Where is the past?

 As the man gazed off into space, the room he was in became ghostly and transparent, and in its place materialized a scene from the distant past. Suddenly he was in the courtyard of a palace, and before him was a young woman, olive-skinned and very pretty. He could see her gold jewelry around her neck, wrists, and ankles, her white translucent dress, and her black braided hair gathered regally under a high square-shaped tiara. As he looked at her, information about her life flooded his mind. He knew she was Egyptian, the daughter of a prince, but not a pharaoh. She was married. Her husband was slender and wore his hair in a multitude of small braids that fell down on both sides of his face.

The man could also fast-forward the scene, rushing through the events of the woman's life as if they were no more than a movie. He saw that she died in childbirth. He watched the lengthy and intricate steps of her embalming, her funeral procession, the rituals that accompanied her being placed in her sarcophagus, and when he finished, the images faded and the room once again came back into view.

The man's name was Stefan Ossowiecki, a Russian-born Pole and one of the century's most gifted clairvoyants, and the date was February 14,19S5. His vision of the past had been evoked when he handled a fragment of a petrified human foot

Ossowiecki proved so adept at psychometrizing artifacts that he eventually came to the attention of Stanislaw Poniatowski, a professor at the University of Warsaw and the most eminent ethnologist in Poland at the time. Poniatowski tested Ossowiecki with a variety of flints and other stone tools obtained from archaeological sites around the world. Most of these lithics, as they are called, were so nondescript that only a trained eye could tell they had been shaped by human hands. They were also precertified by experts so that Poniatowski knew their ages and historical origins, information he kept carefully concealed from Ossowiecki.

ft did not matter. Again and again Ossowiecki identified the objects correctly, describing their age, the culture that had produced them, and the geographical locations where they had been found. On several occasions the locations Ossowiecki cited disagreed with the information Poniatowski had written in his notes, but Poniatowski discovered that it was always his notes that were in error, not Ossowiecki's information.

Ossowiecki always worked the same. He would take the object in his hands and concentrate until the room before him, and even his own body, became shadowy and almost nonexistent. After this transition occurred, he would find himself looking at a three-dimensional movie of the past He could then go anywhere he wanted in the scene and see anything he chose. While he was gazing into the past, Ossowiecki even moved his eyes back and forth as if the things he was describing possessed an actual physical presence before him.

He could see the vegetation, the people, and the dwellings in which they lived. On one occasion, after handling a stone implement from the Magdalenian culture, a Stone Age people who flourished in France about 15,000 to 10,000 b.c, Ossowiecki told Poniatowski that Magdalenian women had very complex hair styles. At the time this seemed absurd, but subsequent discoveries of statues of Magdalenian women with ornate coiffures proved Ossowiecki right

Over the course of the experiments Ossowiecki offered over one hundred such pieces of information, details about the past that at first seemed inaccurate, but later proved correct He said that Stone Age peoples used oil lamps and was vindicated when excavations in Dordogne, France, uncovered oils lamps of the exact size and style he described. He made detailed drawings of the animals various peoples hunted, the style of the huts in which they lived, and their burial customs—assertions that were all later confirmed by archaeological discoveries.1

Poniatowski's work with Ossowiecki is not unique. Norman Emerson, a professor of anthropology at the University of Toronto and founding vice president of the Canadian Archaeological Association, has also investigated the use of clairvoyants in archaeological work. Emerson's research has centered around a truck driver named George McMullen. Like Ossowiecki, McMullen has the ability to psychometrize objects and use them to tune into scenes from the past. McMullen can also tune into the past simply by visiting an archaeological site. Once there, he paces back and forth until he gets his bearings. Then he begins to describe the people and culture that once flourished at the site. On one such occasion Emerson watched as McMullen bounded over a patch of bare ground, pacing out what he said was the location of an Iroquois longhouse. Emerson marked the area with survey pegs and six months later uncovered the ancient structure exactly where McMullen said it would be.2Although Emerson began as a skeptic, his work with McMullen has made him a believer. In 1973, at an annual conference of Canada's leading archaeologists, he stated, “It is my conviction that I have received knowledge about archaeological artifacts and archaeological sites from a psychic informant who relates this information to me without any evidence of the conscious use of reasoning.” He concluded his talk by saying that he felt McMullen's demonstrations opened “a whole new vista” in archaeology, and research into the further use of psychics in archaeological investigations should be given “first priority.”3

Indeed, retrocognition, or the ability of certain individuals to shift the focus of their attention and literally gaze back into the past, has been confirmed repeatedly by researchers. In a series of experiments conducted in the 1960s, W. H. C. Tenhaeff, the director of the Parapsychological Institute of the State University of Utrecht, and Marius Valkhoff, dean of the faculty of arts at the University of Witwatersfand, Johannesburg, South Africa, found that the great Dutch psychic, Gerard Croiset could psychometrize even the smallest fragment of bone and accurately describe its past.4 Dr. Lawrence LeShan, a New York clinical psychologist, and another skeptic-turned-believer, has conducted similar experiments with the noted American psychic, Eileen Garrett.5 At the 1961 annual meeting of the American Anthropological Association, archaeologist Clarence W. Weiant revealed that he would not have made his famous Tres Zapotes discovery, universally considered to be one of the most important Middle American archaeological finds ever made, were it not for the assistance of a psychic.6

Stephan A. Schwartz, a former editorial staff member of National Geographic magazine and a member of MIT's Secretary of Defense Discussion Group on Innovation, Technology, and Society, believes that retrocognition is not only real, but will eventually precipitate a shift in scientific reality as profound as the shifts that followed the discoveries of Copernicus and Darwin. Schwartz feels so strongly about the subject that he has written a comprehensive history of the partnership between clairvoyants and archaeologists entitled The Secret Vaults of Time. “For three-quarters of a century psychic archaeology has been a reality,” says Schwartz. “This new approach has done much to demonstrate that the time and space framework so crucial to the Grand Material world-view is by no means as absolute a construct as most scientists believe.”7

THE HOLOGRAPHIC UNIVERSE

MICHAEL TALBOT

Psychokinesis on a Grander Scale

 

So far, PK effects produced in the lab have been limited to relatively small objects, but the evidence suggests that some individuals at least can use PK to bring about even greater changes in the physical world. Biologist Lyall Watson, author of the bestselling book Supernature and a scientist who has studied paranormal events all over the world, encountered one such individual while visiting the Philippines. The man was one of the so-called Philippine psychic healers, but instead of touching a patient, all he did was hold his hand about ten inches over the person's body, point at his or her skin, and an incision would appear instantaneously. Watson not only witnessed several displays of the man's psychokinetic surgical skills, but once, when the man made a broader sweep with his finger than usual, Watson received an incision on the back of his own hand. He bears the scar to this day.12

There is evidence that PK abilities can also be used to heal bones. Several examples of such healings have been reported by Dr. Rex Gardner, a physician at Sunderland District General Hospital in England. One interesting aspect of a 1983 article in the British Medical Journal is that Gardner, an avid investigator of miracles, presents contemporary miraculous healings side by side with examples of virtually identical healings collected by seventh-century English historian and theologian the Venerable Bede.

The present-day healing involved a group of Lutheran nuns living in Darmstadt, Germany. The nuns were building a chapel when one of the sisters broke through a freshly cemented floor and fell onto a wooden beam below. She was rushed to the hospital where X rays revealed that she had a compound pelvic fracture. Instead of relying on standard medical techniques, the nuns held an all-night prayer vigil. Despite the doctors’ insistence that the sister should remain in traction for many weeks, the nuns took her home two days later and continued to pray and perform a laying on of hands. To their surprise, immediately following the laying on of hands, the sister stood up from her bed, free of the excruciating pain of the fracture and apparently healed. It took her only two weeks to achieve a full recovery, whereupon she returned to the hospital and presented herself to her astonished doctor.13Although Gardner does not try to account for this or any of the other healings he discusses in his article, PK seems a likely explanation. Given that the natural healing of a fracture is a lengthy process, and even the miraculous regeneration of Michelli's pelvis took several months, it is suggested that perhaps the unconscious PK abilities of the nuns performing the laying on of hands accomplished the task.

Gardner describes a similar healing that occurred in the seventh century during the building of the church at Hexham, England, and involving St. Wilfrid, then the bishop of Hexham. During the construction of the church a mason named Bothelm fell from a great height, breaking both his arms and legs. As he lay dying, Wilfrid prayed over him and asked the other workmen to join him. They did, “the breath of life returned” to Bothelm, and he healed rapidly. Since the healing apparently did not take place until St Wilfred asked the other workmen to join him, one wonders if St Wilfred was the catalyst or again if it was the combined unconscious PK of the entire assemblage?

Dr. William Tuf Ls Brigham, the curator of the Bishop Museum in Honolulu and a noted botanist who devoted much of his private life to investigating the paranormal, recorded an incident in which a broken bone was instantaneously healed by a native Hawaiian shaman, or kahuna. The incident was witnessed by a friend of Brigham's named J. A. K. Combs. Combs's grandmother-in-law was considered one of the most powerful women kahunas in the islands, and once, while attending a party at the woman's home, Combs observed her abilities firsthand.

On the occasion in question, one of the guests slipped and fell in the beach sand, breaking his leg so severely that the bone ends pressed visibly out against the skin. Recognizing the seriousness of the break, Combs recommended that the man be taken to a hospital immediately, but the elderly kahuna would hear none of it Kneeling beside the man, she straightened his leg and pushed on the area where the fractured bones pressed out against his skin. After praying and meditating for several minutes she stood up and announced that the healing was finished. The man rose wonderingly to his feet, took a step, and then another. He was completely healed and his leg showed no indication of the break in any way.14Mass Psychokinesis in Eighteenth-Century France

Such incidents notwithstanding, one of the most astounding manifestations of psychokinesis, and one of the most remarkable displays of miraculous events ever recorded, took place in Paris in the first half of the eighteenth century. The events centered around a puritanical sect of Dutch-influenced Catholics known as the Jansenists, and were precipitated by the death of a saintly and revered Jansenist deacon named Francois de Paris. Although few people living today have even heard of the Jansenist miracles, they were one of the most talked about events in Europe for the better part of a century.

