenment.
click here for more information about the art of Ludwig Fahrenkrog


T H E   O C C U L T   R E V I V A L   O U T S I D E   G E R M A N Y

Germany was not the only European country to experience an occult revival at the beginning of the new century – in England also there was an outpouring of the Daemonic which culminated in the founding of the Hermetic Order of the Golden Dawn.
The origins of this order are still a matter for dispute.
Somehow some en-coded manuscripts fell into the hands of two gentlemen interested in the occult, William Robert
Woodman (see right above) and Dr Wynn Westcott (see right below).

When deciphered, these manuscripts turned out to consist of some sketchy rituals, and the address of a certain adept, one Anna Sprengel, who lived in Nürnberg.
Dr Westcott asked an occult scholar, Samuel Liddell MacGregor Mathers, to assist him; Mathers agreed to write a series of suitable rituals based upon the sketches; and Westcott wrote to Anna Sprengel, and received a charter to found an Order, and much occult teaching.
Now, it has been alleged that Anna Sprengel never existed, and that the Golden Dawn was the creation of Westcott and Mathers, but this does not really matter: the Golden Dawn is important for what it was and not for who founded it.

We can at least state that it was founded in 1888.
In 1891, it was claimed that Anna Sprengel had died, that her successors in Nuremberg had broken off all correspondence, and that they had urged the English magicians to formulate their own links with the Secret Chiefs. – and who or what were these mysterious beings?
It seems that they were the same as the Hidden Masters of Blavatsky or Unknown Supermen of Lytton.
In 1892, S. L. Mathers (see left and right) claimed to have formulated a link with them, and his description is of interest:
‘Concerning the Secret Chiefs of the Order, to whom I make reference … I can tell you nothing.I know not even their earthly names. have but very rarely seen them in the physical body; and on such rare occasions the rendezvous was made astrally by them. They met me in the flesh at the time and place I appointed beforehand.. I know them only by certain secret mottoes. 

For my part I believe them to be human and living on this earth; but possessing terrible superhuman powers. When such rendezvous has been in a much frequented place there has been nothing in their personal appearance or dress to make them out as differing in any way from ordinary people except the appearance and sensation of transcendent health and vigour … which was their invariable accompaniment; in other words, the physical appearance which the possession of the Elixir of Life had traditionally been supposed to confer.
On the other hand when the rendezvous has been in a place free from any access by the Outer World they have usually been in symbolic robes and insignia. But my physical intercourse with them on these rare occasions has shown me how difficult it is for a Mortal, even though advanced in Occultism, to support the presence of an Adept in the physical body … the sensation was that of being in contact with so terrible a force that I can only compare it to the continued effect of that usually experienced momentarily by any person close to whom a flash of lightning passes during a violent storm; coupled with a difficulty in respiration similar to the half strangling effect produced by ether; and if such was the result produced on one as tested as I have been in Occult work, I cannot conceive a much less advanced Initiate being able to support such a strain, even for five minutes without death ensuing.

Mathers emerged as the Order’s undisputed master, and though Westcott, who resigned in 1897, later claimed that a Belgian occultist rather than Unknown Supermen dictated occult knowledge to Mathers, the latter definitely believed that he was in contact with the Secret Chiefs from that moment onward. Indeed, he was a remarkable man, who devoted his life entirely to magic.
He was the translator and editor of such arcane medieval classics as ‘The Greater Key of Solomon’ and ‘The Sacred Magic of Abra-Melin the Mage’; of ‘The Qabalah Unveiled’ (see left); and of a short book on the Tarot from which most subsequent authors have borrowed without acknowledgement.
Yet nowhere in these books does he display the synthetic genius which enabled him to create the system of magic practised by the Golden Dawn.
He weaved together rituals, methods and knowledge from innumerable sources into something that was beautiful, harmonious, logical, and, for those who worked with it, efficaceous.
The aim of Golden Dawn magic is nothing less than to become the Superman: the method is the use of light, colour, sound, scent, words and ceremonial, and of meditation, to train the human brain and focus the human will so that a transformation of the magician’s life can take place, enabling him to know and use his full potential.
A strong supporter both of the hereditary principle and of authoritarian government, Mathers believed that man could become the Superman here and now, but that this course was only for the few.

In 1894, he moved to Paris with his wife and founded another Order temple; meanwhile, the membership of the Golden Dawn grew to three figures, without publicity, and temples operated in London, Edinburgh, Bradford and Weston-super-Mare. English men and women, from all walks of life, studied and practised means of tapping Lytton’s vril force, developing the unconscious, and coming into contact with the super-sensible beings of another world.

But Mathers, remarkable as he was, and believing as he correctly did, against all odds, in the imminence of a world war, was by no means the only extraordinary figure connected with the Golden Dawn.
The man who emerged as master of the London temple was the poet and future Nobel Prize winner, William Butler Yeats (see right).
Like Mathers, Yeats had known Madame Blavatsky; like Mathers, Yeats considered himself ‘a voice of ..: a greater renaissance – the revolt of the soul against the intellect’.


He insisted that ‘the mystical life is the centre of all that I do and all that I think and all that I write’. He believed that by magic one could become a Superman.
Yeats endeavoured to interest the young artist Aubrey Beardsley (see right) in magic, and though Beardsley did not join the Golden Dawn, he expressed the effect a knowledge of magic had had upon him in his unique drawing, ‘Of a Neophyte, and of How the Black Art was Revealed Unto Him’ (see left).
Other members were hardly the mediocrities a rationalist might expect to find in a mysterious Order.
They included Aleister Crowley, who would take the Golden Dawn system to pastures then unsuspected; Crowley’s teachers, George Cecil Jones and Allan Bennett, which latter brought Hinayana Buddhism to Great Britain.
They included men who achieved some eminence in their own time, such as Peck, Astronomer Royal of Scotland, and Gerald Kelly, subsequently knighted and made President of the Royal Academy.

They included women such as Moina Bergson, wife of Mathers and daughter of the philosopher Henri Bergson, painter and clairvoyant; Florence Farr, friend of Bernard Shaw; Maud Gonne (of ‘come into the garden’ fame) (see left), who inspired Yeats; and Annie Horniman who did English Drama a service by founding the Gaiety Theatre.
They included writers like Bram Stoker (see right), author of ‘Dracula’; Sax Rohmer, author of the Fu Manchu tales and of ‘Brood of the Witch Queen’; Brodie Innes, author of 
‘The Devil’s Mistress’; and Algernon Blackwood, one of the greatest niasttrs of the tale of terror.These writers broadened the awareness of all who read them, and probably the most important of this group was Arthur Machen.

A frontispiece designed by Aubrey Beardsley adorned the first edition of Machen’s first tale of horror, ‘The Great God Pan’ 1894 (see left).
The tale announced that the god Pan is not dead, and can be found even in English meadows and in English cities, for there still exist sacraments for good and for evil that are far older than Christianity.
In a subsequent book, ‘The Three Impostors’, Machen dwelt upon the idea that these sacraments are all around us, did we but know it, and that the world is a place of magic and of mystery.
His superbly written and powerful tales, suggesting as no other writer has done the existence of, forces far beyond our comprehension and of which the pagans knew, resulted in Dr Westcott inviting him to join the Order of the Golden Dawn, and writing a letter to him which declared:

This book amply proves that by thought and meditation rather than through reading, you have attained a certain degree of initiation independently of orders or organisation.’
If prophecy is proof of initiation, then Machen was an initiate, for the pagan frenzy of which he wrote came to pass in his own lifetime.
Indeed, it is curious that other things of which he dreamed also manifested themselves.
Machen, who was initiated into the Golden Dawn in 1899, had written ‘The Three Impostors’ in 1895.
The plot had told of a pale, nervous young man with spectacles, who was pursued by three impostors who were members of an Order which practised black magic: a smooth, smiling, clean-shaven gentleman; a young lady who told bizarre and outlandish tales; and a thug.
Once in the Golden Dawn, Machen encountered the pale, nervous, young man with spectacles, William Butler Yeats, and learned that he lived in fear of assault, physical or magical, by a smooth, smiling, clean-shaven gentleman, Aleister Crowley (see left), who was alleged to practise black magic; and by a young lady who told bizarre and outlandish tales, Elaine Simpson, Crowley’s mistress; and by a thug whom Crowley had hired.
Machen had come unwittingly upon the quarrel between W. B. Yeats and S. L. Mathers and his ally, Crowley, a quarrel which soon split the Golden Dawn into a group of warring sects, and which, taken with an unimportant scandal, had the effect of inducing Machen and others to leave the Order.
He gave up writing, took up acting, and then journalism.
We will briefly return to him later, in 1914, when his power to ‘dream true’ asserted itself for the last time with the fantastic episode of the ‘Angels of Mons’.
But to return to Crowley.
Aleister Crowley (12 October 1875 – 1 December 1947), born Edward Alexander Crowley (see left), and also known as both ‘Frater Perdurabo’ and ‘The Great Beast’, was an influential English occultist, astrologer, mystic and ceremonial magician, responsible for founding the religious philosophy of Thelema.
He was also successful in various other fields, including mountaineering, chess and poetry.
In his role as the founder of the Thelemite philosophy, he came to see himself as the prophet who was entrusted with informing humanity that it was entering the new Aeon or Age of Horus in the early twentieth century.
Born into a wealthy upper class family, as a young man he became an influential member of the esoteric Hermetic Order of the Golden Dawn after befriending the order’s leader, Samuel Liddell MacGregor Mathers.
Subsequently believing that he was being contacted by an entity known as Aiwass, whilst staying in Egypt in 1904, he “received” a text known as ‘The Book of the Law’ from what he believed was a divine source, and around which he would come to develop his new philosophy of Thelema.
Silver Star - Argenteum Astrum - Aleister Crowley - Occult History Third Reich - Peter Crawford.png
He would go on to found his own occult society, the ‘A A’ – ‘Argenteum Astrum’ or the ‘Silver Star’ (see right) and eventually rose to become a leader of Ordo Templi Orientis (O.T.O.), before founding a religious commune in Cefalu known as the Abbey of Thelema, which he led from 1920 through till 1923.
After leaving Cefalu he returned to Britain, where he continued to promote Thelema until his death.
Crowley was also bisexual, an experimenter with various drugs and a social critic.
In many of these roles he “was in revolt against the moral and religious values of his time”, espousing a form of libertinism based upon the rule of “Do What Thou Wilt“.
Crowley has remained an influential figure and is widely thought of as the most influential occultist of all time.
(Oddly enough, in 2002, a BBC poll described him as being the seventy-third greatest Briton of all time.
On 8 April in Cairo Crowley first heard a disembodied voice talking to him, claiming that it was coming from a being known as Aiwass.
Crowley’s disciple and later secretary Israel Regardie believed that this voice came from Crowley’s subconscious, but opinions among Thelemites differ widely.

Aiwass is the name of the being who Aleister Crowley claimed dictated ‘The Book of the Law’, the central sacred text of Thelema, to him on April 8, 9, and 10th in 1904.
Aiwass (see left) claimed to be a messenger from the god Horus, who was also referred to by him as Hoor-Paar-Kraat (see right).
Crowley wrote down everything the voice told him over the course of the next three days, and subsequently titled it ‘Liber Al Vel Legis’ or ‘The Book of the Law’.
The god’s commands explained that a new Aeon or Age for mankind had begun, and that Crowley would serve as its prophet.
As a supreme moral law, it declared “Do what thou wilt shall be the whole of the law”, and that people should learn to live in tune with their “True Will“.
His first and only identification as such is in Chapter I: “Behold! it is revealed by Aiwass the minister of Hoor-paar-kraat” (AL I:7).

Hoor-paar-kraat (Egyptian: Har-par-khered) is more commonly referred to by the Greek transliteration Harpocrates, meaning “Horus the Child” (see left), whom Crowley considered to be the central deity within the Thelemic cosmology (see: Aeon of Horus).
Crowley described the encounter in detail in ‘The Equinox of the Gods’, saying that as he sat at his desk in Cairo, the voice of Aiwass came from over his left shoulder in the furthest corner of the room.
This voice is described as passionate and hurried, and was “of deep timbre, musical and expressive, its tones solemn, voluptuous, tender, fierce or aught else as suited the moods of the message. Not bass—perhaps a rich tenor or baritone.”
Further, the voice was described as being devoid of “native (i.e. Egyptian, as the encounter occurred in Cairo) or foreign accent”.
Crowley also described a “strong impression” of the speaker’s general appearance.
He saw or pictured Aiwass with a body composed of “fine matter,” having a gauze-like transparency.
Further, the speaker “seemed to be a tall, dark man in his thirties, well-knit, active and strong, with the face of a savage king, and eyes veiled lest their gaze should destroy what they saw.
The dress was not Arab; it suggested Assyria or Persia, but very vaguely.”
In the later-written ‘Liber 418’, the voice of the 8th Aethyr says “my name is called Aiwass,” and “in The Book of the Law did I write the secrets of truth that are like unto a star and a snake and a sword.”

Crowley says this later manifestation took the form of a pyramid of light (see right).
Crowley went to great pains to argue that Aiwass was an objectively separate being from himself, possessing far more knowledge than he or any other human could possibly have.
As Crowley writes in his ‘Confessions’: “I was bound to admit that Aiwass had shown a knowledge of the Cabbala immeasurably superior to my own“, and “We are forced to conclude that the author of ‘The Book of the Law’ is an intelligence both alien and superior to myself, yet acquainted with my inmost secrets; and, most important point of all, that this intelligence is discarnate.”
Finally, this excerpt (also from ‘Confessions’, ch.49):
The existence of true religion presupposes that of some discarnate intelligence, whether we call him God or anything else.
And this is exactly what no religion had ever proved scientifically.
And this is what ‘The Book of the Law‘ does prove by internal evidence, altogether independent of any statement of mine.
This proof is evidently the most important step in science that could possibly be made: for it opens up an entirely new avenue to knowledge.
The immense superiority of this particular intelligence, Aiwass, to any other with which mankind has yet been in conscious communication is shown not merely by the character of the book itself, but by the fact of his comprehending perfectly the nature of the proof necessary to demonstrate the fact of his own existence and the conditions of that existence. And, further, having provided the proof required.
However, Crowley also spoke of Aiwass in symbolic terms.
In ‘The Law is for All’, he goes on at length in comparison to various other deities and spiritual concepts, but most especially to The Fool – (Parsifal – the pure fool ? see right).
For example, he writes of Aiwass: “In his absolute innocence and ignorance he is The Fool; he is the Saviour, being the Son who shall trample on the crocodiles and tigers, and avenge his father Osiris. Thus we see him as the Great Fool of Celtic legend, the Pure Fool of Act I of Parsifal, and, generally speaking, the insane person whose words have always been taken for oracles.”
Again from ‘Equinox of the Gods’: “I now incline to believe that Aiwass is a man as I am, insofar as He uses a human body to make His magical link with Mankind, whom He loves, and that He is thus an Ipsissimus.”

Although this event would prove to be a cornerstone in Crowley’s life, being the origin of the philosophy of Thelema, at the time he was unsure what to think about the whole situation.
He was “dumbfounded about what to do with ‘The Book of the Law’” (see left) and eventually decided to ignore the instructions that it commanded him to perform, which included taking the Stele of Revealing from the museum, fortifying his own island and translating the Book into all the world’s languages.
Instead he simply sent typescripts of the work to several occultists whom he knew, and then “put aside the book with relief.
Returning to Boleskine, Crowley came to believe that his friend Samuel Liddell MacGregor Mathers, had become so jealous of his progression as a ceremonial magician that he had begun using magic against him, and the relationship between the two broke down.
As well as practising magik, Crowley was also a poet.
While his poetry often received strong reviews (either positive or negative), it never sold well, and attempting to gain more publicity, he issued a reward of £100 for whomever could write the best essay on the topic of his work.

The winner of this would prove to be J.F.C. Fuller (1878–1966) (see left), a British Army officer and military historian, whose essay, ‘The Star in the West’, heralded Crowley’s poetry as some of the greatest ever written.
Strangely, Major-General John Frederick Charles Fuller, CB, CBE, DSO (1 September 1878 – 10 February 1966) was a British Army officer, military historian and strategist, notable as an early theorist of modern armoured warfare, including categorising principles of warfare.
He was also the inventor of “artificial moonlight” – and it was Fuller’s theories on tactics that were avidly followed by Hitler’s generals as they devised the revolutionary theory of blitz-krieg.
Believing that he was now amongst the highest level of spiritual adepts, Crowley began to think about founding his own magical society.
In this he was supported by his friend and fellow occultist George Cecil Jones.
The pair began to practice rituals together at Jones’ home in Coulsdon, and for the autumn equinox on 22 September 1907 developed a new ceremony based upon the Golden Dawn initiatory rite, for which Crowley composed a verse liturgy entitled “Liber 671”, and later dubbed “Liber Pyramidos” (see right).
The pair repeated this ritual again on 9 October, when they had made some alterations to it.
In Crowley’s eyes, this ritual would prove to be one of the “greatest events of his career” during which he “attained the knowledge and conversation of his holy guardian angel” – meaning access to and knowledge of the ‘True Will’ and “entered the trance of samadhi, union with godhead.”
He therefore finally succeeded with the aim of his Abramelin operation – as set out in the grimoire known as ‘The Book of the Sacred Magic of Abramelin the Mage’ – which he had been working on for months.
Because of his spiritual attainment Crowley came to believe that he could finally enter into conversation with his Holy Guardian Angel, the entity known as Aiwass, and as a result of this, on 30 October 1907 penned “Liber VII”, a text that he believed to have been dictated to him by Aiwass through automatic writing.Silver Star - Argenteum Astrum - Aleister Crowley - Occult History Third Reich - Peter Crawford
Following ‘The Book of the Law’, which had been received in 1904, “Liber VII” (‘Liber Liberi vel Lapidis Lazuli’) would prove to be the second book in a series of Holy Books of Thelema.
Over the next few days, he also received a further Holy Book, “Liber Cordis Cincti Serpente” (see right).
Soon, Crowley, Jones and J.F.C. Fuller decided to found a new magical order as a successor to the Hermetic Order of the Golden Dawn, which would be known as the AA, the Argenteum Astrum or the Silver Star (see left).
Following the order’s foundation, Crowley continued to write down more received Thelemic Holy Books during the last two months of the year, including “Liber LXVI”, “Liber Arcanorum”, “Liber Porta Lucis, Sub Figura X”, “Liber Tau”, “Liber Trigrammaton” and “Liber DCCCXIII vel Ararita”.

Trying to gain more members for his AA, Crowley decided to begin publishing a biannual journal, ‘The Equinox’, which was billed as “The Review of Scientific Illuminism”.
Starting with a first issue in 1909, ‘The Equinox’ containing pieces by Crowley, Fuller and a young poet Crowley had met in 1907 named Victor Neuburg.
Soon other occultists had joined the order, including solicitor Richard Noel Warren, artist Austin Osman Spare, Horace Sheridan-Bickers, author George Raffalovich, Francis Henry Everard Joseph Fielding, engineer Herbert Edward Inman, Kenneth Ward and Charles Stansfeld Jones.

Considering how important Theosophy and the occult were to the development of Adolf Hitler’s world view, and the rise of National Socialism, the links between German and English occult groups are particularly noteworthy.
According to Crowley, Theodor Reuss called on him in 1912 to accuse him of publishing O.T.O. secrets, which Crowley dismissed on the grounds of having never attained the grade in which these secrets were given (IXth Degree).
And this, of course, takes us back to the German connection.
Theodor Reuss (June 28, 1855 – October 28, 1923) (see left) was an Anglo-German tantric occultist, anarchist, police spy, journalist, singer, and promoter of Women’s Liberation; and head of Ordo Templi Orientis.
In 1880, in Munich, Reuss participated in an attempt to revive Adam Weishaupt’s Bavarian Order of Illuminati.
While in England, he became friends with William Wynn Westcott, the Supreme Magus of the Societas Rosicruciana in Anglia and one of the founders of the Hermetic Order of the Golden Dawn.
Westcott provided Reuss with a charter dated July 26, 1901 for the Swedenborgian Rite of Masonry and a letter of authorization dated February 24, 1902 to found a High Council in Germania of the Societas Rosicruciana in Anglia.
Gérard Encausse provided him with a charter dated June 24, 1901 designating him Special Inspector for the Martinist Order in Germany.
In 1895, he began to discuss the formation of Ordo Templi Orientis (see left) with Carl Kellner and in June 1902 the two agreed to proceed with the establishment of the Oriental Templar Order by seeking authorizations to work the various rites of high-grade Masonry.
When Carl Kellner died in 1905, the leadership of the Academia Masonica of O.T.O. fell upon Reuss’s shoulders, and he incorporated all his other organizations under its banner, developing the three degrees of the Academia Masonica, available to Masons only, into a coherent, self-contained initiatory system, open to both men and women.
He promulgated a constitution for this new, enlarged O.T.O. on June 21, 1906 in London (his place of residence since January 1906) and the next month proclaimed himself Outer Head of the Order (O.H.O.).
That same year he published Lingham-Yoni, which was a German translation of Hargrave Jennings’s work Phallism, and issued a warrant to Rudolf Steiner (1861–1925, who was at the time the Secretary General of the German branch of the Theosophical Society), making him Deputy Grand Master of a subordinate O.T.O./Memphis/Mizraim Chapter and Grand Council called “Mystica Aeterna” in Berlin. Steiner went on to found the Anthroposophical Society in 1912, and ended his association with Reuss in 1914.

Returning to Crowley, Reuss opened up Crowley’s latest book, ‘The Book of Lies’ (see right), and showed Crowley the passage.
This sparked a long conversation which led to Crowley assuming the Xth Degree of O.T.O. and becoming Grand Master of the English-speaking section of O.T.O. called Mysteria Mystica Maxima.
Crowley would eventually introduce the practice of male homosexual sex magick into O.T.O. as one of the highest degrees of the Order for he believed it to be the most powerful formula.
Crowley placed the new degree above the Tenth Degree – not to be confused with any title in his own Order – and numbered it the Eleventh Degree.There was a protest from some members of O.T.O. in Germany and the rest of continental Europe that occasioned a persistent rift with Crowley.Reuss, however, was clearly impressed with Thelema.
Crowley’s ‘Gnostic Mass’, which Reuss translated into German and had recited at his Anational Congress at Monte Verità, is an explicitly Thelemic ritual.
In an undated letter to Crowley (received in 1917), Reuss reported exitedly that he had read ‘The Message of the Master Therion’ to a gathering at Monte Verità, and that he was translating ‘The Book of the Law’ into German.
He added, “Let this news encourage you ! – We live in your Work !”
Crowley’s influence over German occultism subsequently waned, however, and there was an inevitable secessionist movement by many German occultists, resulting in the establishment of a new group, the Fraternitas Saturni.
The Fraternitas Saturni was founded in the wake of the so-called “Weida Conference” in the year 1925.
It suceeded the “Collegium Pansophicum, Orient Berlin” (Pansophia Lodge), a Rosicrucian magical order founded by Heinrich Traenker, a notable German occultist of the time.
The Weida Conference was meant to consolidate Aleister Crowley’s claims to be the Outer Head of Ordo Templi Orientis and the expected World Teacher.
The conference consisted of Crowley’s entourage of Leah Hirsig, Dorothy Olsen, and Norman Mudd and the members of Heinrich Traenker’s “Pansophia Lodge”.
Traenker had served as a X° National Grand Master of the German O.T.O. under Theodor Reuss up until Reuss’s death.
Also attending the conference were the notable film pioneer Albin Grau and Gregor A. Gregorius.
The conference was not a smooth event and Traenker withdrew his support of Crowley.
The differences between Traenker and Crowley led to a schism in the Pansophical Lodge between the brothers who disagreed with Crowley and those who accepted Crowley’s Law of Thelema, including Gregorius and Grau.
Following these differences the Pansophical Lodge would be officially closed in 1926.
Those brothers of the Pansophia Lodge who accepted the teachings of Crowley would join Grosche in founding the Fraternitas Saturni – but without Albin Grau.

Founding of the Fraternitas Saturni

The Fraternitas Saturni (Brotherhood of Saturn) is a German magical order, founded on Easter 1928 by Eugen Grosche, (Gregor A. Gregorius) – 11th March 1888 – 5th January 1964 – (see left)
The Lodge made a formal acceptance of the ‘Book of the Law’ but they would not answer to Crowley.
The Fraternitas Saturni still thought of him as an important teacher and included the ‘Law of Thelema’ in most of its teachings, while divorcing itself from direct contact with him.
This resulted in the Fraternitas Saturni developing a different take on the idea of Thelema, which is reflected in the rituals and magical techniques of the Fraternitas Saturni.
The emphasis of the Fraternitas Saturni (see right) lies more on astrological and Luciferian teachings, rather than on Qabalah and Tarot compared to other western magical orders founded in the early 20th century. Because of its unique approach to modern occultism, the Fraternitas Saturni is considered by many modern authors to be the most influential German magical order.
Not surprisingly, in 1936, the Fraternitas Saturni was prohibited by the Nazi regime, although many of the teaching and practices, particularly the Luciferian teachings of the order, were amalgamated into the Ahnenerbe.
Gregorius as well as other leaders of the lodge emigrated in order to avoid imprisonment, but in the course of the war Grosche was arrested for a year by the Nazi government.

As an interesting sidelight, and an indication of how deeply occult matters penetrated German society between the two wars, Albin Grau (1884 – 1942) was an occultist, and member of Fraternitas Saturni.
He was also an artist, architect and the producer and production designer for F. W. Murnau’s infamous and influential film ‘Nosferatu’ (see left).
He was largely responsible for the look and spirit of the film, including the sets, costumes, storyboards and promotional materials.
A lifelong student of the occult Grau was able to imbue Nosferatu with hermetic and mystical undertones.
One example in particular was the cryptic contract that Count Orlok and Knock exchanged, which was filled in Enochian, hermetic and alchemical symbols.
The influence of the Fraternitas Saturni did not fade with the coming of the Third Reich.
Ralph Tegtmeier (born November 1, 1952), also known as Ubique Daemon Ubique Deus, (“Demon (is) in all, God (is) in all”), is a German occultist, and a member of the Fraternitas Saturni.
Tegtmeier is often cited as the “founder of Pragmatic Magic” whose “works are characterized by an outstanding conciseness”.
While residing in Bonn, Germany from 1979 to 1981, Tegtmeier ran an occult bookstore named ‘Horus’.
In conjunction with the book store an experimental magical group that became informally known as “The Bonn Group” was formed.
During this time Peter J. Carroll’s ‘Liber Null and Psychonaut’) (one of the finest contemporary texts on the theory and practice of magic), which attempted to define ‘Chaos magic’, was translated and published by Tegtmeier under his Edition Magus label.
In the late 1980s, during his active participation in the order, Tegtmeier developed the concept of ‘Cyber Magic’.
He is notably the founder of ‘Ice Magic’.
In the early 1990s Tegtmeier was involved with a schism from the ‘Illuminates of Thanateros’, practitioners of ‘Chaos Magic’, in an event known as “The Ice Magic War.”
Tegtmeier has been uninvolved with the IOT since and has distanced himself from Chaos Magic as represented by Carroll.
Peter J Carrol, who inherited much from Crowley (see below), the OTO and the Fraternitas Saturni is, however, closest to the original German Occult Revival, and his magical ‘Weltanschauung’ has much in common with the Thule Gessellschaft and Hitler, particularly with regard to its emphasis on the ‘True Will’.
Chaos magicians, rather like Eckart and Hitler, have frequently reacted to more traditional, religious or occult approaches to magic with scorn or derision.
This applies in particular to the IOT, which has been described as “the Order for ‘serious’ Chaos Magicians in the same way that the OTO exists for ‘serious’ Thelemites.”
Still the IOT is commonly understood by outsiders to be an occult organization.

For the remainder of his life Crowley propagated his new occult religion of Thelema.

He believed himself to be the prophet of a new age, the Æon of Horus, based upon a religious experience that he had in Egypt in 1904 (see above)
By his account, the non-corporeal being that called itself Aiwass had dictated the text known as ‘The Book of the Law’ or ‘Liber AL vel Legis’, which outlined the principles of Thelema.
The Thelemic pantheon includes a number of deities, focusing primarily on a trinity of deities adapted from ancient Egyptian religion, who are the three speakers of ‘The Book of the Law’: Nuit, Hadit and Ra-Hoor-Khuit.
The religion is founded upon the idea that the 20th century marked the beginning of the Aeon of Horus, in which a new ethical code would be followed; “Do what thou wilt shall be the whole of the Law”.
This statement indicated that adherents, who are known as Thelemites, should seek out and follow their own True Will rather than their ego’s desires.
The religion also emphasizes the ritual practice of Magick.
The word “Thelema” itself is the English transliteration of the Koine Greek noun θέλημα “will”, from the verb θέλω: to will, wish, purpose.
As Crowley developed the religion he wrote widely on the topic, producing what are collectively termed the Holy Books of Thelema.
He also included into it ideas from occultism, Yoga and both Eastern and Western mysticism, especially the Qabalah.
According to Crowley, every individual has a True Will, to be distinguished from the ordinary wants and desires of the ego and this includes the goal of attaining self-realization by one’s own efforts, without the aid of God or other divine authority.
Do what thou Wilt shall be the whole of the Law‘ for Crowley refers not to hedonism, fulfilling everyday desires, but to acting in response to the True Will – which relates to Glanvill’s, Schopenhauer’s (see right) and Hitler’s concept of the Will.
The Thelemite is a mystic who bases their actions on striving to discover and accomplish their True Will.
When a person does their True Will, it is like an orbit, their niche in the universal order, and the universe assists them.
In order for the individual to be able to follow their True Will, the everyday self’s socially-instilled inhibitions may have to be overcome via de-conditioning.
Crowley believed that in order to discover the True Will, one had to free the desires of the subconscious mind from the control of the conscious mind, especially the restrictions placed on sexual expression, which he associated with the power of divine creation.

The spiritual quest to discover the True Will is known in Thelema as the Great Work.

Thelema draws its principal gods and goddesses from Ancient Egyptian religion.
The highest deity in the cosmology of Thelema is in fact a goddess, Nuit (see left).
She is the night sky arched over the Earth symbolized in the form of a naked woman.
She is conceived as the Great Mother, the ultimate source of all things.
The second principal deity of Thelema is the god Hadit (see right), conceived as the infinitely small point within a circle, complement and consort of Nuit.
Hadit symbolizes manifestation, motion, and time.
He is also described in ‘Liber AL vel Legis’ as “the flame that burns in every heart of man, and in the core of every star.”