To understand fully the Jansenist miracles, it is necessary to know a little about the historical events that preceded Francois de Paris's death. Jansenism was founded in the early seventeenth century, and from the start it was at odds with both the Roman Catholic Church and the French monarchy. Many of the beliefs diverged sharply with standard church doctrine but it was a popular movement and quickly gained followers among the French populace. Most damning of all, it was viewed by both the papacy and King Louis XV, a devout Catholic, as Protestantism only masquerading as Catholicism. As a result, both the church and the king were constantly maneuvering to undermine the movement's power. One obstacle to these maneuverings, and one of the factors that contributed to the movement's popularity, was that Jansenist leaders seemed especially skilled at performing miraculous healings. Nonetheless, the church and the monarchy persevered, causing fierce debates to rage throughout France. It was on May 1, 1727, at the height of this power struggle, that Francois de Paris died and was interred in the parish cemetery of Saint-Medard, Paris.

Because of the abbe's saintly reputation, worshipers began to gather at his tomb, and from the beginning a host of miraculous healings were reported. The ailments thus cured included cancerous tumors, paralysis, deafness, arthritis, rheumatism, ulcerous sores, persistent fevers, prolonged hemorrhaging, and blindness. But this was not all. The mourners also started to experience strange involuntary spasms or convulsions and to undergo the most amazing contortions of their limbs. These seizures quickly proved contagious, spreading like a brush fire until the streets were packed with men, women, and children, all twisting and writhing as if caught up in a surreal enchantment.

It was while they were in this fitful and trancelike state that the “convulsionaires,” as they have come to be called, displayed the most phenomenal of their talents. One was the ability to endure without harm an almost unimaginable variety of physical tortures. These included severe beatings, blows from both heavy and sharp objects, and strangulation—all with no sign of injury, or even the slightest trace of wounds or bruises.

What makes these miraculous events so unique is that they were witnessed by literally thousands of observers. The frenzied gatherings around Abbe Paris's tomb were by no means short-lived. The cemetery and the streets surrounding it were crowded day and night for years, and even two decades later miracles were still being reported (to give some idea of the enormity of the phenomena, in 1733 it was noted in the public records that over 3,000 volunteers were needed simply to assist the convulsionaires and make sure, for example, that the female participants did not become immodestly exposed during their seizures). As a result, the supernormal abilities of the convulsionaires became an international cause celebre, and thousands flocked to see them, including individuals from all social strata and officials from every educational, religious, and governmental institution imaginable; numerous accounts, both official and unofficial, of the miracles witnessed are recorded in the documents of the time.

Moreover, many of the witnesses, such as the investigators from the Roman Catholic Church, had a vested interest in refuting the Jansenist miracles, but they still went away confirming them (the Roman Catholic Church later remedied this embarrassing state of affairs by conceding that the miracles existed but were the work of the devil, hence proving that the Jansenists were depraved).

One investigator, a member of the Paris Parliament named Louis-Basile Carre de Montgeron, witnessed enough miracles to fill four thick volumes on the subject, which he published in 1737 under the title La Verite des Miracles. In the work he provides numerous examples of the convulsionaries’ apparent invulnerability to torture. In one instance a twenty-year-old convulsionaire named Jeanne Maulet leaned against a stone wall while a volunteer from the crowd, “a very strong man,” delivered one hundred blows to her stomach with a thirty-pound hammer (the convulsionaires themselves asked to be tortured because they said it relieved the excruciating pain of the convulsions). To test the force of the blows, Montgeron himself then took the hammer and tried it on the stone wall against which the girl had leaned. He wrote, “At the twenty-fifth blow the stone upon which I struck, which had been shaken by the preceding efforts, suddenly became loose and fell on the other side of the wall, making an aperture more than half a foot in size.”15

Montgeron describes another instance in which a convulsionaire bent back into an arc so that her lower back was supported by “the sharp point of a peg.” She then asked that a fifty-pound stone attached to a rope be hoisted to “an extreme height” and allowed to fall with all its weight on her stomach. The stone was hoisted up and allowed to fall again and again, but the woman seemed completely unaffected by it She effortlessly maintained her awkward position, suffered no pain or harm, and walked away from the ordeal without even so much as a mark on the flesh of her back. Montgeron noted that while the ordeal was in progress she kept crying out, “Strike harder, harder!”16

In fact, it appears that nothing could harm the convulsionaires. They could not be hurt by the blows of metal rods, chains, or timbers. The strongest men could not choke them. Some were crucified and afterward showed no trace of wounds.17 Most mind-boggling of all, they could not even be cut or punctured with knives, swords, or hatchets! Montgeron cites an incident in which the sharpened point of an iron drill was held against the stomach of a convulsionaire and then pounded so violently with a hammer that it seemed “as if it would penetrate through to the spine and rupture all the entrails.” But it didn't, and the convulsionaire maintained an “expression of perfect rapture,” crying, “Oh, that does me good! Courage, brother; strike twice as hard, if you can!”18

Invulnerability was not the only talent the Jansenists displayed during their seizures. Some became clairvoyant and were able to “discern hidden things.” Others could read even when their eyes were closed and tightly bandaged, and instances of levitation were reported. One of the levitators, an abbe named Bescherand from Montpellier, was so “forcibly lifted into the air” during his convulsions that even when witnesses tried to hold him down they could not succeed in keeping him from rising up off of the ground.19

Although we have all but forgotten about the Jansenist miracles today, they were far from ignored by the intelligentsia of the time. The niece of the mathematician and philosopher Pascal succeeded in having a severe ulcer in her eye vanish within hours as the result of a Jansenist miracle. When King Louis XV tried unsuccessfully to stop the convulsionaires by closing the cemetery of Saint-Medard, Voltaire quipped, “God was forbidden, by order of the King, to work any miracles there.” And in his Philosophical Essays the Scottish philosopher David Hume wrote, “There surely never was so great a number of miracles ascribed to one person as those which were lately said to have been wrought in France upon the tomb of Abbe Paris. Many of the miracles were immediately proved upon the spot, before judges of unquestioned credit and distinction, in a learned age, and on the most eminent theatre that is now in the world.”

How are we to explain the miracles produced by the convulsionaires? Although Bohm is willing to consider the possibility of PK and other paranormal phenomena, he prefers not to speculate about specific events such as the supernormal abilities of the Jansenists. But once again, if we take the testimony of so many witnesses seriously, unless we are willing to concede that God favored the Jansenist Catholics over the Roman, PK seems the likely explanation. That some kind of psychic functioning was involved is strongly suggested by the appearance of other psychic abilities, such as clairvoyance, during the seizures. In addition, we have already looked at a number of examples where intense faith and hysteria have triggered the deeper forces of the mind, and these too were present in ample portions. In fact, instead of being produced by one individual, the psychokinetic effects may have been created by the combined fervor and belief of all those present, and this might account for the unusual vigor of the manifestations. This idea is not new. In the 1920s the great Harvard psychologist William McDougall also suggested that religious miracles might be the result of the collective psychic powers of large numbers of worshipers.

PK would explain many of the convulsionaire's seeming invulnerabilities. In the case of Jeanne Maulet it could be argued that she unconsciously used PK to block the effect of the hammer blows. If the convulsionaires were unconsciously using PK to take control of chains, timbers, and knives, and stop them in their tracks at the precise moment of impact, it would also explain why these objects left no marks or bruises. Similarly, when individuals tried to strangle the Jansenists, perhaps their hands were held in place by PK and although they thought they were squeezing flesh, they were really only flexing in the nothingness.

THE HOLOGRAPHIC UNIVERSE

MICHAEL TALBOT

Germar Rudolf - History at Gunpoint

[Germar Rudolf, German trained chemist well known for Holocaust revisionism shows how European laws and professional sanctions make honest scholarship on the Holocaust impossible, calling it “history at gunpoint.” He recounts his own prosecutions in Germany and how Austria and other countries impose severe penalties for “Holocaust skepticism.”

Germar sees the issue of free speech as the most effective entry point for “normies” on the Holocaust rather than the details of revisionism.

He moves on to the reductions in Holocaust official death tolls—especially at Majdanek—as evidence of systematic exaggeration, (where the official death toll went from 2 million to the current 78,000) and lists early, later‑abandoned absurd murder‑method claims (e.g., electrocution, steam, etc).

He presents Sobibór as a case where witness accounts conflicted with the imposed “engine exhaust” narrative, which he calls “invented history.”

Framing early postwar investigations as a Polish Stalinist project aimed at psychologically breaking Germany and justifying territorial outcomes, he emphasizes this was not a “Jewish conspiracy,” though he says Zionists later benefited, especially after the Eichmann trial.

He says that camp conditions fit today’s legal definition of “genocide” despite no homicidal gas chambers, and argues Holocaust memory is used to justify current Israeli genocidal policy in Gaza.

He calls for open debate, opposes censorship (including around Oct. 7), and promotes his books, his encyclopedia, and a later talk on demographic decline.
– KATANA]

Germar Rudolf: Thank you. I need to get my instruments ready here. Now they fall apart. There was a cap to it and somehow that fell off. I apologize for this. All right.

I have something positive to say about this country to just attach right to the speech you just heard. And that is the fact that we can do what we do right now in this country. Because in many countries where our ancestors came from, we would not be able to do this! So there’s freedom of speech and freedom of assembly in this country. So there’s something good to say.

Also, what I wanted to mention is when it comes to the war against Iran, the Iranians are an Indo-European people. The language is closer to English and German than it is to Arabic. And when we should talk about the victims that this war causes, we should talk about the thousands and thousands of people of Indo-Europeans of Iranian ancestry that are being murdered.

Now, my topic today, as you would probably guess, is on Holocaust, because that’s what I’m known for and that’s what I’m good at. Before I do it, I give a little bit of an introduction of who I am. I would assume most of you know, but probably not all.

I am a German citizen. I grew up, born in the mid-1960s, grew up in West Germany, had a normal lower middle class upbringing, went to a normal public school, eventually studied chemistry, graduated. And in the process of graduating, I stumbled over that topic, research that had been done here in the United States by an expert in execution technologies who was looking into the gas chamber question and had some chemical arguments which caught my attention. And as a chemist, I couldn’t look away down the rabbit hole I went and never came back.

Now, the persecution that has resulted from my activity, because Germany is not a country where free speech and freedom of science, freedom of assembly has led me ultimately to this country. And there’s another good thing. The government has tried hard to keep me out. They actually arrested me. I was married to a US citizen. I had a granted immigrant visa. They arrested and deported me anyhow, with the reason given “no criminal case”. So in violation of that, I ended up in Germany. And Germany, I was put on trial for the research that I had published over the past five years while in exile. And they sentenced me to 44 months in total. And I had to spend that time.

Now, I’m not a singular case and I’m not the worst case of what’s going on in Europe.

Anyway. I fought my way back. I won in court. What they’d done to me was wrong. It was remedied as much as you can remedy losing five years of your life in prison. Was reunited with my family and I got the status of a permanent legal resident now in this country.

So 35 years of research on that topic have a number of years ago raised the question to me, how do I get the message out to the masses? The first 30 years, I would say I was looking for answers myself. I wasn’t sure whether I understood everything and whether I really got this story straight.

And then at the end of the 30 year mark, I was pretty sure. And then the idea came up of how do I get the message out now? One way is of course writing something that makes the information accessible. A lot of you actually bought it today from me. So I wrote an encyclopedia because that’s what scholars do all the time.

Actually, no, they don’t!

But I was in the unique situation that I had this knowledge. 35 years of sitting at the helm at the core of this skeptical, scrutinizing research. And I decided it needs to be done. And in lack of support from others and due to a cataclysmic development in my private life, I had the time to do it and I pulled it off.

So we have the knowledge published, we have it concisely presented and made accessible. There is still a step of how do I get people to listen? Because we’re talking about a taboo topic and people don’t want to hear it.

You, most of you probably are open minded. Some of you are, almost many I don’t know are convinced already that the mainstream narrative is phony. But we want to reach those who sit on the fence or even on the other side of it. How do we do that? And I want to give you a little bit of a instruction by example of the best approach.

And the best approach you already have seen. Some of you coming by our book stand there seeing those signs here and marveling over these graphics and the information that’s on there.

The best approach for the normies into this topic is not talking about lies that they’ve made up like jewish soap. They all have admitted it didn’t happen or lampshades or what. No! What you want to talk to them about is massive violation of civil rights! It’s free speech, is freedom of assembly that doesn’t exist over there. And make them see in concrete examples what that means!

When we’re talking about this topic here, people need to realize, every person needs to realize that every historian on this planet to one degree or another, if he wants to write Holocaust historiography or talk about it or write about it, he is doing history at gunpoint.!

That’s the only topic in the world right now, more or less on a global scale, where historians are threatened with at least destruction of their career, if not outright prosecution and imprisonment.

Scholars, not just historians, scholars you can do physics, you can do psychology, you can do any science and you will not get in trouble if you say something that’s controversial. It’s only this one! This particular part in history that gets people in trouble! Even in this country we have free speech. But any historian who touches that is a third rail topic, he will find his career ended.

This is the map of Europe. You see in red the countries that have outlawed Holocaust skepticism, that have outlawed doubt! Doubt is the core feature of us human beings, that sets us apart from animals who cannot doubt their central input. We can doubt what we see. We can systematically look for the truth and communicate with our fellow humans what the truth is or what we think the truth is, and can even make it independent of ourselves by putting it down encoded so that everyone can see it. That is what sets us apart!

And a government that outlaws doubt, outlaws search for truth, outlaws communicating the truth with others, is outlawing humanity! These countries have outlawed humanity! Stalinist Russia, as bad as it was, had no laws that would proscribe the result of any scholarly research in any field by penal law. This is the first in mankind history that we have that the European Union forces members who have not yet passed laws in the European Union to do it or they are threatened with sanctions. Finland just passed earlier this year, the last one, because they said we’re threatened by the EU by some kind of sanctions or measures. And that’s why we introduced that law.

Now what does that mean? I’ve told you about my 44 months for the research. You can see that there are two books, Chemistry for Auschwitz, if you want to look at it. It’s my original forensic research and lectures on the Holocaust.

Having done what I’m doing right now here to academic audiences in Germany, talking about my research in the calm and academic style led to being sentenced. There were worse cases.

I want to focus here on Austria. Some of you have looked through a list of all the countries and some are not on this map. Actually, of course, Canada has introduced a law north of us and Australia uses a backdoor way of doing it. And Israel, of course, is the first country that has outlawed skepticism. And there are other countries who use other laws. They twist and tweak in order to send people to prison.

And in the Arabic world, unfortunately, we should think there should be an open mind there. A lot of governments in the Arabic world are bought by Europe and America and they prosecute dissidents on that topic with extra legal means. They are not democracies under the rule of law, whatever that means. Because in some aspects we are not anymore either. But for them it’s pure arbitrariness.

So this is a global thing, a global problem. We just had a censorship hit us, a company in China. We wanted to have merchandise produced with certain slogans on it on Holocaust skepticism. And they pulled a plug. Not even in China they want to do it anymore!

Austria, the worst case, 20 years! You can go up to 20 years in prison. If you combine it, the skepticism, quote, unquote, “denial” with statements that they interpret as re-engaging in National Socialist activities. If you were, for instance, to argue that the Austrians are just one tribe of the Germans and they should live together with other Germans in Germany, which was a normal thought up to 1945. In the 17th century, 18th century, 19th century, in the 20th century, as the people of Austria always felt. And they were for the longest time the core in the center of Germany. And they got kind of pushed out with Prussia taken over in the late 19th century. And then after the collapse of Prussian Germany and Austria, the Austrian Empire after the First World War, they said:

“Okay, we had it, now let’s get reunified.”
 
That was the idea of the Wilson 14 points for the truce to have everyone self-determination. And the Austrians got it denied. And after the war, Second World War, they had special laws enacted if you violate them, up to 20 years. Denial combined with demands for self-determination.

To put a face to it, Austrian engineer Wolfgang Fröhlich was arrested in the early 2000s for a paper he had written. He’s an expert for disinfestation technology and disinfestation gas chambers. So he knows the technique and compared it to what was said to have been going on in German extermination camp during the war. And said:

“That’s technical nonsense, it can’t be!”

And he got eventually indicted and put in prison. And he was upset about what they did to him. And he kept writing letters and arguments from within prison, got more and more indictments and got sentenced over and over again! At the end of the day, he spent 16 years in prison for his engineering arguments. And he came out just around Covid, caught Covid and died shortly afterwards.

Western politicians complain about Iran or China putting dissidents for four, five, seven years in prison. At the same time they put them for 16 years in prison! That’s the worst case.

This graph here shows you the initiation of criminal investigation for thought crimes in Germany. Since 1994 some 4, 500, up to the most recent data for, … The year 2025 comes out maybe next month. Getting a little bit of a feedback here. [humming sound] The blue one is Right-wing thought crimes. That’s what we are committing here right now! Okay? Then you have the Left-wing ones. These are usually Antifa communists who make some radical statements about blowing up Parliament or having a communist revolution. And then you have the green ones, foreign religious, that usually means Muslim, Muslim radicals who want to introduce Sharia law or something like that. So for these two cases you really have to make aggressive statements that are not peaceful anymore.

Whereas in these cases if you’re just against mass immigration, you say anything critical about the jews, any dissent on the Holocaust, or more recently anything critical about Israel’s policy in Gaza. This is the Gaza escalation that you see.

Germany has extended their law that they outlaw more and more both by case law and by actually written code. And now this past data we were up to 40,000, 35,000 of them. Stuff that people like we do, like what we argue and talk about. 35,000 initiated criminal investigations does not result in 35,000 people sitting in prison. I want to make that clear. Most people never get caught for the slogan they have sprayed on some wall or sticker they left somewhere. And if for first time offenders, usually it ends up with slap on the wrist. It may just be a summary offense with a fine that has to be paid. And for first time offenders it rarely ends with prison. But then you have the 1 or 2% of these cases that end up actually with prison cases.

Only minority of that is Holocaust skepticism. And I have no numbers, they don’t in their paperwork. This is data based actually on what the German government releases. And they are put proud of it! Because they call themselves a combative, defensive democracy! Okay?

So they defend themselves in combating anyone they consider to be an enemy. But they are actually the biggest enemy of democracy. I wouldn’t even call it democracy, but a state under the rule of law that respects human rights that they never get a mirror held against them to look into it because that’s the enemy that caused this kind of persecution.

Back to history. This kind of an atmosphere that you have in Europe, in most countries and even in this country where historians don’t go to prison, but immigrants like me, I’m currently constantly on an ejector seat and I can get thrown out any minute if the Trump government so decides, because they don’t respect the law either.

What effect does it have, actually concrete, on historians? Here you see the lovely face of Wacław Długoborski, Auschwitz survivor who was put in charge, as I say, the Billy goat that was put in charge of the garden. He was put in charge of the Auschwitz Museum’s historical research center. And for many decades he has been that boss. And under his auspices, the lie that 4 million people died at Auschwitz was maintained until the Soviet Union collapsed.

Then it did collapse, and they suddenly reduced the number from 4 million to 1 million and said:

“Well, we have known it all along.”

And then in an interview in 1998, this historian was asked:

“Well, why did you lie? Why did you make that up if you knew all along that it was wrong? Why didn’t you correct the number earlier when you knew that it was wrong?”

And he basically said:

“Well, there was a prohibition in place in the Eastern Bloc in the communist countries that historians who would not toe the party line could be facing.”

How he expressed it, “disciplinary measures”.

What does that mean? You lose your job, you’re getting demoted, you have to become a street sweeper, or a janitor. That’s what that means in these communist planned economies.

Ironically, 1998, that’s when he gave the interview. That was the same year Poland, pressured by the European Union, in particular Germany, introduced a law, 1998, that made Holocaust skepticism a crime punishable with up to three years in prison.

So from communist “disciplinary measures” to Democratic “three years in prison”. What’s worse? I’d take disciplinary measures anytime over prison term. So he said that:

“Now we can tell the truth! Back then we couldn’t because we had disciplinary measures. We’ve corrected. Now it’s 1 million. Because you need to believe us, because now we are only threatened with three years!”

Any mainstream person who thinks everything is kosher with the Holocaust narrative that we fed now must realize:

“Yeah, kosher it may be, it means the jews like it!”
 
But it most certainly doesn’t mean authentic and reliable, because historians who are threatened at gunpoint to write history cannot be trusted! He admits:

“We couldn’t be trusted! We have been lying. We knew we were lying. We did it intentionally, but we did so because we were threatened with getting demoted or losing our job!”
 