He identifies himself as the point in the center of the circle, the axle of the wheel, the cube in the circle, “the flame that burns in every heart of man, and in the core of every star,” and the worshiper’s own inner self.
Hadit has been interpreted as the inner spirit of man, the Elixir Vitae.
When juxtaposed with Nuit in ‘The Book of the Law’, Hadit represents each unique point-experience.
These point-experiences in aggregate comprise the sum of all possible experience, Nuith.
Hadit, “the Great God, the lord of the sky,” is depicted on the Stele of Revealing in the form of the winged disk of the Sun, Horus of Behdet (also known as the Behdeti).
However, while the ancient Egyptians treated the Sun and the other stars as separate, Thelema connects the sun-god Hadit with every individual star.
Furthermore, ‘The Book of the Law’ says: “Every man and every woman is a star.
In ‘The Book of the Law’ he says; “I am alone: there is no god where I am.“.
He is “the flame that burns in every heart of man, and in the core of every star.“.
He is identified with kundalini; in ‘The Book of the Law’ he says, “I am the Secret Serpent coiled about to spring: in my coiling there is joy. If I lift up my head, I and my Nuit are one. If I droop down mine head, and shoot forth venom, then is rapture of the earth, and I and the earth are one. There is great danger in me...“.
Hadit is the Fire of Desire at the Heart of Matter (Nuit).
The combination of the upward-pointing triangle of Hadit and the downward-pointing triangle of Nuit forms the Star of Spirit (the Hexagram). The union of the infinitely small Hadit and the infinitely great Nuit causes an explosive rapture which leads to samadhi.

His symbols are our Sun, the serpent, the Fire Snake, the star Sothis, the planet Pluto, the Will, the winged globe (see right), and the hidden flame.

The third deity in the cosmology of Thelema is Ra-Hoor-Khuit, a manifestation of Horus.
He is symbolized as a throned man with the head of a hawk who carries a wand.
He is associated with the Sun and the active energies of Thelemic magick.
Other deities within the cosmology of Thelema are Hoor-paar-kraat (or Harpocrates) (see right), god of silence and inner strength, the brother of Ra-Hoor-Khuit, Babalon, the goddess of all pleasure, known as the Virgin Whore and Therion, the beast that Babalon rides, who represents the wild animal within man, a force of nature.

On 21 March 1944, Crowley undertook what he considered his crowning achievement, the publication of ‘The Book of Thoth’, “strictly limited to 200 numbered and signed copies bound in Morocco leather and printed on pre-wartime paper”. Crowley sold £1,500 worth of the edition in less than three months.
In January 1945, Crowley moved to Netherwood, a Hastings boarding house where in the first three months he was visited twice by Dion Fortune; she died of leukaemia in January 1946.
On 14 March 1945, in a letter Fortune wrote to Crowley, she declares: “The acknowledgement I made in the introduction of ‘The Mystical Qabalah’ of my indebtness to your work, which seemed to me to be no more than common literary honesty, has been used as a rod for my back by people who look on you as Antichrist.”
Crowley died at Netherwood on 1 December 1947 at the age of 72. According to one biographer the cause of death was a respiratory infection.
He had become addicted to heroin after being prescribed morphine for his asthma and bronchitis many years earlier.
He and his last doctor died within 24 hours of each other; newspapers would claim, in differing accounts, that Dr. Thomson had refused to continue his opiate prescription and that Crowley had put a curse on him.
click below for a fascinating insight into the occult source of Hitler’s power

Hitler and the Ark of the Covenant - Occult History Third Reich - Peter Crawford.jpg

The Occult History of the Third Reich

© Copyright Peter Crawford 2013

“The old beliefs will be brought back to honor again.
The whole secret knowledge of nature, of the divine, the demonic.
We will wash off the Christian veneer and bring out a religion peculiar to our race.”

Adolf Hitler

T H E   O C C U L T   H I S T O R Y   O F   T H E   T H I R D   R E I C H

© Copyright Peter Crawford 2013
National Socialism is a unique phenomena in the history of political thought – probably because National Socialism is not strictly speaking a political philosophy.
The NSDAP did propose a political program – in it very early days – known as the 25 point Programme.
The National Socialist Program originated at a DAP congress in Vienna, then was taken to Munich, by the civil engineer and theoretician Rudolf Jung, who, having explicitly supported Hitler, had been expelled from Czechoslovakia, because of his political agitation.
The politician Josef Pfitzner, a Sudetenland German Nazi, wrote that “the synthesis of the two, great dynamic powers of the century, of the national and social ideas, had been perfected in the German borderlands [i.e. the Sudetenland], which thus were far ahead of their motherland.”
Moreover, despite the political syncretism of National Socialism, the 25-point Program advocated democracy and greater popular rights, although only for “racially pure” Germans.
© Copyright Peter Crawford 2013


1. We demand the union of all Germany in a Greater Germany on the basis of the right of national self-determination.
2. We demand equality of rights for the German people in its dealings with other nations, and the revocation of the peace treaties of Versailles and Saint-Germain.
3. We demand land and territory (colonies) to feed our people and to settle our surplus population.
4. Only members of the nation may be citizens of the State. Only those of German blood, whatever be their creed, may be members of the nation. Accordingly, no Jew may be a member of the nation.
5. Non-citizens may live in Germany only as guests and must be subject to laws for aliens.
6. The right to vote on the State’s government and legislation shall be enjoyed by the citizens of the State alone. We demand therefore that all official appointments, of whatever kind, whether in the Reich, in the states or in the smaller localities, shall be held by none but citizens.We oppose the corrupting parliamentary custom of filling posts merely in accordance with party considerations, and without reference to character or abilities.
7. We demand that the State shall make it its primary duty to provide a livelihood for its citizens. If it should prove impossible to feed the entire population, foreign nationals (non-citizens) must be deported from the Reich.
8. All non-German immigration must be prevented. We demand that all non-Germans who entered Germany after 2 August 1914 shall be required to leave the Reich forthwith.
9. All citizens shall have equal rights and duties.
10. It must be the first duty of every citizen to perform physical or mental work. The activities of the individual must not clash with the general interest, but must proceed within the framework of the community and be for the general good.We demand therefore:
11. The abolition of incomes unearned by work. The breaking of the slavery of interest
12. In view of the enormous sacrifices of life and property demanded of a nation by any war, personal enrichment from war must be regarded as a crime against the nation. We demand therefore the ruthless confiscation of all war profits.
13. We demand the nationalization of all businesses which have been formed into corporations (trusts).
14. We demand profit-sharing in large industrial enterprises.
15. We demand the extensive development of insurance for old age.
16. We demand the creation and maintenance of a healthy middle class, the immediate communalizing of big department stores, and their lease at a cheap rate to small traders, and that the utmost consideration shall be shown to all small traders in the placing of State and municiple orders.
17. We demand a land reform suitable to our national requirements, the passing of a law for the expropriation of land for communal purposes without compensation; the abolition of ground rent, and the prohibition of all speculation in land.
18. We demand the ruthless prosecution of those whose activities are injurious to the common interest. Common criminals, usurers, profiteers, etc., must be punished with death, whatever their creed or race.
19. We demand that Roman Law, which serves a materialistic world order, be replaced by a German common law.
20. The State must consider a thorough reconstruction of our national system of education (with the aim of opening up to every able and hard-working German the possibility of higher education and of thus obtaining advancement). The curricula of all educational establishments must be brought into line with the requirements of practical life. The aim of the school must be to give the pupil, beginning with the first sign of intelligence, a grasp of the nation of the State (through the study of civic affairs). We demand the education of gifted children of poor parents, whatever their class or occupation, at the expense of the State.
21. The State must ensure that the nation’s health standards are raised by protecting mothers and infants, by prohibiting child labor, by promoting physical strength through legislation providing for compulsory gymnastics and sports, and by the extensive support of clubs engaged in the physical training of youth.
22. We demand the abolition of the mercenary army and the foundation of a people’s army.
23. We demand legal warfare on deliberate political mendacity and its dissemination in the press. To facilitate the creation of a German national press we demand:(a) that all editors of, and contributors to newspapers appearing in the German language must be members of the nation; (b) that no non-German newspapers may appear without the express permission of the State. They must not be printed in the German language; (c) that non-Germans shall be prohibited by law from participating financially in or influencing German newspapers, and that the penalty for contravening such a law shall be the suppression of any such newspaper, and the immediate deportation of the non-Germans involved. The publishing of papers which are not conducive to the national welfare must be forbidden. We demand the legal prosecution of all those tendencies in art and literature which corrupt our national life, and the suppression of cultural events which violate this demand.
24. We demand freedom for all religious denominations in the State, provided they do not threaten its existence not offend the moral feelings of the German race.
The Party, as such, stands for positive Christianity, but does not commit itself to any particular denomination. It combats the Jewish-materialistic spirit within and without us, and is convinced that our nation can achieve permanent health only from within on the basis of the principle: The common interest before self-interest. 25. To put the whole of this programme into effect, we demand the creation of a strong central state power for the Reich; the unconditional authority of the political central Parliament over the entire Reich and its organizations; and the formation of Corporations based on estate and occupation for the purpose of carrying out the general legislation passed by the Reich in the various German states.
click below for a fascinating insight into the early life and personality of Adolf Hitler
© Copyright Peter Crawford 2013
click below for a fascinating insight into the occult source of Hitler’s power
© Copyright Peter Crawford 2013
Now this is all very well – socialism and nationalism – but is it National Socialism as we know it ?
There is undoubtedly something missing – in fact almost everything is missing – because National Socialism is not a political and economic ideology, but rather a gnostic-religious philosophy – a quasi-religion – a separate understanding of the cosmos – which, while looking to the future, has its roots in the distant, ancient past.

The question has been raised by numerous commentators – ‘is National Socialism a political ideology – or a ‘cult, masquerading as an ideology ?

This study repeatedly uses the term ‘occult’ – (as in ‘Occult History of the Third Reich’) – a term derived from the Latin word ‘occultus’, which can be translated as “clandestine, hidden, secret”, and is generally considered to be “knowledge of the hidden.”

The word ‘cult’, however, usually refers to a social group defined by its religious, spiritual, or philosophical beliefs, or its common interest in a particular personality, object or goal.
The term itself is controversial and it has divergent definitions, in both popular culture and academia, and it also has been an ongoing source of contention among scholars across several fields of study.
In the sociological classifications of religious movements, a cult is a social group with socially deviant or novel beliefs and practices.
The word “cult” has always been controversial because it is (in a pejorative sense) considered a ‘subjective term’, used as an ad hominem attack against groups with differing doctrines or practices.
Groups said to be cults range in size from local groups with a few members to international organizations with millions.
The term ‘cult’ itself derives from the Latin ‘cultus’, meaning worship.
From the establishment of the Third Reich, in 1933, up to the present day, the so called ‘Allies’ have always be very careful to insist that National Socialism was, and is, an extreme ‘right wing’ political ideology – and no more….
Of course they knew that this was not so.
Not only the Völkische origins of National Socialism, but also the presentation of National Socialist beliefs, in iconography and propagandist and philosophical statements, make it abundantly clear that National Socialism is not a political ideology.
This can also be well demonstrated by comparing the presentation of political beliefs by other ‘fascist’ groups – Spain, Italy etc, and extreme the ideologies of the ‘left’, communism as practiced in Russia, China and other socialist countries.
There is a qualitative difference between all these groups and National Socialism.
There is a numinous quality that attaches to National Socialism that make it a unique phenomena.
The term ‘numinous’ was popularized by the German theologian Rudolf Otto in his influential 1917 book ‘Das Heilige’.
Otto writes tha,t while the concept of “the holy” is often used to convey moral perfection – and does entail this – it contains another distinct element,beyond the ethical sphere, for which he uses the term ‘numinous’.
He explains the numinous as a “non-rational, non-sensory experience or feeling whose primary and immediate object is outside the self“.
This mental state “presents itself as ‘ganz Andere’, wholly other, – a condition absolutely sui generis, and incomparable.
Using Latin, he describes it as a ‘mystery’ (Latin: mysterium), that is at once terrifying (tremendum), and fascinating (fascinans).
It takes very little effort to equate these insights with the effects engendered by propaganda and vast rallies that are an essential feature of national Socialism.

– consider these words and these images –

One dream, one soul, one prize,
One goal, one golden glance of what should be,
One shaft of light that shows the way,
No mortal man can win this day,
The bell that rings inside your mind,
Is a challenging the doors of time.
Is this a kind of magic ? –
There can be only one,
This age that lasts a thousand years
Will soon be done.
This flame that burns inside of me,
I’m hearing secret harmonies
This is a kind of magic,
There can be only one one one one,
This age that lasts a ‘thousand years’,
Will soon be done
The words quoted above have no direct connection with National Socialism, or the Third Reich, but it is worthy of note that many periods in modern history have produced similar movements among the young – notably the ‘Romantic’ movement, developing after the turbulence of the Napoleonic wars, the ‘Lebens Reform’ – which led to the Völkische revival and eventually the Third Reich, which occurred after the Great War, and the Youth revolution of the 50s and 60s, occurring after the Second World War.
And all these upsurges among the young made use of similar traditions, philosophies and beliefs, culled from an imagined idealized past – and looking forward to a new society in a regenerated future – and they all gave rise to cultic movements.
for more information about the ‘Cult of National Socialism’ go to:
The Völkische Bewegung – (volkisch movement) is the German interpretation of the populist movement, with a romantic focus on folklore and the “organic”.
The term völkisch, meaning “ethnic”, derives from the German word Volk (cognate with the English “folk”), corresponding to “people”, with connotations in German of “people-powered”, “folksy” and “folkloric”, and the word also has overtones of ‘nation’, ‘race’ and ‘tribe’.
The defining idea that the völkisch movement revolved around was that of a Volkstum (lit. “folkdom”, probably more precise in meaning would be “ethnicity”).
The völkisch “movement” was not a unified movement but “a cauldron of beliefs, fears and hopes that found expression in various movements and were often articulated in an emotional tone,” Petteri Pietikäinen observed in tracing völkisch influences on Carl Gustav Jung.
The völkisch movement was “arguably the largest group” in the Conservative Revolutionary movement in Germany, however, like “conservative-revolutionary” or “fascist”, völkisch is a complex term.
In a narrow definition it can be used to designate only groups that consider human beings essentially preformed by blood i.e. by inherited characteristics.
The völkisch movement had its origins in Romantic nationalism, as it was expressed by early Romantics such as Johann Gottlieb Fichte in his ‘Addresses to the German Nation’ published during the Napoleonic Wars, from 1808 onwards, especially the eighth address, “What is a Volk, in the higher sense of the term, and what is love of the fatherland ?,” where he answered his question of what could warrant the noble individual’s striving “and his belief in the eternity and the immortality of his work,” by replying that it could only be that “particular spiritual nature of the human environment out of which he himself, with all of his thought and action… has arisen, namely the people from which he is descended and among which he has been formed and grown into that which he is“.
The movement combined sentimental patriotic interest in German folklore, local history and a “back-to-the-land” anti-urban populism.
In part this ideology was a revolt against modernity.
The dream was for a self-sufficient life lived with a mystical relation to the land; it was a reaction to the cultural alienation of the Industrial revolution and the “progressive” liberalism of the later 19th century and its urbane materialist banality.
In addition the völkisch movement, as it evolved, often combined the arcane, esoteric and occult aspects of folkloric occultism alongside “racial adoration” and, in some circles, a type of anti-Semitism linked to exclusionary ethnic nationalism.
The ideas of völkisch movements also included anti-communist, anti-immigration, anti-capitalist and anti-Parliamentarian principles.
The völkisch ideas of “national community” (Volksgemeinschaft) came more and more to exclude Jews.
A number of the völkisch-populist movements that had developed during the late 19th century in the German Empire, under the impress of National Romanticism, were reorganized along propagandistic lines after the German defeat in World War I, as the word “the people” (Volk) became increasingly politicized as a flag for new forms of ethnic nationalism.
The Völkisch movement was a force as well in Austria.
From the left, elements of the folk-culture spread to the parties of the middle-classes, but whereas Volk could mean “proletariat” among the left, it meant more particularly “race” among the center and right.
Although the primary interest of the Germanic mystical movement was the revival of native pagan traditions and customs (often set in the context of a quasi-Theosophical esotericism), a marked preoccupation with purity of race came to motivate its more politically oriented offshoots such as the Germanenorden, the Germanic or Teutonic Order.
This latter was a secret society (founded at Berlin in 1912) which required its candidates to prove that they had no “non-Aryan” bloodlines and required from each a promise to maintain purity of his stock in marriage.
Local groups of the sect met to celebrate the summer solstice, an important neopagan festivity in völkisch circles and later in Nazi Germany, and more regularly to read the Eddas as well as some of the German mystics.
This branch of the völkisch movement quickly developed a hyper-nationalist sentiment and allied itself with anti-semitism.
Völkisch ideologies were influential in the development of Nazism, indeed, Joseph Goebbels publicly asserted in the 1927 Nuremberg rally that if the populist (völkisch) movement had understood power and how to bring thousands out in the streets, it would have gained political power on 9 November 1918 (the outbreak of the SPD-led German Revolution of 1918–1919, end of the German monarchy).
Adolf Hitler wrote in Mein Kampf (My Struggle): “the basic ideas of the National-Socialist movement are populist (völkisch) and the populist (völkisch) ideas are National-Socialist.” Nazi racial science was couched in Völkisch terms, as when Eugen Fischer stepped into the vacuum, as other scholars withdrew from the University of Berlin in 1933, and delivered his inaugural address as Nazi rector, “The Conception of the Völkisch state in the view of biology” (29 July 1933).

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Some of the first roots of Völkische Nazism can be traced back to 1900 when Jörg Lanz von Liebenfels (see right) founded a group called the Order of the New Templars. 
Lanz’s Templars chose the swastika (see left) as their emblem, and concerned themselves with topics such as race superiority, astrology, homeopathy, and nutrition.


In 1908, Guido von List, who had been a teacher of Lanz’s, founded an organization known as the Armanen.
List was the first popular writer to combine völkisch ideology (völkisch being an extreme German nationalist movement of the time) with occultism, and he thought of himself as the link with an ancient race of Germanic priests and wise men called the Armanen, whose holiest symbol had been the swastika. 
List took the swastika, which to the Germanic people represented an occult symbol for the sun, and made it the symbol for his Armanen as well. Members of the Armanen included the mayor of Vienna, Karl Lueger, and were taught runic occultism by List.

Membership between the Order of the New Templars and the Armanen was often overlapping, and in 1912 members of both cults came together and founded the Germanen Orden.

Following the close of World War I, the Germanen Orden joined forces with another occult society known as Thule Gesellschaft.
The symbol of the Thule Society was a curved swastika, with a dagger superimposed on top, (see above) which shows the clear link this society bore to both the Armanen and the Germanen Orden.
One of the most prominent members of the Thule Gesellschaft was Baron Rudolf von Sebottendorff (see left).
Rudolf Freiherr von Sebottendorff (or von Sebottendorf) was the alias of Adam Alfred Rudolf Glauer (November 9, 1875 – May 8, 1945?), who also occasionally used another alias, Erwin Torre.
He was an important figure in the activities of the Thule Society, an organization that influenced many members of the NSDAP.
He was a Freemason and a practitioner of meditation, astrology, numerology, and alchemy.
Glauer was born in Hoyerswerda (located northeast of Dresden in Saxony, Germany), the son of a locomotive engineer from Silesia.
He appears to have worked as a technician in Egypt between 1897–1900, although according to his own account he spent less than a month there in 1900 after a short career as a merchant sailor.
In July of that year he travelled to Turkey, where he settled in 1901 and worked as an engineer on a large estate there.
By 1905 he had returned to Dresden where he married Klara Voss, but the couple divorced in 1907.
The Münchener Post (14 March 1923) reported that he was sentenced as a swindler and forger in 1909, which Goodrick-Clarke (1985: 251) insists is a misprint for 1908.
He became an Ottoman citizen in 1911 and was apparently adopted, (under Turkish law), by the expatriate Baron Heinrich von Sebottendorff shortly thereafter.
(for more information about Ottoman Turkey see ‘The House of Osman‘)
The adoption was later repeated in Germany, and its legal validity has been questioned, but it was endorsed by the Sebottendorff family and, on this basis, he asserted his claim to the Sebottendorff name and to the title of Freiherr.
After fighting on the Ottoman-Turkish side in the First Balkan War, Sebottendorff returned to Germany with a Turkish passport in 1913.
He was exempted from military service during the First World War because of his Ottoman citizenship and because of a wound received during the First Balkan War.
Glauer was initially interested in Theosophy and Freemasonry.
(for more information about Theosophy and Freemasonry. see ‘The Lord of the Harvest‘)
In 1901 he was initiated by a family of Greek-Jewish Freemasons into a lodge which is believed to have been affiliated to the French Rite of Memphis.

In Turkey, he became interested in numerology, Kabbalah and Sufism (including secret mystical exercises still practised by Sufis of the Bektashi order).
Speculations say he might have converted to Sufi Islam, although the evidence (from his own semi-autobiographical writings) is rather tenuous on this point.
In his autobiographical novel Der Talisman des Rosenkreuzers (The Rosicrucian Talisman), Sebottendorff distinguishes between Sufi-influenced Turkish Masonry and conventional Masonry.

(for more information about Islam see ‘Islam‘)

By about 1912 he became convinced that he had discovered what he called “the key to spiritual realization”, described by a later historian as “a set of numerological meditation exercises that bear little resemblance to either Sufism or Masonry”.
By 1916, Sebottendorff had attracted only one follower.
In that year, however, he came into contact with the Germanenorden.
The Germanenorden (Germanic or Teutonic Order, not to be confused with the medieval German order of the Teutonic Knights) was a völkisch secret society in early 20th century Germany.
It was founded in Berlin in 1912 by Theodor Fritsch and several prominent German occultists including Philipp Stauff, who held office in the List Society and High Armanen Order as well as Hermann Pohl, who became the Germanenorden’s first leader.

Theodor Fritsch (28 October 1852, Wiedemar – 8 September 1933) was a German political scientist whose views did much to influence popular German opinion against Jews in the late 19th and early 20th centuries.
A believer in the absolute superiority of the Aryan race, Fritsch was upset by the changes brought on by rapid industrialization and urbanization, and called for a return to the traditional peasant values and customs of the distant past, which he believed exemplified the essence of the Volk.
One of Fritsch’s major goals was to unite all anti-semitic political parties under a single banner; he wished for anti-semitism to permeate the agenda of every German social and political organization.
This effort proved largely to be a failure, as by 1890 there were over 190 various anti-semitic parties in Germany.
He also had a powerful rival for the leadership of the anti-semites in Otto Böckel, with whom he had a strong personal rivalry.
In 1893, Fritsch published his most famous work, ‘The Handbook of the Jewish Question’, also known as the ‘Anti-Semitic Catechism’, which leveled a number of conspiratorial charges at European Jews and called upon Germans to refrain from intermingling with them.
Vastly popular, the book was read by millions and was in its 49th edition by 1944 (330.000 copies).
The ideas espoused by the work greatly influenced Hitler and the Nazis during their rise to power after World War I.
Fritsch also founded an anti-semitic journal – ‘The Hammer’ (in 1902) and this became the basis of a movement, the Reichshammerbund, in 1912.
His better known book, ‘The Riddle of the Jew’s Success’ was published in English in 1927 under the pseudonym F. Roderich-Stoltheim, and dealt with the negative impact that Jewish values and the centralization of the German economy in Jewish hands had on the German people.
Philipp Stauff (1876-1923) was a prominent German/Austrian journalist and publisher in Berlin.
He was an enthusiastic Armanist, a close friend of Guido von List, and a founding member of the Guido-von-List-Society.
He was also the obituarist for List in the Münchener Beobachter.
Stauff joined the List Society in 1910 and swiftly graduated to the High Armanen Order, the intimate inner circle around List.
In 1912 he became a committee member of the List Society and a generous patron.
He was the chief German representative of the High Armanen Order at Berlin.
His esoteric treatise Runenhäuser (Rune Houses), published in 1912, “extended the Listian thesis of ‘armanist’ relics with the claim that the ancient runic wisdom had been enshrined in the geometric configuration of beams in half-timbered houses throughout Germany”.
He was active in both the Reichshammerbund and the Germanenorden (pre-World War I völkisch leagues).
He was one of the principal officers in the loyalist Berlin province of the original Germanenorden after a splinter group led by Hermann Pohl broke away in 1916.
Germanenorden was a clandestine movement aimed at the uppper echelons of society and was a sister movement to the more open and mainstream Reichshammerbund.
The order, whose symbol was a swastika, had a hierarchical fraternal structure based on Freemasonry.
Local groups of the sect met to celebrate the summer solstice, an important neopagan festivity in völkisch circles (and later in Nazi Germany), and more regularly to read the Eddas as well as some of the German mystics.
In addition to occult and magical philosophies, it taught to its initiates nationalist ideologies of Nordic racial superiority and antisemitism, then rising throughout the Western world
As was becoming increasingly typical of völkisch organisations, it required its candidates to prove that they had no non-Aryan bloodlines and required from each a promise to maintain purity of his stock in marriage.
In 1916, during World War I, the Germanenorden split into two parts.
Eberhard von Brockhusen became the Grand Master of the “loyalist” Germanenorden.
Pohl, previously the order’s Chancellor, founded a schismatic offshoot: the Germanenorden Walvater of the Holy Grail.
He was joined in the same year by Rudolf von Sebottendorff.
Sebottendorff was also an admirer of Guido von List and Lanz von Liebenfels.
Convinced that the Islamic and Germanic mystical systems shared a common Aryan root, he was attracted by Pohl’s runic lore and became the Master of the Walvater’s Bavarian province late in 1917.

Charged with reviving the province’s fortunes, Sebottendorff increased membership from about a hundred in 1917 to 1500 by the autumn of the following year.
The Munich lodge of the Germanenorden Walvater when it was formally dedicated on August 18, 1918 was given the cover name, the Thule Gesellschaft, which became increasingly political, and in 1918 established a political party, the Deutsche Arbeiterpartei DAP – (German Workers’ Party)
The DAP was founded in Munich in the hotel “Fürstenfelder Hof” on January 5, 1919 by Anton Drexler, a member of the occultist Thule Gesellschaft.
It developed out of the “Freien Arbeiterausschuss für einen guten Frieden” (Free Workers’ Committee for a good Peace) which Drexler had also founded and led.
Its first members were mostly colleagues of Drexler’s from the Munich rail depot.
Drexler was encouraged to found the DAP by his mentor, Dr. Paul Tafel, a leader of the Alldeutscher Verband (Pan-Germanist Union), a director of the Maschinenfabrik Augsburg-Nürnberg, also a member of the Thule Gesellschaft, and his wish was for a party which was both in touch with the masses and nationalist, unlike the middle class parties.
The initial membership was about forty people.
On March 24, 1919, Karl Harrer (a sports journalist and member of the Thule Society) joined the DAP to increase the influence of the Thule Society over the DAP’s activities, and the party name was changed to the “Political Workers’ Circle”.
The membership was as scarce as the original DAP’s and the meetings were reduced to the local beer houses.
This party was joined in 1919 by Adolf Hitler.
Adolf Hitler, then a corporal in the German army, was ordered to spy on the DAP on September 12, 1919 during one of its meetings at the Sterneckerbräu, a beer hall in the center of the city.
While there, he got into a violent argument with one guest.
Following this incident, Anton Drexler was impressed with Hitler’s oratory skills and invited him to join the party.
After some thinking, Hitler left the army and accepted the invitation, joining in late September.
At the time when Hitler joined the party there were no membership numbers or cards.

It was on January 1920 when a numeration was issued for the first time: listed in alphabetical order, Hitler received the number 555.
In reality he had been the 55th member, but the counting started at the number 501 in order to make the party appear larger.
Also, his claim that he was party member number 7, which would make him one of the founding members, is refuted, however, in his work ‘Mein Kampf’, Hitler claims that he received a membership card with the number 7.
After giving his first speech for the Party on October 16 in the Hofbräukeller, Hitler quickly rose up to become a leading figure in the DAP.

© Copyright Peter Crawford 2013

The small number of party members were quickly won over to Hitler’s political beliefs.
In an attempt to make the party more broadly appealing to larger segments of the population, the DAP was renamed on February 24, 1920 to the Nationalsozialistische Deutsche Arbeiterpartei NSDAP – (National Socialist German Workers’ Party) or Nazi Party (see badge left).
The name was borrowed from a different Austrian party active at the time (Deutsche Nationalsozialistische Arbeiterpartei, German National Socialist Workers’ Party), although Hitler earlier suggested the party to be renamed the “Social Revolutionary Party”; it was Rudolf Jung who persuaded Hitler to follow the NSDAP naming.

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The emblem on the flag of the new party was the black,straight-armed clockwise swastika (see right), on a white circle against a red ground – unlike the DAP, which used the curved armed,static swastika (see left), taken from the Thule Gesellschaft emblem.

Sebottendorf was also the owner of the ‘Völkischer Beobachter’, which Hitler bought in 1921. The paper was to become Hitler’s most important propaganda tool.


By then, however, Sebottendorff had left the Thule Society and Bavaria, having been accused of negligence in allegedly allowing the names of several key Thule Society members to fall into the hands of the government of the short-lived Bavarian Soviet Republic, resulting in the execution of seven members after the attack on the Munich government in April 1919, an accusation that he never denied.
Sebottendorff fled Germany for Switzerland and then Turkey.
After leaving Germany, Sebottendorff published ‘Die Praxis der alten türkischen Freimauerei: Der Schlüssel zum Verständnis der Alchimie’ (“The practice of ancient Turkish Freemasonry: The key to the understanding of alchemy”), and then, in 1925, ‘Der Talisman des Rosenkreuzers’, a semi-autobiographical novel which is the main source for his earlier life.
He returned to Germany in January 1933, and published ‘Bevor Hitler kam: Urkundlich aus der Frühzeit der Nationalsozialistischen Bewegung’ – (Before Hitler Came: Documents from the Early Days of the National Socialist Movement), – dealing with the Thule Society and the DAP. Hitler himself understandably disliked this book, which was banned.
Sebottendorff was arrested, but somehow escaped (presumably due to some friendship from his Munich days) and in 1934 returned to Turkey, wher he died on May 8, 1945.


© Copyright Peter Crawford 2013
The occult nature of the philosophy of the Third Reich was also expressed through the German Faith Movement (Deutsche Glaubensbewegung) (see above), and although there is no known direct link between the Thule Gesselschaft and the Deutsche Glaubensbewegung, it is significant that the  Glaubensbewegung used the Thule Gesselschaft curved swastika in their emblem.
The Deutsche Glaubensbewegung was closely associated with Jakob Wilhelm Hauer during the Third Reich (1933–1945) and sought to move Germany away from Christianity towards a religion based on “immediate experience” of God.
Jakob Wilhelm Hauer

Jakob Wilhelm Hauer (see left) (4 April 1881, Ditzingen, Württemberg – 18 February 1962, Tübingen) was a German Indologist and religious studies writer.
Initially trained in the family trade as a plasterer, he entered the missionary school at Basel in 1900 and served as a missionary in British India from 1907 to 1911.
His time in India and his study of indigenous religions saw him lose faith in Christianity and instead he returned to his studies, reading religious studies and Sanskrit at a doctorate level at the University of Oxford and the University of Tübingen, before going on to teach at the University of Marburg (1925) and Tübingen itself (1927).
Under his tutelage religious studies at Tübingen became increasingly close to Nazism and by 1940 he was heading up an ‘Aryan Seminar’.