And now we should believe you when you are threatened with three years, with five years, with six years, with, 20 years! How much more do you need to teach people, to tell people, to realize you can’t trust these people! History at gunpoint does not give you the truth in no section of society!

So once you have opened up people’s mind and that they realize the dimension of persecution, of suppression, of oppression and the unique nature the Holocaust is unique in terms of the length governments go to and societies go to suppress dissent, to keep complete control over the narrative! Nowhere else in society will you find it. That shows you who is the main beneficiary usually is also the one who pushes most. And it shows you that this is for them the most important topic to keep total control over!

Once you have opened people mind:

“Something is fishy here! You can’t trust those historians because they have admitted they have lied when they were threatened even less than they are threatened today!”

Then we go to the pith, the center of the story. Now I handed it out to you guys, free of charge, a little brochure and I want to go through a few things here that you find actually in the brochure. If this thing is too far away from you, I apologize. But you’ll find some of this in this brochure.

And the first one I’m going to is actually on the last page, the back cover if you wish. You know that thing technically speaking has no back cover. You see a graph there, a bar chart that shows claims of death tolls for the Majdanek camp. Now I would assume that most of you, at least most of normal populace have not heard about the Majdanek! Camp. It’s not anymore a major player in the bigger picture of the Holocaust in terms of mass extermination. It used to be completely different. The Majdanek camp actually was officially called the Lublin camp in central Poland was overrun by the Red Army in July of 1944.

So it was first major camp that the Soviets overran. And in a press conference right after the conquest of the camp, and I say “conquest”, the Red Army never liberated anyone! So you will not hear the word “liberation” when it even comes to camps, when it comes to the Red Army.

So they conquered the camp. In the press conference they claimed 2 million people were murdered there. It was the first big, still doing the war propaganda campaign on extermination, claim that started in August 1944. Big show! With all the world media, invited journalists from everywhere and cameras rolling.

Now in subsequent events, the Poles later that year still during the war, by the way, December ’44 had a show trial. They claimed 1.7 million. That’s a little bit of a reduction, but they weren’t generous. It’s kind of the same order of magnitude.

The Soviets then during the International Military Tribunal introduced an expert report. They claimed 1.5 million. Still again, 500,000 difference is not immaterial. But in the bigger picture, looking at it scientifically, it’s kind of the same order of magnitude. We don’t want to be nitpicking here.

However, the frenzy of immediate end of the war or post-war propaganda comes to an end and things cool down a little bit. And a Polish investigative judge reduces the number down to 360,000. And this is a considerable drop!

We’re down to 80%! Now, as I just showed you, there is a rule in communist countries you have to toe the party line and the new party line was 360,000. Couldn’t really go underneath that, even though they knew again, they knew in this case too, it is wrong! I think the number of prisoners sent to the camp was around that order of magnitude. And that assumes that every single one of them was murdered. And there’s plenty of documentation shown that was absolutely not the case!

The Soviet Union collapses and the number gets reduced again by a new historian in charge of the museum. 235,000. Not all that extreme a drop if you compare it with Auschwitz, compared to these two. But here we have already almost only 10%.

But that wasn’t the end of it. We Holocaust skeptics went into the archives after the Soviet Union collapsed, 1994, 95, 96. And researched the whole material, published a investigation on it. And it was so devastatingly demasking the propaganda of the homicidal gas chamber story, that pressure on the Majdaneck museum became so big that eventually in 2005, a new generation, a new historian dropped the death toll to 76,000. And that is only not even 4% of the initial 2 million claim.

And actually from the beginning they had claimed seven homicidal gas chambers. They maintained that number until the end. But five of them were so ridiculously, obviously, technically impossible to have ever been used for what they claim to have been used that to throw propaganda ballast overboard.

Thomas Kranz, the new Polish historian, threw five of them overboard. So what we have is an admission:

“That okay, we exaggerated, we lied, we lied, we fix, we fix, we keep fixing, we drop more and more of these lies!”

And then that’s what the situation is here today. They keep shifting the goalposts, they keep reducing the claim. You see, something is fishy with their attitude in general. But now:

“They got it right!”
 
Really, when you’re threatened with three years in prison? Why would I believe you?

Now we could say:

“Okay, one camp. What does one camp prove? That’s the most extreme downward revision by the mainstream.”
 
I haven’t shown our number that would here in 98, we published the book.

We find in the historical record 42, 200 death cases and no homicidal death chambers at all! They were all fumigation chambers!

So I’m just showing you what the mainstream itself has admitted to have been wrong over and over again! Is it a singular case? People make mistakes. Corrections for other camps? If you go in the brochure, if you want to go on page six, you see the table there now the same table here, the major camps that played a role in Allied war as well as immediate post-war propaganda as claimed extermination camps.

You see the initial death toll here on the left numbers column. And the death toll that is claimed by the mainstream.

Again, I say in the mainstream, Holocaust skeptical numbers? What really can be documented and what is forensically possible is an entirely different story.

So I want to show you that if you just use their own arguments and their shifty way of moving goalposts, you should make every believer see something isn’t right. And you see it here, mistakes stray statistically from the true value. If I make a mistake, I may under or overestimate, but they should stray to both sides. Here you see only one tendency, extreme exaggeration!

That’s not called a mistake, that’s called a lie! Truth is always the first victim of every war. And why should it be any different with the Second World War? The victors write the history and they never write it objectively. And why should it be any different for the worst war ever fought that ended for the losing side in a major disaster that mankind has not seen all that often in history? Cathage and the Punic wars probably had a worse fate than Germany because they got completely wiped. But other than that, Germany was in pretty bad shape after the Second World War.

So you see here, these are lies! They have been lying systematically! They have been correcting and admitting in Auschwitz, I showed you here in Majdanek again and again they lied. They knew they’re lying. And now they are threatened even worse than they were before. The question.

So for my Majdanek, 96% of the victims were invented. 70% of the homicidal gas chambers were invented. They got it wrong repeatedly acting under coercion, still under coercion even worse so today! Why believe them uncritically now? You wouldn’t!

And it doesn’t stop with numbers. If you go on the second table of the page six here, we’re talking about invented methods. What the mainstream, again, what the mainstream has admitted, we’re looking in the second column here, of all the stuff that is actually has been invented.

And I actually added a few more here on this one. And here you see for Auschwitz, war gases, high voltage electrocution, gas showers, gas bombs, pneumatic hammer, conveyor belt.

Treblinka, you have machine guns, mobile gas chambers, stunning gas, unslaked lime, hot steam, high voltage, chlorine, ether, a death bridge, burning alive.

So it goes on and on for the other camps. Suffocation with human excrements as a mass murder method is claimed for Bełzec by one witness. It gets absurd at times. But of course, all this stuff, sometimes based on only one witness, sometimes based on tens of witnesses on all kinds of wartime reports, got dumped! Interestingly, the stories that prevailed during the war, hot steam for Treblinkaa, high voltage for Belzec, chlorine gas for Sobibor, all got dumped! You won’t find a word of it today anymore, even though they were the ones that were most commonly claimed during the war, and even during the International Military Tribunal, by the way. It’s all gone!

What we have left now is this. Zyklon B, and engine exhaust gases. For a long time they even claimed they were diesel exhaust gases, which are technically impossible because they’re not toxic enough.

Just recently, well, not too recently, 15 years ago, a mainstream toxicologist tried to move the goalpost there again:

“Okay, diesel doesn’t work. Why don’t we say it was engine exhaust?”

So murder methods claimed during and right after the war were highly contradictory. Even once claimed main murder methods were all abandoned! Polish Stalinist officials streamline the narrative against facts! And mainstream historians hide these extreme revisions and manipulations from you! Because they are writing history on gunpoint!

How was it done? To give you one example, and unfortunately I don’t think I have that in this brochure. You would actually have to go, because that goes a little bit more into detail for which this brochure doesn’t have room. I have that detailed example in this book here. Nazi Gas Chambers, which you can either buy there as a hard copy or you can find it on holocausthandbooks.com free of charge as an ebook.

The one case that shows everyone, and should show every normie that the story was faked, is the case of Sobibor! Now again, Auschwitz, everyone knows, Treblinka, some of you may have heard. Bełzec, maybe. Majdanek, unlikely. Sobibor also, not very often. Sobibor is one of the three so-called “pure extermination camps”. Actually four. Chelmno is a special camp. It’s a separate issue.

Treblinkaa, Belzec and Sobibor are the three big ones that were jews were shipped to be murdered and nothing else. That’s the claim of the mainstream. Sobibor was the smallest of them. Treblinka. The other here started out with 3 million. Belzec, 3 million claim and Sobibor with, 20 million. It’s down to 200,000 now, plus, minus. There’s always this kind of an average of the mainstream claim because they can’t really agree exactly on how much. But the other ones are way higher.

Sobibor is an interesting case. The same judge who after the war downgraded massively the death toll from Majdanek to 360,000 also investigated the Sobibor camp and the Treblinkaa camp and wrote the story for it for the Polish Commission for German War Crimes. He investigated a number of witnesses. They are listed here by name.

Right after the war, the inmates that were alive in summer of 1943 had a revolt in the Sobibor camp. There’s actually a movie about that. Not very historically accurate, but the revolt did take place and many witnesses, survivors or inmates, ran away and they ended up testifying in front of that investigative judge. This is Zdzislaw Tukaszkiewicz. Now the interesting thing is of what they told him. Right now for Sobibor, they claim engine exhaust gas as the murder method.

And they are supposed to have been murdered in just a normal chamber. One door. They walk in, they get killed with gas, the other door at the other end opens out and they get carried out to mass graves or pyres to be burned. That’s the mainstream narrative right now! However, if you look at what these witnesses testified, if they describe the alleged murder method, many of them said chlorine. Nobody said engine exhaust. Not a single witness!

What they claimed of the mechanics of the gas chamber is very interesting because they kind of agreed, with a few exceptions of witnesses who didn’t say anything about that.

That the floors in those chambers were hydraulically opened up, they collapsed downward, discharge the dead victims into two carts running on tracks below in some kind of basement area, and would then be driven out to mass graves or to cremation pyres. And they agreed on that you will not hear a single thing about that in the mainstream narrative! What Zdzislaw Tukaszkiewicz did when he wrote, based on his interrogations, that’s the only evidence he had, he said:

“Well, they were killed with engine exhaust and with just a normal gas chamber with doors.”

Invented out of the blue! With no basis in fact of any of the evidence! He threw out all the witnesses!

Now where did he get that narrative from? He actually copied it over. I just mentioned he had also investigated the Treblinka camp. He had copied it over from the narrative he had developed from the Treblinka camp!

And if you were to go there. I don’t want to go do that now again, you can find the list of witnesses and what they said on Treblinka in here. You find in Treblinka this chaos here! Electrocution, engine exhaust, gas, vacuum, steam, all kinds of claims. He cleaned that up, threw everything out, kept the engine exhaust and wrote the narrative according to that.

And then he copied it over to Sobibor. That is invented history with no basis in fact, none whatsoever in the case of Sobibor! The clearest case where you can absolutely pinpoint what happened.

So that is what you find if you go into the historical record, which became accessible to us only after the collapse of the Soviet Union, in the archives in the east became accessible. And we could actually go to these interrogation protocols and then see what narrative they made of it.

There is an interesting question that arises. Why was that done? I mean, it’s an obvious question. You want to look, make your enemy look as bad as possible. So whatever comes after the war, you can manipulate and destroy them as much as possible. Psychological warfare is just a continuation of warfare with other means. And ethnically speaking, the whole Second World War broke out because the actual tinderbox that blew it up, there were many more conflicts around the globe was the ethnic conflicts between Poles and Germans, mainly over the city of Danzig.

And after the war, as you may know, Poland gained huge territories from Germany and expelled the population. My paternal ancestry was expelled from Silesia, so they were part of the victims of that. And Germany was not willing after the First World War to accept the loss of Danzig, which was a 95% German city. How would you make them expect to accept the loss of a quarter of its entire territory and the expulsion of 7 million civilians from their homeland, where they had lived for centuries. And were not just a majority in large parts of the world, just only Germans, all gone! How do you accept Germany to this time accept it?

If you break the German spine with a guilt complex, you can make them accept anything as justified punishment. And that’s what the homicidal gas chambers are good for!

Now I’ve looked into all of the people who have done the investigation on those camps and who have written the history. We’re actually talking about only four individuals that were doing the investigation. I’ve mentioned Zdzislaw Lukaszkiewicz for Treblinka, for Majdanek and for Sobibor. Jan Sehn was investigative judge for Auschwitz. For Belzec we have an historian. There was no trial on Belzec. That was Eugeniusz Szrojt. And for Chelmno, which isn’t even on here, it’s a special case. There it is actually. It was Wladyslaw Bednarz.

So we have four Polish individuals all working for the Polish commission for the investigation of war crimes and Stalinist organization set up by Stalin to stick it to the Germans and to use all kinds of fishy methods, as I just said, and with the aim of destroying Germany psychologically and make them accept all that was coming their way. And it worked “beautifully”, quote, unquote.

This is if you present these things that way, I have found you can get people to understand first of all that it’s not some lunatic idea, but that there’s something profoundly wrong in a society that prescribes the writing of any scholarly field under the threat of punishment. And what that must lead to is untruthfulness of scholars. And then showing them, yeah, they have admitted over and over again to have lied, to have shifted the goalpost to hide facts from us, to completely change their story.

And then psychologically, very important, it’s not the jews who did it. In a great conspiracy theory! That’s what I’m getting here. I’m not saying I want to win the jews over seeing how they were duped, they were. But you know, all those witnesses at the end of it, most of them are jews. They had an axe to grind. I can’t blame them. They were treated horribly. And in the frenzy of post-war propaganda, they were making stuff up!

And this is completely made up stuff here! And they even co-ordinated these witnesses. Coordinated, as they couldn’t have come up all with the same story. But the investigative judge couldn’t do anything with it. In other cases, they were so contradictory, they weren’t coordinating any of these witnesses. They were just inventing whatever came.

And in the complete frenzy of post-war anti-German hysteria, you can understand where they are coming from. It would have been the judge’s job to say:

“This is all nonsense! We can’t make head or tail out of it. And therefore, we need to say that!”
 
They didn’t do that. These judges were put in by the new Stalinist government. It was a Stalinist agenda. I couldn’t find any jewish backgrounds in any of those four individuals. I don’t know the chain of command. They did what they did on orders. Nothing of that kind of propagandistic political nature was left to chance.

So you can bet that there were orders coming from Warsaw and from Moscow. What type they were, this is the kind of investigation we have yet to do. Whether in that chain of command jews were sitting, I don’t know. But they are not needed. You can see here the Stalinist will to completely destroy psychologically Germany and to pit Poland against Germany. That is an important point. Hitler had tried until 39, until the very last moment, to win the Poles over for an anti-communist pact against Stalinist Russia. And Stalinist Russia tried to conquer all of Europe. That was the declared concept of world revolution from 1918 onward. It wasn’t a secret. And Hitler tried to make a bulwark, a European fortress against Stalin’s plan to conquer all of Europe. Poland refused and went their way of poking the German eagle to the point where they lashed out. And the rest is history.

Pitting Poland against Germany. Any other normal nation. If you imagine Mexico in a World War that breaks out between Russia, China and the United States, United States loses and then Mexico gets everything that they used to own and more. You name the States of Texas, New Mexico, Nevada, Arizona, California. Give everything to the Mexicans and drive out every White American. Would America put up with it if they gain strength again? How do you get the Germans to accept that kind of calamity? It worked. What did not work. And I want to make that sure. Even though my parents were expelled, my parental ancestors were expelled from that region. Is that today Germany and Poland are not pitted against each other anymore.

I’ve gone with my father to the our Poles who had expelled him and his family in the 1980s and 90s. German expellees went back to Poland to party with our Poles in the house it used to belong to my grandfather! There’s no frontier, no border between Germany and Poland anymore. If I wanted, the German government not sticking me in prison for other reasons, I could go back and settle where my parental ancestors came from. That story is over. In Europe we don’t kill each other. We don’t kill White people over territorial. That should be the case. Unfortunately, the Russians and the Ukrainians have yet to learn that lesson. That is over. Stalin did not succeed in pitting us against each other we work together.

Now, I am saying these things in order to make you understand where this come from, how it was done, who did it, why they did it! Not in order to, say, give Germany its territories, they can’t even populate their current territory, nor can the Poles. The real biggest challenge for all of us in Europe is population collapse, which is something I will talk about tonight, by the way, and how this ties in to all these issues that I’ve been talking about historically.

So now we are not talking territories here. We’re talking about historical understanding and to make the jews understand and the Zionists, we’re not coming after you. We’re not blaming you for having constructed this narrative in order to whatever. Sure, they took advantage of it, particularly since 1961 when the gravy train was already running with the Eichmann trial big time, and ever since have been profited from that.

But if you look in the first decades of the state of Israel and of the jewish community, particularly in this country, they were not riding the Holocaust train! It wasn’t even called that way back then. The partial identity between Soviet spies in the United States and a religious jewish background was troublesome truth for the jewish community. They kept their head low in the early years of the Cold War and were not rocking the boat.

So this way you can make even the jews see we’re not out for revenge for what you did to us, psychologically. The story came from a different angle. And I think that is because people assume we are spreading these Holocaust “denial theories”, as they call them, in order to get at the jews, in order to say the jews have made this big conspiracy in order to get us and destroy us. Yeah, it’s being used now as such. What happens now with them manipulating us with this and saying in order to prevent anything like that happening again, we must allow and support them to pre-emptively kill everyone that even looks askance at them, which is what’s happening in Gaza and what the conflict with many of these nations in the Middle East with Israel is about. That’s a separate story where we are today.

Historically seen as it started differently and it has taken on its own life. And we need to break that vicious circle we are in, using this presumed genocide, say what happens to the jews as we define genocide by the United Nations and in law, actually it was a genocide. You don’t need gas chambers to commit genocide. If you separate people so that they can’t reproduce, it’s already called genocide. And that’s what the National Socialists did in the camps, separating genders and putting them under living conditions that inevitably had to lead to many of them dying of disease and so forth. So technically speaking, legally speaking, how it is defined today, it was genocide. Now, that law didn’t exist back then. That’s a legal fine print.

So this genocide in its downgraded fashion without homicidal gas chambers, which didn’t exist, but the homicidal gas chambers being the foremost psychological weapon to traumatize the jews, young jews of new generation today and every one of us, we have gone through this education and know how shocking it is to see these bulldozers shoving corpses into mass graves at Bergen-Belsen and being told that’s what the Germans did to the jews. That was Fforce majeure of epidemics breaking out in camps that the Germans had no control over. They didn’t plan that. But you’re not being told that.

And the effect of it is that America for the most part is willing to go along, and Europe, to go along with what the jews and Zionists do in the Middle East. To break that vicious circle, to get a correct understanding, we can learn the correct lessons of history only if we get first the facts straight. And no matter what the facts are, morally speaking, you are never allowed to use past catastrophes of whatever nature to justify or foment current and future catastrophes! And that’s what’s happening. In order to prevent a new “Holocaust”, Israel is committing genocide.

So in order to prevent genocide, they commit genocide! There’s something wrong with this! And to see how we are manipulated with historical accounts being exaggerated and invented, to see it in this old example, the most extreme example, makes us see that happens all the time. What was it October 7, 2023, what happened there. Israel has a law outlawing, as I just mentioned, it was the first one outlawing Holocaust skepticism. And they have now introduced a law outlawing Gaza skepticism in terms of just what happened on the 7th of October. And they are probably in the process of making it a crime to accuse Israel of genocide.

All right, I’m having, as I mentioned, a second presentation tonight. We are talking about demographic collapse and where that leaves us, which options we have and what the various drivers are, which Holocaust propaganda actually is one of them. And I’ll explain that tonight. I hope I’ll get a chance to talk to you and maybe even discuss that with you guys.

If you want to look into this book, if you don’t have it yet, about how this core of the Holocaust, the homicide, gas chamber story, was created. As I mentioned there you can have it.

The encyclopedia also. I still have six copies floating around. Please keep the brochure. It is a short description and summary of Holocaust revisionist arguments with reference of all the books. You can find them all free of charge at holocausthandbooks.com. But you can also buy them from us on these websites and you’ll find links to purchase them.

And if you don’t want to keep it, leave it on the table and we’ll collect it later because this is advertising for our products, for our knowledge, for our insight, and we liked it to get spread.

So thank you for your attention.