In 1920 he formed the ‘Bund der Köngener’, a youth movement that grew out of groups of Protestant Bible circles who had come into contact with the Wandervogel tendency.
Initially little more than a more organized version of the Wandervogel*, the Bund, which was for a time led by Rudolf Otto**, became attracted to the ideals of the Völkisch movement, especially as Hauer began to move more towards developing his own religion.
Hauer began to look into his own forms of religion in 1927 when he set up the ‘Religiöser Menschheitsbund’, which aimed for a greater unity amongst Germany’s faiths towards common goals.
He joined with Ernst Graf zu Reventlow in this endeavour and in 1934 founded the ‘German Faith Movement’ (Deutsche Glaubensbewegung), which combined a number of existing communities in a Völkisch faith.
By July 1934 the religion had been ratified as Hauer celebrated his first wedding without other clergy.
When Hitler came to power, Hauer remained close to the Nazis, finally joining the party in 1937, and wrote to Heinrich Himmler immediately after Rudolf Hess’ flight to Scotland to denounce Hess as a victim of the anthroposophy, which he had opposed.
In 1935 he wrote that:
every undertaking and activity of anthroposophy necessarily arises out of the Anthroposophical world view. The anthroposophical world view is in the most important points directly opposed to National Socialism. Therefore, schools which are built out of the anthroposophical world view and led by anthroposophists mean danger to true German education.
Hauer was removed from his university position after World War II and was interned from 1945 to 1949.
He continued to agitate for his own religion, forming the ‘Arbeitsgemeinschaft für freie Religionsforschung und Philosophie’ in 1947 and the ‘Freie Akademie’ in 1955.

Arthur Drews

Christian Heinrich Arthur Drews  (November 1, 1865-July 19, 1935) (see left) was a German philosopher, writer, and important representative of German Monist thought.
He was born in Uetersen, Holstein, present day Germany.
Drews became professor of philosophy and German at the Technische Hochschule Karlsruhe.
During his career he wrote widely on a variety of subjects, often provoking controversy—in part because of his unorthodox ideas on religion, and was instrumental in the rise of the ‘German Faith Movement’.
Along with Bruno Bauer, Arthur Drews is one of the best known representative of the ‘Christ myth theory’, which disputes the existence of a historical Jesus.
His work ‘Die Christusmythe’ (“The Christ Myth”) (1909) expounded this theory, arguing that the figure of “Christ” arose from mystical and apocalyptic ideas of the period, that indeed everything about the story of Jesus had a mythical character, and that it was therefore not necessary to presuppose that a historical Jesus had ever existed.
The book caused considerable controversy, drawing Drews into many public debates which often became emotionally charged.
Nikolai Berdyaev observed that Drews, “in his capacity as a religious anti-Semite“, argued against the historical existence of Jesus “for the religious life of Aryanism.”
Drews ultimately embraced a form of Germanic Neopaganism and was instrumental in early attempts during the Nazi era to unite the various German pagan organizations into a unified body.
It was in this period that Drews wrote ‘Deutsche Religion’ – (German Religion), a book that has been described as a “work on the ‘new’ German religion that mixes faith and Nazi mysticism.
Drews died on 19 July 1935 in Illenau bei Bühl, Baden at the age of 70.
Ernst Graf zu Reventlow
Ernst, Count Reventlow (see left) (18 August 1869 – 21 November 1943) was a German naval officer, journalist and Nazi politician.
Ernst Christian Einar Ludwig Detlev Graf zu Reventlow was born at Husum, Schleswig-Holstein, Germany, the son of Ludwig Reventlow, a Danish nobleman, and Emilie Julie Anna Louise Rantzau.
His younger sister was Fanny zu Reventlow, the “Bohemian Countess” of Schwabing.
Reventlow embarked upon a career in the German Imperial navy, reaching the rank of lieutenant commander, before his marriage to a Frenchwoman, Marie-Gabrielle-Blanche d’Allemont, forced him to resign his commission.
He became a free-lance writer on naval issues, and later general politics.
During World War I, as an editorial writer on the ‘Deutsche Tageszeitung’ (German Daily Times), he advocated extreme ruthlessness, particularly in submarine warfare.

He accused United States Ambassador Gerard of being a British spy, but assailed Zimmermann for the plot to form an alliance berween Mexico and Japan against the United States. He furiously attacked Germany’s leaders for a supposed inclination to yield to the United States’ demands for respect of its rights after the sinking of the Lusitania, and the Tageszeitung was suspended 25 June 1915.

For an attack on Theobald von Bethmann-Hollweg (see right), accusing him of misleading von Hindenburg, he was sued for slander in 1916.

He was highly critical of the policies of Kaiser Wilhelm II (see left) and later of the Weimar Republic.
In 1920 he founded his own newspaper, ‘Der Reichswart’ (“Reich Guardian”), which was published until his death.

In 1924 Reventlow and Albrecht von Graefe  formed the ‘German Völkisch Freedom Party’ (DVFP).

Both men were elected to the Reichstag (see left) as DNVP deputies, though in May 1927 Reventlow quarreled with the more conservative Graefe and left the party to join the NSDAP (Nazi Party), bringing over his faction en bloc, including Bernhard Rust, Franz Stöhr, and Wilhelm Kube, each of whom were to enjoy prominent roles in the Nazi Party.

This greatly improved the NSDAP position in northern Germany, where the DVFP had always been stronger than the NSDAP, and by the end of 1928 the DVFP had for all intents and purposes ceased to exist.

Reventlow’s group quickly allied themselves with the more socialistic wing of the NSDAP headed by Gregor Strasser (see right) which favored genuine socialistic measures and an alliance with the Soviets against the western democracies.
Though a power in the party to the end, this group became less influential as Hitler turned to overt militarism and antisemitism after attaining power.

Though sometimes critical of Hitler’s policies, he was allowed to publish his newspaper, ‘Der Reichswart’, until his death in 1943.
Reventlow supported a theory first proposed by Lesley Fry, who had conceived the ‘Protocols of the Elders of Zion’ as part of a conspiracy theory according to which a group led by the “cultural Zionist” Asher Ginzberg plotted world domination.
At the time Ginzberg supported an international Jewish cultural and political revival rather than a single Jewish state.
Reventlow’s antisemitism was racial and cultural, and this led to his involvement with the ‘German Faith Movement’.

From 1934 to 1936, Reventlow served as deputy chairman of this semi-religious movement which postulated that every people “through its blood” developed its own religious knowledge. The movement was anti-Christian and tried to create a “species-true faith” for Germany.


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Wandervogel is the name adopted by a popular movement of German youth groups from 1896 onward.
The name can be translated as rambling, hiking or wandering bird (differing in meaning from “Zugvogel” or migratory bird) and the ethos is to shake off the restrictions of society and get back to nature and freedom.
Soon the groups split and there originated ever more organisations, which still all called themselves Wandervogel, but were organisationally independent, nonetheless the feeling was still of being a common movement, but split into several branches.

The Wandervogel movement was officially established on 4 November 1901 by Herman Hoffmann Fölkersamb, who in 1895 had formed a study circle at the boys’ Berlin-Steglitz grammar school where he was teaching.
The Wandervogel soon became the pre-eminent German youth movement.
It was a back-to-nature youth organization emphasizing freedom, self-responsibility, and the spirit of adventure, and took a Völkish approach, stressing Germany’s mystical Teutonic roots.
After World War I, the leaders returned disillusioned from the war.
The same was true for leaders of German Scouting, so both movements started to influence each other heavily in Germany.
From the Wandervogel came a stronger culture of hiking, nacktkultur, (see right – German naturism was part of the Lebensreform movement and the Wandervogel youth movement, which promoted ideas of fitness and vigour. At the same time doctors of the Natural Healing Movement were using heliotherapy to treat diseases such as TB, rheumatism and scrofula with exposure to sunlight

During the Nazi Gleichschaltung period after Adolf Hitler came to power, nudism benefited from official recognition and sponsorship for its health benefits. Nevertheless, all naturism clubs had to register with Kraft durch Freude,)The Wandervogel movement also encouraged adventure, Völkish mysticism, romanticism and a younger leadership structure.

© Copyright Peter Crawford 2013

Scouting brought uniforms, flags, more organization, more camps and a clearer ideology.
There was also an educationalist influence from Gustav Wyneken.
Together this led to the emergence of the Bündische Jugend.
The Wandervogel, German Scouting and the Bündische Jugend together are referred to as the German Youth Movement.
They had been around for more than a quarter of a century before National Socialists began to see an opportunity to adopt some methods and symbols of the German Youth Movement to use it in the Hitler-Jugend – (Hitler Youth) (see right).
This movement was very influential at that time.
Its members were romantic and prepared to sacrifice a lot for their ideals. Some of the Wandervogel groups were anti-semitic or close to the Nazi Party
From 1933 the Nazis outlawed the Wandervogel, German Scouting, the Jungenschaft, and the Bündische Jugend, along with most youth groups independent of the Hitler-Jugend


*Rudolf Otto

Rudolf Otto (see left) (September 25, 1869–6 March 1937) was an eminent German Lutheran theologian and scholar of comparative religion.
Born in Peine near Hanover, Otto attended the Gymnasium Andreanum in Hildesheim and studied at the universities of Erlangen and Göttingen, where he wrote his dissertation on Martin Luther’s understanding of the Holy Spirit, and on Kant.
By 1906, he held a position as extraordinary professor, and in 1910 he received an honorary doctorate from the University of Giessen.
In 1915, he became ordinary professor at the University of Breslau, and in 1917, at the University of Marburg’s Divinity School, then one of the most famous Protestant seminaries in the world.
Although he received several other calls, he remained in Marburg for the rest of his life.
He retired in 1929 and died of pneumonia eight years later, after he had suffered serious injuries falling some 20 m from a tower.
Persistent but unconfirmed rumors identified this as a suicide attempt.
He is buried in Marburg cemetery.
Otto’s most famous work is ‘The Idea of the Holy’, published first in 1917 as ‘Das Heilige – Über das Irrationale in der Idee des Göttlichen und sein Verhältnis zum Rationalen’ (The Holy – On the Irrational in the Idea of the Divine and its Relation to the Rational).
It is one of the most successful German theological books of the 20th century, has never gone out of print, and is now available in about 20 languages.
The book defines the concept of the holy as that which is numinous.
Otto explained the numinous as a “non-rational, non-sensory experience or feeling whose primary and immediate object is outside the self”.
He coined this new term based on the Latin numen (deity).
This expression is etymologically unrelated to Immanuel Kant’s noumenon, a Greek term referring to an unknowable reality underlying all things.
The numinous is a mystery (Latin: mysterium) that is both terrifying (tremendum) and fascinating (fascinans) at the same time.
It also sets a paradigm for the study of religion that focuses on the need to realize the religious as a non-reducible, original category in its own right.
This paradigm was under much attack between approximately 1950 and 1990 but has made a strong comeback since then, after its phenomenological aspects have become more apparent, and written about by Karl Rahner’s presentation of man as a being of transcendence.
Otto left a broad influence on theology and philosophy of religion in the first half of the 20th century.
German-American theologian Paul Tillich acknowledged Otto’s influence on him, as did Romanian-American philosopher Mircea Eliade and Otto’s most famous German pupil Gustav Mensching (1901–1978) from Bonn University.
Eliade used the concepts from ‘The Idea of the Holy’ as the starting point for his own 1957 book, ‘The Sacred and the Profane’.
Otto was one of the very few modern theologians to whom C. S. Lewis indicates a debt, particularly the idea of the numinous in ‘The Problem of Pain’.
Others to acknowledge Otto were, for instance, Martin Heidegger, Leo Strauss, John A. Sanford, Hans-Georg Gadamer (critical in his youth, respectful in his old age), Max Scheler, Ernst Jünger, Joseph Needham and Hans Jonas.
Ideas of Otto have been discussed also by non-Christian theologians, like Eliezer Berkovits.

***Helena Blavatsky 

Helena Petrovna Blavatsky was born in the Ukraine in 1831, and after various wanderings and adventures, including marriage, landed in New York in 1873, proclaiming an interest in, and knowledge of, Eastern esoteric doctrines.

There she met Colonel Olcott, and with his assistance founded the Theosophical Society two years later. Its avowed aim was the study of Hidden Wisdom, and unfashionable though this pursuit then was, it still survives today.
In 1878, Madame Blavatsky and Colonel Olcott sailed to India, where the Theosophical Society met with unexpected success.

After some years of acclaim, and then a series of scandals involving allegations that Blavatsky’s boasted mediumistic powers were fraudulent, she returned to Europe, where she died in 1891.
After her death, the Theosophical Society fell into the hands of Anna Kingsford (see left) and Edward Maitland, but continued to flourish until Annie Besant (see right) and C. W. Leadbeater produced a bogus World Messiah, Krishnamurti, who was eventually moved to repudiate publicly the role thrust upon him.

This brought Theosophy into ridicule, from which it never fully recovered, though even today it has a considerable following.

The Theosophical Society was, and is, of little consequence in itself, and is significant only insofar as it transmitted on a very large scale the doctrines contained in Madame Blavatsky’s astonishing books, ‘Isis Unveiled’ (1877) and ‘Die Geheimlehre’ (The Secret Doctrine – 1888).

Madame Blavatsky went so far as to claim that the composition of her books was assisted by clairvoyance, and that obscure works and quotations had suddenly appeared in obedience to her needs and desires; that she was familiar with ‘the oldest book in the world’, the incalculably ancient ‘Stanzas of Dzyan’ (see left); and that Hidden Masters were in regular communication with her person.
Needless to say, these claims have been disputed, but whatever the sources of Blavatsky’s inspiration, and whatever else she may have been, the woman was not a mere charlatan, for no charlatan could possibly have written her exquisite mystical masterpiece, ‘The Voice of The Silence’.
The fact remains that Madame Blavatsky’s writings had influence far beyond that which is usually assigned to them.
They challenged Christianity, which Blavatsky loathed, and proclaimed in its stead a Westernised Hinduism, with its attractive doctrines of reincarnation and karma.
They led people to seek alternatives to the Christian religion, and to suspect the existence of non-material occult forces, as mysterious and intangible as electricity, thus preparing the way in the popular mind for future scientific investigation.
However, three assertions in particular demand our attention.
Whereas Nietzsche taught that the Superman is the imminent next stage in human evolution, Blavatsky announced that Supermen already existed, that they were the Hidden Masters who inhabited Central Asia, and that they could be contacted telepathically by those who had been initiated into their mysteries.
Whereas the chemists and physicists taught that there was little more to learn about a universe of matter, Blavatsky insisted that there was much more to learn about a universe of spirit, which could act upon the former.
And whereas biologists taught that man evolved from the apes, Blavatsky proclaimed that there have been four root races prior to our own, which included the ancient civilisations of lost Lemuria and Atlantis, that evolution has been assisted by divine kings from the stars, that the Aryans are the purest of the fifth root race, and, more sinisterly, that the Jews are a degenerate link between the fourth arid fifth root races, and hence are sub-human, a proposition with which Adolf Hitler concurred.

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The Power of the Vril

vril society emblem.png

The Vril Society –

The first hint of the Vril Society’s existence was discovered in a scene that would not have been out of place in one of Dennis Wheatley’s occult thrillers.

On 25 April 1945‘, it is reported, ‘a group of battle-weary Russian soldiers were making their cautious way through the shattered remnants of Berlin, mopping up the isolated pockets of German resistance that remained in the heart of the Third Reich.
The soldiers moved carefully from one wrecked building to another, in a state of constant readiness against the threat of ambush. In a ground-floor room of one blasted building, the soldiers made a surprising discovery.
Tibetan Swastika
Lying in a circle on the floor were the bodies of six men, with a seventh corpse in the centre.
All were dressed in German military uniforms, and the dead man in the centre of the group was wearing a pair of bright green gloves. The Russians’ assumption that the bodies were those of soldiers was quickly dispelled when they realised that the dead men were all Orientals.
One of the Russians, who was from Mongolia, identified the men as Tibetans.
It was also evident to the Russian soldiers that the men had not died in battle but seemed to have committed suicide.
Over the following week, hundreds more Tibetans were discovered in Berlin: some of them had clearly died in battle, while others had committed ritual suicide, like the ones discovered by the Russian unit.

What were Tibetans doing in Nazi Germany towards the end of the Second World War ?


The Vril Force or Vril Energy was said to be derived from the ‘Black Sun’, – represented as a Swastika made up of Sig runes – which supposedly exists in the center of the Earth, giving light to the Vril-ya and putting out radiation in the form of Vril.

The term ‘Schwarze Sonne’ (Black Sun), also referred to as the ‘Sonnenrad’ (“Sun Wheel”), is a symbol of esoteric and occult significance.Its design is based on a sun wheel mosaic incorporated into a floor of Wewelsburg Castle during the Nazi era. It is also used in occult currents of Germanic neopaganism, and in Irminenschaft or Armanenschaft – inspired esotericism. The Vril Force or Vril Energy was said to be derived from the ‘Black Sun’, a big ball of “Prima Materia” which supposedly exists in the center of the Earth, giving light to the Vril-ya, and putting out radiation in the form of Vril. The Vril Society believed that Aryans were the actual biological ancestors of the Black Sun. This force was known to the ancients under many names, and it has been called ‘Chi’, ‘Ojas’, ‘Vril’, ‘Astral Light’, ‘Odic Forces’ and ‘Orgone’.

In a discussion of the 28th degree of the Ancient and Accepted Scottish Rite of Freemasonry – called Knight of the Sun or Prince Adept – Albert Pike said,

There is in nature one most potent force, by means whereof a single man, who could possess himself of it, and should know how to direct it, could revolutionize and change the face of the world.

This is the force that the inner occult circle of the Thule were so desperately trying to unleash upon the world, for which the ‘Vril Society’ had apparently groomed Adolf Hitler.

Vril is a substance first described in Edward Bulwer-Lytton’s 1871 novel ‘The Coming Race’, which was later reprinted as ‘Vril: The Power of the Coming Race’.
The novel is an early example of science fiction.
However, many early readers believed that its account of a superior subterranean master race, and the energy-form called “Vril” was accurate, to the extent that some theosophists accepted the book as truth.
The Vril Race was originally published anonymously in late 1871, but Bulwer-Lytton was known to be the author.
Samuel Butler’s ‘Erewhon’, (‘Nowhere’ – in reverse) was also published anonymously, in March 1872, and Butler suspected that its initial success was due to it being taken by many as a sequel by Bulwer-Lytton to ‘The Coming Race’.
The uses of ‘Vril’ in the novel among the Vril-ya vary from an agent of destruction to a healing substance.
According to Zee, the daughter of the narrator’s host, Vril can be changed into the mightiest agency over all types of matter, both animate and inanimate.
It can destroy like lightning or replenish life, heal, or cure.
It is used to rend ways through solid matter.
Its light is said to be steadier, softer and healthier than that from any flammable material.
It can also be used as a power source for animating mechanisms.
‘Vril’ can be harnessed by use of the ‘Vril staff’, or by mental concentration.
A ‘Vril staff’ is an object in the shape of a wand or a staff, which is used as a channel for ‘Vril’.
It is also said that if an army met another army, and both had command of the ‘Vril-force’, both sides would be annihilated.
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Considering Bulwer-Lytton’s occult background, many commentators were convinced that the supposedly fictionalized ‘Vril’ was based on a real magical force.
Helena Blavatsky***(see below and left)the founder of ‘Theosophy’, endorsed this view in her book ‘Isis Unveiled’ (1877) and again in ‘Die Geheimlehre‘ (The Secret Doctrine – 1888).
In Blavatsky, the ‘Vril power’, and its attainment by a superhuman elite, are worked into a mystical doctrine of ‘race‘.
The racial ideas of Madame Blavatsky, concerning ‘root races‘, and the emergence of a spiritually-developed type of human being (Aryan Man) in the Aquarian Age, were avidly accepted by the nineteenth-century German nationalists who mixed Theosophical occultism with anti-Semitism, and the doctrine of the racial supremacy of the Aryan or Indo-European peoples.


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In Willy Ley’s article, “Pseudoscience in Naziland” in the science fiction magazine ‘Astounding Science Fiction‘ he attempted to explain to his readers how National Socialism could have fallen on such a fertile ground in Germany.
He explained this with the high popularity of irrational convictions in Germany during the time.

Among other pseudo-scientific groups he mentions a very peculiar one:

The next group was literally founded upon a novel. That group which I think called itself Wahrheitsgesellschaft – Society for Truth – and which was more or less localized in Berlin, devoted its spare time looking for Vril.”

The article by Ley describes a ‘perpetual motion generator’ based on Vril, and is the main basis for the speculation that developed later.
The ‘Society for Truth‘ that Ley describes was conducting ‘research’ on the existence of Vril.
The speculations surrounding the Third Reich ‘wonder weapons’ might support links to research to the existence and application possibilities of Vril, for example in the purported top secret and highly sensitive scientific technological device ‘Die Glocke‘.
Die Glocke (German for “The Bell”) is a purported top secret Nazi scientific technological device, secret weapon, or Wunderwaffe. 
It is associate with Nazi occultism and antigravity or free energy research.
Allegedly an experiment carried out by Third Reich scientists working for the SS in a German facility known as Der Riese  near the Wenceslaus mine. Die Glocke is described as being a device “made out of a hard, heavy metal” approximately 9 feet wide and 12 to 15 feet high having a shape similar to that of a large bell. This device ostensibly contained two counter-rotating cylinders which would be “filled with a mercury-like substance – “Element 115”. Additional substances said to be employed in the experiments, referred to as Leichtmetall (light metal), “included thorium and beryllium peroxides”. Die Glocke emitted strong radiation when activated. 


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More precisely, the  Luminous Lodge or Vril Society was a secret community of occultists in pre-Third Reich Berlin.
The ‘Berlin Vril Society’ was in fact a sort of inner circle of the Thule Society.
Whereas the related ‘Thule Society‘ ended up focusing primarily upon materialistic and political agendas, the Vril Society put its attention on the ‘Other Side’, and ‘etheric technology’.
One important member was Karl Haushofer, and members included Alfred Rosenberg, Dr
Theodor Morrel, later the Führer’s doctor, Heinrich Himmler, Hermann Goering, and Hitler
It was also thought to be in close contact with the English group known as the Hermetic Order of the Golden Dawn.
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© Copyright Peter Crawford 2013
The Vril Society in Germany believed that the Aryan race was a creation an Aeon, through the medium of the ‘Black Sun’ – which is represented as a form of Swastika, and had originated close to the Pliades star cluster, from a planet orbiting the star الدبران Aldaberan (which translates literally as “the follower” presumably because this bright star appears to follow the Pleiades, or “Seven Sisters” star cluster in the night sky).
The upshot of this belief was that the Aryans were originally aliens of divine origin – ‘heaven born’.
And this information came from and young girl called Maria Orsitsch (see right), in cooperation with the occultist Baron Rudolf von Sebottendorf, the Gurdjeff disciple Karl Haushofer, the engineer and ace pilot Lothar Waiz, Prelate Gernot of the secret “Societas Templi Marcioni” (The Inheritors of the Knights Templar).

Maria Orsitsch

Maria Orisc.jpg

Maria Orsitsch was born in Vienna.
Her father was a Croatian, and her mother was a German, from Vienna.
Maria Orsitsch was the head of the ‘Alldeutsche Gesellschaft für Metaphysik’ (The All German Society for Metaphysics), founded in the early 20th century as a female circle of mediums who were involved in extraterrestrial telepathic contact.
The society was later renamed the ‘Gesellschaft der Frauen des Vril’.
In 1917 Maria Orsitsch is said to have made contact with extraterrestrial entities from Aldebaran with her female Vril circle.
At the end of September 1917 Sebottendorf met with members of the “Lords of the Black Stone” at the Untersberg to receive the power of the “Black Stone“, after which the secret society was named.

In December 1919 a small circle of persons from the ‘Thule Gesellschaft’, the Vril Society and the DHvSS – Die Herren vom Schwarzen Stein (The Lords of the Black Stone DHvSS – said to be the true meaning of the use of the double sig rune SS), met in a specially rented forester’s lodge near Berchtesgaden, close to the home of Dietrich Eckart – (and here is the direct link with Hitler) and close to the Untersberg.

Take note : The Holy Grail (“Ghral” is holy stone, Persian-Arabic) was said to be a black-violet crystal or stone, half quartz, half amethyst, through which Higher Powers communicated with humanity. It has been speculated that such a stone was the essential power source of contained in the Ark of the Covenant – thus connecting up the Grail with the Ark.

They were accompanied by the medium Maria Orsic, and another medium only known as Sigrun.
Maria had mediumistically received transmission in a secret Templar script – a language unknown to her – with the technical data for the construction of a flying machine.
According to Vril documents, these telepathic messages also came from the solar system of Aldebaran, which is sixty-four light-years away in the constellation Taurus.

The Vril Society not only taught concentration exercises designed to awaken the forces of the ‘Vril’, their main goal was to achieve ‘Raumflug (Spaceflight) to reach Aldebaran.

To achieve this, the ‘Vril Society’ joined the ‘Thule Gesellschaft’ and the ‘DHvSS Die Herren des schwarzen Steins’ to fund an ambitious program involving an inter-dimensional flight machine, based on psychic revelations from the Aldebaran aliens.

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Not only was the ‘Vril’ a new form of energy, but it was also the force that the inner occult circle of the Thule Gesellschaft were so desperately trying to unleash upon the world, and which the ‘Vril Society’ were working with Adolf Hitler to achieve.
The idea of ‘mutation and transformation’ into a higher form of a ‘god-man‘ was envisioned, through the ‘Vril’, in Buller-Lytton’s ‘The Coming Race’.
Lytton, himself, was an initiate of the ‘Rosicrucians’, and was well versed in the arcane-esoteric philosophies (and, of course, in the greatest advances in the sciences of his day).
Through his romantic works of fiction he expressed the conviction that there are beings endowed with superhuman powers.
These beings will supplant us, and bring about a formidable mutationin the elect of the human race.

‘The Coming Race’
Edward Bulwer-Lytton
Bulwer-Lytton was considered, in his lifetime, to be one of the greatest writers in the English language.

Edward George Earle Lytton Bulwer-Lytton, 1st Baron Lytton PC (25 May 1803 – 18 January 1873), was an English politician, poet, playwright, and novelist. He was immensely popular with the reading public and wrote a stream of best-selling dime-novels which earned him a considerable fortune. Bulwer-Lytton is credited with the appellation for the Germans “Das Volk der Dichter und Denker”, that is, the people of poets and thinkers.

Bovril Advertisment 1900

Bulwer-Lyton penned many other works, including ‘The Coming Race’ or ‘Vril: The Power of the Coming Race’ (1871), which drew heavily on his interest in the occult, and contributed to the birth of the science fiction genre. Its story of a subterranean race waiting to reclaim the surface of the Earth is an early science fiction theme. The book popularised the ‘Hollow Earth Theory’ and may have inspired Völkisch Aryan mysticism.His term “vril” lent its name to Bovril meat extract – Bovine Vril.

Unfortunately, Lyton’s reputation for vanity, ostentation and eccentricity attracted a good deal of hostility from the press, and this has damaged his subsequent literary reputation to a disproportionate extent, with the result that today his books are extremely hard to find, and his work is seldom – if at all – taught in universities in the English-speaking world.
Throughout his career, Bulwer-Lytton wrote on many themes, including romance, politics, history, social satire, melodrama and the occult.
It is perhaps unsurprising, therefore, that he should have turned to the subject of Utopian science fiction with ‘The Coming Race’, published in 1871.

In this novel, the narrator, a traveller and adventurer of independent means, explores a mine in an unnamed location and discovers a vast subterranean world, inhabited by a superior race of humans called the Vril-ya. Once tenants of the Earth’s outer surface, the Vril-ya were forced to retreat underground by a natural catastrophe similar to the biblical Flood many thousands of years ago.Their technology is far in advance of anything to be found in the world of ordinary humanity, and is based on the application of a force known as ‘vril’.Befriended by a young female Vril-ya named Zee, the narrator asks about the nature of the vril force.Therewith Zee began to enter into an explanation of which I understood very little, for there is no word in any language I know which is an exact synonym for vril.

I should call it electricity, except that it comprehends in its manifold branches other forces of nature, to which, in our scientific nomenclature, differing names are assigned, such as magnetism, galvanism etc.

Michael Faraday

These people consider that in vril they have arrived at the unity in natural energetic agencies, which has been conjectured by many philosophers above ground, and which Faraday thus intimates under the more cautious term of correlation: ‘I have long held an opinion,’ says that illustrious experimentalist, ‘almost amounting to a conviction, in common, I believe, with many other lovers of natural knowledge, that the various forms under which the forces of matter are made manifest have one common origin; or, in other words, are so directly related and mutually dependent, that they are convertible, as it were, into one another, and possess equivalents of power in their action.’According to Zee, all Vril-ya are trained in the application of vril, which can be used to control the physical world, including the minds and bodies of others, as well as to enhance the telepathic and telekinetic potentials of the human mind.

Vril Staff

The vril force is most often applied through the use of a device known as the Vril Staff which, like the vril force itself, requires many years to master. (The narrator is not allowed to hold one, ‘for fear of some terrible accident occasioned by my ignorance of its use’.)The Vril Staff ‘is hollow, and has in the handle several stops, keys, or springs by which its force can be altered, modified, or directed – so that by one process it destroys, by another it heals – by one it can rend the rock, by another disperse the vapour – by one it affects bodies, by another it can exercise a certain influence over minds’.During his protracted stay in the subterranean realm, the narrator learns of the system of government by which the Vril-ya live.They are ruled by a single supreme magistrate who abdicates the position at the first sign of advancing age.Although their society is entirely free of crime or strife of any kind, they consider strength and force to be among the finest virtues, and the triumph of the strong over the weak to be in perfect accordance with Nature.Democracy and free institutions are, to them, merely the crude experiments of an immature culture.The government of the tribe of Vril-ya was apparently very complicated, – but really very simple.It was based upon a principle recognised in theory, though little carried out in practice, above ground – viz., that the object of all systems of philosophical thought tends to the attainment of unity, or the ascent through all intervening labyrinths to the simplicity of a single first cause or principle.Thus in politics, even republican writers have agreed that a benevolent autocracy would insure the best administration, if there were any guarantees for its continuance, or against its gradual abuse of the powers accorded to it.There was … in this society nothing to induce any of its members to covet the cares of office. No honours, no insignia of higher rank were assigned to it.The supreme magistrate was not distinguished from the rest by superior habitation or revenue. On the other hand, the duties awarded to him were marvellously light and easy, requiring no preponderant degree of energy or intelligence.After a number of adventures in the subterranean world – and a great many conversations with its denizens – the narrator comes to the following conclusion regarding the ultimate origins of the fantastic Vril-ya race.‘This people – though originally not only of our human race, but, as seems to me clear by the roots of their language, descended from the same ancestors as the great Aryan family, from which in varied streams has flowed the dominant civilisation of the world; and having, according to their myths and their history, passed through phases of society familiar to ourselves, – had yet now developed into a distinct species with which it was impossible that any community in the upper world could amalgamate:’And that if they ever emerged from these nether recesses into the light of day, they would, according to their own traditional persuasions of their ultimate destiny, destroy and replace our existent varieties of man.Although greatly impressed with the knowledge and accomplishments of the Vril-ya, the narrator is nevertheless terrified by their power and the ease with which they wield it, implying at one point that, should he have angered them at any time, they would have had no compunction in turning their Vril Staffs on him and reducing him to cinders.This uneasiness, coupled with his natural desire to return to the upper world and the life with which he is familiar, prompts the narrator to begin seeking a means of escape from the subterranean world of the Vril-ya.Aid comes in the unlikely form of Zee, who has fallen in love with him and has attempted to persuade him to stay, but who nevertheless understands that an unrequited love cannot result in happiness for either of them.It is she who leads him back to the mine shaft through which he first entered the realm of the Vril-ya. Upon his return home, the narrator begins to ponder the wonders he has beheld far below the surface of the Earth, and once again hints at the possible dreadful fate awaiting a blissfully unaware humanity at the hands of the ‘Coming Race’.In the final chapter, we read: ‘The more I think of a people calmly developing, in regions excluded from our sight and deemed uninhabitable by our sages, powers surpassing our most disciplined modes and virtues to which our life, social and political, becomes antagonistic in proportion as our civilisation advances, – the more devoutly I pray that ages may yet elapse before there emerge into sunlight our inevitable destroyers.’