[loud applause]
https://katana17.com/

Against Mishima: Sex, Death and Optics in the Dissident Right

“One learns from Confessions of a Mask how Mishima put “Circassians” (white boys) to the sword by the dozen in his dreams.”
Henry Scott Stokes, The Life and Death of Yukio Mishima

“Mishima is more a figure of parody than a force of politics.”
Alan Tansman, The Aesthetics of Japanese Fascism 

I read with great interest Guillaume Durocher’s recent Unz Review article on Yukio Mishima’s commentary on the Hagakure, the eighteenth-century guide to Bushido, or Japanese warrior ethics. I rate Durocher’s work very highly, and as someone who once shared his interest in Mishima, and Japanese culture more generally, I expected the piece to be well-informed, insightful and provocative. Much as I was intrigued by Durocher’s piece, I think the Dissident Right would benefit from an alternative view of Mishima, and perhaps also the subject of Japanese culture in the context of European rightist sensibilities, especially when right-wing treatments of Mishima other than Durocher’s (which is suitably measured in the assessment of Mishima’s fiction) tend towards hagiography. In the following essay, I offer not necessarily a rebuttal or rebuke of Durocher, but an alternative lens through which to view the Japanese author, his life, and politics. Since a movement’s choice of heroes can have an impact on its spirit and ethos, the following should be considered an attempt at spiritual ophthalmology, or the bringing of certain perspectives into clearer focus. This clearer focus, I argue, can only lead to the conclusion that Mishima was a profoundly unhealthy and inorganic individual who should be regarded as anathema to European nationalist thought.

My first introduction to Yukio Mishima came several years ago in the form of a recording of a 2011 lecture delivered in London, by the late Jonathan Bowden, at the 10th New Right meeting. Bowden was an exceptional orator, yet to find an equal in the current crop of dissident right leaders. In fact, as we move further and further into patterns of YouTube-based “content producing” I fear that oratory of Bowden’s type may become an increasingly rare art. One of Bowden’s great strengths as a speaker was the ability to take dense topics and biographical overviews and reduce them to an hour or so of dynamic, entertaining, and extremely accessible commentary. Those in the audience, or listening in other forms, found it impossible for their attention to wander. A downside to Bowden’s oratory was that it didn’t translate quite as well onto paper, often following Bowden’s stream of consciousness rather than more logical and structured progression, with the result that one laments that Bowden didn’t focus also on a more formal type of scholarship that would surely have constituted a monumental and lasting bequest to the movement he devoted so much to. As it stands, recovering Bowden’s legacy has for the most part been the task of tracking down lost recordings of his speeches, a task that Counter-Currents have admirably taken the lead in.

Prior to listening to Bowden on Mishima, I had already established an interest in Japanese history and culture. I trained for several years in jiu-jitsu, spent a great deal of time in my early 20s reading the works of D. T. Suzuki and Shunryu Suzuki on Zen Buddhism (the former also had some interesting and sympathetic things to say on National Socialism and anti-Semitism), and Brian Victoria’s 1997 Zen at War remains one of the most interesting works on the history of religion and warfare I’ve yet had the pleasure to read. Somehow, however, Mishima escaped my attention until Bowden’s lecture, which really offered only the most raw and basic of introductions to the man. Bowden presented Mishima as a rightist thinker but never quite explained why. He indicated that Mishima had some relevance for the European right but couldn’t articulate how. The lecture only clumsily situated Mishima within near-contemporary Japanese culture, and Bowden himself evinced equivocation and incomprehension on the reasons why Mishima undertook his now infamous suicidal final action. Who was Mishima? Why was he relevant? In a bid to follow up these loose ends, and trusting Bowden that the effort would be worthwhile, I spent around a year making my way through Mishima’s fiction, biographies, scholarship, and other forms of commentary on Mishima’s life and death. The result of my research was a deluge of notes, many of which will now make their way into this article, and profound disappointment that such a figure should ever have been promoted in our circles.

Explaining how and why Mishima came to be promoted in corners of the European Right requires that one confront what could be termed “the Mishima Myth,” or the vague and propagandized outlines of what constitutes Yukio Mishima’s biography and presumed ideology. The Mishima Myth runs something like this:

Yukio Mishima was a gifted and prolific Japanese author and playwright who became profoundly disillusioned with the political and spiritual trajectory of modern Japan; influenced by Samurai tradition and Western thought, especially the philosophy of Nietzsche, he embarked on a program of radical self-improvement; he took up bodybuilding and formed his own 100-strong private army — the Shield Society; he led this army in an attempted coup at a military base, taking a very senior officer hostage, and demanded that all troops follow him in rejecting the post-war constitution and supporting the return of the Emperor to his pre-war status as deity and supreme leader; finally, rejected and ridiculed by the troops, he took his life via seppuku, ritual disembowelment in the tradition of the Samurai.

Occasionally, for added effect, rightist promoters of Mishima will add that he wrote a 1968 play titled My Friend Hitler, which, despite the provocative title, is politically middling, and has been interpreted as anti-fascist as often as it has been as fascist. Taken together, one supposes that the relevant factors here are that Mishima was an authoritarian, monarchist “Man of Action” who seized control of his own life and attempted to divert his nation away from empty consumerism (cue applause). Thus, in the Mishima Myth, rather than focusing on his actual writings on fascism and politics (which are in any event very few in number), Mishima’s ideology is read from selected chapters of his life, especially his final actions. Mishima becomes a man of the right because he was Mishima, because of what he did. This, so the narrative goes, is why he should be relevant to us.

A critique of the Mishima Myth is therefore necessarily ad hominem, since there is a glaring absence of ideas to argue against and since the myth is merely a composite of slices of edited and heavily sanitized biography. Despite an abundance of English-language biographies, rightist promoters of Mishima rarely engage in serious exploration of Mishima’s life, preferring to focus on hagiographic presentations of selected episodes, especially their interpretation of the dramatic death. This should be the first cause of caution, and it was certainly mine. The primary reason for this evasion, as I was to find out, is profound embarrassment, since Mishima’s life is thin on right-wing politics, or for that matter politics of any description, and rather heavy on homosexual sadomasochism (which is far from the only questionable aspect of Mishima-ism). But we are getting ahead of ourselves. Let’s start at the beginning.

Yukio Mishima was born Kimitake Hiraoka on January 14 1925, into an upper middle-class family. One of the first things that struck me about Mishima’s life, and especially his childhood, is that it has attracted swathes of psychoanalysts,[1] the reason being that he is an important and visible example of what these writers perceive to be the link between oppressive and abusive childhoods, latent homosexuality, sadism, masochism, and authoritarian and fascist politics. Indeed, if one makes the argument that Mishima was in fact a fascist, then one begins to consent to some of the central theses of the Frankfurt School. Mishima certainly had a strange and psychologically distorting childhood, and I concur with Sadanobu Ushijima’s conclusion that it resulted in Mishima suffering most of his life from a personality disorder involving “recurrent episodes of depression with severe suicidal preoccupation.”[2]

According to Henry Scott Stokes, in my opinion Mishima’s best biographer as well as being the only Westerner invited to his funeral, almost as soon as Mishima was born his grandmother (Natsuko) “resolved to take personal responsibility for his upbringing and virtually kidnapped the little boy from his mother,” raising the child almost entirely in her sickroom.[3] Natsuko brought up Mishima “as a little girl, not as a boy,” and he was forced to stay inside, was prohibited with playing with most of his environment, and was told to be almost completely silent due to his grandmother’s complaints of constant head pain.[4] After some years, his mother was permitted to take him outside, but only when there was no wind.[5] There is some suggestion that he was beaten, or otherwise severely psychologically abused, with the result that he suffered a sequence of psychosomatic illnesses involving the retention of urine. There is also some suggestion of sexual abuse or “obscene” treatment at the hands of his grandmother’s nurse. Quasi-incestuous closeness in indicated by his later description of his grandmother as a “true-love sweetheart”, and on his death his mother described him as her “lover.”[6] Mishima was generally regarded by those around him as “an unusually delicate child.”[7]

In keeping with scientific studies strongly suggesting that dressing, or otherwise treating, young boys as girls can induce homosexuality,[8] and studies showing that homosexuals are more likely than the sexually normal to be predisposed to “brutal” violence[9] (to say nothing of what anecdotally appears to be a disproportionate preponderance of homosexual serial killers and cannibals), Mishima would later write in his semi-autobiographical Confessions of a Mask (1949) that he had homosexual fantasies from a young age and that many of these were sadistic in nature. At this point I should pause and concede that the British “anti-Fascist” collective operating as Hope Not Hate have described me as perhaps the most “homophobic” “far right commentator” in the Dissident Right, as well as simplifying my perspective as framing “homosexuality and modern conceptions of gender as socially constructed as a symptom of societal decay, and LGBT+ rights as a tool of a Jewish conspiracy to undermine white society. This vein of thinking sometimes even results in open calls for the expulsion or violent eradication of LGBT+ people.”

This may or may not be an entirely accurate representation of my views, but the point I want to make here is that my critique of Mishima isn’t based on his homosexuality qua homosexuality, since the argument could be made by some that a homosexual fascist is still a fascist (though such arguments could be easily problematized and I will later critique his “fascism” in and of itself). Piven remarks that there has long been a “Mishima cult” in France (perhaps Durocher can confirm), adding “though his following outside Japan consists largely of gay populations who champion him.”[10] My argument against the Mishima myth is mainly that if key aspects of his biography, including the death, are linked significantly more to his sexuality than his politics, then this is grounds to reconsider the worth of promoting such a figure, already non-White and with no significant Western cultural impact, within the Dissident Right.

Mishima was “eternally excluded from the lives of ordinary men and women,” and developed early fantasies about taxi drivers, bartenders, but especially soldiers.[11] He was particularly fixated on the idea of dying soldiers and death generally, and “the violent or excruciatingly painful death of a handsome youth was to be a theme of many of his novels.”[12] In childhood, Mishima enjoyed playing dead, and he had eroticized notions of suicide from early adolescence. In his own words, he had a “compulsion toward suicide, that subtle and secret impulse.”[13] His first erotic experience appears to have been masturbating to a print of Guido Reni’s St. Sebastian, which depicts the semi-nude and bleeding saint bound to a tree and impaled with arrows. Mishima would later explain that he “delighted in all forms of capital punishment and all implements of execution so long as they provided a spectacle of outpouring blood.”[14] Stokes comments that “In Mishima’s aesthetic, blood was ultimately erotic.” Mishima fantasized about wounded, dying soldiers, imagining “I would kiss the lips of those who had fallen to the ground and were still moving spasmodically.”[15] He day-dreamed about execution devices studded with daggers, designed to shred the bodies of young men, and had a “fantasy of cannibalism” in which he fed on an athletic youth who had been “stunned, stripped, and pinned naked on a vast plate.”[16] Jerry Piven observes that Mishima’s fiction is replete with “innumerable fantasies of raping and killing beautiful young boys, of scenes of masturbating to images of slain men, of ceaseless loathing for despicable women.”[17]



St. Sebastian by Guido Reni (c. 1625)

In Deadly Dialectics: Sex, Violence and Nihilism in the World of Yukio Mishima (1994), Roy Starrs comments:

Few writers since the Marquis de Sade himself have made a more public and provocative “performance” of their “perverse” sexuality. … He found himself aroused by pictures not of naked women but of naked men, preferably in torment. Again he finds that homosexual pleasure is inextricably linked, for him, with sadistic pleasure, and he indulges in the most outrageous fantasies of managing a “murder theatre” in which muscular young men are slowly tortured to death for his amusement.[18]

Mishima read both Freud and the works of the Jewish sexologist Magnus Hirschfeld, and concurred with the latter (also a homosexual and transvestite) that pictures of the dying St. Sebastian were a favorite among homosexuals, with Mishima himself arguing that “the homosexual and sadistic urges are inextricably linked.”[19] Far from the image of the austere Samurai, as he approached middle age the increasingly bipolar Mishima was known to dance in gay bars with a 17-year-old drag queen,[20] and once flew to New York solely for the purpose of finding a White man who would be sexually “rough” with him. His former lovers recall how he “liked to pretend he was committing seppuku,” making them watch, before asking them to stand over him with a sword as if about to behead him. He would pull out a red cloth, that he would pull across his abdomen explaining this was his “blood and guts.”[21] Mishima once described himself as “strangely pathetic.”[22] Durocher may well be correct in his review of Mishima on the Hagakure that “Above all, Mishima would have men live full, worthy, and noble lives,” but readers should by now be aware of why I felt an alternative lens needed to be introduced to our perspective.

A theory thus presents itself that Mishima’s carefully orchestrated death was a piece of homosexual sadomasochist theatre rather than anything political, let alone fascistic or in the tradition of the Samurai. In order to parse this question more fully, it’s necessary to examine Mishima’s politics and spirituality, or what can at least be discerned in that direction.

One of the remarkable things about Mishima is that he seems hardly political at all. His fiction, denounced by early critics of all political hues as full of “evil narcissism” possessing “no reality,” is almost entirely devoid of ideology. (Durocher appropriately mentions how he tried to, and wanted to, like Mishima’s novels but couldn’t.) As such, Mishima is a pale shadow of ultra-nationalist literary contemporaries like Shūmei Ōkawa, Hideo Kobayashi, and Yasuda Yojūrō. Confessions of a Mask, his most autobiographical text and a style of novel (shishosetsu) that Kobayashi especially loathed as ‘popular’, “had nothing to say in it about political events that had influenced his life. … He was regarded as apolitical by his contemporaries.”[23] He was neither politically involved nor possessed of any real depth of feeling on political matters until the 1960s, when he was around 40 and becoming increasingly pessimistic and depressed — mainly because he was ageing and was disgusted and horrified by old age.[24] In his commentary on the Hagakure, Mishima would inflect his own anxieties about ageing and his own predilection for youthful suicide fantasies by telling his readers they should live for the moment and be content with a short life, and one gets the sense of personal inflections again when he informed his readers that “homosexual love goes very well with the Way of the Warrior.”[25] Otomo remarks that Mishima’s relationship to the Hagakure was simply peculiar and largely artificial, pointing to better, more authentic, examples of Bushido ethics and exploits such as Budoshoshinshu and the Kōyō Gunkan, and remarking on the Hagakure:

Ironically enough, the text is evidence of the absence of the code. It is an empty style that can be borrowed by anyone at any time of history and it no longer signifies a core culture of an Oriental entity called Japan. In fact, it has never signified as such except in one man’s nostalgia.[26]

In reality, and despite his self-presentation as the embodiment of the Hagakure, Mishima was strangely un-Japanese, something remarked upon by Stokes (“he was remarkably un-Japanese”)[27], who met him several times, and as evidenced in various aspects of Mishima’s life. Ryoko Otomo observes that, in a departure from the Zen Buddhism of the Samurai, Mishima, “was an affirmed atheist.”[28] What Mishima did in fact see in Zen and the Hagakure, so far as can be determined from his fiction and statements to journalists, was a dark and profound nihilism — something that any Zen master, including D. T. Suzuki who in one of his seminal texts has a chapter titled “Zen is not Nihilistic”, would argue is anathema to authentic Zen conceptions of “the Void.” When he became financially successful, Mishima set about building a large, Western-style, “anti-Zen” house, and Zen masters he associated with later remarked Mishima made “no profound study of philosophy.”[29] Mishima knew nothing of nature, being a decadent urbanite, and was unlike many Japanese in being ignorant of the most basic botany. Once, when accompanying a friend in the countryside, he was shocked and confused at the noise of frogs.[30] He once told reporters that his average day was spent with gym activity followed by lounging around a house regarded by his neighbors, and even its architect, as “gaudy,” “in jeans and an aloha shirt.”

Mishima went through with a hasty marriage of convenience to satisfy his dying mother, fathering two children that, in the style of the worst ghetto-dwellers, he was largely absent from. In fact, in several of his novels, especially Forbidden Colors which is replete with what Stokes calls “morbid sexuality,” he expresses contempt for children, families, and the normal, non-homosexual familial structure that is the backbone and future of all societies and civilizations:

Go to a theater, go to a coffeehouse, go to the zoo, go to an amusement park, go to town, go out to the suburbs even; everywhere the principle of majority rule is lording about in pride. Old couples, middle-aged couples, young couples, lovers, families, children, children, children, children, children and, to top it off, those blasted baby carriages—all of these things in procession, a cheering, advancing tide.

By contrast, as a homosexual, Mishima nurtured fantasies of himself as a member of an elitist minority.

Ideologically, Mishima was clumsy and confused at best. He believed that fascism and Freudian psychology were ideologically related,[31] and believed in resurrecting a Japanese imperialism that would make room for parliamentary democracy.[32] He insisted, meanwhile, that “fascism will be incompatible with the imperial system.” Moreover, he argued that Japanese right-wingers “did not have to have a systematised worldview,” perhaps because he had none himself, and that they “nevertheless have nothing to do with European fascism.”[33] By the early 1960s, Mishima was a writer of decadent romantic fiction so politically weak, and tendentiously left-wing, that he was targeted with death threats by right-wing paramilitaries.[34] Eventually, some time in the late 1960s and despite having no real depth of feeling for Shinto religion, Mishima decided that it would be a good idea if the Emperor was returned to his pre-war status as a deity, prompting Sir John Pilcher, British Ambassador to Japan to declare Mishima’s fantasy of placing himself “in any relationship to the Emperor” as “sheer foolishness.”[35] Mishima, of course, never explored the Emperor’s role in World War II in any depth, and his chief fixation appears solely to have been the decision of the Emperor to accede to Allied demands and “become human.” Although Mishima became increasingly vocal on this issue, and even started taking financial donations from conservative politicians to establish a small paramilitary grouping consisting of lovers and fans, “he never defined his positions clearly,” and was so poor at articulating his ideas to troops during his coup attempt that he was simply laughed at by gathered soldiers.[36] Whether or not Mishima was fully sincere is, of course, another matter, though his suicidal coup attempt came very shortly after literary career declined so rapidly that friends wrote to him “telling him that suicide would be the only solution.”[37] Suicide in Japanese culture is of course also crucial to this discussion and will be explored below.

Mishima’s purported militarism is worthy of some attention. I come from a military family, and have many friends in the military. One of the things that’s always irritated and amused me is the difference between how actual service personnel  discuss themes such as “being a warrior” or combat more generally in comparison to military fantasists. Among the former, there always exists a wry, sober, even bittersweet outlook. Among the latter, one is apt to find much talk of glory and conquest, but little action. Mishima was surely a military fantasist, who even by his own admission had a sexual fetish for the white gloves worn with the Japanese uniform,[38] and lied during his own army medical exam during the war in an effort to avoid military service: “Why had I looked so frank as I lied to the army doctor? Why had I said that I’d been having a slight fever for half a year, that my shoulder was painfully stiff, that I spit blood, and that even last night I had been soaked by a night sweat? … Why had I run so when I was through the barracks gate?”[39]

When the bombs fell during the war, Mishima recalled, “that same me would run for the air-raid shelters faster than anyone.”[40] Stokes suitably comments that “had he served in the army, even for a short while, his view of life in the ranks would have been less romantic, later in life,” but that instead “Mishima stayed home with his family, reading No plays, the dramas of Chikamatsu, the mysterious tales of Kyoka Izumi and Akinari Ueda, even the Kojiki and its ancient myths.”[41] When he eventually formed his own paramilitary organisation, he dressed them in “opéra bouffe uniforms which incited the ridicule of the press,” and Starrs comments: “He was no more a true ‘samurai’ than he was a true policeman or airforce pilot, in whose garb he also had himself photographed. The ‘samurai’ image was simply one of Mishima’s favourite masks — and also one of his most transparent.”[42]

One could add speculations that Mishima’s military fantasies were an extension of his sexual fixations, including a possible attempt to simply gain power over a large number of athletic young men. But this would be laboring an all-too-obvious point. More soberly, one could merely point to the ridiculous notion of a military coup being led by a bipolar, draft-dodging shut-in (Hikikomori) who, when confronted during the action itself, witnessed the beginning and end of his fighting career when he hacked frantically at a handful of unarmed men with an antique sword. The Jewish academic and Japan scholar Alan Tansman might well be a sexual pervert himself, but it’s difficult to disagree with his assertion that “Mishima is more a figure of parody than a force of politics,”[43] and attempts to link Mishima with our worldview only provide further grist for the Jewish mill.