It is an assumption of many occultists that ‘The Coming Race’ is fact disguised as fiction: that Bulwer-Lytton based his engaging novel on a genuine body of esoteric knowledge.
He was greatly interested in the Rosicrucians, the powerful occult society which arose in the sixteenth century, and which claimed to possess ancient wisdom, discovered in a secret underground chamber, regarding the ultimate secrets of the Universe.
There is some evidence that Bulwer- Lytton believed in the possibility of a subterranean world, for he wrote to his friend Hargrave Jennings in 1854:
So Rosenkreuz [the founder of the Rosicrucians] found his wisdom in a secret chamber. So will we all. There is much to be learned from the substrata of our planet.
Some writers, including Alec Maclellan, author of the fascinating book ‘The Lost World of Agharti’ (1996), have suggested that ‘The Coming Race’ revealed too much of the subterranean world and was, as a result, suppressed in the years following Bulwer-Lytton’s death in 1873.
Indeed, he describes the book as ‘one of the hardest to find of all books of mysticism’, and informs us of his own search for a copy, which for some years met with no success.
While doubtless an intriguing piece of stage-setting on Maclellan’s part, the rarity of the book can surely be accounted for by the unjust waning of Bulwer-Lytton’s posthumous literary reputation (mentioned earlier).
What is the connection between Bulwer-Lytton’s strange novel and the Third Reich ?

If there really was a large colony of Tibetan monks in Berlin in the 1940s, what were they doing there?

Dietrich Eckart
Karl Haushofer
It seems that the connection was none other than General/Professor Karl Haushofer (1869-1946) whose theories of Geopolitics gave rise to the concept of Lebensraum (living space), which Hitler maintained would be necessary to the continued dominance of the superior Aryan race and which he intended to take, primarily, from the Soviet Union.
Haushofer, along with Dietrich Eckart (1868-1923) – the journalist and playwright, who influenced Hitler by traiining him iin the occult sciences and, in addition, introduced him to influential social circles after the First World War – is frequently described as a practicing black magician, and probably the master magician of the National Socialist Party’.
Haushofer excelled at Munich University, where he began to develop his lifelong interest in the Far East.
After leaving university, he entered the German army, where his great intelligence ensured a rapid rise through the ranks.
His knowledge of the Far East earned him a posting as military attache in Japan.
Haushofer believed that the German people originated in Central Asia, and that it was the Indo-Germanic race which guaranteed the permanence, nobility and greatness of the world.
While in Japan, Haushofer was initiated into one of the most important secret Buddhist societies, and to have sworn, if he failed in his ‘mission’, to commit suicide in accordance with the time-honored ceremonial.
Haushofer was also a firm believer in the legend of Thule, the lost Aryan homeland in the far north, which had once been the center of an advanced civilization possessed of magical powers.
Thule Society
Connecting this legend with the Thule Society, we can say that beings intermediate between Man and other intelligent beings from Beyond would place at the disposal of the Thule Society Initiates a reservoir of forces which could be drawn on to enable Germany to dominate the world again, and be the cradle of the coming race of Supermen, which would result from the mutations of the human species.
One day her legions would set out to annihilate everything that had stood in the way of the spiritual destiny of the Earth, and their leaders would be men who knew everything, deriving their strength from the very fountain-head of energy, and guided by the Great Ones of the Ancient World.
It would seem that it was under the influence of Eckart and Haushofer that the Thule Society took on its true character of a society of Initiates in communion with the Invisible, and became the magic center of the National Socialist movement.
After the end of the First World War, Haushofer returned to Munich, where he gained a doctorate from the university.
Arms of the Teutonic Knights

He divided his time between teaching and writing and founded the ‘Geopolitical Review’, in which he published his ideas on Lebensraum, which could ‘both justify territorial conquest by evoking the colonizing of Slav lands by Teutonic knights in the Middle Ages and, emotively, conjure up notions of uniting in the Reich what came to be described as Volksdeutsche (ethnic Germans) scattered throughout eastern Europe’.

Hitler at Landsberg am Lech
While incarcerated in the fortress of Landsberg am Lech, following the failure of the Munich Putsch in 1924, Adolf Hitler read and was influenced by Haushofer’s books on geopolitics (he had already been introduced to Haushofer by the professor’s student assistant, Rudolf Hess).
There is no doubt that Hitler occupied his time in Landsberg judiciously, reading widely in several fields, though not for the sake of education so much as to confirm and clarify his own preconceptions.
(He later said that Landsberg was his ‘university paid for by the state’).
Haushofer visited Hitler every day in Landsberg, where he explained his geopolitical theories and described his travels through India in the early years of the century.
While in India, he had heard stories of a powerful civilization living beneath the Himalayas: Thirty or forty centuries ago in the region of Gobi there was a highly developed civilization.
As the result of a catastrophe, the Gobi was transformed into a desert, and the survivors emigrated, some going to the extreme North of Europe, and others towards the Caucasus.
The Scandinavian god Thor is supposed to have been one of the heroes of this migration.
Haushofer proclaimed the necessity of ‘a return to the sources’ of the human race – in other words, that it was necessary to conquer the whole of Eastern Europe, Turkestan, Pamir, Gobi and Tibet.
These countries constituted, in his opinion, the central core, and whoever had control of them controlled the whole world.

After the cataclysm that destroyed the Gobi civilization, the survivors migrated to a vast cavern system beneath the Himalayas, where they split into two groups, one of which followed the path of spirituality, enlightenment and meditation while the other followed the path of violence and materialistic power.

The first of these centres was called Agartha, the other Shambhala
(These names have many different spellings: for Agartha, we use the simplest; for Shambhala, the spelling favoured by Orientalists.)
Among the many books Hitler read while languishing in Landsberg was Bulwer-Lytton’s ‘The Coming Race‘ (see above), which, Haushofer informed him, was an essentially correct description of the race of Supermen living far beneath the surface of the Earth and corroborated much of what the professor had himself learned while travelling in Asia.
Bulwer- Lytton’s novel apparently galvanized Hitler’s imagination, and he ‘began to yearn for the day when he might establish for himself the actuality of the secret civilization beneath the snows of Tibet …’
In the following year, 1925, the Vril Society (also known as the Luminous Lodge) was formed by a group of Berlin Rosicrucians including Karl Haushofer.
There is only one primary source of information on the Vril Society: Willy Ley, a German rocket engineer who fled to the United States in 1933 and followed a successful career writing popular science books.
The subterranean humanity may have been fiction, but the Vril was not.
Possibly it had enabled the British, who kept it as a State secret, to amass their colonial empire.

Surely the Romans had had it, and referred to as lares.

Such a group actually existed, they even got out the first issue of a magazine which was to proclaim their credo.

Rudolf Steiner

The vril members ‘contemplated the structure of an apple, sliced in half’ (thus revealing the five pointed star at its centre).

This echoes Rudolf Steiner’s suggestion in ‘Knowledge of Higher Worlds and Its Attainment’.
In addition Theosophists were themselves interested in the concept of the vril force, which bears some resemblance to Reichenbach’s Odic force, and to the Astral Light: a subtle form of energy said to surround the Earth, in which is preserved a record of every thought and action that has ever occurred.
Theosophical Seal

It is believed that Haushofer introduced Hitler to the leader of the group of Tibetan high lamas living in Berlin, a man known only as ‘The Man with the Green Gloves’, and that this man knew the locations of the hidden entrances to the subterranean realms of Agartha and Shambhala.
These rumors doubtless gave rise to the famous legends about Hitler’s obsessive search for the entrances to the inner world.

The first expeditions were dispatched purely under the auspices of the Luminous Lodge, beginning in 1926, but later, after coming to power, Hitler took a more direct interest, overseeing the organization of the searches himself.
Hitler believed unequivocally that ‘certain representatives of the underground super-race were already abroad in the world’.
As Hitler is reported to have related ‘The new man is among us. He is here! Now are you satisfied? I will tell you a secret. I have seen the vision of the new man – fearless and formidable. I shrank from him.’
Hitler also ordered a number of expeditions into German (Untersberg), Swiss and Italian mines to search for the entrances to the cavern cities of the Supermen.
The Untersberg is known to be inhabited by certain kinds of elemental spirits of Nature, some of which are good and benevolent, others of a wicked and malicious nature, and inimical to mankind; and there are innumerable tales circulating among the people in the neighborhood, telling about the doings of the gnomes, fairies, and giants, dwelling within caves and in gorgeous marble halls and grottoes filled with gold and precious stones that will turn into dead leaves and stones when seen in the light of day.

“Some of the friendly tribes come out of the Untersberg on certain occasions, and they are said to have sometimes associated with the inhabitants of our plane of existence, partaking in the dances and amusements of the peasants, and even taking stray children with them into the Untersberg; and, incredible as it may appear, it is even asserted by, “those who know” that marriages have taken place between citizens of our world and the inhabitants of the kingdom of gnomes. Of course it is well known that within the mysterious depths of the Untersberg there dwells the soul of a great emperor in his astral form.
There, together with his retinue, he sleeps an enchanted sleep, waiting for the liberation of his country.
Sometimes very suddenly, even on a clear summer day, clouds are seen to issue from the sides of the mountain; grotesquely-formed ghost-like mists arise from the caverns and precipices, crawling and gliding slowly upwards toward the top, and form on the neighboring peaks also, clouds of monstrous shapes and sometimes of gigantic proportions floating on, until the head of the Untersberg is surrounded by a surging sea of vapours growing dense and dark. Seldom included in historical analysis of the Third Reich and Adolf Hitler, is the spiritually mesmerizing impact of Mount Untersberg. Hitler’s first direct encounter took place in 1923, upon which date the future führer would describe his feelings, “It was so wonderful! A view of the Untersberg! Indescribable!”. While not specifically recorded, it is unlikely that the youthful Hitler would have been unaware of the writings of Franz Hartmann. A recent expedition (August 2008) into the gigantic cave-system under the mountain revealed that it goes down so far, that its lowest point had not been reached yet. The cave explorers had to return from their expedition without knowing how far down it goes.
Telescope at the Berghof
And on the terrace Hitler installed the finest, very large terrestial telescopes (see left) so that he could observe the mysterious Untersberg in detail.
According to a German newspaper report they had gone down 1056 meters before being forced to return at an abyss-like precipce. This had been accomplished by being able to pass an extremely narrow passageway that had been previously un-passable. They also discovered more than 800 new passageways and a lake in 930 meters depth.

Hitler is even said to have ordered research to be conducted into the life of Bulwer-Lytton, in an effort to determine whether the author himself had visited the realm of the Vril-ya.

Dr. Antonin Horak

Antonin Horak, an expert speleologist and member of the Slovak Uprising, accidentally discovered a strange tunnel in Czechoslovakia in October 1944.

Dr Horak kept quiet about the discovery until 1965, when he published an account in the National Speleological Society News.
In his article, Dr Horak stated that he and two other Resistance fighters found the tunnel near the villages of Plavince and Lubocna (he is quite specific about the location: 49.2 degrees north, 20.7 degrees east).
Having just survived a skirmish with the Germans, the three men (one of whom was badly injured) asked a local peasant for help.
He led them to an underground grotto where they could hide and rest.
The peasant told the Resistance men that the cave contained pits, pockets of poison gas, and was also haunted, and warned them against venturing too far inside.
This they had no intention of doing, such was their weariness.
They attended to the wounds of their comrade and fell asleep.
The following day, Horak’s curiosity got the better of him and, while he waited for the injured man to recover enough strength to travel again, he decided to do a little exploring inside the cave.
Presently, he came to a section that was completely different from the rest of the cave. ‘Lighting some torches, I saw that I was in a spacious, curved, black shaft formed by cliff-like walls. The floor in the incline was a solid lime pavement.
The tunnel stretched interminably into the distance.
Dr Horak decided to take a sample of the wall, but was unable to make any impression with his pickaxe.
He took his pistol and fired at the wall. ‘The bullet slammed into the substance of the walls with a deafening, fiery impact,’ he wrote. ‘Sparks flashed, there was a roaring sound, but not so much as a splinter fell from the substance. Only a small welt appeared, about the length of half my finger, which gave off a pungent smell.
Dr Horak then returned to his comrades and told them about the apparently man-made tunnel. ‘I sat there by the fire speculating. How far did it reach into the rocks? I wondered. Who, or what, put it into the mountain? Was it man-made? And was it at last proof of the truth in legends – like Plato’s – of long-lost civilisations with magic technologies which our rationale cannot grasp or believe ?
No one else, apparently, has explored this tunnel since Dr Horak in 1944.
The peasants who lived in the region obviously knew of its existence, but kept well away.
In addition to the stories of German mine expeditions in Central and Eastern Europe during the Second World War, occult writers have frequently made reference to the German Tibet Expeditions, allegedly an attempt to locate and make contact with a group of high lamas with access to fantastic power.

The American researcher Peter Levenda experienced skepticism with regard to the supposed Nazi-Tibet connection, until he began to search for references in the microfilmed records in the Captured German Documents Section of the National Archives in Washington, DC.

Emblem of the Ahnenerbe
Dr Ernst Schafer
He discovered a wealth of material, running to many hundreds of pages, dealing with the work of Dr Ernst Schafer of the Ahnenerbe.
These documents included Dr Schafer’s personal notebooks, his correspondence, clippings from several German newspapers, and his SS file, which describes an expedition to East and Central Tibet from 1934-1936, and the official SS-Tibet Expedition of 1938-1939 under his leadership.
As Levenda demonstrates, the expedition was not so much concerned with contacting Tibetan representatives of the subterranean super-race as with cataloging the flora and fauna of the region (an activity of little military value to the Third Reich, which accounts for the difficulty Schafer occasionally had in securing funding for his trips).
Born in Cologne on 14 March 1910 into a wealthy industrialist family, Ernst Schafer attended school in Heidelberg and Gottingen, and embarked on his first expedition to Tibet in 1930 under the auspices of the Academy of Natural Sciences in Philadelphia when he was only twenty years old.
The following year, he joined the American Brooke Dolan expedition to Siberia, China and Tibet.
Emblem of the SS
He became a member of the SS in mid-1933, finally reaching the rank of Sturmbannfuhrer in 1942.
In addition to being an SS officer, Schafer was also a respected scientist who published papers in various journals, such as the Proceedings of the Academy of Natural Sciences, Philadelphia.
Schafer was ‘a man of many parts: one part SS officer and one part scholar, one part explorer and one part scientist: a ‘National Socialist Indiana Jones’.

Schafer was also deeply interested in the religious and cultural practices of the Tibetans, including their sexuality. (Indeed, the members of the 1938-1939 expedition displayed a somewhat prurient fascination with intimate practices: the film-maker Ernst Krause, for instance, took great care to record his observation of a fifteen-year-old Lanchung girl masturbating on a bridge beam.)

Schafer’s Group in Tibet

When not cataloging flora and fauna (and spying on teenage girls), the members of the expedition managed to conduct other research, which included an exhaustive study of the physical attributes of the Tibetan people.

Schafer noted height and weight, the shape of hands and feet, the color and shape of eyes, and even took plaster casts of Tibetans’ faces.
At first sight, it might seem strange in the extreme that the architects of the Third Reich would be interested in a region that many consider to be the spiritual center of the world; until, that is, we remember that, according to Thulean mythology, this center was once the Aryan homeland in the Arctic, and was displaced with the fall of Atlantis around 10,800 BC.
Since then, the spiritual centre, while remaining hidden from the vast majority of humanity who are unworthy of its secrets, has nevertheless been the primary force controlling the destiny of the planet.

The two hidden realms of Agartha and Shambhala constitute the double source of supernatural power emanating from Tibet, and have come to occupy an important place in twentieth-century occultism and fringe science.

The Third Reich – Tibet Connection

Lahsa – Tibet

Tibet was once the Aryan homeland in the Arctic, and was displaced with the fall of Atlantis around 10,800 BC.
Since then, the spiritual centre, while remaining hidden from the vast majority of humanity who are unworthy of its secrets, has nevertheless been the primary force controlling the destiny of the planet.
The two hidden realms of Agartha and Shambhala constitute the double source of supernatural power emanating from Tibet, and have come to occupy an important place in twentieth-century occultism and ocult science.
Before we address the Third Reich’s alleged interest in Agartha and Shambhala, it is essential that we pause for an examination of the role of Shambhala in Tibetan mysticism.


The ancient writings of China, refer to Nu and Kua, the ‘Asiatic prototypes of Adam and Eve’ and their birthplace in the Kun Lun Mountains of Central Asia.
It is something of a mystery why such a desolate, forbidding place should serve as the Chinese Garden of Eden rather than more hospitable regions such as the Yangtse Valley or the province of Shantung, and we can speculate that the Gobi Desert may at one time have been an inland sea with accompanying fertile land.
The Gobi is a prime candidate as a site for one of the ancient and unknown civilising cultures whose wisdom has been passed down through the ages.


The concept of an oriental garden of Eden, in the centre of Asia, was popularised by the novel ‘Lost Horizon’. Lost Horizon is a 1933 novel by English writer James Hilton. The book was turned into a movie in 1937 by director Frank Capra of the same title. It is best remembered as the origin of Shangri-La, a fictional utopian lamasery high in the mountains of Tibet.

The Kun Lun Mountains hold a very important place in Chinese mythology, since it is in this range that the Immortals are believed to live, ruled by Hsi Wang Mu, the Queen Mother of the West.
Hsi Wang Mu, who is also called Kuan Yin, the goddess of mercy, is said to live in a nine storeyed palace of jade.
Surrounding this palace is a vast garden in which grows the Peach Tree of Immortality.
Only the most wise and virtuous of human beings are permitted to visit the garden and eat the fruit, which appears only once every 6,000 years.
The Immortals who aid Hsi Wang Mu in her attempts to guide humanity towards wisdom and compassion possess perfect, ageless bodies, and are said to be able to travel anywhere in the Universe, and to live on the planets of other star systems.
Whether the ancient Chinese believed that the Immortals could travel in space in their physical bodies or by projecting their minds, this is still a remarkable concept to entertain, since it is based on an acceptance of the plurality of inhabited worlds in the Cosmos.
Ancient Chinese texts are replete with legends regarding the attempts of many people to cross the Gobi Desert to the Kun Lun Mountains.
The most famous of these searchers is surely the great philosopher Lao Tzu (c. 6th century BC), author of the book of Taoist teaching Tao Te Ching, who is said to have made the journey across the Gobi towards the end of his life.
The Vatican archives also contain many reports made by Catholic missionaries concerning deputations from the emperors of China to the spiritual beings living in the mountains.
These beings possess bodies that are visible, but which are not made of flesh and blood: they are the ‘mind-born’ gods whose bodies are composed of elementary atomic matter, which allow them to live anywhere in the Universe, even at the centres of stars.
The people of India also believe in a place of wisdom and spiritual perfection; they call it Kalapa or Katapa, and it is said to lie in a region north of the Himalayas, in Tibet.
According to Indian tradition, the Gobi Desert is the floor of what was once a great sea, which contained an island called Sweta-Dvipa (White Island).
The great Yogis who once lived there are believed to live still in the high mountains and deep valleys that once formed the island of Sweta-Dvipa.
This island has been identified by Orientalists with the Isle of Shambhala of Puranic literature, which is said to stand at the centre of a lake of nectar.
In the seventeenth century, two Jesuit missionaries, Stephen Cacella and John Cabral, recorded the existence of Chang Shambhala, as described to them by the lamas of Shigatse, where Cacella lived for 23 years until his death in 1650. (Chang Shambhala means Northern Shambhala, which differentiates the abode of the spiritual adepts from the town called Shamballa, north of Benares, India.)
Legends of a hidden spiritual centre, a sacred zone whose inhabitants secretly guide the evolution of life on Earth, are widespread in the ancient cultures of the East.
The concept of the hidden spiritual centre of the world is to be found in Hinduism, Buddhism, Taoism, shamanism and other ancient traditions.
In the Bon religion of pre-Buddhist Tibet, Shambhala is also called ‘Olmolungring’ and ‘Dejong’. In Tibetan Buddhism, the Shambhalic tradition is enshrined within the Kalachakra texts, which are said to have been taught to the King of Shambhala by the Buddha before being returned to India.
As might be expected with such a marvellous, legend-haunted place, there has been a great deal of speculation as to the exact whereabouts of Shambhala.

The Holy Grail

While some esotericists believe that Shambhala is a real place with a concrete, physical presence in a secret location on Earth, others prefer to see it as existing on a higher spiritual plane, what might be called another dimension of space-time coterminous with our own.
Alternatively, Shambhala might be considered as a state of mind, comparable to the terms in which some consider the Holy Grail.
As with the Grail, Shambhala maybe a state within ourselves, in which we may gain an insight into the higher spirituality inherent in the Universe, as distinct from the mundane world of base matter in which we normally exist.
Having said this, it should be noted that there are certain cases on record in which Westerners have experienced visions of a place bearing a striking resemblance to the fabled Shambhala.
Our knowledge of the Shambhalic tradition in the West has come mainly from Orientalist scholars such as Helena Blavatsky, Rene Guenon, Louis Jacolliot, Saint-Yves d’Alveydre and Nicholas Roerich.

Shambala and Theosophy

the first time that we have anything written in a European language about Shambhala was in 1833.

Csoma de Körös

This was by the great Hungarian scholar Csoma de Körös, author of the first Tibetan-English dictionary.
He wrote an article about Kalachakra, and in it he mentions Shambhala. and that’s the first time that anybody in Europe hears anything about Shambhala.
Over the following decades we find that a little bit more becomes available
In the 1860s a book was published by a German, called Schlagintweit,  entitled ‘Buddhism in Tibet’, that also speaks about Shambhala.
In addition the ‘Vishnu Purana’ also gets translated into English.

Еле́на Петро́вна Блава́тская
Madame Blavatsky

At the same time Madame Blavatsky travelled to India
The only sources of information that she had about Shambhala were from the two above publications.
Now in terms of the development of these European ideas about Shambhala, we find that there are two main streams that develop.
One is to emphasize Shambhala as a type of spiritual paradise, and the other one derives from this idea that the forces of Shambhala destroyed or drove out the harmful invaders that were trying to do away with all spiritual practice.
So a more destructive aspect of Shambhala is introduced – forcefully purifying the world of a so-called evil.
Blavatsky, however, emphasized the first aspect – that of Shambhala being a spiritual land,  introducing it in terms of Buddhist and Hindu geography – with Mount Meru in the center, and the four continents surrounding it.
The first of these continents,Lemuria, sank, and then the inhabitants moved to another one of the continents, which Blavatsky identified as Atlantis.
The spiritually developed ones, however, fled to Shambhala when Atlantis was overtaken by disaster .
Blavatsky claimed that Schambala was a sacred island in the Gobi desert.
It was later claimed, by Roerich among others, that Shambhala was the source of her teachings, the ‘Die Geheimlehre’ (The Secret Doctrine).

 Никола́й Константи́нович Ре́рих
Nicholas Roerich

Nicholas Roerich (1874-1947), poet, artist, mystic and humanist, and perhaps the most famous and respected of the esotericists who brought news of this fabulous realm to Westerners.
Born in St Petersburg, Russia in 1874, Nicholas Roerich came from a distinguished family whose ability to trace its origins to the Vikings of the tenth century inspired his early interest in archaeology.
This interest led in turn to a lifelong fascination with art, through which, in the words of K. P. Tampy, who wrote a monograph on Roerich in 1935, he became ‘possessed of a burning desire to get at the beautiful and make use of it for his brethren’.
After attending the St Petersburg Academy of Fine Art, Roerich went to Paris to continue his studies. In 1906, he won a prize for his design of a new church, and was also rewarded with the position of Director of the Academy for the Encouragement of Fine Arts in Russia.
However, the Russian Revolution occurred while he was on a visit to America, and he found himself unable to return to his motherland.
Roerich’s profound interest in Buddhist mysticism led to his proposing an expedition in 1923 that would explore India, Mongolia and Tibet.
The Roerich Expedition of 1923-26 was made across the Gobi Desert to the Altai Mountains.
It was during this expedition that Roerich’s party had a most unusual experience – one of the many experiences that seem to offer strange and puzzling connections between apparently disparate elements of the paranormal and that make it such a complex and fascinating field of human enquiry.
In the summer of 1926, Roerich had set up camp with his son, Dr George Roerich, and several Mongolian guides in the Shara-gol valley near the Humboldt Mountains between Mongolia and Tibet.
Roerich had just built a white stupa (or shrine), dedicated to Shambhala.
The shrine was consecrated in August, with the ceremony witnessed by a number of invited lamas.
Two days later, the party watched as a large black bird wheeled through the sky above them. This, however, was not what astonished them, for far beyond the black bird, high up in the cloudless sky, they clearly saw a golden spheroidal object moving from the Altai Mountains to the north at tremendous speed.
Veering sharply to the south-west, the golden sphere disappeared rapidly beyond the Humboldt Mountains.
As the Mongolian guides shouted to one another in the utmost excitement, one of the lamas turned to Roerich and informed him that the fabulous golden orb was the sign of Shambhala, meaning that the lords of that realm approved of his mission of exploration.
Later, Roerich was asked by another lama if there had been a perfume on the air.
When Roerich replied that there had been, the lama told him that he was guarded by the King of Shambhala, Rigden Jye-Po, that the black vulture was his enemy, but that he was protected by a ‘Radiant form of Matter’.
The lama added that anyone who saw the radiant sphere should follow the direction in which it flew, for in that direction lay Shambhala.
The exact purpose of this expedition (aside from exploration) was never made entirely clear by Roerich, but many writers on esoteric subjects have claimed that he was on a mission to return a certain sacred object to the King’s Tower at the centre of Shambhala.
According to Andrew Tomas, the sacred object was a fragment of the Chintamani stone, the great mass of which lies in the Tower.
Astonishingly, the stone is said to have been brought to Earth originally by an extraterrestrial being.

To be continued ……..
Nazi Secret Space Program.jpg

Raumflug and the Occult Third Reich

Raumflug Jenseitsflugmaschine emblem -  Vril Thule SS Ahnenerbe - Occult History of the Third Reich - Peter Crawford.png
© Copyright Peter Crawford 2017

‘Du sieh’st zum Raum wird hier die Zeit.’
Parsifal                       Richard Wagner
Dr. Hermann Oberth, who pioneered rocket design for the German Reich during World War II and later advanced rocket technology for the American manned space launches, cryptically stated,
We cannot take the credit for our record advancement in certain scientific fields alone; we have been helped.
When asked by whom, he replied:
The people of other worlds.
© Copyright Peter Crawford 2017

While the Third Reich made sure to eradicate the bewildering maze of occult orders, esoteric societies and Volkische movements the minute it came into power, it strangely left that other field with its many connections to the occult underground, that of science fiction, largely untouched.
Thus, when the might of the German war machine unleashed its Blitzkrieg (lightening war) on an ill prepared Europe – its new strategic formula and technological terror tactics were reminiscent of that early sub-genre in science fiction entitled the ‘Future War Tale’.
While the sirens of the Stuka dive bombers, howling like the legendary Walkuren, transformed whole cities into hellish cauldrons of the alchemical Prima Materia, other minds in Germany kept on dreaming of soaring space ships and the conquest of space.
The history of early German space flight and rocket development is complex and riddled with unexpected esoteric influences.
Then there is the strong yearning to return to a mythical fatherland, that between the two world wars not always translated itself in earthly geographical coordinates.
One fitting example of this is found in a German film that was thought lost forever.
Only recently a copy of this film, entitled ‘Wunder Der Schöpfung’ (The Miracle Of Creation), has been found.

‘Wunder Der Schöpfung’ – 1927

‘Wunder Der Schöpfung’ was to be, in the words of one critic, UFA’s greatest achievment.
UFA put itself more and more in the mind-frame necessary for its most ambitious project yet: Fritz Lang’s ‘Metropolis’, that was relased in 1927, two years after ‘Wunder Der Schöpfung’. Contrary to ‘Metropolis’ that obtained only a lukewarm reception, ‘Wunder Der Schöpfung’ was a tremendous hit.
It still is a remarkable film with for that time highly ingenious and elaborate special effects.

In the context of Germany’s Kulturfilm phenomenon, ‘Wunder der Schöpfung’ was among the greatest achievements of the 1920s.
The production was constructed, rehearsed, and shot over a period of two and a half years, under the supervision of Hanns Walter Kornblum.
The idea to describe the universe and man’s place in it well suited UFA’s Grossfilm mentality, one year before ‘Metropolis’.
Hundreds of skilled craftsmen participated in the project, building props and constructing scale models drawn by 15 special effects draughtsmen, while 9 cameramen in separate units worked on the historical, documentary, fiction, animation, and science-fiction sequences.
Without star roles or even protagonists, the film’s plot is crowded with meticulously structured and skillfully acted single scenes an artful mosaic of small vignettes.
No less than four credited university professors ensured the factual background behind the scientific and historical events portrayed.
The film’s symbol of progress and the new scientific era is a spacecraft, travelling through the Milky Way, making all the planets and their inspiring worlds familiar to us, with the extravaganza of their distinctive features.
There is also a general feeling amongst connoisseurs that certain scenes might have served as a template for Stanley Kubrick’s 2001.
In the film a German scientific team travels through the universe in a spacecraft that serves as the symbol of progress and an age of new technologies, explaining all that is to be seen. ‘Wunder Der Schöpfung’ was not meant as lighthearted science fiction
Instead, the film that was meant as an educational device begun in 1923.
‘Jetzt gehort und Deutschland, morgen das ganse Sonnensystem’ (Now Germany belongs to us, tomorrow the whole solar system), as thetrilogy coyly states, is the apt slogan.
One could, perhaps, remark that, since Germany had lost most of its colonies, space formed the final formidable frontier.
One author who envisioned the path to solar conquest in the dream-tanks of the Third Reich was Walter Heichen (1876 – 1970).
His ‘Jenseits der Stratosphäre. Erlebnisse zwischen Mond und Erde. Eine Erzählung für die Jugend’ (On the Other Side of the Stratosphere. Experiences between the Moon and the Earth. A Story for the Youths) was published in 1931 and was reprinted in 1939 as ‘Luftschiff im Weltenraum’ (Airship in Space).
Heichen, who lived in Berlin, already had published propaganda lecture to kindle pattriotic interest during the outbreak of the First World War.
During the Third Reich his pattriotism adhered to the National Socialist cause.
In Heichen’s book, the protagonists travel to the planet of Sigma, where they encounter highly developed humanoids.
Heichen died in Berlin in 1970.
In 1925, a chronically ill and impoverished engineer in Vienna devoted himself entirely to space travel.