Since Mishima’s writings and actions are politically opaque at best, it is little wonder that most attention from his propagandists has focused on the dramatic and quasi-traditional method of suicide, which is often portrayed as representing the utmost in honor, masculine courage etc. Such accounts, of course, normally omit the fact Mishima rehearsed his suicide for decades in the form of gay sex games, and was essentially a gore fetishist. A broader problem exists, however, in the nature of Western appraisal of seppuku, and suicide in Japanese culture more generally. The most enlightening piece of work I’ve read in this sphere has been that of the late Toyomasa Fuse (1931–2019), Professor Emeritus at York University and probably the world’s leading expert on suicide among the Japanese. In Suicide and Culture in Japan: A Study of Seppuku as an Institutionalized Form of Suicide, Fuse explains that suicide in Japan essentially originates from a servile position within a highly anxious and neurotic society. Needless to say, this is far from healthy and praiseworthy behavior. He describes seppuku as a form of “altruistic suicide” and an expression of “role narcissism,” it being a

Response to a continued need for social recognition resulting from narcissistic preoccupation with the self in respect to status and role. … Many Japanese tend to become over-involved with their social role, which has become cathected by them as the ultimate meaning in life. … Shame and chagrin are so extreme among the Japanese, especially in a perceived threat to loss of social status, that the individual cannot contemplate life henceforth.[44]

There is little question that seppuku had a place among the samurai, but the actual nature of its practice over time was complex and was successively reinterpreted, alternating between a voluntary way of recovering honor, and a form of capital punishment (peasants, meanwhile, were simply boiled alive). It also alternated in form, involving varying types of cut to the belly, and sometimes involving no cut to the abdomen at all — the individual would ceremonially reach for a knife before being quickly beheaded. Starrs observes that while misguided Westerners have “naively accepted” Mishima’s seppuku as being “in the best samurai tradition,”[45] it was simply Mishima’s own variation on a theme — the same theme that witnessed hundreds of servile Japanese slit their bellies in front of the imperial palace at the end of the war because of their embarrassment at failing the Emperor. Again, we must question, at a time when we are trying to break free from high levels of social concern and shaming in Europe, whether it is healthy or helpful to praise practices originating in pathologically shame-centered cultures.

As Fuse notes, the traditional European response to seppuku has been disgust, not solely at the physical act itself but because of the servile psychological and sociological soil from which it originates. Because of the difference in mentalities, there is a complication in how concepts such as honor and bravery translate in this particular instance. Seppuku certainly appears to be easier to undertake for a Japanese than for a European. Mishima himself, to give the devil his due, didn’t equivocate in his pursuit of the most brutal methodology. His own wound was found to be five inches across and, in places, two inches deep.[46] Those knowledegable enough in older times would make a cut so as to cut a renal or aortic vein, leading to such catastrophic blood loss that death would be almost instantaneous. Mishima doesn’t appear to have had such knowledge, spilling his intestines out in agony while three successive attempts (by a subordinate and rumored lover) were made to behead him, one opening up a massive wound on his back instead.

Conclusion

The facts surveyed here surely point out the inadequacies of the Mishima Myth as presented in corners of the European Right. I listened again to Bowden’s lecture just yesterday, and laughed out loud at Bowden’s brief gloss of Mishima’s catastrophic childhood (“he was a slightly effeminate child”). Unfortunately, because Bowden spoke more often than he compiled serious research, it’s impossible to determine if Bowden was a conscious promoter of Mishima propaganda, or an earnest but ill-informed believer in the Mishima Myth. I simply don’t know the extent of Bowden’s reading in the matter. Like Durocher, I’ve also watched Paul Schrader’s Mishima: A Life in Four Chapters, though I found it to be a cheesy, dated, and rather manipulative hagiography rather than a masterpiece. Durocher comments “You’re either the kind of boy who is challenged, energized, and inspired by this sort of film, or perhaps you’re not a boy,” which I can only regard as laden with irony given that the film’s subject was raised as a girl and once remarked, on being expected to act like a boy: “the reluctant masquerade had begun.”[47] Schrader’s documentary is also highly sanitized; according to Stokes this is due to the tight control that Mishima’s widow and extended family had over the production, and their concern about potential for embarrassment.[48] One small scene showing Mishima in a gay bar was enough for the family to block distribution in Japan, and they even invested money in paying Takeshi Muramatsu to write a 500-page biography, the central proposition of which was to try to convince the Japanese public that Mishima was heterosexual and had merely spent his life, to quote Stokes, “posing as a sodomite.” Rather predictably, the text failed to convince anyone, though it probably salved the family’s pride a little to know that it was out there.

We come back to the central questions of how and why Yukio Mishima should be relevant to us. No answers can be found in the life, politics and actions of a figure not only non-European and profoundly un-fascistic, but who was also strangely un-Japanese. I contend that there is simply nothing genuine to learn from him, and few people who have written in support of Mishima can point to anything tangible beyond the amorphous outlines of the Mishima Myth and a film heavy on style and low on authenticity. There is no single piece of text, no treatise, and no piece of authenticity beyond a final, radically un-European and sadomasochistically-inspired act of self-destruction and death-embracing nihilism. Mishima’s monarchism was servile and parodic, his militarism homoerotic, disingenuous and ludicrous, and his death-as-political-statement was psychosexual and ultimately lacking in logic. Otomo is probably correct in viewing the coup attempt more as a sexually inspired method of “politicising art rather than expressing a belief in ultra-nationalism.”[49]

The question thus arises as to whether associating ourselves with such a figure, surely a clownish homoerotic wignat in today’s vernacular, brings more positives or negatives, both within the Dissident Right and within broader considerations of “optics” or public image. In particular, we should question whether we want to place our politics in a nexus that involves, to borrow the terminology of the Japan scholar Susan Napier, “the interrelationship between homosexuality, politics, and the peculiar form of violence-prone psychosexual nihilism from which Mishima suffered.”[50] I’d argue in the negative.

Members of the Dissident Right with an interest in Japanese culture are encouraged to take up one or more of the martial arts, to look into aspects of Zen, or to review the works of some of the other twentieth-century Japanese authors mentioned here. Such endeavors will bear better fruit. Above all, however, there is no comparison with spending time researching the lives of one’s own co-ethnic heroes and one’s own culture. As Europeans, we are so spoiled for choice we needn’t waste time with the rejected, outcast, and badly damaged members of other groups.

[1] See, for example, Abel, T. (1978). Yukio Mishima: A psychoanalytic interpretation. Journal of the American Academy of Psychoanalysis, 6(3), 403–424; Piven, J. (2001). Mimetic Sadism in the Fiction of Yukio Mishima. Contagion: Journal of Violence, Mimesis, and Culture 8, 69-89; McPherson, D.E. (1986). A Personal Myth—Yukio Mishima: The Samurai Narcissus. Psychoanalytical Review, 73C(3):361-378; Jerry Piven (2001). Phallic Narcissism, Anal Sadism, And Oral Discord: The Case Of Yukio Mishima, Part I. The Psychoanalytic Review: Vol. 88, No. 6, pp. 771-791; Piven, J. S. (2004). The madness and perversion of Yukio Mishima. Praeger Publishers/Greenwood Publishing Group; Cornyetz, N., & Vincent, J. K. (Eds.). (2010). Perversion and modern Japan: psychoanalysis, literature, culture. Routledge.

[2] Ushijima, S. (1987), The Narcissism and Death of Yukio Mishima –From the Object Relational Point of View–. Psychiatry and Clinical Neurosciences, 41: 619-628.

[3] H. S. Stokes The Life and Death of Yukio Mishima (Cooper Square Publishers; 1st Cooper Square Press Ed edition, 2000), 40.

[4] Ibid., 41.

[5] Ibid., 47.

[6] Ibid., 47.

[7] Ibid., 42.

[8] John Money, Anthony J. Russo, Homosexual Outcome of Discordant Gender Identity/Role in Childhood: Longitudinal Follow-Up, Journal of Pediatric Psychology, Volume 4, Issue 1, March 1979, Pages 29–41.

[9] Mize, Krystal & Shackelford, Todd K., Intimate Partner Homicide Methods in Heterosexual, Gay, and Lesbian Relationships Violence and Victims, 23:1.

[10] J. Piven The Madness and Perversion of Yukio Mishima (Westport: Prager, 2004), 2.

[11] Stokes, 43, 44.

[12] Ibid., 44.

[13] Ibid., 58.

[14] Ibid., 61.

[15] Ibid.

[16] Ibid.

[17] J. Piven The Madness and Perversion of Yukio Mishima (Westport: Prager, 2004), 3.

[18] R. Starrs Deadly Dialectics: Sex, Violence and Nihilism in the World of Yukio Mishima (Honolulu: University of Hawaii Press, 1994), 35.

[19] R. Starrs (2009) A Devil of a Job, Angelaki: Journal of the Theoretical Humanities, 14:3, 85-99, 85 & 87.

[20] Stokes, 103 & 136.

[21] Starrs, A Devil of a Job, 89.

[22] Stokes, 91.

[23] Ibid., 95.

[24] Ibid., 95 & 102.

[25] Ibid., 266.

[26] Ryoko Otomo, The Way of the Samurai: Ghost Dog, Mishima, and Modernity’s Other, Japanese Studies 21 (1), 31-43, 41.

[27] Stokes., 5.

[28] Otomo, 40.

[29] Stokes, 278.

[30] Ibid., 110.

[31] Starrs, Deadly Dialectics, 24.

[32] Otomo, 39.

[33] Ibid.

[34] Stokes., 295.

[35] Ibid., 277.

[36] Ibid., 273.

[37] Ibid., 281.

[38] Ibid., 57.

[39] Ibid., 81.

[40] Ibid., 76.

[41] Ibid., 81.

[42] Starrs, Deadly Dialectics, 7.

[43] Tansman, A. (2009). The Aesthetics of Japanese Fascism. University of California Press, 257.

[44] Fusé, T. Suicide and Culture in Japan: A Study of Seppuku as an Institutionalized Form of Suicide Social Psychiatry (1980) 15: 57, 61.

[45] Starrs, Deadly Dialectics, 6.

[46] Stokes, 34.

[47]Ibid., 48.

[48] Ibid., 267.

[49] Otomo, 40.

[50] Napier, S. (1995). Reviewed Work: Deadly Dialectics: Sex, Violence and Nihilism in the World of Yukio Mishima by Roy Starrs  Monumenta Nipponica, 50(1), 128-130.

Andrew Joyce, Ph.D.
https://www.theoccidentalobserver.net/