‘Das Problem der Befahrung des Weltraums –
der Raketen-motor’

Herman Potočnik (1892 – 1929), published in 1928 his only book, ‘Das Problem der Befahrung des Weltraums – der Raketen-motor’ (The Problem of Space Travel, the Rocket Motor) was published.
The Verein für Raumschiffahrt also published a magazine titled ‘Die Rakete’ (The Rocket), from 1927 till 1929,
Gernsback, born in 1884 as Gernsbacher, at ten years of age was an insatiable reader.
At that time he found a translation of Percival Lowell’s ‘Mars as the Abode of Life’.
He devoured the book and went into a delirious phase that lasted two days, during which he rambled almost non-stop about the Martians and their technology, a theme to which he would return in later years.
This experience would prove a pivotal point in the life of young Gernsbacher.

‘Die Rakete’

In 1904, then still named Gernsbacher, he went to the United States and changed his name into Gernsback. There he would come to know inventors like Tesla, de Forrest, Fessenden and Grindell-Matthews.
Gernsback would also publish an impressive list of science fiction magazines and coin the very phrase ‘science fiction’.
As such, a case is to be made for Germany as the birthplace of 20th century weird and science fiction magazine publishing.
Recent years have seen the emergence of information about a crashed UFO in the Black Forrest in 1936, which was spirited away by the SS.
There it was to be dismantled and dilligently studied by members of the Vril Society.

 ‘Algol’ – 1920 – UFA

The possibility of alien technology that has fallen into the hands of a select group, was already the subject of a film in Germany in 1920.
Just two years after the defeat of Germany in the First World War, a little known silent film was released.
Entitled ‘Algol’, it tells the story of a superior extraterrestrial from the Dogstar, who donates incredible technology that enables a wealthy industrialist to enslave the world by this free energy device.
Lost for decades, copies of the film have surfaced in recent years.
The first image is of the alien being, poised far away in the eternal blackness of the universe. The second the industrialist poised over the weird extraterrestrial technology.
One wonders how a film like ‘Algol’ helped transform the ancient intelligences, the angelic beings and the demons of old, into alien entities from far away planets. All in the strange and feverish undercurrents of the German occult.


Field propulsion is the concept of spacecraft propulsion where no propellant is necessary but instead momentum of the spacecraft is changed by an interaction of the spacecraft with external force fields.
The existence of World War Two German field propulsion flying saucers is a topic which is denied by most authorities on aviation history.

The problem is that in the years immediately following the Second World War the earth’s skies suddenly began to be populated by flying craft which did some remarkable things.

They flew at unheard of speeds.
They made very sharp turns, seemingly non-aerodynamic turns, even at this extreme speed.
They lacked the glowing tail of jets or rockets, but they glowed or gave off light at night from their periphery, or from the whole craft.
They were silent or almost silent.
Sometimes they gave off sounds that an electric generator or motor might make.
Sometimes vehicles with electrically based ignition systems ceased to operate in the presence of these ‘saucers’, and by all accounts these ‘saucers’ were solid and material in nature.
No government claimed these flying craft, yet they were seen all over the world.

The press and popular culture attributed these unusual craft to an extraterrestrial source, yet after over fifty years, no real proof for this assertion has ever come to light.

 Raumflug & Aliens

After a crashed spacecraft was discovered in the Black Forest (Schwarzwald), near Freiburg in 1936, the ‘Geheimnisvolles Korps’ – (Occult Corps) built the Institute for Science and Mysticism (Das Institut für Wissenschaft und Mystizismus), also known as “Walhalla” which was designated an ‘X Lab, to examine the wreck.
In fact, as a result, the Institute’s “X-Labs” acquired so a great quantity of science and technology, far beyond mankind’s current knowledge base, that soon various X-Labs were constructed in several other locations throughout Germany, including Castle Erlangen, Castle Heidenheim, Castle Höllenhammer, Castle Naudabaum, Castle Nuremburg, Castle Wolfenstein.

© Copyright Peter Crawford 2017
© Copyright Peter Crawford 2017

The crashed spacecraft was significant because the Vril Society, which had been incorporated into the ‘Ahnenerbe‘, believed that Aryans were a creation of the ‘Black Sun’ – which is a form of Swastika, and had originated close to the Pliades, from a planet orbiting the star الدبران Aldaberan (which translates literally as “the follower” presumably because this bright star appears to follow the Pleiades, or “Seven Sisters” star cluster in the night sky).
The upshot of this belief was that the Aryans were originally aliens.
And this information came from Maria Orsitsch, in cooperation with the occultist Baron Rudolf von Sebottendorf, the Gurdjeff disciple Karl Haushofer, the engineer and ace pilot Lothar Waiz, Prelate Gernot of the secret “Societas Templi Marcioni” (The Inheritors of the Knights Templar).

Maria Orsic of Vril.jpg
Maria Orsitsch
© Copyright Peter Crawford 2017

Maria Orsitsch was born in Vienna.

Her father was a Croatian and her mother was a German from Vienna.

Maria Orsitsch was the head of the ‘Alldeutsche Gesellschaft für Metaphysik’ (The All German Society for Metaphysics), founded in the early 20th century, as a female circle of mediums who were involved in extraterrestrial telepathic contact.

The society was later renamed the ‘Gesellschaft für Vrilerinnen Frauen’.
In 1917 Maria Orsitsch is said to have made contact with extraterrestrials from Aldebaran with her female Vril circle.
In December 1919 a small circle of persons from the Thule Gesellschaft, the Vril Society and the DHvSS – ‘Die Herren vom Schwarzen Stein’ met in a specially rented forester’s lodge near Berchtesgaden, close to the home of Dietrich Eckart.

They were accompanied by the medium Maria Orsic, and another medium only known as ‘Sigrun’.
Maria had mediumistically received transmission in a secret Templar (?) script – a language unknown to her – with the technical data for the construction of a flying machine (see right).

According to Vril documents these telepathic messages also came from the solar system Aldebaran, which is sixty-four light-years away in the constellation Taurus.

The Vril Society not only taught concentration exercises designed to awaken the forces of ‘Vril’, their main goal was to achieve Raumflug (Spaceflight) (see left), and the creation of a  ‘Jenseitsflugmaschine’ (literally – Beyond Flying Machine or Space Craft) to reach Aldebaran.
To achieve this, the Vril Society, the Thule Gesellschaft and the DHvSS Die Herren des schwarzen Steins were incorporated into the SS Ahnenerbe as part of an ambitious program to develop an inter-dimensional flight machine based on psychic revelations from the Aldebaran aliens.

During this early phase of alternative science Dr. W. O. Schumann (see right) of the Technical University in Munich, both a Thule and a Vril member, made a speech, a section of which is reproduced here:

‘In everything we recognize two principles that determine events: light and darkness, good and evil, creation and destruction – as in electricity we have positive and negative. It is always either/or.
These two principles – the creative and the destructive – also determine our technical means…
Everything destructive is of Satanic origin, everything creative is divine… Every technology based upon explosion or combustion has thus to be called Satanic. The coming new age will be an age of a new, positive, divine technology..

At the same time the scientist Viktor Schauberger (see right) worked on a similar project.
Johannes Kepler (see left), whose ideas Schauberger followed, had knowledge of the secret teachings of Pythagoras that had been adopted and kept secret by the Knights Templar.
It was the knowledge of implosion (in this case the utilization of the potential of the inner worlds in the outer world).
Hitler knew – as did the Thule and Vril people – that the divine principle was always constructive.
A technology that is based on explosion, however, and is therefore destructive runs against the divine principle.
Thus they wanted to create a technology based on implosion.
Schauberger’s theory of oscillation (principle of the overtone sequence, the monochord) takes up the knowledge of implosion.
To put it simply: implosion instead of explosion.
Following the energy paths of the monochord and implosion technology one reaches the realm of antimatter and thus the cancellation of gravity.
Saucer-shaped Flying Machines

In the summer of 1922 the first saucer-shaped Jenseitsflugmaschine (flying machine) (see left) was built whose drive was based on implosion.

It had a disk eight metres across with a second disk with a diameter of six and a half meters above and a third disk of seven meters diameter below.
These three disks had a hole at the center of 1.8 meters across in which the drive, which was two meters and forty centimeters high, was mounted.
At the bottom the central body was cone-shaped, and there a pendulum reaching the cellar was hung that served for stabilization.
In the activated state the top and bottom disk revolved in opposing directions to build up an electromagnetic rotating field.

The performance of this first flying disk is not known, but experiments were carried out with it for two years before it was dismantled and probably stored in the Augsburg works of Messerschmidt (see right).
In the books of several German industrial companies entries under the codename “JFM” (for Jenseitsflugmaschine) can be found that show payments towards financing this work.

Certainly the ‘Vril Drive’ (formally called “Schumann SM-Levitator”) emerged from this machine.
In principle the “other side flying machine” should create an extremely strong field around itself, extending somewhat into its surroundings which would render the space thus enclosed, including the machine, a microcosm absolutely independent of the earthbound space.
At maximum strength this field would be independent of all surrounding universal forces – like gravitation, electromagnetism, radiation and matter of any kind – and could therefore manoeuvre within a gravitational or any other field at will, without acceleration forces being effective or perceptible.
In June 1934 Viktor Schauberger was invited by Hitler, and the highest representatives of the Thule and Vril societies, and from then on worked with them.

After the initial failure, the first so-called German UFO also appeared in June 1934.

Under the leadership of Dr. W. O. Schumann the first experimental round flying machine, the RFZ 1 (Rundflugzeug 1) (see left)was developed on the grounds of the aircraft factory Arado in Brandenburg.

In its first and only flight it rose vertically to around 60 metres, then wobbled and danced in the air for minutes.
The Arado 196 guiding system was utterly useless, and the pilot, Lothar Waiz, just managed to somehow bring it down to the ground, jump out and run away before it began to act like a spinning top, turned over and literally ripped to pieces.

That was the end of the RFZ 1, but the beginning of the VRIL flying machines.

Before the end of 1934 the RFZ 2 was ready, with a Vril Drive and a “magnetic field impulse steering unit”.

It had a diameter of five meters and the following flying characteristics:
With rising speed the visible contours became blurred and the craft showed the colors typical for UFOs: depending on the drive setting; red, orange, yellow, green, white, blue or purple.
It worked – and it met with a remarkable destiny in 1941, during the “Battle of Britain”, when it was used as transatlantic reconnaissance craft, because the German standard fighters, ME 109s, had an insufficient range for these flights.
By the end of 1941 it was photographed over the southern Atlantic on its way to the German cruiser Atlantis in Antarctic waters.

It could not be used as a fighter though, as the impulse steering allowed only changes of direction at 90gr, 45gr or 22.50 gr, which is exactly the right-angled flying pattern associated with and typical of UFOs today.

After the success of the small RFZ 2 as a distant reconnoiter craft the Vril Gesellschaft got its own test area in Brandenburg (see left).

By the end of 1942 the lightly armed ‘Vril-1-Jäger” (Vril-1 fighter) (see right) was airborne.
It measured 11.5 meters across, carried one person, had a “Schumann-Levitator” drive and a “magnetic field impulse steering unit”.
It reached speeds of 2,900 to 12,000 km/h, could change direction at a right angle at full speed without affecting the pilot, could fly in any weather, and had a 100% space capability.

Seventeen VRIL-1’s were built and some versions had two seats and glass domes.

Also during this time another project was worked on – the V-7.

Several disks were built under this code, but with conventional jet engines.
Andreas Epp had designed a combination of levitating disk and jet propulsion, the RFZ 7.
The design groups Schriever-Habermohl and Miethe-Belluzo worked on it.
The RFZ 7 had a diameter of forty-two metres, but it crashed on landing at Spitzbergen.
A second craft was later photographed outside Prague.
According to Andreas Epp this craft was to be armed with nuclear warheads to attack New York.
In July 1941 Schriever-Habermohl built a round vertical take-off craft with jet propulsion, but it had severe shortcomings.
They went on to develop an “electro-gravitational flying gyro” with a “tachyon drive” which proved more successful.
Then Schriever, Habermohl and Belluzo built the RFZ 7 T that was fully functional.
The V-7 flying disks however were mere toys compared to the Vril and Haunebu disks.
Within the SS there was a group studying alternative energy, the SS-E-IV Entwicklungsgruppe IV der Schwarzen Sonne (Development Group IV of the Black Sun) whose main task was to render Germany independent of foreign oil.
The SS-E-IV developed from the existing Vril drives and the tachyon converter of Captain Hans Coler the “Thule Drive” which later was called the “Thule Tachyonator“.
Haunebu Vehicles
In August 1939 the first RFZ 5 took off.
It was an armed flying gyro with the odd name Haunebu I.
It was twenty-five metres across and carried a crew of eight.
At first it reached a speed of 4,800 km/h, later up to 17,000 km/h.

It was equipped with two 6 cm KSK (“Kraftstrahlkanonen”, power ray guns) in revolving towers and four machine guns. It had a 60% space capability.

By the end of 1942 the Haunebu II (see left) was ready.

The diameters varied from twenty-six to thirty-two meters and their height from nine to eleven meters.
They carried between nine and twenty people, had a ‘Thule Tachyonator’ drive and near the ground reached a speed of 6,000 km/h.
It could fly in space, and had a range of fifty-five flying hours.
At this time there already existed plans for a large-capacity craft, the Vril 7 with a diameter of 120 m.
A short while later the Haunebu III, the showpiece of all disks, was ready, at seventy-one meters across.
It was filmed flying, and t could transport thirty-two men could remain airborne for eight weeks and reached at least 7,000 km/h (according to documents in the secret SS archives up to 40,000 km/h).

The Foo Fighters

Although it set the stage for the drama of modern ufology, Kenneth Arnold’s 1947 sighting of nine anomalous objects flitting between the peaks of the Cascade Mountains was not the first twentieth-century UFO encounter.
In the closing stages of the Second World War, Allied pilots on night-time bombing raids over Europe frequently reported strange flying objects.
These objects were christened ‘Foo Fighters’, after a catchphrase in the popular ‘Smokey Stover’ comic strip. ‘Where there’s foo, there’s fire.’ (‘Foo’ was also a play on the French word ‘feu’, meaning fire.)
The aircrews suspected that the objects might be some kind of German secret weapon. On 2 January 1945, the New York Herald Tribune carried the following brief Associated Press release:

Now, it seems, the Nazis have thrown something new into the night skies over Germany. It is the weird, mysterious Foo fighter’ balls which race alongside the wings of Beaufighters flying intruder missions over Germany. Pilots have been encountering this eerie weapon for more than a month in their night flights. No one apparently knows what this sky weapon is. The ‘balls of fire’ appear suddenly and accompany the planes for miles. They seem to be radio-controlled from the ground, so official intelligence reports reveal.’

In their book Man-Made UFOs (1994), Renato Vesco (a pioneer of the Nazi-UFO hypothesis) and David Hatcher Childress cite the testimony of a former American flying officer who had worked for the intelligence section of the Eighth Air Force towards the end of the war.
Wishing to remain anonymous, the officer said to the New York press:

‘It is quite possible that the flying saucers are the latest development of a “psychological” anti-aircraft weapon that the Germans had already used. During night missions over western Germany I happened to see on several occasions shining discs or balls that followed our formations. It was well known that the German night fighters had powerful headlights in their noses or propeller hubs – lights that would suddenly catch the target, partly in order to give the German pilots better aim but mostly in order to blind the enemy tail gunners in their turrets. They caused frequent alarms and continual nervous tension among the crews, thereby lowering their efficiency. During the last year of the war the Germans also sent up a number of radio-controlled bright objects to interfere with the ignition systems of our engines or the operation of the on-board radar. In all probability American scientists picked up this invention and are now perfecting it so that it will be on a par with the new offensive and defensive air weapons.’

Unfortunately, Vesco and Childress are not forthcoming with a detailed reference for this statement.
The British UFO investigators Peter Hough and Jenny Randles make the interesting point that the Second World War saw more people in the skies than any other prior period, and that it was therefore no great surprise that UFOs should have been spotted in abundance.
Of course, this statement carries the implication of a likely non-human origin of the objects, which advocates of the German-UFO hypothesis hotly dispute: for them, the large number of ‘Foo Fighter’ sightings, coupled with the obvious interest the objects showed in Allied aircraft, strongly implies that they were built specifically to interact in some way with those aircraft.
As is so often the case with the UFO mystery, genuine sightings generated various rumors of official interest in the phenomenon.
For instance, there was, allegedly, a secret British government investigation into the ‘Foo Fighter’ reports called the ‘Massey Project’.
However,‘ write Hough and Randles, ‘Air Chief Marshal Sir Victor Goddard – who was an outspoken believer in alien craft during the 1950s – flatly denied this and said that Treasury approval for such a minor exercise at a time when Britain was fighting for its survival would have been ludicrous.
Some encounters undoubtedly had mundane explanations.
For example, during a bombing raid on a factory at Schweinfurt, Germany on 14 October 1943, flight crews of the American 384th Squadron observed a large cluster of discs, which were silver in colour, one inch thick and about three inches in diameter.
They were floating gently down through the air directly in the path of the American aircraft, and one pilot feared that his B- 17 Flying Fortress would be destroyed on contact with the objects.
However, the bomber cut through the cluster of discs and continued on its way undamaged.
It is quite possible that encounters such as this were actually with ‘chaff’, pieces of metal foil released by German ‘Aphrodite’ balloons to confuse radar by returning false images.
Nevertheless, many aircrews reported events that were not so easy to explain, including the harassment of their aircraft by small, glowing, disc-shaped and spherical objects that were highly maneuverable.
On 23 November 1944, Lieutenant Edward Schlueter of the 415th US Night Fighter Squadron was flying a heavy night fighter from his base at Dijon towards Mainz.
Twenty miles from Strasbourg, Lieutenant Fred Ringwald, an Air Force intelligence officer who was on the mission as an observer, glanced out of the cockpit and noticed about ten glowing red balls flying very fast in formation.
Schlueter suggested that they might be stars, but this explanation was proved wrong when the objects approached the plane.
Schlueter radioed the American ground radar station, informing them that they were being chased by German night fighters, to which the station replied that nothing was showing on their scope.
Schlueter’s radar observer, Lieutenant Donald J. Meiers, checked his own scope, but could detect nothing unusual.
Schlueter then decided to make for the objects at full throttle.
The response from the Foo Fighters was instantaneous: their fiery red glow rapidly dimmed, until they were lost to sight.
Less than two minutes later, however, they reappeared, although they seemed to have lost interest in the American aircraft and glided off into the night towards Germany.
Upon the objects’ departure, the fighter’s radar began to malfunction, forcing the crew to abandon their mission.
In an encounter of 27 November 1944 over Speyer, pilots Henry Giblin and Walter Cleary reported a large orange light flying at 250 mph about 1,500 feet above their fighter.
The radar station in the sector replied that there was nothing else there.
Nevertheless, a subsequent malfunction in the plane’s radar system forced it to return to base.
An official report was made – the first of its kind – which resulted in many jokes at the pilots’ expense.
After the 27 November encounter, pilots who saw the ‘Foo Fighters’ decided not to include them in their flight reports.
This self-imposed censorship was broken by two pilots named McFalls and Baker of the 415th, who submitted a flight report on their mission of 22 December 1944.
In part, the report reads:

At 0600, near Hagenau, at 10,000 feet altitude, two very bright lights climbed toward us from the ground. They leveled off and stayed on the tail of our plane. They were huge bright orange lights. They stayed there for two minutes. On my tail all the time. They were under perfect control. Then they turned away from us, and the fire seemed to go out.’

The Foo Fighters were not only witnessed by air crews.
Hough and Randles cite a report from a former prisoner of war at the Heydebreck camp in Upper Silesia, Poland.
At 3 p.m. on 22 January 1945 a number of men were being paraded by the Germans before being marched away to evade the liberating Russian Army.
A bomber appeared overhead, flying at about 18,000 feet, and the men gazed in horror at what seemed to be fire pouring from its rear end.
Then they thought it might be a flare caught up in the slipstream of the aircraft.
Finally, they realised it was neither of these things: the object was a silvery ball hugging the bomber, which was desperately trying to evade it.
The ‘foo fighter’ was still right on the tail of the aircraft as both passed into the distance.
On 1 January 1945, Howard W. Blakeslee, science editor of the Associated Press, claimed that the mysterious ‘Foo Fighters’ were nothing more than St Elmo’s Fire, spontaneous lights produced by an electrostatic discharge on the fuselages of the Allied aircraft.
According to Blakeslee, this explanation also accounted for the fact that the Foo Fighters did not show up on radar.
The pilots who actually encountered the objects were unimpressed with Blakeslee’s solution: most of them had been flying for a number of years, and knew St Elmo’s Fire when they saw it.
The ‘Foo Fighters’ were something entirely different: the light they produced went on and off at intervals that seemed to be related to their speed; their shape was often clearly discernible as either discoid or spherical; and they were frequently reported as spinning rapidly on their vertical axis.
No Allied aircraft were ever brought down by ‘Foo Fighters’ (which seemed more content to pace them and interfere with their radar), and so it was considered likely that the objects were dangerous German secret weapons, perhaps a radical development of V-weapon technology.
The V-ls were already causing carnage in London, and it was known that German scientists were desperately trying to develop a ballistic missile that could hit America.
According to Vesco and Childress, several ‘Foo Fighter’ stories were leaked in December 1944 to the American Legion Magazine, which then published the personal opinions of several US Intelligence officers that the Foo Fighters were radio-controlled radar-jamming devices sent up by the Germans.
Vesco and Childress go on to cite the testimony of another (unnamed) B-17 pilot who decided to intercept a Foo Fighter and succeeded in getting within a few hundred yards of the shining sphere.
He reported hearing ‘a strange sound, like the “backwash of invisible planes”‘.
The last reported encounter with ‘Foo Fighters’ occurred in early May 1945, near the eastern edge of the Pfalzerwald.
A pilot, once again from the 415th Squadron, saw five orange balls of light flying in a ‘V formation in the distance.

The ‘Fliegende Schildkröte’ (‘Flying Turtle’) was developed by the SS-E-IV at Vienna-Neustadt.

Its outer shape recalled the shell of a turtle.
They were unmanned probes that could cause disruption in the electric ignition systems of the enemy.

They carried advanced “Klystronröhren” (clystron tubes) that the SS called death rays.

(A klystron is a specialized linear-beam vacuum tube (evacuated electron tube).
Klystrons are used as amplifiers at microwave and radio frequencies to produce both low-power reference signals for superheterodyne radar receivers, and to produce high-power carrier waves for communications and the driving force for modern particle accelerators.
The ignition disrupter did not work perfectly at the outset; later follow-up versions did, however, and the ufologists will confirm that disruption of ignition – the cutting of electrical power to equipment – is a typical sign when a UFO is near.
Wendelle C. Stevens, U.S. Air Force pilot during the Second World War, describes the ‘foo fighters’ as sometimes grey-green, or red-orange; they approached his aircraft to within about five meters, and then stayed there.
They could not be shaken off nor shot down, and they often caused squadrons to turn back or land.
The ‘Soap Bubbles’ that were also called ‘foo fighters’ were something completely different.
They were simple balloons in which projected metal spirals that disturbed enemy radar. Their success was probably very limited, disregarding the psychological effect.
The Andromeda Device

At the beginning of 1943 a cigar-shaped mother ship was planned to be build in the Zeppelin works (see right).

The ‘Andromeda Device’, at a length of 139m, could transport several saucer-shaped craft in its body for flights of long duration (interstellar flights).

© Copyright Peter Crawford 2017
Vril Society Woman - Maria Orisc.jpg
© Copyright Peter Crawford 2017

By Christmas 1943 an important meeting of the Vril Gesellschaft (see left) took place at the seaside resort of Kolberg.

The two mediums Maria Ortic (see right) and Sigrun attended.
The main item on the agenda was the ‘Aldebaran Project’.
The mediums had received precise information about the habitable planets around the sun Aldebaran and one began to plan a trip there.

On January 22, 1944 a meeting between Hitler (see left); Himmler (see right), Kunkel (of the Vril Society) and Dr. Schumann this project was discussed.

It was planned to send the Vril 7 large-capacity craft through a dimension channel independent of the speed of light to Aldebaran.
According to Ratthofer a first test flight in the dimension channel took place in the winter of 1944.
It barely avoided disaster, for photographs show the Vril 7 after the flight looking “as if it had been flying for a hundred years“.
The outer skin looked ‘aged’, and was damaged in several places.
On February 14, 1944, a supersonic helicopter – constructed by Schriever and Habermohl under the V 7 project – that was equipped with twelve turbo-units BMW 028 was flown by the test pilot Joachim Röhlike at Peenemünde.
The vertical rate of ascent was 800 metres per minute, it reached a height of 24,200 metres and in horizontal flight a speed of 2,200 km/h.
It could also be driven with unconventional energy, but the helicopter never saw action since Peenemünde was bombed in 1944, and the subsequent move to Prague didn’t work out either, because the Americans and the Russians occupied Prague before the flying machines were ready again.
In the secret archives of the SS, the British and the Americans discovered photographs of the Haunebu II and the Vril I crafts, as well as shots of the Andromeda device during the occupation of Germany at the beginning of 1945.
Due to President Truman’s decision in March 1946, the war fleet command of the U.S. gave permission to collect material regarding the German high technology experiments.
Under Operation ‘PAPERCLIP’ German scientists who had worked in secret were brought to the U.S. privately, among them Victor Schauberger and Werhner Von Braun (see right).
A short summary of the developments that were meant to be produced in series:
The first project was led by Prof. Dr. mg. W. O. Schumann of the Technical University Munich.
Under his guidance seventeen disk-shaped flying machines with a diameter of 11.5 m were built, the so-called VRIL-1-Jäger (Vril-1 fighters), that made 84 test flights.
At least one VRIL-7 and one VRIL-7 large capacity craft apparently started from Brandenburg – after the whole test area had been blown up – towards Aldebaran with some of the Vril scientists and Vril lodge members.
The second project was run by the SS-W development group.
Until the beginning of 1945 they had three different sizes of bell-shaped space gyros built.
The Haunebu I, 25m diameter: two machines were built that made 52 test flights (speed ca. 4,800 km/h).
The Haunebu II, 32m diameter: seven machines built that made 106 test flights (speed ca. 6,000 km/h). The Haunebu II was already planned for series production.
Tenders were requested from the Dornier and Junkers aircraft manufacturers, and at the end of March 1945 the decision was made in favour of Dornier.
The official name for the heavy craft was to be DO-STRA (DOrnier STRAtospehric craft).

The Haunebu III (see left), 71m diameter: only one machine built that made at least 19 test flights (speed ca. 7,000 km/h).

The Andromeda Device existed on the drawing board; it was 139m long and had hangars for one Haunebu II, two Vril I’s and two Vril II’s.
There are documents showing that the VRIL 7 large capacity craft has started for secret earth-bound missions after it was finished and test flown by the end of 1944:
1. A landing at the Mondsee in the Salzkammergut in Austria, with dives to test the pressure resistance of the hull.
2. Probably in March and April 1945 the VRIL 7 was stationed in the “Alpenfestung” for security and strategic reasons, from whence it flew to Spain to get important personalities who had fled there to South America and “Neuschwabenland” [the NAZI-claimed Antarctic territory] safely, and to the secret German bases erected there during the war.
3. Immediately after this the VRIL 7 is said to have started on a secret flight to Japan about which nothing further is known however.
What happened to these flying machines after the war?
It cannot be excluded that a small series of the Haunebu II might have been built.
The several photographs of UFOs that emerged after 1945, with the typical features of these German constructions suggest as much.
Some say that some of them had been sunk into the Austrian Mondsee, others maintain that they were flown to South America, or taken there in parts.
It is certain, however, that if the craft didn’t get to South America, the plans that allowed for new ones to be built and flown were sent there, for an important part had been used in 1983 in the “Phoenix Project”, the follow-on project of the 1943 “Philadelphia Experiment”.
This was a teleportation, materialization and time travel experiment of the U.S. Navy.
In 1938 a German expedition to the Antarctic was made with the aircraft carrier ‘Schwabenland’ (Swabia).
600,000 km2 of ice-free areas with lakes and mountains were declared German territory, the “Neuschwabenland” (New Swabia).
Whole fleets of submarines of the 21 and 23 series later headed towards Neuschwabenland.
Today about one hundred German submarines are still unaccounted for, some equipped with the Walter Schnorkel, a device that allowed them to stay submerged for several weeks, and it can be assumed that they fled to Neuschwabenland with the dismantled flying disks or at least the construction plans.
Again it must be assumed that since the test flights had been very successful, some so-called flying saucers had flown there directly at the end of the war.
 Admiral E. Byrd

There is the question why, in 1947, Admiral E. Byrd (see right) led an invasion of the Antarctic, and why he had 4,000 soldiers, a warships, a fully equipped aircraft carrier and a functioning supply system at his command if it was merely an exploratory expedition.

He had been given eight months for the exercise, but had to stop after eight weeks with high losses of planes.
Norbert-Jürgen Ratthofer writes about the whereabouts of the Haunebu developments in his book “Zeitmaschinen” (Time Machines):

‘The Haunebu I, II and III space gyros and the VRIL I space flying disk had disappeared after May 1945… It is very interesting to note in this context that after its nineteenth test flight, the German Haunebu III is said to have taken off on April 21, 1945, from Neuschwabenland, a vast, officially German territory in the Eastern Antarctic, for an expedition to Mars, about which there is nothing further known…’

One year later, in 1946, the many sightings that suddenly occurred, in Scandinavia, of shining objects of unknown and definitely artificial origin which caused a great stir among the Allies in East and West.
Again one year later, in 1947, and well into the Fifties, a rising number of shining unknown flying objects, doubtlessly steered by intelligent beings – mostly round, disk- or bell-shaped, sometimes cigar-shaped – so-called UFOs, appeared over North America.
It is further stated that colour photographs taken by a night guard in West Germany in the Seventies exist of a landed and restarted flying disk that had both a knight’s cross and a swastika on its hull.

Good photographic material proves that the Haunebu II version especially had been sighted very often since 1945.
In addition a significantly high percentage of the cases where personal contacts with the people from the so-called UFOs was made, these were with ‘Aryan’ types – blond and blue-eyed – and that they either spoke fluent German or another language with a German accent.
Photos of the Haunebu craft strongly resemble the Adamski saucer pictures of the early 1950s (see left).
These saucers were seen, and pictures of them taken world-wide.
There were many different sources for both sighting of Adamski saucers and pictures of them.
There were so many in the early 1950s that it is hard to believe that all of them are fakes.
Mr. Ettl and Mr. Juergen- Ratthofer maintain that these “Adamski saucers” are really the German-designed Haunebu type saucers.
Since they were flown after the war, certain questions as to their origin arise.

Skeptics always say that if the Nazi saucers existed, and they were such a secret and effective weapon, why weren’t they used to insure the victory of the third Reich ?
The simple truth lies in the fact that these machines, despite their superior overall performance to conventional piston-engine aircraft and early jets, could not be realistically adapted to any useful military role other than the most basic transport and recon work.
The ships did fly, and there is plenty of evidence to support that the technology and science was not limited to just disc work.
There were other modifications being done to the Vril saucers.
There is also evidence to support that test flights were done over Europe and the United States.
Antigravity saucers remained in the research and development stage for some time.
The war was a fast-moving event, and the scientists had a hard time keeping up with it. However, they did have pilotless remote saucers that kept the Allies busy (‘foo-fighters’ – see above).

In 1942 a little–known invasion of a large flying saucer and several smaller ones was reported over Los Angeles.
In what is known as the ‘Battle of Los Angeles’, 1,430 rounds were fired at the flying discs.
And as many as 25 smaller aircraft accompanied it.
There were many people on the ground that were killed or wounded by unexploded anti–aircraft shells.
There actually was picture of the saucer that wound up in the Los Angeles ‘Times’.
It showed the aircraft being fired upon, and searchlights were zeroing in on the intruders.
At that time it was speculated that the German technology was perfected enough to attempt space travel.
While there is no proof of this, it is quite possible that the Germans were capable of landing on the moon using their saucer technology……
In the light of such facts it has been suggested that the Germans may have landed or attempted to land on the Moon as early as probably 1942, utilizing their larger exo-atmospheric rocket saucers of the ‘Miethe’ and ‘Schriever’ type.
The ‘Miethe’ craft was built in diameters of 15 and 50 meters, and the ‘Schriever’ Walter turbine powered craft was designed as an interplanetary exploration vehicle.
It had a diameter of 60 meters, had 10 stories of crew compartments, and stood 45 meters high.
And yet, the riddle remains that the surviving modern remnants of the Third Reich actually possess such vastly superior technology,
Why then would they not simply flex their muscle and conquer the world in one final swift stroke ?
Or did they realize such a victory might ultimately be a futile gesture ?
Suppose the Reich survivors learned from their Aldebaran mentors the secret the ancient Sumerians possessed – that, in a regular 3600 year cycle, the surface of planet Earth is devastated by the passing of a dwarf-star which is companion to our solar system.
And that this ‘Dark Star’ was calculated once again to swing through the inner planets during the early years of the 21st Century.
Such a monumental event would grant the “Thousand Year Reich” a meager seventy year or so life span.
Thus might the Reich survivors not wisely choose to disappear from the surface world and develop hardened underground ’shelters’ in the remote wastes of Antarctica, patiently preparing to safely ride out the Dark Star’s passing ?
Do we dare suppose that a contemporary generation of subterranean ‘Reichskinder’ secretly continue to advance their limitless scientific wonders, content to allow the ignorant, expendable ’surface dwellers’ to choke in the poisoned atmosphere of their internal-combustion, junk-technology, automobiles, airplanes and industries ?
Could it be that all the incredible levitating machines and free-energy technologies envisioned by the Thule and Vril Societies are being carefully held in reserve for the promised ‘New Age’ – the ‘New World Order’; a future time when Earth has recovered from the agonies of its Dark Star’s encounter…?


German Eye Witnesses Report

This report first appeared in the 1998 Geheimtechnologien.Wunderwaffen Und Irdischen Facetten Des UFO-Phaenomens by Karl-Heinz Zunneck (3).
The subject of this interview was a German pilot who flew many missions in a JU-52, taking off and touching down in rough, presumably outlying airfields.
The Junkers JU-52 was an aircraft used by the Luftwaffe for many roles and could be described as a mainstay or a workhorse.
The sighting in question was reported by Horst Schuppmann whose friend knew the pilot of the JU-52 in question.
The date was July, 1944.
Accompanying the pilot on this three and one-half hour flight was a co-pilot, a mechanic,and the radio man.
The airplane took off from Brest-Deblin and flew on a westerly course to Lublin.
The flight was unfolding smoothly which was somewhat abnormal for the particular time and stage of the war.
Over Stettin Lagoon preparations were made to land.
A large white cross was sighted which was the marker for their goal, a meadow landing strip.
The aircraft descended, landed normally and rolled toward a group of bushes which would hide the aircraft from view.
Then things took a decided turn to the abnormal.
Harsh orders were received that the pilot, co-pilot and mechanic were not to exit the airplane. Suddenly, the radio man had vanished.
The others waited an hour in vain for his return.
Finally, the pilot decided to get out of the airplane and find his missing crewman,without orders, and on his own.
On the airfield itself nobody was to be seen.
There was only one building visible which was a lonely hanger.
The pilot, ever concerned with maintaining cover, headed straight for this hanger.
Upon arrival he opened an narrow, high sliding door and entered, hoping to receive some information.
No person was to be seen but what the pilot did see bewildered him so that the image was deeply ingrained in his mind.
There in the hanger stood three very large, round, dark dish shaped metal constructions on telescope-like leg stands.
The objects were about 6 meters off the ground and the objects themselves were 12 to 15 meters in diameter.
The pilot compared the shape of the objects to a giant soup dish or soup plate.
Suddenly, out of the half darkness a military guard emerged.
The guard let the pilot know that he was in an area which was strictly off limits.
This day had started as a routine flight connecting two outlying airfields. This pilot had no expectations of seeing something so unusual that he barley had context in which to place it. 
Of course the question of what those objects in the hanger really were comes back to this pilot even after almost 55 years.
The pilot personally attributes it to the so called “Magnetscheibe”, literally, “magnet-disk”. According to the pilot rumors of these objects circulated in pilot circles since the summer of 1944.
Two things can definitely be said of this sighting.
First, it can be said is that this sighting seems to be of the smaller type of German field propulsion saucer as opposed to a larger version
Second, these saucers can definitely be ascribed to belonging to and in the possession of German military forces during the Second World War.
At no time in this report has the word “alien” or”extraterrestrial” ever been mentioned or even considered.
Beyond that it can be said that the pilot personally believed these to be of the “Magnetscheibe” type, that is to say not powered by chemical combustion.
There reasons to believe this is correct.
These saucers were found on a remote and rather primitive airfield.
They were in the only building present. This means that they did not need an extensive support system.
The chemically powered jet or rocket engines needed an extensive field support structure. They needed to be refueled after every flight.
The two liquid fuels used by the Me-163 rocket-fighter, for instance, ignited immediately when they came into contact with each other with explosive intensity.
The fuel tanks had to be washed out after each flight and separate ground crews were responsible for each type of liquid fuel.
It is noteworthy that no such support ground support structure or personnel was in evidence on this occasion.
All that was observed was a large structure filled with saucers and a guard.
The ground support necessary for launch of these craft must have been minimal and argues for the field propulsion hypothesis.

F.B.I. Reports On A German Field Propulsion Saucer F.B.I.

© Copyright Peter Crawford 2017

The time of the sighting was in 1944, the place was Gut Alt Golssen, approximately 30 miles east of Berlin.

The informant states that while he was a prisoner of war working for the Germans, a flying object arose nearby from behind an enclosure hidden from view by a 50 foot high tarpaulin-type wall.
It rose about 500 feet then moved away horizontally.
The only noise the object made was a high-pitched whine.
The object was described as being 75 to 100 feet in diameter and 14feet high.
It was composed of a dark gray stationary top and bottom sections five to six feet high with a rapidly moving center section producing only a blur and extending the circumference of the vehicle. Notably, the engine of their farm tractor stalled during this event and the SS guards told the driver not to attempt a restart until the whine could no longer be heard.
The F.B.I. operates within the USA and usually does not concern itself with foreign matters unless they have meaning for the internal security of the United States. Could the reason that this report was taken and retained for so many years be that it did, in fact, have meaning for the internal security of the United States? Did it have something to do with the flying saucers seen over Texas at the time which also stopped motor vehicles?
For whatever reason, something in these reports resonated with the F.B.I. The report was taken seriously, investigated and kept. This fact alone speaks volumes for the existence of UFOs in general and German saucers in particular.

for more information follow the link
a study of the UFO and alien abduction phenomena


© Copyright Peter Crawford 2017
© Copyright Peter Crawford 2017

© Copyright Peter Crawford 2017

‘Du sieh’st zum Raum wird hier die Zeit.’

Parsifal                       Richard Wagner

Associated with the projects related to Raumflug was the Kronos Project and ‘Die Glocke’.
The project had gone under two code names: “Laternenträger” (lantern carrier) and “Chronos”, and always involved “Die Glocke”.
‘Laternentraeger’ means Lantern Bearer…Phosphorous from Greek mythology, is known as the “lantern bearer” and in Roman mythology the lantern bearer was known as Satan.
Kronos is the Greek god of Time – which gives rise to the speculation that the project and die Glocke was designed to test the possibilities of distorting space and time – and it has been suggested that a concave mirror on top of the device provided the ability to see “images from the past” during its operation.

Die Glocke represented the very pinnacle of SS General’s Hans Kammler’s occult and super-secret SS “wonder weapons” empire.
The Bell was reportedly an object, approximately 9 ft. in diameter and 12-15 ft. tall.
The device was made out of a hard, heavy metal (depleted uranium?) and filled with a mercury like substance, violet in color.
It looked like a “Bell”, hence its codename to the Germans, die Glocke.
The device was installed deep down in the earth in Wenceslas Mine.
It was comprised of two counter-rotating cylinders, rotating a purplish liquid-metallic looking substance code-named “Xerum 525” by the Germans, at high speeds;
“Xerum 525” was apparently highly radioactive, being purple in color, and housed in cylinders with lead lining 3 cm (12 in.) thick;
Other substances known to have been involved in the testing were thorium and beryllium peroxides code named “Leichtmetall”.
The Bell apparently required high amounts of electrical power in its operation, and a local dam was used to generate electrical power to power up the Lanternholder [Laternenträger].
The test chamber was 30 meters square and lined with ceramic tiles.
The floors and walls were covered with heavy black rubber mats.
The test room and all electrical equipment but the Bell were disposed of after every few tests. Apparently, they became contaminated in some fashion and were disposed of in a furnace.
The housing of this device in an underground chamber lined with ceramic brick and rubber mats suggests that it gave off extremely strong electro-magnetic or electro-static field effects as well as high heat when in operation.
The reporting of metallic tastes in the mouths of what few surviving personnel there are suggests this.
The quick decay without apparent putrefaction of organic material within its field suggests effects that some would associate with scalar waves.
But what was the mysterious “Xerum 525”?When first investigating this strange material, the first thought is that it might be some radioactive isotope of mercury, or possibly a more radioactive substance in chemical solution of some sort.
It is perhaps worth noting that recently a strange substance known as “red mercury”, or mercury antominate oxide, has been alleged to have strong neutron emitting properties when subjected to sudden explosive stress, and is alleged to be a non-fissile method of triggering the enormous fusion reactions of hydrogen bombs, as well as being able, in its own right, of fission explosions in the small kiloton range.
Perhaps the Nazis had stumbled onto a similar such substance during the war.
The tests themselves were quite short.
When the Bell was energized, it was wrapped in a ceramic cover and involved the rapid spinning of two cylinders in opposite directions.
The rotation of the object, and presumably the radioactive liquid-metal, “Xerum 525”, suggests that the Germans were investigating the inertial and vortex properties of radioactive material when subjected to high speed rotation, as well as the resulting field effects.
It is likely that this rotation was caused by passing a current through the liquid – hence the high power consumption – but the possibility of mechanical rotation should not be ruled out in addition to this, as German progress in jet engine turbines and uranium centrifuges would have given them the experience to construct very high speed turbines for rotating such material for study.
In this sense, it is possible that the Bell was nothing more than two counter-rotating ultra-high speed turbines.
That is to say, the Bell may have been an ultra high speed electro- mechanical turbine of some sort, an offshoot, perhaps, of German centrifuge technology development.
The rotation of the object, and presumably the radioactive liquid-metal called “Xerum 525”, suggests that the Germans were investigating the inertial and vortex properties of radioactive material when subjected to high speed rotation, as well as the resulting field effects.
It is likely that this rotation was caused by passing a current through the liquid – hence the high power consumption – but the possibility of mechanical rotation should not be ruled out in addition to this, as German progress in jet engine turbines and uranium centrifuges would have given them the experience to construct very high speed turbines for rotating such material for study.
In this sense, it is possible that the Bell was nothing more than two counter-rotating ultra-high speed turbines.
That is to say, the Bell may have been an ultra high speed electro- mechanical turbine of some sort, an offshoot, perhaps, of German centrifuge technology development.
The housing of this device in an underground chamber lined with ceramic brick and rubber mats suggests that it gave off extremely strong electro-magnetic or electro-static field effects as well as high heat when in operation.
The reporting of metallic tastes in the mouths of what few surviving personnel there are suggests this.
The quick decay without apparent putrefaction of organic material within its field suggests effects that some would associate with scalar waves.
A minute would pass and the Bell would give off a strange blue glow.
Test personnel were kept 150 to 200 meters away shielded by tons of rock.
After each test the room would be entered by workers who would spray the room with some type of brine for 45 minutes.
The scientists placed animals, plants and insects nearby the Bell during testing.
A strange crystalline substance invaded animal tissue, destroying life.
Plants thus exposed lost all their chlorophyll, turning deathly white in several hours.
Refinements of the equipment was made and it’s lethality diminished.
Despite protective clothing, five of the seven scientists involved later died from ailments involving sleep problems, metallic taste in the mouth, nerve spasms and loss of memory and balance.

According to the theories of some physicists, a torsion field of sufficient intensity can bend space around the generator.

The more torsion you generate, the more space you alter.
When you bend space, you also bend time.

General Hans Kammler

A strange “henge” like structure (see left) was constructed by the Germans out of reinforced concrete near the facility where the Bell was located and tested.

This structure resembled a test rig for the possible test of extremely powerful propulsion devices, and may have served as test rig for an experiment in “anti-gravity propulsion” generated with Die Glocke.
All the scientists and witnesses who saw or worked on the Bell were murdered by the SS as the war neared its end.
The Bell was transplanted out of Silesia to a destination that has never been discovered.

The Bell, along with General Kammler  himself (see right), simply disappeared entirely from history, never to be seen again.

Hans Kammler

If the Germans did succeed in producing a piloted flying discs, what became of them ?
As several researchers have noted, the answer may lie with SS Obergruppenfuhrer Dr Hans Kammler, who towards the end of the war had access to all areas of secret air-armaments projects.
Kammler worked on the V-2 rocket project, along with Wernher von Braun (who would later head NASA’s Apollo Moon programme) and Luftwaffe Major General Walter Dornberger (who would later become vice-president of the Bell Aircraft Company in the United States).
Heinrich Himmler planned to separate the SS from Nazi Party and state control through the establishment of a number of business and industrial fronts, making it independent of the state budget.
Hitler approved this proposal early in 1944.
By the end of the war, Hans Kammler had decided to use V-2 rocket technology and scientists as bargaining chips with the Allies.
On 2 April 1945, 500 technicians and engineers were placed on a train along with 100 SS troops and sent to a secret Alpine location in Bavaria.
Two days later, von Braun requested permission from Kammler to resume rocket research, to which Kammler replied that he was about to disappear for an indefinite length of time.
This was the last anyone saw of Hans Kammler.
In view of the undoubted advantage he held when it came to negotiating for his life with the Allies, Kammler’s disappearance is something of a puzzle, until we pause to consider the possibility that he possessed plans for a technology even more advanced than the V-2.
Did the Reich, or an extension of it, have the capability to produce a UFO or the clout to deal from a position of strength with one of the Allied nations ?
Although it is assumed that Kammler committed suicide when about to be apprehended by the Czech resistancein Prague, there is no proof of this. What really happened to Kammler ?

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UFOs – Mystery and Meaning
a study of the UFO and alien abduction phenomena


© Copyright Peter Crawford 2017

Tell the Truth & Shame the Devil
by Gerard Menuhin

This book is of monumental importance for the people of the world today. Many know that something is not right in the world. Nations engage in perpetual war while bankers and armaments makers line their pockets from the carnage. The average citizen of the world has been cut out of the decision-making process of government, whether he lives in a democracy, republic, theocracy or dictatorship. All the while, the ruling elite grow stronger and richer, as the real producers struggle to survive. Behind the scenes, events are controlled by a coterie of ethnic puppet masters who work their marionettes in high places out of public view.

How did this world get to the dark place it is today? Who could have stopped it and what can we do today?

The book consists of three sections. The first section concerns Adolf Hitler, his character and intentions, and the real causes leading up to the outbreak of WWII, including the actions of the real culprits and the rejection of the great lie.

The second section enlarges on the activities of the real culprits, provides a historical overview of their progress, their nature, their power over finance and the media, and the methods by which they achieved it. It includes insights into Freemasonry, the European revolutions, the influence and control of education and foreign policy, the creation of the EU, the New World Order and the evolution of the plan through the same powers and their proxies, since the 17th century up to the present.

The third section concerns the First and Second World Wars (what the author refers to as “the Second Thirty Years War”), their conception, funding and inescapable continuity; current laws against freedom of expression, and the evolution of the Orwellian state; the importance of U.S. support for the Soviet Union throughout the Cold War, and Communism’s significance in the plan; the true origins of the enemy; Palestine’s occupation and its fate as an example of our common fate; plus much more.

The text is interspersed with “Memos from Today,” that emphasize its relevance by citing current events. Hundreds of quotes are included from a wide range of authoritative sources, original and translated.

The last pages of this manuscript comprise conclusions and predictions. The narrative is dense and packed with facts, and backed by expert testimony. At times, the style is personal, even casual, and absolutely non-intellectual. It has been assumed that a personal touch makes the contents more accessible. The author is the son of the great American-born violinist Yehudi Menuhin, who, though from a long line of rabbinical ancestors, fiercely criticized the foreign policy of the state of Israel and its repression of the Palestinians in the Holy Land.

Download the PDF here:
Tell the Truth & Shame the Devil
by Gerard Menuhin

NAZI stands for NAtionalistic ZIonism - Sirius Cyrus Danke MEME.png

Haavara Transfer Agreement Coins.jpg

Haavara Agreement

From Wikipedia, the free encyclopedia

The Haavara Agreement (Hebrew: הסכם העברה Translit.: heskem haavara Translated: “transfer agreement”) was an agreement between Nazi Germany and Zionist German Jews signed on 25 August 1933. The agreement was finalized after three months of talks by the Zionist Federation of Germany, the Anglo-Palestine Bank (under the directive of the Jewish Agency) and the economic authorities of Nazi Germany. It was a major factor in making possible the migration of approximately 60,000 German Jews to Palestine in 1933–1939.[1]

The agreement enabled Jews fleeing persecution under the new Nazi regime to transfer some portion of their assets to British Mandatory Palestine.[2] Emigrants sold their assets in Germany to pay for essential goods (manufactured in Germany) to be shipped to Mandatory Palestine.[3][4] The agreement was controversial at the time, and was criticised by many Jewish leaders both within the Zionist movement (such as the Revisionist Zionist leader Ze’ev Jabotinsky) and outside it, as well as by members of the NSDAP and members of the German public.[4] For German Jews, the agreement offered a way to leave an increasingly hostile environment in Germany; for the Yishuv, the new Jewish community in Palestine, it offered access to both immigrant labor and economic support; for the Germans it facilitated the emigration of German Jews while breaking the anti-Nazi boycott of 1933, which had mass support among European Jews and was thought by the German state to be a potential threat to the German economy.[4][5]


Although the NSDAP won the greatest share of the popular vote in the two Reichstag general elections of 1932, they did not have a majority, so Hitler led a short-lived coalition government formed by the NSDAP and the German National People’s Party.[6] Under pressure from politicians, industrialists and others, President Paul von Hindenburg appointed Hitler as Chancellor of Germany on 30 January 1933. This event is known as the Machtergreifung (seizure of power).[7] In the following months, the NSDAP used a process termed Gleichschaltung (co-ordination) to consolidate power.[8] By June 1933, virtually the only organisations not in the control of the NSDAP were the army and the churches.[9]

Within the Nazi movement, a variety of (increasingly radical) “solutions” to the “Jewish Question” were proposed both before and after the NSDAP was in government, including expulsion and the encouragement of voluntary emigration. Widespread civil persecution of German Jews began as soon as the NSDAP was in power.[10] For example, on 1 April, the NSDAP organized a nationwide boycott of Jewish-owned businesses in Germany; under the Law for the Restoration of the Professional Civil Service which was implemented on 7 April, Jews were excluded from the civil service; on 25 April, quotas were imposed on the number of Jews in schools and universities. Jews outside Germany responded to these persecutions with a boycott of German goods.

Meanwhile, in Mandatory Palestine, a growing Jewish population (174,610 in 1931, rising to 384,078 in 1936[11]) was acquiring land and developing the structures of a future Jewish state despite opposition from the Arab population.

Hanotea company

Transfer agreement used by the Palästina Treuhandstelle (Palestine Trustee Office[12]), established specifically to assist Jews fleeing the Nazi regime to recover some portion of the assets they had been forced to surrender when they fled Nazi Germany.

Hanotea (Hebrew: הנוטע, “the Planter”) was a citrus planting company based in Netanya and established in 1929 by long-established Jewish settlers in Palestine involved in the Benei Binyamin movement.[13] In a deal worked out with the Reich Economics Ministry, the blocked German bank accounts of prospective immigrants would be unblocked and funds from them used by Hanotea to buy agricultural German goods; these goods, along with the immigrants, would then be shipped to Palestine, and the immigrants would be granted a house or citrus plantation by the company to the same value.[14] Hanotea’s director, Sam Cohen, represented the company in direct negotiation with the Reich Economics Ministry beginning in March 1933.[15] In May 1933 Hanotea applied for permission to transfer capital from Germany to Palestine.[15] This pilot arrangement appeared to be operating successfully,[citation needed] and so paved the way for the later Haavara Agreement.

The Transfer Agreement

The Trust and Transfer Office “Haavara” Ltd. places at the disposal of the Banks in Palestine amounts in Reichmarks which have been put at its disposal by the Jewish immigrants from Germany. The Banks avail themselves of these amounts in Reichmarks in order to make payments on behalf of Palestinian merchants for goods imported by them from Germany. The merchants pay in the value of the goods to the Banks and the “Haavara” Ltd. pays the countervalue to the Jewish immigrants from Germany. To the same extent that local merchants will make use of this arrangement, the import of German goods will serve to withdraw Jewish capital from Germany.
The Trust and Transfer Office,
Example of the certificate issued by Haavara to Jews emigrating to Palestine

The Haavara (Transfer) Agreement, negotiated by Eliezer Hoofein, director of the Anglo-Palestine Bank,[16] was agreed to by the Reich Economics Ministry in 1933, and continued, with declining German government support,[17] until it was wound up in 1939.[18] Under the agreement, Jews emigrating from Germany could use their assets to purchase German-manufactured goods for export, thus salvaging their personal assets during emigration. The agreement provided a substantial export market for German factories to British-ruled Palestine. Between November, 1933, and December 31, 1937, 77,800,000 Reichmarks, or $22,500,000, (values in 1938 currency) worth of goods were exported to Jewish businesses in Palestine under the program.[17] By the time the program ended with the start of World War II, the total had risen to 105,000,000 marks (about $35,000,000, 1939 values).[18]

Emigrants with capital of £1,000, (about $5,000 in 1930s currency value) could move to Palestine in spite of severe British restrictions on Jewish immigration under an immigrant investor program similar to the modern EB-5 visa. Under the Transfer Agreement, about 39% of an emigrant’s funds were given to Jewish communal economic development projects, leaving individuals with about 43% of the funds.[19][20]

The Haavara Agreement was thought among some German circles to be a possible way solve the “Jewish problem.” The head of the Middle Eastern division of the foreign ministry, the anti-NSDAP politician Werner Otto von Hentig, supported the policy of settling Jews in Palestine. Hentig believed that if the Jewish population was concentrated in a single foreign entity, then foreign diplomatic policy and containment of the Jews would become easier.[21] Hitler’s own support of the Haavara Agreement was unclear and varied throughout the 1930s. Initially, Hitler seemed indifferent to the economic details of the plan, but he supported it in the period from September 1937 to 1939.[22]

After the German invasion of Poland in September 1939 the program was ended.[18]


The agreement was controversial both within the NSDAP and in the Zionist movement. As historian Edwin Black put it, “The Transfer Agreement tore the Jewish world apart, turning leader against leader, threatening rebellion and even assassination.”[23] Opposition came in particular from the mainstream US leadership of the World Zionist Congress, in particular Abba Hillel Silver and American Jewish Congress president Rabbi Stephen Wise.[24] Wise and other leaders of the Anti-Nazi boycott of 1933 argued against the agreement, narrowly failing to persuade the Nineteenth Zionist Congress in August 1935 to vote against it.[23]

The right-wing Revisionist Zionists and their leader Vladimir Jabotinsky were even more vocal in their opposition.[25] The Revisionist newspaper in Palestine, Hazit Haam published a sharp denunciation of those involved in the agreement as “betrayers”, and shortly afterwards one of the negotiators, Haim Arlosoroff was assassinated.[23]

See also

Zionist Christianity - Mark Passio.jpg


Balfour Declaration

From Wikipedia, the free encyclopedia

The Balfour Declaration was a public statement issued by the British government in 1917 during World War I announcing support for the establishment of a “national home for the Jewish people” in Palestine, then an Ottoman region with a small minority Jewish population. It read:

His Majesty’s government view with favour the establishment in Palestine of a national home for the Jewish people, and will use their best endeavours to facilitate the achievement of this object, it being clearly understood that nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine, or the rights and political status enjoyed by Jews in any other country.

The declaration was contained in a letter dated 2 November 1917 from the United Kingdom’s Foreign Secretary Arthur Balfour to Lord Rothschild, a leader of the British Jewish community, for transmission to the Zionist Federation of Great Britain and Ireland. The text of the declaration was published in the press on 9 November 1917.

Immediately following their declaration of war on the Ottoman Empire in November 1914, the British War Cabinet began to consider the future of Palestine; within two months a memorandum was circulated to the Cabinet by a Zionist Cabinet member, Herbert Samuel, proposing the support of Zionist ambitions in order to enlist the support of Jews in the wider war. A committee was established in April 1915 by British Prime Minister H. H. Asquith to determine their policy toward the Ottoman Empire including Palestine. Asquith, who had favored post-war reform of the Ottoman Empire, resigned in December 1916; his replacement David Lloyd George, favored partition of the Empire. The first negotiations between the British and the Zionists took place at a conference on 7 February 1917 that included Sir Mark Sykes and the Zionist leadership. Subsequent discussions led to Balfour’s request, on 19 June, that Rothschild and Chaim Weizmann submit a draft of a public declaration. Further drafts were discussed by the British Cabinet during September and October, with input from Zionist and anti-Zionist Jews but with no representation from the local population in Palestine.

By late 1917, in the lead up to the Balfour Declaration, the wider war had reached a stalemate, with two of Britain’s allies not fully engaged: the United States had yet to suffer a casualty, and the Russians were in the midst of a revolution with Bolsheviks taking over the government. A stalemate in southern Palestine was broken by the Battle of Beersheba on 31 October 1917. The release of the final declaration was authorised on 31 October; the preceding Cabinet discussion had referenced perceived propaganda benefits amongst the worldwide Jewish community for the Allied war effort.

Zionist Bolshevik Revolution.jpg

The opening words of the declaration represented the first public expression of support for Zionism by a major political power. The term “national home” had no precedent in international law, and was intentionally vague as to whether a Jewish state was contemplated. The intended boundaries of Palestine were not specified, and the British government later confirmed that the words “in Palestine” meant that the Jewish national home was not intended to cover all of Palestine. The second half of the declaration was added to satisfy opponents of the policy, who had claimed that it would otherwise prejudice the position of the local population of Palestine and encourage antisemitism worldwide by “stamping the Jews as strangers in their native lands”. The declaration called for safeguarding the civil and religious rights for the Palestinian Arabs, who composed the vast majority of the local population, and also the rights and political status of the Jewish communities in other countries outside of Palestine. The British government acknowledged in 1939 that the local population’s views should have been taken into account, and recognised in 2017 that the declaration should have called for protection of the Palestinian Arabs’ political rights.

The declaration had many long-lasting consequences. It greatly increased popular support for Zionism within Jewish communities worldwide, and became a core component of the British Mandate for Palestine, the founding document of Mandatory Palestine, which later became Israel and the Palestinian territories. As a result, it is considered a principal cause of the ongoing Israeli–Palestinian conflict, often described as the world’s most intractable conflict. Controversy remains over a number of areas, such as whether the declaration contradicted earlier promises the British made to the Sharif of Mecca in the McMahon–Hussein correspondence.


Early British support

Early British political support for an increased Jewish presence in the region of Palestine was based upon geopolitical calculations.[1][i] This support began in the early 1840s[3] and was led by Lord Palmerston, following the occupation of Syria and Palestine by separatist Ottoman governor Muhammad Ali of Egypt.[4][5] French influence had grown in Palestine and the wider Middle East, and its role as protector of the Catholic communities began to grow, just as Russian influence had grown as protector of the Eastern Orthodox in the same regions. This left Britain without a sphere of influence,[4] and thus a need to find or create their own regional “protégés”.[6] These political considerations were supported by a sympathetic evangelical Christian sentiment towards the “restoration of the Jews” to Palestine among elements of the mid-19th-century British political elite – most notably Lord Shaftesbury.[ii] The British Foreign Office actively encouraged Jewish emigration to Palestine, exemplified by Charles Henry Churchill‘s 1841–1842 exhortations to Moses Montefiore, the leader of the British Jewish community.[8][a]

Such efforts were premature,[8] and did not succeed;[iii] only 24,000 Jews were living in Palestine on the eve of the emergence of Zionism within the world’s Jewish communities in the last two decades of the 19th century.[10] With the geopolitical shakeup occasioned by the outbreak of World War I, the earlier calculations, which had lapsed for some time, led to a renewal of strategic assessments and political bargaining over the Middle and Far East.[5]

Theodor Herzl - Father of Modern Zionism - Sirius Cyrus Dank MEME.png

Early Zionism

Zionism arose in the late 19th century in reaction to anti-Semitic and exclusionary nationalist movements in Europe.[11][iv][v] Romantic nationalism in Central and Eastern Europe had helped to set off the Haskalah, or “Jewish Enlightenment”, creating a split in the Jewish community between those who saw Judaism as their religion and those who saw it as their ethnicity or nation.[11][12] The 1881–1884 anti-Jewish pogroms in the Russian Empire encouraged the growth of the latter identity, resulting in the formation of the Hovevei Zion pioneer organizations, the publication of Leon Pinsker‘s Autoemancipation, and the first major wave of Jewish immigration to Palestine – retrospectively named the “First Aliyah“.[14][15][12]

In 1896, Theodor Herzl, a Jewish journalist living in Austria-Hungary, published the foundational text of political Zionism, Der Judenstaat (“The Jews’ State” or “The State of the Jews”), in which he asserted that the only solution to the “Jewish Question” in Europe, including growing anti-Semitism, was the establishment of a state for the Jews.[16][17] A year later, Herzl founded the Zionist Organization, which at its first congress called for the establishment of “a home for the Jewish people in Palestine secured under public law”. Proposed measures to attain that goal included the promotion of Jewish settlement there, the organisation of Jews in the diaspora, the strengthening of Jewish feeling and consciousness, and preparatory steps to attain necessary governmental grants.[17] Herzl died in 1904, 44 years before the establishment of State of Israel, the Jewish state that he proposed, without having gained the political standing required to carry out his agenda.[10]

Zionism Theodor Herzl - Sirius Cyrus Dank MEME.png

Zionist leader Chaim Weizmann, later President of the World Zionist Organisation and first President of Israel, moved from Switzerland to the UK in 1904 and met Arthur Balfour – who had just launched his 1905–1906 election campaign after resigning as Prime Minister[18] – in a session arranged by Charles Dreyfus, his Jewish constituency representative.[vi] Earlier that year, Balfour had successfully driven the Aliens Act through Parliament with impassioned speeches regarding the need to restrict the wave of immigration into Britain from Jews fleeing the Russian Empire.[20][21] During this meeting, he asked what Weizmann’s objections had been to the 1903 Uganda Scheme that Herzl had supported to provide a portion of British East Africa to the Jewish people as a homeland. The scheme, which had been proposed to Herzl by Joseph Chamberlain, Colonial Secretary in Balfour’s Cabinet, following his trip to East Africa earlier in the year,[vii] had been subsequently voted down following Herzl’s death by the Seventh Zionist Congress in 1905[viii] after two years of heated debate in the Zionist Organization.[24] Weizmann responded that he believed the English are to London as the Jews are to Jerusalem.[b]

In January 1914 Weizmann first met Baron Edmond de Rothschild, a member of the French branch of the Rothschild family and a leading proponent of the Zionist movement,[26] in relation to a project to build a Hebrew university in Jerusalem.[26] The Baron was not part of the World Zionist Organization, but had funded the Jewish agricultural colonies of the First Aliyah and transferred them to the Jewish Colonization Association in 1899.[27] This connection was to bear fruit later that year when the Baron’s son, James de Rothschild, requested a meeting with Weizmann on 25 November 1914, to enlist him in influencing those deemed to be receptive within the British government to their agenda of a “Jewish State” in Palestine.[c][29] Through James’s wife Dorothy, Weizmann was to meet Rózsika Rothschild, who introduced him to the English branch of the family – in particular her husband Charles and his older brother Walter, a zoologist and former member of parliament (MP).[30] Their father, Nathan Rothschild, 1st Baron Rothschild, head of the English branch of the family, had a guarded attitude towards Zionism, but he died in March 1915 and his title was inherited by Walter.[30][31]

Prior to the declaration, about 8,000 of Britain’s 300,000 Jews belonged to a Zionist organisation.[32][33] Globally, as of 1913 – the latest known date prior to the declaration – the equivalent figure was approximately 1%.[34]


Zionism, Rothschildism, antisemitism are the same thing.jpg


Theodor Herzl

From Wikipedia, the free encyclopedia

Theodor Herzl (/ˈhɜːrtsəl, ˈhɛərtsəl/;[1] German: [ˈhɛɐtsl̩]; Hebrew: תאודור הֶרְצֵל Te’odor Hertsel; Hungarian: Herzl Tivadar; Hebrew name given at his brit milah Binyamin Ze’ev (Hebrew: בִּנְיָמִין זְאֵב),[2] also known in Hebrew as חוֹזֵה הַמְדִינָה, Chozeh HaMedinah, lit. “Visionary of the State”; 2 May 1860 – 3 July 1904) was an Austro-Hungarian journalist, playwright, political activist, and writer who was the father of modern political Zionism. Herzl formed the Zionist Organization and promoted Jewish immigration to Palestine in an effort to form a Jewish state. Though he died before its establishment, he is known as the father of the State of Israel.

While Herzl is specifically mentioned in the Israeli Declaration of Independence and is officially referred to as “the spiritual father of the Jewish State”,[3] i.e. the visionary who gave a concrete, practicable platform and framework to political Zionism, he was not the first Zionist theoretician or activist; scholars, many of them religious such as rabbis Yehuda Bibas, Zvi Hirsch Kalischer and Judah Alkalai, promoted a range of proto-Zionist ideas before him.[4][5]

Early life

Herzl and his family, c. 1866–1873

Theodor Herzl was born in the Tabakgasse (Dohány utca in Hungarian), a street in the Jewish quarter of Pest (now eastern part of Budapest), Kingdom of Hungary (now Hungary), to a secular Jewish family.[6] His father’s family were originally from Zimony (today Zemun, Serbia).[7] He was the second child of Jeanette and Jakob Herzl, who were German-speaking, assimilated Jews. It is believed Herzl was of both Ashkenazi and Sephardic lineage predominately through his paternal line and to a lesser extent through the maternal line.[8] He also claimed to be a direct descendent of the famous Greek Kabbalist Joseph Taitazak.[citation needed]

Jakob Herzl (1836–1902), Herzl’s father, was a highly successful businessman. Herzl had one sister, Pauline, a year older than he was, who died suddenly on 7 February 1878, of typhus.[9] Theodor lived with his family in a house next to the Dohány Street Synagogue (formerly known as Tabakgasse Synagogue) located in Belváros, the inner city of the historical old town of Pest, in the eastern section of Budapest.[10][11]

As a youth, Herzl aspired to follow in the footsteps of Ferdinand de Lesseps,[12] builder of the Suez Canal, but did not succeed in the sciences and instead developed a growing enthusiasm for poetry and the humanities. This passion later developed into a successful career in journalism and a less-celebrated pursuit of playwrighting.[13] According to Amos Elon,[14] as a young man, Herzl was an ardent Germanophile who saw the Germans as the best Kulturvolk (cultured people) in Central Europe and embraced the German ideal of Bildung, whereby reading great works of literature by Goethe and Shakespeare could allow one to appreciate the beautiful things in life, and thus become a morally better person (the Bildung theory tended to equate beauty with goodness).[15] Through Bildung, Herzl believed that Hungarian Jews such as himself could shake off their “shameful Jewish characteristics” caused by long centuries of impoverishment and oppression, and become civilized Central Europeans, a true Kulturvolk along the German lines.[15]

In 1878, after the death of his sister, Pauline, the family moved to Vienna, Austria-Hungary, and lived in the 9th district, Alsergrund. At the University of Vienna, Herzl studied law. As a young law student, Herzl became a member of the German nationalist Burschenschaft (fraternity) Albia, which had the motto Ehre, Freiheit, Vaterland (“Honor, Freedom, Fatherland”). He later resigned in protest at the organisation’s antisemitism.[16]

After a brief legal career in the University of Vienna and Salzburg,[17] he devoted himself to journalism and literature, working as a journalist for a Viennese newspaper and a correspondent for Neue Freie Presse, in Paris, occasionally making special trips to London and Istanbul. He later became literary editor of Neue Freie Presse, and wrote several comedies and dramas for the Viennese stage. His early work did not focus on Jewish life. It was of the feuilleton order, descriptive rather than political.[18]

Zionist intellectual and activist

Theodor Herzl in Basel, 1897

A plaque marking the birthplace of Theodor Herzl, Dohány Street Synagogue, Budapest.

As the Paris correspondent for Neue Freie Presse, Herzl followed the Dreyfus affair, a political scandal that divided the Third French Republic from 1894 until its resolution in 1906. It was a notorious antisemitic incident in France in which a Jewish French army captain was falsely convicted of spying for Germany. Herzl was witness to mass rallies in Paris following the Dreyfus trial. There has been some controversy surrounding the impact that this event had on Herzl and his conversion to Zionism. Herzl himself stated that the Dreyfus case turned him into a Zionist and that he was particularly affected by chants of “Death to the Jews!” from the crowds. This had been the widely held belief for some time. However, some modern scholars now believe that due to little mention of the Dreyfus affair in Herzl’s earlier accounts and a seemingly contrary reference he made in them to shouts of “Death to the traitor!” that he may have exaggerated the influence it had on him in order to create further support for his goals.[19][20]

Jacques Kornberg claims that the Dreyfus influence was a myth that Herzl did not feel necessary to deflate and that he also believed that Dreyfus was guilty.[21] Another modern claim is that, while upset by antisemitism evident in French society, Herzl, like most contemporary observers, initially believed in Dreyfus’ guilt and only claimed to have been inspired by the affair years later when it had become an international cause célèbre and that, rather, it was the rise to power of the antisemitic demagogue Karl Lueger in Vienna in 1895 that seems to have had a greater effect on Herzl, before the pro-Dreyfus campaign had fully emerged. It was at this time that Herzl wrote his play “The New Ghetto,” which shows the ambivalence and lack of real security and equality of emancipated, well-to-do Jews in Vienna. The protagonist is an assimilated Jewish lawyer who tries unsuccessfully to break through the social ghetto enforced on Western Jews.[22]

According to Henry Wickham Steed, Herzl was initially “fanatically devoted to the propagation of Jewish-German ‘Liberal’ assimilationist doctrine”.[23] However, Herzl came to reject his early ideas regarding Jewish emancipation and assimilation and to believe that the Jews must remove themselves from Europe.[24] Herzl grew to believe that antisemitism could not be defeated or cured, only avoided, and that the only way to avoid it was the establishment of a Jewish state.[25] In June 1895, he wrote in his diary: “In Paris, as I have said, I achieved a freer attitude toward anti-semitism … Above all, I recognized the emptiness and futility of trying to ‘combat’ anti-semitism.” Herzl’s editors of Neue Freie Presse refused any publication of his Zionist political activities. A mental clash gripped Herzl, between the craving for literary success and a desire to act as a public figure.[26] Around this time, Herzl started writing pamphlets about ‘A Jewish State’. Herzl claimed that these pamphlets resulted in the establishment of the Zionist Movement, and they did play a large role in the movement’s rise and success.[27] His testimony before the British Royal Commission reflected his fundamental, romantic liberal view on life as the ‘Problem of the Jews’.

Beginning in late 1895, Herzl wrote Der Judenstaat (The State of the Jews), which was published February 1896 to immediate acclaim and controversy. The book argued that the Jewish people should leave Europe if they wished to, either for Argentina or, preferably, for Palestine, their historic homeland. The Jews possessed a nationality; all they were missing was a nation and a state of their own.[28] Only through a Jewish state could they avoid antisemitism, express their culture freely and practice their religion without hindrance.[28] Herzl’s ideas spread rapidly throughout the Jewish world and attracted international attention.[29] Supporters of existing Zionist movements, such as the Hovevei Zion, immediately allied themselves with him, but establishment Jewry vilified him and considered his ideas as a threat to their attempts at integration and a rebellion against God.

A philosophy for a homeland

In Der Judenstaat he writes:

“The Jewish question persists wherever Jews live in appreciable numbers. Wherever it does not exist, it is brought in together with Jewish immigrants. We are naturally drawn into those places where we are not persecuted, and our appearance there gives rise to persecution. This is the case, and will inevitably be so, everywhere, even in highly civilised countries—see, for instance, France—so long as the Jewish question is not solved on the political level.”[30]

The book concludes:

Therefore I believe that a wondrous generation of Jews will spring into existence. The Maccabeans will rise again.

Let me repeat once more my opening words: The Jews who wish for a State will have it.

We shall live at last as free men on our own soil, and die peacefully in our own homes.

The world will be freed by our liberty, enriched by our wealth, magnified by our greatness.

And whatever we attempt there to accomplish for our own welfare, will react powerfully and beneficially for the good of humanity.[31]

Diplomatic liaison with the Ottomans

Herzl began to energetically promote his ideas, continually attracting supporters, Jewish and non-Jewish. According to Norman Rose, Herzl “mapped out for himself the role of martyr … as the Parnell of the Jews”.[32]

On 10 March 1896, Herzl was visited by Reverend William Hechler, the Anglican minister to the British Embassy in Vienna. Hechler had read Herzl’s Der Judenstaat, and the meeting became central to the eventual legitimization of Herzl and Zionism.[33] Herzl later wrote in his diary, “Next we came to the heart of the business. I said to him: (Theodor Herzl to Rev. William Hechler) I must put myself into direct and publicly known relations with a responsible or non responsible ruler – that is, with a minister of state or a prince. Then the Jews will believe in me and follow me. The most suitable personage would be the German Kaiser.”[34] Hechler arranged an extended audience with Frederick I, Grand Duke of Baden, in April 1896. The Grand Duke was the uncle of the German Emperor Wilhelm II. Through the efforts of Hechler and the Grand Duke, Herzl publicly met Wilhelm II in 1898. The meeting significantly advanced Herzl’s and Zionism’s legitimacy in Jewish and world opinion.[35]

In May 1896, the English translation of Der Judenstaat appeared in London as The Jewish State. Herzl had earlier confessed to his friend Max Bodenheimer that he “wrote what I had to say without knowing my predecessors, and it can be assumed that I would not have written it [Der Judenstaat] had I been familiar with the literature”.[36]

A sketch in Herzl’s Diary of a proposed flag for the Zionist movement.

Herzl on board a vessel reaching the shores of Palestine, 1898

In Istanbul, Ottoman Empire, 15 June 1896, Herzl saw an opportunity. With the assistance of Count Filip Michał Newleński,[37] a sympathetic Polish émigré with political contacts in the Ottoman Court, Herzl attempted to meet Sultan Abdulhamid II in order to present his solution of a Jewish State to the Sultan directly. He failed to obtain an audience but did succeed in visiting a number of highly placed individuals, including the Grand Vizier, who received him as a journalist representing the Neue Freie Presse. Herzl presented his proposal to the Grand Vizier: the Jews would pay the Turkish foreign debt and attempt to help regulate Turkish finances if they were given Palestine as a Jewish homeland under Turkish rule. Prior to leaving Istanbul, 29 June 1896, Newleński obtained for Herzl a symbolic medal of honor.[38] The medal, the “Commander’s Cross of the Order of the Medjidie“, was a public relations affirmation for Herzl and the Jewish world of the seriousness of the negotiations.

Five years later, 17 May 1901, Herzl did meet with Sultan Abdulhamid II,[39] but the Sultan refused Theodor Herzl’s offer to consolidate the Ottoman debt in exchange for a charter allowing the Zionists access to Palestine.[40]

Returning from Istanbul, Herzl traveled to London to report back to the Maccabeans, a proto-Zionist group of established English Jews led by Colonel Albert Goldsmid. In November 1895 they received him with curiosity, indifference and coldness. Israel Zangwill bitterly opposed Herzl, but after Istanbul, Goldsmid agreed to support Herzl. In London’s East End, a community of primarily Yiddish speaking recent Eastern European Jewish immigrants, Herzl addressed a mass rally of thousands on 12 July 1896 and was received with acclaim. They granted Herzl the mandate of leadership for Zionism. Within six months this mandate had been expanded throughout Zionist Jewry: the Zionist movement grew rapidly.

A World Congress

In 1897, at considerable personal expense, he founded the Zionist newspaper Die Welt in Vienna, Austria-Hungary, and planned the First Zionist Congress in Basel, Switzerland. He was elected president of the Congress (a position he held until his death in 1904), and in 1898 he began a series of diplomatic initiatives to build support for a Jewish country. He was received by Wilhelm II on several occasions, one of them in Jerusalem, and attended the Hague Peace Conference, enjoying a warm reception from many statesmen there.

His work on Autoemancipation was pre-figured by a similar conclusion drawn by Marx’s friend Moses Hess, in Rome and Jerusalem (1862). Pinkser had never yet read it, but was aware of the distant and far off Hibbat Zion. Herzl’s philosophical instruction highlighted the weaknesses and vulnerabilities. To Herzl each dictator or leader had a nationalistic identity, even down to the Irish from Wolfe Tone onwards. He was drawn to the mawkishness of Judaism rendered distinctively as German. But he remained convinced that Germany was the centre (Hauptsitz) of antisemitism rather than France. In a much quoted aside he noted “If there is one thing I should like to be, it is a member of old Prussian nobility”.[41] Herzl appealed to the nobility of Jewish England – the Rothschilds, Sir Samuel Montagu, later cabinet minister, to the Chief Rabbis of France and Vienna, the railroad magnate, Baron Hirsch.

He fared best with Israel Zangwill, and Max Nordau. They were both well-known writers or ‘men of letters’—imagination that engenders understanding. Hirsch’s correspondence led nowhere. Baron Albert Rothschild had little to do with the Jews.[42] Herzl was disliked by the bankers (Finanzjuden) and detested them. Herzl was defiant of their social authority. He also shared Pinkser’s pessimistic opinion that the Jews had no future in Europe; that they were too antisemitic to tolerate because each country in Europe had tried antisemitic assimilation. In Berlin they said Juden raus in a well worn phrase. Herzl therefore advocated a mass exodus from Europe to the Judenstaat. Pinkser’s manifesto was a cry for help; a warning to others Mahnruf, a call for attention to their plight. Herzl’s vision was less about mental states of Jewry, and more about delivering prescriptive answers about land. “The idea that i have developed is a very old one; it is the restoration of the Jewish State”[43] was a follow-up of Pinkser’s early weaker version Mahnruf an seine Stammesgenossen von einem nassichen Juden.[44]

Herzl, Zionism and the Holy Land

Herzl visited Jerusalem for the first time in October 1898.[45] He deliberately coordinated his visit with that of Wilhelm II to secure what he thought had been prearranged with the aid of Rev. William Hechler, public world power recognition of himself and Zionism.[46] Herzl and Wilhelm II first met publicly on 29 October, at Mikveh Israel, near present-day Holon, Israel. It was a brief but historic meeting.[33] He had a second formal, public audience with the emperor at the latter’s tent camp on Street of the Prophets in Jerusalem on 2 November 1898.[35][47][48] The English Zionist Federation, the local branch of the World Zionist Organization was founded in 1899, that Herzl had established in Austria in 1897.[49]

In 1902–03, Herzl was invited to give evidence before the British Royal Commission on Alien Immigration. His appearance brought him into close contact with members of the British government, particularly with Joseph Chamberlain, then secretary of state for the colonies, through whom he negotiated with the Egyptian government for a charter for the settlement of the Jews in Al ‘Arish in the Sinai Peninsula, adjoining southern Palestine.

In 1903, Herzl attempted to obtain support for the Jewish homeland from Pope Pius X, an idea broached at 6th Zionist Congress. Palestine could offer a safe refuge for those fleeing persecution in Russia.[50] Cardinal Rafael Merry del Val ordained that the Church’s policy was explained non possumus on such matters, decreeing that as long as the Jews denied the divinity of Christ, the Catholics could not make a declaration in their favour.[51] The pogroms included 47 Jews murdered at Kishinev, and hundreds more injured, their property looted and destroyed. The delegates to the Congress backed Herzl’s line of argument. A vociferous minority of opposition came from those who thought adoption of a Ugandan Plan over Palestine was a sell-out. Still later the East African Scheme failed, dying with Herzl himself. It was taken off the agenda in 1905. Yet another nationalistic splinter group with Zionist aspirations, in England called the Jewish Territorial Association (JTO) was founded.

After the failure of that scheme, which took him to Cairo, he received, through Leopold Greenberg, an offer (August 1903) from the British government to facilitate a large Jewish settlement, with autonomous government and under British suzerainty, in British East Africa. At the same time, the Zionist movement was threatened by the Russian government. Accordingly, Herzl visited St. Petersburg and was received by Sergei Witte, then finance minister, and Viacheslav Plehve, minister of the interior, the latter placing on record the attitude of his government toward the Zionist movement. On that occasion Herzl submitted proposals for the amelioration of the Jewish position in Russia. He published the Russian statement, and brought the British offer, commonly known as the “Uganda Project“, before the Sixth Zionist Congress (Basel, August 1903), carrying the majority (295:178, 98 abstentions) on the question of investigating this offer, after the Russian delegation stormed out.[52] In 1905 the 6th Zionist Congress, after investigations, decided to decline the British offer and firmly committed itself to a Jewish homeland in Palestine.[53] A Heimstatte—a homeland for the Jewish people in Palestine secured by public law.[54]

Society’s Child

Star of David

What holocaust? Ukrainian Nazi-Banderist Azov Battalion receives arms from Israel

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This explains Azov’s continued presence on ‘anti-hate’ Social Media

An investigation into Ukrainian and Israeli armaments show a deep connection between the Zionist entity and the Nazi-Banderist Battalion, that is also now part of the police forces of the oligarchic and pro-Atlanticist regime of Kiev.

Israeli armaments are being sent to the Ukrainian Nazi-Banderist Azov Battalion that is part of the security forces of the post-Maidan oligarchic-Zionist government (ally of the West and enemy of Russia).

Even Azov’s online advertisement does not hide the connection, as they does not shy away from exposing photographs of militiamen carrying Tavor rifles , weapons licensed by Israel.

azov army tavor rifles.png

That’s probably why they’re still allowed on YouTube, Twitter, Facebook, and more, while normal, healthy, radical dissent of the left, right, and center are now routinely banned from the – yes – Zionist loyal online multi-media platform complex. – ed JF

On the Battalion’s own Youtube channel, for example, a video review shows copies of two locally produced Israeli Tavor rifles, as can be seen below:

A photo on Azov’s website also shows a Tavor at the hands of one of the militia police.

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Tavor rifles are produced under license from Israel Weapon Industries and as such were manufactured and exported authorized by Israeli government bodies.

IWI markets Tavor under the umbrella of the Israeli Special Forces’ “primary weapon,” and Fort, a Ukrainian state-owned arms company, owns a page on Tavor on its official website (the Israel Weapon Industries logo , bottom of the site in the company’s partner section ) .

The Battalion, which rose to power alongside the Western-orchestrated coup, in close collaboration with NGOs linked to George Soros (as the International Renaissance Foundation ), as it consolidated itself as the armed wing of the Kiev Board, increasingly central positions in Ukrainian politics.

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Members of the Israeli funded neo-nazi Azov battalion

Andriy Biletsky, one of the founders of Azov, is now a parliamentarian on the Supreme Council of Ukraine .

Vadym Troyan, former deputy commander of the Battalion, is currently head of the Kiev oblast police – nomination, that is to say, urged by the Ukrainian Minister of Home Affairs, Arsen Avakov, who met with the minister in September 2017 of the Israeli interior, Aryeh Deri, to discuss a “fruitful cooperation” between the two countries.

Arsen Avakov and Aryeh Deri, respectively, interior ministers of Ukraine and Israel, at a meeting to address strategic and security issues.

Analysts and activists claim that Avakov is now the man behind Azov, its most structured institutional arm. In fact, the appointment of a notorious Azovist to a central police post in the capital of the country is enough to establish the connection between him and the infamous Battalion.

Raphael Machado is the leader of New Resistance, Brazil, as well as a political analyst, commentator, and attorney at law. His English language writing appears exclusively on FRN.

Comment: Israel’s not the only arms seller cashing in.

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As Children of the King of kings, we are not of this world

As Children of the King of kings, we are not of this world:

“For, as I have often told you before and now say again even with tears, many live as enemies of the cross of Christ. Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is on earthly things. But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables Him to bring everything under His control, will transform our lowly bodies so that they will be like His glorious body.”
– Philippians 3:18-21


When we focus on Jesus Christ and His word, we live in the light of His eternal Kingdom, not the whispers of temptation through Satan’s host of demons.

“And we pray this in order that you may live a life worthy of the Lord and may please Him in every way; bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to His glorious might so that you may have great endurance and patience, and joyfully giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the Kingdom of Light. For He has rescued us from the dominion of darkness and brought us into the Kingdom of the Son He loves, in whom we have redemption, the forgiveness of sins.”
– Colossians 1:14

We will be judged by God, according to His word, for the life we have lived. – (Acts 17:31, Romans 2:16, Matthew 16:27, James 2:12, Revelation 20:12-15) Therefore, we are to be diligent to present our self approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth. – 2 Timothy 2:15 (NKJV) We are told to be faithful until death, and by doing so, we will receive the crown of life. – Revelation 2:10 (NKJV)


There are six things which the Lord hates, yes, seven that are hated by Him: A proud look, a lying tongue, and hands that kill those who are without guilt, a heart that makes sinful plans, feet that run fast to sin, a person who tells lies about someone else, and one who starts fights among brothers.
(Proverbs 6:16-19)

“Above all else, guard your heart for it is the wellspring of life, let your eyes look straight ahead, fix your gaze directly before you. Make level paths for your feet and take only ways that are firm (God’s word, will, and ways). Do not swerve to the right or the left; keep your foot from evil. Pay attention to what I say; listen closely to my words. Do not let them out of your sight, keep them within your heart; for they are life to those who find them and health to a man’s whole body.”
(Proverbs 4:20-27)

“Keep my words and store up my commands within you. Keep my commands and you will live; guard my teachings as the apple of your eye. Bind them on your fingers; write them on the tablet of your heart.”
(Proverbs 7:2-3)

I pray that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in his holy people, and his incomparably great power for us who believe.
– Ephesians 1:18-19

A Prayer for the Ephesians
14 For this reason I kneel before the Father, 15 from whom every family in heaven and on earth derives its name. 16 I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, 17 so that Christ may dwell in your hearts through faith. And I pray that you, being rooted and established in love, 18 may have power, together with all the Lord’s holy people, to grasp how wide and long and high and deep is the love of Christ, 19 and to know this love that surpasses knowledge—that you may be filled to the measure of all the fullness of God.
20 Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, 21 to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen.
(Ephesians 3:14-21 NIV)

Bible John 12;35-36

The White Temple near the Ocean Waves by Cyrus Azoth Dreifuz

The White Temple near the Ocean Waves

by Cyrus Azoth Dreifuz


I was having a lucid dream experience which I remember very clearly. There is an important symbolic message hidden in this story for anyone who is looking for deeper meaning in their lives.

In my dream I found myself on a tropical beach. All of my friends during that period of my life were there with me on the beach and we were all celebrating life and partying as if we had no other worries in the world. All of us were dancing around, listening to music, and performing with fire props. I myself was feeling ecstatic as I was doing somersaults and rolling flips around in the sand by the ocean water. As I was looking at the sand I came across a beautiful metallic green conch shell which glimmered in the sunlight. It was one of the most beautiful shells I had ever seen. I looked up and noticed that there was a river flowing thru the middle of the beach and releasing into the ocean waters. The river was extending from out of the deep jungle forest of tress behind us. As I followed the river with my eyes to see where it was coming from I saw that far beyond the jungle there was a large mountain. As I looked up I saw there was a beautiful large white temple resting on the top of that mountain with a long flight of stairs leading up to its entrance. As I looked back over to my friends I noticed that they were now on the opposite side of the river as me with the jungle to my right and the ocean to my left. I waved to them and called out to get their attention.

“Hey guys! Let’s go exploring thru the jungle so that we may get to the temple doors at the top of that mountain and see what is hidden inside!” I yelled.

But they all continued their partying and dancing as if they didn’t hear me at all. None of them looked over to me to respond to my call. They no longer noticed me standing there as if I was no longer relevant to their desires. I realized that I was now alone. My existence here on this earth no longer mattered to my friends. They had other concerns and goals in their lives which they were trying to achieve and my desire to climb to the top of the mountain to get to the white temple didn’t interest them in the slightest. I had come to the conclusion that this was my quest alone which I must execute and that I would have no help from anyone else on this quest. From now on I had to rely entirely on myself and the thought that I would be all alone exploring thru that thick wild jungle terrified me. It seemed like it would be so much easier to explore the jungle and survive if I had company with me in order to look out for each other along the way. I realize that this journey is my own and I cannot expect anyone to join along with me on this quest which does not concern them. The deep dark dangerous jungle I must face alone without help. The tall mountain that awaits me I must climb alone. The glorious white temple doors I must enter alone. The treasure which awaits me inside that white temple I must discover alone and I must face whatever comes my way on this journey on my own without fear or doubt. Only God remains by my side.

Not to long after I had this dream my religious and spiritual goals became very distinct. My spiritual views on reality became very clear and sharp. It is no surprise that not long after I set this goal to reach the top of this spiritual quest that I lost all of those friends I once had. None of them want to be around me anymore. None of them seek to hang out with me anymore. I have become nothing more than a distant memory in their lives and they are now a part of my past. I do find comfort in this revelation however. At one time the thought of being entirely alone frightened me but it now brings me great comfort and joy. I no longer have to worry about pleasing these people or worry about what they think of me. I no longer fear the cast of judgment they had placed upon me wanting me to be a particular way in which they can accept in order to feel comfortable around me. I have realized that searching for the truth on my own is the only way that I will ever reach any greater meaning in my life. Those who do not wish to follow along with me would only be holding me back from my personal quest towards the truth.

If you have lost friends along your spiritual path do not worry about it so much. Their rejection of you now is only a natural response to your own personal journey away from their understanding. Spirituality is a place where few dare to venture and even fewer dare to accept the truth of this reality. Only God can help you achieve understanding on this quest.

Onward I go in search of this far off distant white temple beyond the jungle and high up in the mountains.

Peace be with you.

– Cyrus Azoth Dreifuz

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Emerald Revelation – Cyrus’ First DMT Experience

Emerald Revelation
– Cyrus’ First DMT Experience

The first time I did DMT I had acquired it from a guy at a party. My goal was to take it home and do it completely alone in my own room without anyone else to distract me from the experience and the truth I was soon to discover. I packed the DMT powder into my bong and took the biggest hit that I could get. I sat there anxiously awaiting the experience that came on a little slowly then BAM it hit me hard within 45 seconds. Everything around me looked different, as if anything that was solid turned into a swirling liquid mass. I looked at my hands and arms and my body seemed to be transparent and I had a pink aura glow extending about 2 inches out from my skin with pinkish purple tentacles or tendrils coming out of my hands. I went to lay back on my bed overwhelmed with what I was seeing and feeling. I was somewhat terrified thinking that I would be trapped in this state of mind for eternity. The existence of time seemed to come to a halt as all I could understand and perceive was and endless eternity. A continuous existence without end. As I looked up to the roof of my bedroom I could feel a presence there and I reached out my hand to contact it. I felt completely euphoric, full of love, and at peace as I could begin to hear a distinct ringing tone in my ears slowly intensifying. It sounded similar to someone ringing a bell or a meditation bowl. I looked over to my walls and all of a sudden my room started turning into what looked similar to the inside of a glimmering emerald jewel which was perfectly cut and polished into a cube. I looked over to my right and on the wall of my room I saw the surface turn a bluish color and then all of a sudden Sanskrit writing appeared all over my wall glowing in a light baby blue color looking very luminous. There was no way I’d be able to translate what it was spelling out but it was there clear as day none the less. I then looked slightly up to the top right corner of my room and began to see various religious symbols forming there and floating in the air in the same light bluish teal glowing color as the Sanskrit writing. I’m sure I saw every significant religious symbol in the world appearing there in some sort of universal message of unity. I then looked up to the ceiling of my room and began to see lines, circles, and triangles being drawn out in real time as if they were forming sigil majick or a circuit board network of some sort. I thought that this must be the codes to the matrix I was seeing or star maps to the cosmos. Shortly after this the effects of the DMT began to wear off and the room slowly began to form back to normal. The colors of my blanket kept on flashing as the liquid look of the objects began to become solid again. After it was over I sat at the edge of my bed saying, “I always knew. The truth was there all along. I knew it was true.” From this point on I began to believe in God and the afterlife heavily and decided to devote the rest of my life to studying culture and religion in order to understand this esoteric and occult phenomena that I’ve experienced. I knew there was much more to this phenomena and much work to be done on myself and the state of mankind and the world.
– Cyrus Azoth Dreifuz

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The World is not as it Seems by Cyrus Azoth Dreifuz

The World is not as it Seems

by Cyrus Azoth Dreifuz

There is something very wrong with the world. I’ve been trying to put my finger on it and figure this out but the further I go down the rabbit hole the more silly things seem to get. I started out down this path to uncover the truth. People are not connecting like they should. By now there was supposed to be a great revolution followed by the great awakening of humanity. Well it seems like the great awakening didn’t happen like it was supposed to. People are still sleeping in the darkness and just don’t get it. Only a small handful of us actually woke up to see the big picture, to see things as they really are. There is a holy war going on between those who want to spread information of the truth and those who wish to suppress information of the truth. Now I’m going to get into the part of this where everyone is going to think that I am crazy. But I do not care any longer if people think that I am crazy. I am now coming out of the interdimensional closet as one might say. I have been doing self healing work and meditating on self-realization and self-actualization. We are all connected to a source consciousness, a super soul. Our individual soul is just a fraction of this super soul. We can call this all pervading source consciousness ‘God’. Material scientists do not yet understand this phenomenon of consciousness yet or where it comes from but I will attempt to explain it. Our true selves are not our bodies. The material scientists think that consciousness derives from the mind but this is not the case. The mind is like a radio receiver or antenna and consciousness itself is like the radio signal that our receiver picks up and processes the information. Consciousness inhabits everything around us and beyond us. This universe itself is the ‘All Mind’. We our individual selves are just a small part of our true self which is the ‘All Mind’. The material scientists also have the misconception that the material world is what gave rise to consciousness but this is not the case. The reverse is true. It is consciousness itself that has given rise to the material world. Understanding this fact is true wisdom. If consciousness was not there then who or what is to say that anything material exists at all if there is no consciousness there to perceive it? There would be nothing to prove that the material world is even ‘real’ without our conscious connection. But how do we even define what ‘real’ is? Are our dreams real? Yes our dreams are real. How can anyone prove that dreams are any less real than what we experience in our waking lives? The waking world reality is just as much of a dream hallucination illusion as anything else that we perceive. The material scientists are quick to write off psychedelic experiences as ‘just hallucinations’ that are ‘not real’. But I couldn’t disagree more passionately. Every psychedelic experience that I have ever had has been more real to me than what this normal sober awaking reality usually presents itself to be. We think that this waking reality is the normal reality and that there is nothing beyond this material existence. Well I have been visited by entities that have not material bodies yet these same entities have been able to move material objects before my eyes and these same non-physical entities have been able to produce electronic voices out of thin air to be whispered directly into my ear. These same non material entities have extreme intelligence and understand the true nature of reality better than we ever could. We are spiritual beings trapped in physical vessels within this material matrix. Being trapped in a physical vessel suppresses our awareness of true reality and our memories have also been suppressed by extreme forgetfulness. If we could remember everything it would be like cheating within this matrix game. So we are assigned vessels, we are born, we wake up here on earth, and forget our true nature and our true selves. Just like waking up from a dream you start to forget the dream immediately. Such is the nature of this reality matrix we have trapped ourselves in.

Once I heard the voice of a good friend of mine in my own mind. I could hear the thoughts of my friend speaking within his own mind. He then turned to me with a strange confused look on his face and asked me what I had just said. As if he was hearing my own thoughts in his mind at the same time. This had proved to me that psychic phenomena and telepathic communication does in fact exist and is a very real phenomenon. Our thoughts and consciousness is very real and extends far beyond our material bodies and the physical mind. That is why we must be very careful with the types of thoughts feelings and intentions that we hold in our minds. Our thoughts can manifest to become real very quickly. We must hold right mindfulness and right intentions thoroughly in our minds. We must become discipline in this practice for the future of humanity depends on the mastery of ourselves. Also the ability to share dreams with another soul or to visit another being within the dream realm is a very real ability. It is called ‘Dream Walking’.

There was a time I got abducted by aliens. The phenomenon was similar to me lying down on an astral surgery table. These alien like spirit beings would hover over me to poke and prod me. They cut me open to remove dark blockages of energy from me and to replace them with glowing jewels of light. There is a misconception about these alien visitors. They seem to come from the sky, from outer space, and other planets. But they really exist in a dimension beyond our three dimensional plane. They exist beyond time and space in a higher level where one exists in all space and in past, present, and future all simultaneously. This is why people don’t actually physically go anywhere when they are abducted by aliens because what is really being abducted is our souls. The material scientists think that out of body experiences and near death experiences are ‘not real’ and that it is only happening in our minds but I personally can’t think of anything that feels more real than these types of experiences. When one does have a truly out of body experience and then returns to the body, the way they perceive the world is never quite the same again. They come to the realization that everything is one, everything is connected, and that our individual self is all eternal, immortal, and never ending. We are truly individual immortal souls and will always be connected to the Godhead. Even when we reach the state of Godhead perception we still feel that we keep our individuality. Every spiritual master who has reached the Godhead perception of reality has been able to return to physical reality to retain their unique individual separate self perception.

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Cyrus’s Extradimensional Alien Angel Demon UFO Theory

I believe that the sleep paralysis phenomenon, poltergeists, demonic possession, alien abduction and hyper dimensional astral travel are all related in some way or another. The extraterrestrials have guided us with their imagination and consciousness just as much as we have perceived them with our own imagination and consciousness. We are constructs of each other. It is a paradoxical co dependence on one another’s consciousness to coexist in a shared world yet remaining one and separate at the same time where time is truly irrelevant. We now experience time and space as an individual. We perceive ourselves going with a flow of time from the past into the present and onward to the future and we perceive ourselves as being in a single location within a large vast expansive universe where distances are far and takes great amounts of time to travel anywhere. We live on a small planet here on Earth. If we look at time and space and flip it then we are now existing in all space during all times and possibilities. This is the other side of the coin of space-time and time-space divergence. It is possible for our consciousness to exist in all space and all time all at once simultaneously as we exist as a separate individual. This is our unification theory of oneness with all of humanity, your consciousness exists everywhere all at once at the same time in the sense that time and space always exist at some point for eternity as an observable, tangible and experienceable object. All of the plants, animals, all of earth and the entire cosmos are apart of us just as much as we are apart of it. In biocentrism just because I can’t move your toes and fingers and you cannot move mine with our minds does not mean we are not connected somehow. My cells in my body operate independently but they are not separate from my body as a whole operating towards the same over all goals of stasis and survival. So it is the same with our environment and our relationship to nature and the universe.

So in this higher 4th dimensional plane there are beings sometimes known as shadow men, demons, angels, aliens, ETs, Reptilians, Greys, Nordics, etc.. and sometimes these beings intentionally chose to cross the paths of certain humans selected for reasons unknown as far as I can tell. From what I have gathered they desire to steal your body to use as a host to fulfill a particular objective on the physical plane on earth and they will gladly take over your body if you let them in order to fulfill a particular agenda. The other messages received from these extraterrestrial beings hint towards a unification of all religions into an organized one world religion unified and without dogma, it will be a mutually understood catma religion. The other visions pushed from these beings are ideals for a fair and just government and education system that would separate itself from selfish greed interests and truly start moving towards the projects of constructing a type of self sustainable futuristic technological utopian republic. You see much of this information being pushed relentlessly by New Agers, UFOlogists, Illuminati, Galactic Federation of Light, and even some Freemasons, Rosicrucians, Luciferians, and other secret societies. So there is this information being shared on a global level where many people are having very similar visions and experiences and who are afraid to speak out about it due to fear of ridicule from the public but this doubting and holding back of information has ended for many as many are now pushing towards better answers towards the facts about what has been really going on here on earth and how the human population as a whole has been subconsciously influenced by this agenda being played out behind the scenes in our own minds where no one is truly in control but there is a kind of game being played with us and we seem to love playing it. Well some of us enjoy the game anyway… the ones who do not commit suicide… Wanting to unify the world in peace is not a bad intention. How world peace will be brought about however may become a “bad action” for the means that will be used to bring about this “unification” of the world under one religion and one government will surely be a series of violent revolutionary wars. It will supposedly be the “true religion” of whatever the aliens introduced to us all those many years ago and which we have all managed to individually distort to suit ourselves and our own interests in the world. Ultimately all of humanity is guilty of distorting the truth and not being able to truly and properly utilize all of the sacred wisdom and knowledge that has be passed down to us through scriptures and other sacred tomes for thousands of years. We are all guilty of distorting and corrupting the teachings of past sages… Or is it that the teachings are evolving with us and our history together? The signs are in the patterns. Follow the patterns, seek the codes, find the facts, find the meaning for your reason for being and existing here now on this amazing earth with this amazingly weird and entertaining game going on right now. It is certainly an interesting show. Keep seeking for the answers of complex questions. Keep seeking towards the truth and the facts about this reality in which we are all sharing. Peace be with you brothers and sisters. May you be well and find true peace and happiness during these strange and perilous times.

Archetypal Metaphysical Extradimensional UFO Theory
by Cyrus Azoth Dreifuz

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Illuminism and the Master Plan for World Domination by David Allen Rivera

Modern History Project

“A little learning is a
dangerous thing”
Articles > Books > Onsite > FinalWarning > Chapter 1.3

Final Warning: A History of the New World Order


Illuminism and the Master Plan for World Domination
— by: David Allen Rivera, 1994

MHP hypertext version for non-profit educational use only

1.3  The Illuminati in America

The Illuminati organization spreads from Europe to America

>> Click names in text for timelines and related articles

The Illuminati Arrives in America (1785)

In 1785, the Columbia Lodge of the Illuminati was established in New York City. Among its members were Governor DeWitt Clinton, Horace Greeley (politician and editor of the New York Daily Tribune), Charles Dana, and Clinton Roosevelt (the ancestor of Franklin D. Roosevelt). Roosevelt wrote a book called Science of Government Founded on Natural Law, in which he wrote:

“There is no God of justice to order things aright on earth, if there be a God, he is a malicious and revengeful being, who created us for misery.”

He referred to himself and other members as the “enlightened ones,” and said that the U.S. Constitution was a “leaky vessel” which was “hastily put together when we left the British flag,” and therefore needed revision.

In 1786, a lodge was started in Portsmouth, Virginia, where allegedly, Thomas Jefferson was a member; followed by fourteen others in different cities of the thirteen colonies.

On July 19, 1789 David Pappin, President of Harvard University, issued a warning to the graduating class concerning the Illuminati’s influence on American politics and religion. In April 1793 France sent new ambassador Edmond Genet to America so he could collect payment for the American debt incurred during the American Revolution. The money was to be used to finance France’s war with England. However, his real reason for being here was to gain political favor for France and spread Illuminism, which he did through the establishment of ‘Democratic Clubs.’

Washington said [the clubs] “…would shake the government to its foundations,” while John Quincy Adams, oldest son of the 2nd President, John Adams who became our 6th President in 1825, said that these clubs were “so perfectly affiliated with the Parisian Jacobins that their origin from a common parent cannot possibly be mistaken.” Because of the Illuminati threat, Washington and Adams lobbied Congress to pass the Alien and Sedition Act which was “designed to protect the United States from the extensive French Jacobin conspiracy, paid agents of which were even in high places in the government.”

In a letter from Adams to Jefferson dated June 30, 1813 he wrote:

“You certainly never felt the terrorism excited by Genet, in 1793 … when ten thousand people in the streets of Philadelphia, day after day threatened to drag Washington out of his house, and effect a revolution … nothing but (a miracle) … could have saved the United States from a fatal revolution of government.”

Thomas Paine, author and political theorist, helped the Illuminati infiltrate several Masonic lodges. He revealed his loyalty to them when his book The Age of Reason was published in 1794 which dealt with the role of religion in society. Although he believed in God, he could not accept the entire Bible as being fact. A second volume was published in 1796. An unofficial third volume subtitled: Examination of the Prophecies also appeared, which seriously questioned the deity and existence of Jesus. In 1937 The Times of London referred to him as “the English Voltaire.”

On May 9, 1798 Rev. Jedediah Morse, pastor of the Congregational Church in Charleston, South Carolina preached a sermon at the New North Church in Boston about the Illuminati:

“Practically all of the civil and ecclesiastical establishments of Europe have already been shaken to their foundations by this terrible organization; the French Revolution itself is doubtless to be traced to its machinations; the successes of the French armies are to be explained on the same ground.The Jacobins are nothing more nor less than the open manifestation of the hidden system of the Illuminati. The Order has its branches established and its emissaries at work in America. The affiliated Jacobin Societies in America have doubtless had as the object of their establishment the propagation of the principles of the illuminated mother club in France …

I hold it a duty, my brethren, which I owe to God, to the cause of religion, to my country and to you, at this time, to declare to you, thus honestly and faithfully, these truths. My only aim is to awaken you and myself a due attention, at this alarming period, to our dearest interests. As a faithful watchman I would give you warning of your present danger.”

Later in July, Timothy Dwight, President of Yale University, told the people of New Haven: “Shall our sons become the disciples of Voltaire (a French writer) and the dragoons of Murat, or our daughters, the concubines of the Illuminati?”

To infiltrate the Masonic lodges in Europe, Weishaupt had enlisted the aid of John Robison who was a long time, high degree Mason in the Scottish Rite, a professor of Natural Philosophy at Edinburgh University in Scotland, a British historian, and Secretary-General to the Royal Society of Edinburgh. When he went to Germany, he was given Weishaupt’s revised conspiracy plans to study, in order to expand the Illuminati‘s influence in the British Isles. However, Robison didn’t agree with their principles, and after warning American Masons in 1789, published a book to expose the organization in 1798 called Proofs of a Conspiracy Against All Religions and Governments of Europe, Carried On In the Secret Meetings of Freemasons, Illuminati, and Reading Societies which presented the Protestant view. He wrote:

“I have observed these doctrines gradually diffusing and mixing with all the different systems of Freemasonry till, at last, an association has been formed for the express purpose of rooting out all the religious establishments, and overturning all the existing governments of Europe.”

Also, that same year, Abbe Augustin Barruel (French patriot, Jesuit, and 3rd degree Mason) published his Memoires pour servir a l’Histoire du Jacobinisme or Memoirs Illustrating the History of Jacobinism (which presented the Roman Catholic view). Both books sought to warn America about the Illuminati conspiracy, but the warnings were not taken seriously. The January, 1798 edition of the Monthly Magazine contained a letter by Augustus Bottiger, Provost of the College of Weimar, who accused Robison of making inaccurate statements and said that since 1790 “every concern of the Illuminati has ceased.”

Thomas Jefferson, believed to be a member of the Virginia lodge of the Illuminati and a Mason who helped the Illuminati to infiltrate the New England Masonic lodges, denied all the allegations and described Weishaupt as “an enthusiastic philanthropist” and called Barruel’s revelations “the ravings of a Bedlamite” (Bedlam was the name of a hospital in London for the mentally insane).

During the summer of 1798, Rev. G. W. Snyder, a Lutheran minister, wrote a letter to President Washington and included a copy of Robison’s book expressing his concern about the Illuminati infiltrating the American Masonic lodges. In Washington’s response, dated September 25, 1798, he wrote: “I have heard much about the nefarious and dangerous plan and doctrines of the Illuminati,” but went on to say that he didn’t believe that they had become involved in the lodges.

A subsequent letter by Snyder, requesting a more reassuring answer resulted in a letter from Washington, dated October 24, 1798, which can be found in The Writings of George Washington (volume 20, page 518, which was prepared under the direction of the U.S. George Washington Bicentennial Commission and published by the U.S. Government Printing Office in 1941). He wrote:

“It was not my intention to doubt that the doctrines of the Illuminati and the principles of Jacobinism had not spread in the United States. On the contrary, no one is more satisfied of this fact than I am. The idea I meant to convey, was, that I did not believe that the lodges of Freemasons in this country had, as societies, endeavored to propagate the diabolical tenets of the first, or pernicious principles of the latter. That individuals of them may have done it, or that the founder or instruments employed to have found the democratic societies in the United States may have had this object, and actually had a separation of the people from their government in view, is too evident to be questioned.”

Shortly before his death, Washington issued two more warnings about the Illuminati.

Around 1807, John Quincy Adams (said to have organized the New England Masonic lodges) who later became President in 1825, wrote three letters to Colonel William C. Stone, a top Mason, telling him that Thomas Jefferson, our 3rd President and founder of the Democratic Party, was using the Masonic lodges for subversive Illuminati purposes. These letters were allegedly kept at the Rittenburg Square Library in Philadelphia but have mysteriously vanished. Adams also wrote to Washington saying that Jefferson and Alexander Hamilton were misusing Masonic lodges for Illuminati purposes and the worship of Lucifer (which is recorded in the Adams Chronicles).

Lucifer (Shin Megami Tensei)

Benjamin Franklin was also accused of being a member of the Illuminati, but there is no concrete proof of this. Jefferson seemed to be the main focus of everyone’s ire. He was accused by the Federalists of being a Jacobin and an atheist. There is some evidence to indicate that he did use the Democratic Societies and Jacobin Clubs in his 1796 battle with John Adams for the Presidency. The Rev. Jedediah Morse identified Jefferson as “an Illuminatus.”

On July 4, 1812, Rev. Joseph Willard, the president of Harvard University, said in a speech in Lancaster, New Hampshire:

“There is sufficient evidence that a number of societies, of the Illuminati, have been established in this land of Gospel light and civil liberty, which were first organized from the grand society in France. They are doubtless secretly striving to undermine all our ancient institutions, civil and sacred. These societies are closely leagued with those of the same Order, in Europe; they have all the same object in view. The enemies of all order are seeking our ruin. Should infidelity generally prevail, our independence would fall of course. Our republican government would be annihilated…”

It has been suggested, that one of the reasons that the British looted and burned Washington in 1812 was to destroy secret documents that would have exposed the treason against the United States by various people highly placed within the government.

When those advocating a strong central government organized the Federalist Party in 1791, the Anti-Federalists who favored states’ rights and were against Alexander Hamilton‘s (Secretary of Treasury under Washington, 1789-1795) fiscal policies which they felt benefited the wealthy, rallied under Thomas Jefferson, Washington’s first Secretary of State (1789-93). They became an organized political party after the Constitutional Convention in 1787 led by New York Governor George Clinton (who was later Vice-President under Jefferson and Madison), Patrick Henry of Virginia, and Elbridge Gerry of Massachusetts (a signer of the Declaration of Independence). The Anti-Federalists were made up of the low class, farmers, and paper money advocates, who strongly opposed a strong central government as set forth in the U.S. Constitution of 1789 and succeeded in getting the Bill of Rights added. They were against a single, national government, upper class rule, and a weak program for the separation of powers.

The Jeffersonian Republicans, so named because of the anti-monarchy views of the Anti-Federalists, had power from 1801-1825. In 1796, the party split into the Democratic-Republicans organized by New York State Senator Martin Van Buren (who became our 8th President, 1837-41), which concerned themselves with states’ rights, farmers’ interests and democratic procedures; and the National Republicans, led by John Quincy Adams, Henry Clay, and Daniel Webster, which merged with the Federalists in 1820. In 1826, the Democratic-Republicans became known as just plain Democrats, while the National Republicans became identified as only Republicans in 1854. That is how the two-party system was created in this country.

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Illuminati Activity in the 1800’s

In 1829, the Illuminati held a secret meeting in New York, which was addressed by a British Illuminist named Frances “Fanny” Wright, from Scotland, who was an associate of socialist Robert Dale Owen. She had come to America in 1818, then again in 1824. In 1828, she became the co-editor of the New Harmony Gazette with Owen. In 1829, they moved to New York, and called their publication the Free Enquirer. At the meeting, she spoke of equal rights, atheism, and free love, as she promoted a Women’s Auxiliary of the Illuminati. Those present were told that an international movement of subversives was being developed along the lines of Illuminati principles, who would be used to ferment future wars. They were to be known as ‘Communists.’ This movement was to be used to make the idea of a one-world government more appealing by bringing chaos to the world through war and revolution, so the Illuminati could step in to create order.

In 1843, poet Heinrich Heine, revealed what he knew about this new group, when he wrote a book called Letece, which was a compilation of articles he wrote for the Augsburg Gazette from 1840-1843. A passage from that book read:

“Communism is the secret name of this tremendous adversary which the rule of the proletariat, with all that implies, opposes to the existing bourgeois regime … Communism is nonetheless the dark hero, cast for an enormous if fleeting role in the modern tragedy, and awaiting its cue to enter the stage.”

Clinton Roosevelt, Horace Greeley (1811-72, Editor of the New York Tribune which he founded in 1841), and Charles Dana (1819-97, City Editor on the New York Tribune, and later Editor of the New York Sun), prominent newspaper publishers at that time, were appointed to a committee to raise funds for the project which was being financed by the Rothschilds. Incidentally, Greeley, because of his ambition for high public office and his anti-slavery stand helped organize the Republican Party in 1854. In 1872, he ran for the Presidency against Ulysses S. Grant on the Liberal Republican ticket. Grant defeated him 3,597,132 votes to 2,834,125.

In 1841, Clinton Roosevelt wrote a book called The Science of Government Founded on Natural Law which was the blueprint of the conspiracy to eliminate the U.S. Constitution and to communize the country based on the principles of Weishaupt. It contained the detailed plan for the New Deal and the National Recovery Act that was implemented 92 years later by his direct descendant Franklin D. Roosevelt.

The Illuminati operated through a front organization known as the Locofoco Party (1835-45) which was organized by radical Jacksonian Democrats who were strongly influenced by the Working Man’s Party (1828-30) and had labor support. The Working Man’s Party merged into the Equal Rights Party in 1833 which later developed into the Socialist Party in 1901. The Locofocos got their name when they voted down the endorsed candidate for the Democratic Party Chairman, and the gas lights were turned off by Party regulars during the 1835 meeting in Tammany Hall. The matches they used to light candles, in order to continue the meeting, were called ‘locofocos.’

With their political strength concentrated mainly in the Northeast, their goals were to establish an independent treasury and to enact anti-monopoly legislation. They were absorbed into the States’ rights movement of Sen. John C. Calhoun of South Carolina, Sen. Henry Clay of Kentucky, and Sen. Daniel Webster of Massachusetts, who joined with the Jeffersonian Republicans and the Anti-Masonic Party to form the Whig Party which represented farmers, southern plantation owners, and northeastern business interests. Their main complaint was President Andrew Jackson‘s refusal to Charter the Second Bank of the United States. They succeeded in electing Gen. William Henry Harrison and Gen. Zachary Taylor to the Presidency but were stymied by presidential vetoes when they tried to get their legislative projects passed, especially after the re-establishment of the National Bank. The Whigs later merged with the newly formed Republican Party.

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Albert Pike

In 1859, Albert Pike (1809-1891), a lawyer and leader of the U.S. Scottish Rite Masonry (who was called the ‘Sovereign Pontiff of Universal Freemasonry,’ the ‘Prophet of Freemasonry’ and the ‘greatest Freemason of the nineteenth century’) who was fascinated with the idea of a one-world government, was chosen to coordinate Illuminati activities in the United States. He said they needed to create a political party that would keep the world fighting, until they could bring peace. Pike said it would be done “with tongue and pen, with all our open and secret influences, with the purse, and if need be, with the sword…”

Albert Pike was born on December 29, 1809 in Boston, went to Harvard, then later served as a Brigadier-General in the Confederate Army. He was appointed by the Confederacy to be the Indian Commissioner in order to create an army of Indian warriors. He became Governor of the Indian territory and succeeded in creating an army consisting of Chickasaws, Comanches, Creeks, Cherokees, Miamis, Osages, Kansas, and Choctaws. He became known to them as the “faithful pale-face friend and protector.” The savagery of their attacks caused Jefferson Davis, the President of the Confederacy, to disband the Indian army. After the Civil War, Pike was found guilty of treason and jailed only to be pardoned by President Andrew Johnson on April 22, 1866 who met with him the next day at the White House. On June 20, 1867 Scottish Rite officials conferred upon Johnson the 4th – 32nd degrees and he later went to Boston to dedicate a Masonic Temple. The only monument to a Confederate general in Washington, D.C. was erected in Pike’s honor and can be found between the Department of Labor building and the Municipal Building (between 3rd and 4th Streets, on D Street, NW).

Pike was a genius able to read and write in 16 different languages. A 33rd degree Mason, he was one of the founding fathers and head of the Ancient Accepted Scottish Rite of Freemasonry. In 1869, he was a top leader in the Knights of the Ku Klux Klan. In 1871, he wrote the 861 page Masonic handbook known as the Morals and Dogma of the Ancient and Accepted Rite of Freemasonry.

Pike was said to be a Satanist who indulged in the occult and possessed a bracelet he used to summon Lucifer with whom he had constant communication. He was the Grand Master of a Luciferian group known as the Order of the Palladium (or Sovereign Council of Wisdom) which had been founded in Paris in 1737. Palladism had been brought to Greece from Egypt by Pythagoras in the fifth century [B.C.] and it was this cult of Satan that was introduced to the inner circle of the Masonic lodges. It was aligned with the Palladium of the Templars.

In 1801, Issac Long, a Jew, brought a statue of Baphomet (Satan) to Charleston, South Carolina, where he helped established the Ancient and Accepted Scottish Rite. Pike, his successor, changed the name to the New and Reformed Palladian Rite (or Reformed Palladium). The Order contained two degrees: 1) Adelph (or Brother), and 2) Companion of Ulysses (or Companion of Penelope). Pike’s right-hand man was Phileas Walder, from Switzerland, who was a former Lutheran minister, a Masonic leader, occultist, and spiritualist. His other closest aids were Gallatin Mackey (a Masonic leader), Longfellow, and Holbrook. Pike, along with Mazzini, Lord Henry Palmerston of England (1784-1865, 33rd degree Mason), and Otto von Bismarck from Germany (33rd Mason, 1815-1898), intended to use the Palladian Rite to create a Satanic umbrella group that would tie all Masonic groups together.

Because of Mazzini‘s revolutionary activities in Europe, the Illuminati had to again go underground. Pike established Supreme Councils in Charleston, South Carolina; Rome, Italy (led by Mazzini); London, England (led by Palmerston); and Berlin, Germany (led by Bismarck). He set up 23 subordinate councils in strategic places throughout the world, including five Grand Central Directories in Washington, D.C. (North America), Montevideo (South America), Naples (Europe), Calcutta (Asia), and Mauritius (Africa), which were used to gather information. All of these branches have been the secret headquarters for the Illuminati’s activities ever since.

In a letter dated January 22, 1870, Mazzini wrote to Pike:

“We must allow all of the federations to continue just as they are, with their systems, their central authorities and diverse modes of correspondence between high grades of the same rite, organized as they are at present, but we must create a super rite, which will remain unknown, to which we will call those Masons of high degree whom we shall select (obviously referring to the New and Reformed Palladian Rite). With regard to our brothers in Masonry, these men must be pledged to the strictest secrecy. Through this supreme rite, we will govern all Freemasonry which will become the one International Center, the more powerful because its direction will be unknown.”

In another letter, dated August 15, 1871, Pike wrote to Mazzini:

“We shall unleash the Nihilists and the Atheists, and we shall provoke a formidable social cataclysm which in all its horror will show clearly to the nations the effect of absolute atheism, the origin of savagery, and of the most bloody turmoil. Then everywhere, the citizens, obliged to defend themselves against the world minority of revolutionaries, will exterminate those destroyers of civilization, and the multitude, disillusioned with Christianity, whose deistic spirits will from that moment be without compass, anxious for an ideal, but without knowing where to render its adoration, will receive the pure light through the universal manifestation which will result from the general reactionary movement which will follow the destruction of Christianity and atheism, both conquered and exterminated at the same time.”

Another part of this letter was [reportedly] “discovered” in 1949, which graphically outlined plans for three world wars and at least two revolutions. The first world war was to enable communistic atheism to destroy the czarist government in Russia. This was accomplished. The second world war was to begin by pitting Great Britain against Germany, in order to destroy Naziism and advance the cause of Zionism so that Israel could become a nation. This was accomplished. After this war, Communism was to be made strong enough to begin taking over weaker governments. In 1945 at the Potsdam Conference between Truman, Churchill, and Stalin, Russia was given a chunk of Europe and that helped to sweep the tide of Communism into China. The plan also called for a third world war, which is to be ignited by firing up the aggression between the Zionists (Israel) and the Arab world who will destroy each other bringing the rest of the world into a final conflict. This conflict will be engineered to produce complete social, political, and economic chaos out of which will emerge an Illuminati-controlled world government.

William Guy Carr, a retired Canadian Naval Commander, in his book Pawns in the Game claimed that for a short time this letter had been on display in the British Museum Library in London where he wrote a copy of it. However, the British Museum has said that they never had such a letter in their collection. It was later discovered that Carr got the information from a book called The Mystery of Freemasonry Unveiled by Jose Maria Caro y Rodriguez, the Archbishop of Santiago and the Cardinal of Chile. Some researchers believe the second letter to be fraudulent and had been written much later than the first part, since the word ‘Fascism’ was not used until 1921 and the Arab/Jewish problem did not exist until after the 1917 Balfour Declaration. But then again, if they indeed planned and initiated these events, the document could very well be authentic.

After Mazzini‘s death on March 11, 1872 Pike appointed Adriano Lemmi (1822-1896, 33rd degree Mason), a banker from Florence, Italy, to run their subversive activities in Europe. Lemmi was a supporter of patriot and revolutionary Giuseppe Garibaldi and may have been active in the Luciferian Society founded by Pike.

On July 14, 1889, Pike issued this statement to the 24 Supreme Councils of the world who were meeting in Paris:

“That which we must say to the crowd is: ‘We worship a God, but it is the God one adores without superstition.’ To you, Sovereign Grand Inspectors General (33rd Degree Masons), we say this, that you may repeat it to the Brethren of the 32nd, 31st, and 30th degrees: ‘The Masonic religion should be, by all of us initiates of the high degrees, maintained in the purity of the Luciferian doctrine.’If Lucifer were not God, would Adonay (or ‘Adonai,’ Hebrew for the word ‘Lord’ which refers to Jehovah, the God of Israel, which they avoided using) whose deeds prove his cruelty, perfidy, and hatred of man, barbarism and repulsion for science, would Adonay and his priests calumniate him? Yes, Lucifer is God, and unfortunately Adonay is also God. For the eternal law is that there is no light without shade, no beauty without ugliness, no white without black, for the absolute can only exist as two Gods: darkness being necessary to light to serve as its foil as the pedestal is necessary to the statue, and the brake to the locomotive…

…Thus, the doctrine of Satanism is a heresy; and the true and pure philosophic religion is the belief in Lucifer, the equal of Adonay; but Lucifer, God of Light and God of Good, is struggling for humanity against Adonay, the God of darkness and evil.”

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Phi-Beta-Kappa Fraternity

The fraternity known as Phi Beta Kappa was organized in 1776 by students at the College of William and Mary in Williamsburg, Virginia (the second oldest in the country, founded in 1694), as a secret debating club. It was later infiltrated, and used to introduce Illuminati principles to America.

Their name was derived from their Greek password and motto, ‘Philosophia Biou Kuberuetes,’ which means, ‘Philosophy is the Guide of Life.’ Open only to university students, their goal was to make philosophy, not religion, the guiding principle of man’s actions. They had secret hand signals and handshakes up to 1831, when it was reorganized and changed from a social organization, to an honorary society for upper classmen with high scholastic standing.

During the 1700’s, when it looked as through the fraternity would fold, one of its members, Elisha Parmele, received a grant to establish chapters at Yale in 1780, and at Harvard in 1781. They later grew to have chapters on 270 campuses, and with more than 500,000 members.

Among their members have been: