To be is to be contingent: nothing of which it can be said that "it is" can be alone and independent. But being is a member of paticca-samuppada as arising which contains ignorance. Being is only invertible by ignorance.

Destruction of ignorance destroys the illusion of being. When ignorance is no more, than consciousness no longer can attribute being (pahoti) at all. But that is not all for when consciousness is predicated of one who has no ignorance than it is no more indicatable (as it was indicated in M Sutta 22)

Nanamoli Thera
Showing posts with label Francis Parker Yockey. Show all posts
Showing posts with label Francis Parker Yockey. Show all posts

Friday, March 15, 2024

So powerful, indeed, that men dare not speak its name above a whisper...

 

The rarest combination in man is that of the philosopher and man of action. When Yockey tried his hand at political organization he proved that he was no exception to the rule — or was it that the times then were too out of joint with the future for a constructive movement to be started? Organizing the European Liberation Front in 1949, he and friends issued a manifesto called The Proclamation of London. But outside of getting beaten up in Hyde Park, nothing much happened. And here again he encountered the old trouble. Even among the forward-looking intellectuals and individualists who were his co-workers, his brilliance shone through. He was resented, and the effort soon collapsed.

His money and immediate hopes gone, Yockey procured a job with the Red Cross. He resigned in 1951 and travelled throughout Europe.

In 1952 the State Department refused to renew his passport. Repeatedly, he applied; each time he was rejected. A game then developed between the FBI and Yockey, for the FBI had received orders to keep him under surveillance at all times. This is a pattern which has since become obvious to vigorous anti-communists in all parts of the United States, especially in the South. When Yockey’s whereabouts was known, the FBI would watch him night and day. When he dropped temporarily from sight, as he did frequently, his friends and relatives and contacts were constantly interrogated by agents who — they kept repeating — “just want to talk to him.”

And this was undoubtedly the truth. This is all they wanted to do. They just wanted to know where he was, what he was doing, whom he was seeing, what he was saying and where he was going next.

Why, you ask? Why all the interest in Francis Parker Yockey, author? He himself gave the answer to a friend. “My enemies have evaluated me better than my friends,” he said, and it was true.

And as I peered through the thick screens in the San Francisco Jail, and made out the indefinite shape on the other side, that tenth day of June, 1960, I knew that I would have to help the prisoner as best I could. I could do nothing else.

I have read your book, I said to the shadow, and I want to help you. What can I do?

Wait, he said. Wait, and do as your conscience tells you.

The following week was full of news of Yockey s appearance before Rabbi Joseph Karesh, the U.S. Commissioner.

Twice, I attended the hearings, and each time was fascinated by this man, Yockey. In stature he was about five feet, ten inches. He was light of weight, perhaps 145 pounds, and quick on his feet. His hair was dark, and starting to grey. The expression on his face — pensive, sensitive, magnetic — this was the unforgettable thing. It was his eyes, I think. Dark, with a quick and knowing intelligence. His eyes bespoke great secrets and knowledge and such terrible sadness. As he turned to leave, one time, those eyes quickly searched the room, darting from face to face with a sort of desperation, though the expression on his face of a determined resignation never wavered. What was he looking for? In that lions den, what else but a friendly countenance? As his gaze swept across, and then to me, he stopped and for the space of a fractional second, spoke to me with his eyes. In that instant we understood that I would not desert him.

Friday morning, June 17, I arose as usual. I heard the radio announcer pronounce words that stunned me.

Yockey was dead.

“I’ll sleep through ’til morning” was the cryptic message he gave his cellmate, last night. Was the morning he anticipated the dawn of a new age?

A garbled note was found. The coroner declared it suicide and said the poison was potassium cyanide. No one knew where he had gotten it. The case was closed.

As Americans, we have been taught from infancy to believe that we live in a free country. But times change, and America has become transformed in many ways. Often, the old formalities are observed, but the meaning and inner reality of America has changed, and no one saw this more clearly than Francis Parker Yockey. How the press, for example, loves to brag to its victims — its readers — about its freedom. Yes, the press may be free to lie and distort and suppress and deceive and malign, but is it free to tell the truth?

The spectacle of a man being persecuted, framed and driven to his death simply because he wrote a book is not one we would expect to see in the Twentieth Century in the land of the free and the home of the brave.

But are we free when an American citizen whose only crime was to write a book is denied a passport by the State Department — a privilege which is given to all but the most notorious degenerates and criminals? It was not until April 24, 1962, that the State Department finally got around to beginning hearings to deny passports to the most important communists — but the “free press” somehow forgot to report at the time that no report of a confidential nature from the FBI or any other source would be used against a communist unless he was given the “right” of confrontation with his accuser. And, of course, the right of appeal would be scrupulously honored, even then.

Are we free when a citizen can be arrested without a warrant and held in jail without charges, but with the fantastic bail of $50,000 levied against him? Are we free when the vultures of the “free press” can swoop down upon the victim to heap calumny and scorn upon his head and accuse him of doing things he never did and saying things he never said in an effort to build up “public opinion” against him? Is America a free country when a sensitive genius can be held in the filthiest of jails with Negro and White criminals and is denied even clean clothes and a bath? Are we free when such a “criminal” is not allowed to see his sisters in private, and when a group which has supposedly been set up to defend the constitutional rights of citizens — the American Civil Liberties Union — would rather defend the “rights” of homosexuals, traitors, murderers and pornographers than a sincere patriot like Francis Parker Yockey, whose every thought and effort was in behalf of his fellow man? Are we free, I ask, when a judge can rule that a prisoner is not to have a “speedy and public trial by an impartial jury. . . ,” as guaranteed in the Bill of Rights, but, instead, must have a mental examination for the obvious purpose of eliminating a jury trial altogether? And finally, are we free when another group — vastly more powerful than the ACLU or the government itself — so powerful, indeed, that men dare not speak its name above a whisper, unless in terms of the most groveling praise — are we free when this group is able to dictate to the government the exact procedure which is to be used in disposing of troublemakers like Francis Parker Yockey?

If such things as I have enumerated can happen — and they did — then our vaunted “freedom” is a fake thing; an empty word given to us by our watchful masters to keep us amused and quiet — as a parent gives a shiny bauble to a child.

It is enlightening to review the standard means whereby our masters combat positive ideas and movements. There is a pattern in such tactics which constructive forces will do well to study. The first tactic is suppression and determined non-recognition of the rebel and his works. The press will unanimously give the well known “silent treatment.” Even at this early stage, if the movement gives promise of becoming significant, assassination is considered and carried out if possible. The murder of young Newton Armstrong, Jr., in San Diego, on the night of March 31, 1962, is a case in point. Quoting from Che Guevara’s s book on guerilla warfare and the question of when to resort to assassination:

It is generally against the policy of the Communist Party to resort to assassination … However, it requires two criteria and a high-level policy decision … The criteria for the individual in question are that he must be highly effective and it must serve some sort of example — some sort of a highly effective example.

The next tactic is the Smear through libel, distortion, misrepresentation and the sowing of confusion wherever possible. This may be a negative smear with the purpose of destroying the effectiveness of an enemy or a positive smear for the purpose of building a haze around the truth to enable a disintegrative movement to develop. The falsification of the truth about Castro which was indulged in by virtually all of the press and, of course, the State Department, is a classic example of this. The Smear is usually started as an underground whispering campaign that viciously builds up to an outright and overt campaign, with the “free press” called into play. The object is to isolate enemies of the present regime and discredit them. The third tactic is infiltration into the movement and/or the building up of false leadership in order to sabotage the movement at the optimum time, meanwhile diverting patriot energies into harmless or controlled activities. The fourth and final stage is called upon only as a last resort, after the movement or philosophy has become institutionalized and is immune to grosser tactics. This is to “interpret” it so as to bring it as closely as possible into conformity with approved patterns. (Characteristically, the conflicting philosophies of both Jesus Christ and Friedrich Nietzsche have suffered this deadening interpretation.) Two or more of the above maneuvers are usually used simultaneously. For instance, in addition to the suppression of his Imperium, Yockey was also victimized by the Smear; and he was also in danger of assassination — and his enigmatic end settled the problem. Now it is with no gift of prophecy that one may predict that this present republication of his work will call forth the same sequence.

I tell you that the injustice of it all is enough to drive one mad. How can a man stomach the cynical or ignorant drivel of the liberals as they whine for “freedom of speech” and “right to dissent” and shake their bony fists at “conformity” and all the rest of their legerdemain when one knows that these moral cripples and ethical perverts demand their peculiar freedoms only for those who are working to destroy the West? We have seen their reaction when one committed to saving the West is in need of some of their medicine.

It was like a certain wise, old reporter whispered to one of Yockey’s sisters as she slumped tearfully and quietly in her solitude. “Your brother is a martyr — the first of a long line of them — if we are to take back our country from those who have stolen it from us.”

A surprising word on the Yockey affair came some weeks after his death, and was provided by the tight-lipped silence of the man who had been charged with railroading him to the insane asylum, the United States Attorney. Suddenly, inexplicably, he resigned his job, left his wife and children and joined a monastery.

Let us assume that at least one devoted servant of the Democracy has a conscience, even if displayed a little late.

*  *  *

Please allow me to expose to you my prejudice so that there will be no misunderstanding. I favor the survival of our Western cultural organism. I love those who fight for the integrity of the West, whoever they may be. And, as much as I fear and mistrust the outer enemies of the West, I despise our inner enemies and the cowards who support them far more — and I hate their putrid doctrine that calls our continuing degradation “inevitable.”

Further, I believe that the West can survive. It all hinges on faith: faith in our future; faith in our superiority and survival. Skepticism, sophistication, cosmopolitanism, cynicism has destroyed the old faith, and it has not been replaced by a new one. But faith is and will always remain the essential ingredient in every historical force. Only a unifying faith can provide the common motivation for survival — the just and deep conviction of our right to live — and spark the single-minded and intolerant power which can clean and redeem our fast-decaying, rotting milieu. Very simply: the imperative of inspiring that faith is the central problem of our time.

And when I say, “survive,” I mean nothing more. For we are so far gone; our philosophies, liberties and cultural patterns are so perverted or eroded that bare survival is all that is possible. I mean to say that those who are to save the West must realize at the outset that only part of it can be saved; that much must be sacrificed and that the resulting structure will be different from the past. Those who have gone before have allowed the dank “winds of change” to corrode the old life, and many weeds have sprung up which cannot entirely be eliminated. It is one thing to fight for an attainable ideal, but another to sacrifice for a lost cause. In determining what is attainable and what is forever lost a philosophy of history is needed.

And although our job is to rebuild we must not lose sight of the reality, for we cannot rebuild until we have captured. Political power is the essential criterion, not wishes or windbags, and to the goal of political power all else must be temporarily sacrificed. To say less is to insure defeat. He who is on board a sinking ship in a storm may be required to throw all his possessions overboard if this is necessary for common survival. Or, to use another image:

Those who would guide the West back across the Styx and out of the dark must travel first through the gates of Hell.

The practical problem of the recapture of political power divides itself into other questions. For one, is it possible to formulate an ethic and faith which, in itself, offers at least as much popular attractiveness as the painted lie of Marx? For another, how can those who would naturally lead such a movement compete with the highly-developed Leninistic operational diabolism in the perpetually savage and untamable jungle of political warfare — or is it necessary to do so? After all, the conspiracy we face is the hideous monster spawned of four millenniums of experience in guile and deception; so much so, in fact, that its main ally always has been the obtuse blindness of those on whom it feeds. “Struggle” to a man of the West means bullets, armies, and aircraft carriers. But to our enemy, international wars are of little meaning; “struggle” to him means not war but politics, and accordingly he has perfected his weapons in this most decisive of areas. Soldiers have never made good politicians, and, by the nature of their respective crafts, the soldier must always lose to the man of politics.

Finally comes the main consideration in formulating such a doctrine: will it certainly eradicate the politico-social evils and diseases of our day and lead mankind toward a better world?

It is by this standard and no other that you will, if you are wise, judge the work of Francis Parker Yockey.

To quit the search for such an ethic is to abandon history like the intellectual and spiritual nihilists — the liberals and beatniks. To quit the search is to turn over to the inner enemy carte blanche control over our lives, souls and fate.

The failure to provide this philosophy is not alone the fault of the saprophytes among us, however. Nor is it only the fault of the chameleon-like inner enemy of the West (the Culture Distorter; to use Yockey’s apt term) which mercilessly persecutes and smashes all who dare to cry out against our rapid decline and degeneration; in all truth, it is mainly the fault of the many thousands who fully know the issues at stake yet have not the moral courage to identify and light the Culture Distorter; or — worse yet — who have, by diligent self-persuasion,convinced themselves that the battle for survival against an enemy that demands nothing less than total surrender can be fought and won with tax-deductible corporations, measured, “moderate” words and avoidance of “extremists.” These dainty combatants swarm over every anti-communist movement like ants on sugar. By shrilly demonstrating their anti-communism they bribe their consciences to give them peace and often go so far as to join in the crucifixion of those few with moral courage lest they, too, be adjudged “guilty” by association. America has too many of such anti-communists and too few real patriots.

W. A. CARTO ? Revilo Oliver?

Form Introduction to Imperium by Francis Parker Yockey


Friday, September 29, 2023

Culture as play

 

With the 1953 notes on “Culture,” Yockey develops a theme that repudiates rationalism, positivism, and other such 19th-century materialistic philosophies, presenting the post-rationalist era of History as the unfolding of a great drama that is beyond rational or scientific interpretation, because Life and hence History, shaped by the “higher man,” is itself part of a mysterium.

Here Yockey incorporates his previous themes of the “higher man,” or what has been termed “heroic vitalism” as a foundation of History, and his doctrine of polarity as a post-Hegelian dialectic. The foundations of Life and History are shaped by irrational forces, and the actors, the great men of History, follow a script according to Historical laws, rather than writing their own. They must act within the theme of the drama according to how their epoch the Zeitgeist—has scripted it as if by Divine or Unseen Hand.

Here we might also recall the concept of the “Myth” as the motive-force of History, explicated by Georges Sorel; although Yockey has recourse not to Sorel, but to German scholar Hans Vaihanger and the great Spanish dramatist Pedro Calderón.

We might also be reminded not only of Shakespeare’s often quoted opening lines “all the world’s a stage,” but the entirety of the bard’s lines, which poetically antedate the morphology of History of Spengler and Yockey:

All the world’s a stage,
And all the men and women merely players:
They have their exits and their entrances;
And one man in his time plays many parts,
His acts being seven ages. At first the infant,
Mewling and puking in the nurse’s arms.
And then the whining school-boy, with his satchel
And shining morning face, creeping like snail
Unwillingly to school. And then the lover,
Sighing like furnace, with a woeful ballad
Made to his mistress’ eyebrow. Then a soldier,
Full of strange oaths and bearded like the pard,
Jealous in honour, sudden and quick in quarrel,
Seeking the bubble reputation
Even in the cannon’s mouth. And then the justice,
In fair round belly with good capon lined,
With eyes severe and beard of formal cut,
Full of wise saws and modern instances;
And so he plays his part. The sixth age shifts
Into the lean and slipper’d pantaloon,
With spectacles on nose and pouch on side,
His youthful hose, well saved, a world too wide
For his shrunk shank; and his big manly voice,
Turning again toward childish treble, pipes
And whistles in his sound. Last scene of all,
That ends this strange eventful history,
Is second childishness and mere oblivion,
Sans teeth, sans eyes, sans taste, sans everything.[1]

Culture as play—the thought is not precisely new, but it is immensely important, and has not been see in its fundamental significance. The “let’s pretend” of the child is the proto-human asserting itself: similarly with savages—they too “pretend” that this action is sacred, will bring favourable consequences, while the other action is evil, will bring disaster. But children growing up in a culture-atmosphere are already vastly above savages, for they KNOW they are playing, while the savages—except for the witchdoctors, the medicine men, the proto-priests—actually believe in the collection of totems and tabus which make up their primitive culture.

***
Francis Parker Yockey on Culture

The drama is the pretense that the artificially arranged events on the boards are real. All of us accept this pretense, most obviously during the performance, and—literature and conversation show—even to a great extent thereafter.

***

Music presupposes the attitude: “Let’s pretend the world of sound is orderly, pleasing, and beautiful—like this: . . .” The inner-world of symbols is then projected into sounds.

***

Religion is the pretense: “We can understand the totality of things, so completely that we can even assign with perfect security that which we cannot understand to an orderly place, under the heading: “Mystery.” Every religion can make everything come out without remainder, because the will-to-play (here, the will-to-believe) is stronger than any mere intellectual weapons—logic, contradiction, etc. —that can be brought against it. Philosophy is religion—except that the compartment for “mystery” is smaller, and progressively less respected. Science is mere fact-ordering until the will-to-play abates to the point were it becomes world-outlook, and then it is the pretense that the sum total of things is nothing but the things themselves.

***

Ethics is the pretense: “We can be as perfect as our play-ideas of perfection if we just observe the right rules.” Thus describes both types of ethic, that aiming at goodness, and that aiming at beauty.

***

Painting is the expression of the play-feeling: “Let’s pretend that landscapes, people and things, really look like this.”

***

Vaihinger’s Philosophy of As If was an early form of the idea of Culture as play.*

* Hans Vaihinger (1852–1933) a scholar of Kant, considered in his primary work Philosophy of As If the vital role of “fictions” —what he called “fictionalism” —in both individual and collective life. Hence the world was not governed by “truth” but by the impact of an idea. For example, we might say that the “value” of Darwin’s evolutionary theory is not that it has been “proven” but that it served the Zeitgeist of 19th-century materialism and English economic theory.

Yockey’s reference to Vaihinger was written in by hand in what seems to have been an after-thought. One might conjecture that he read Vaihinger’s work after having typed the MS, and that it was closely in accord with the idea of life-as-drama that Yockey was propounding.—Ed.

***

The dying out of culture is the dying out of the will-to-play, and its attenuation ever-cruder games. The 19th century society said to itself: “Let’s pretend that we are clockwork figures, and create our codes our buildings, our dances, our inner lives accordingly.” The 20th century says: Let’s pretend we are gangsters”—but what is the gangster—a crude individualist, a savage desocialized, without the tabus of the savage. That is to say, for mere man to pretend to be a savage is no pretense, the game is thin. Almost the only play-element left in the gangsters’ code is the insistence on courage to be observed in the ideal gangster.

***

The 20th century finds the Baroque and the Gothic orientation in architecture silly. It stresses instead the “Principle” that “function must govern form.” This is the ideal also the aborigines of Australia and the Congo. This is the aggressive and deliberate declaration of war on culture. In this architecture is not isolated. In the realm of morale a doctor-quack like Freud, or a prurient statistician like Kinsey can find a hearing as an ethician in the 20th century. Instead of Kant’s magnificent Categorical Imperative, which tells us how we should act, quite regardless of how anyone else does act—again, the will-to-play—we want to know how most people do act, with the latent idea already there: if this is the way people act, then I too can act this way.

***

In warfare, the 19th century—to say nothing of the 18th—still treated war as a game with strictly permitted and forbidden measures, of which the fundamental principle was: civilians are excluded form warfare, both actively an passively: they must not fight, nor may they, as such, be made the object of warfare. This was still culture-warfare. Its last appearance was in the German conduct of the Second World War, and in that same war, it was brought to an end by American primitivity. American fliers, en masse and individually, made war solely against civilians as such, and individual fliers were instructed to murder even isolated civilians. In pursuance of these orders, American fliers murdered civilians fleeing form railroad trains, running in the streets, in parks, working in the fields. From this, there is now way back to culture-warfare.
*

Rousseau is the break with the will-to-play which is synonymous with Culture. With his idealization of the savage, the peasant, the shepherd, the milk-maid, he expresses, on the cultural plane, Culture’s fatigue with itself, Society’s fatigue with the demanding and exhausting game, the ever-intellectualization of the game, and, on the individual plane, the outburst of the jealous and inferior individual with moral indignation and moral hatred directed against that to which he is not equal. In a previous century Rousseau would not have burst out, nor he have been heard. There are always Rousseaus—there is one in every class-room.
*
We today can no longer feel the immensely strong play—urges of Gothic men, the culture-bearers of their time. These knights errant were ready at any time for a significant trifle, to risk their lives. Granted, no actual Parsifal ever lived. Yet the Parsifal ideal was present in generations of knights, rulers and warriors, and worked there formatively, just in our day literary-gangster ideals work formatively. Some respond more than others to ideals, to the Zeitgeist—all respond to some degree.
*
Children play, but know that they play. Culture-man plays, and does not know it. Civilized man consciously revolts against play, but here is still a great deal of historical necessity, i.e., unconscious play, still latent in him, and this he will play out, whether he wants to or not, whether he knows it or not.
*
Play not only makes magic—it is magic. The theatre always works magically: every successful theatrical piece contains the polarization between that which the players instinctively would like to do, and that which for any reason, they feel they should, or should not do.
*
All great men, all higher men, affect us magically. Polarization attracts us, but so does diffusion. We are drawn to the polarized man by our own higher desires, our own wish to do something with our lives above the plane of the proto-human; but so also does the kindly, gently, diffuse man attract—he is soporific, and is as pleasant as the green, sunlit meadow. But the higher man is like the snow-covered mountain peak.
*
Selected from
https://counter-currents.com/2013/09/culture-december-1953/

Francis Parker Yockey - aphorisms and notes

 

The “human race” is mostly not human — i.e., not only numerically does the animal element predominate, but in a given sample of large numbers, the animal plane predominates. Examples: obviously outside the Western culture-area the animal plane dominates the human component in the “human race.” Let him who does not yet know this visit China, India, Africa, Islam. But in Europe itself, in any great city, for example, the greater part of the population is governed by animal needs and ideals, this IN FACT, but not in theory. In America, this is true also in theory.
*
Each phase of life has its prime characteristic, and on each plane, each species of life has its special characteristic; among animals, the eagle’s EYE distinguishes him, the dog’s NOSE, the horse’s FLEET FOOT. What, however, is human? What is it that human beings have that no animal whatever has, no other form of life whatever? MIND is the prime characteristic of the human, but mind at its highest potential exists in vanishing few members of the “human race.”
*
Life and death are not opposites, not polarized — Life and matter are the poles. Death is only through poetic derivation the opposite of life — in death, the living become matter, the principles of life, spirit, departs. The process of this occurring is called death, or in other words, Death is the last performance of Life.
*
Life and spirit are identical.
*
Superiority is an attempt; mediocrity is an accomplished fact.
*
Philosophy in the 20th Century no longer has the obligation to present a system, but a picture.
Why is philosophy necessary at all in the 20th century, the age of Absolute Politics? Because even we children of machinery and statistics still have our proto-human metaphysical sense — we must fill in the background of our minds, however roughly, however superficially. For most men, this is no problem: the parents transmit their metaphysical notions to the children, and — the child is father to the man. How many men create their own world-outlook, independently of family and immediate environment? Quite factually, with no wish to exaggerate, I estimate one in a million in culture-populations, far less among savages, fellaheen, and barbarians.
*
Freud is a fairly truthful picture of the usual man; so is Marx, so is Darwin. The common denominator of these three vile systems is the equality idea. All three of these systems are, in their unconscious origins, revolts against superiority, aristocracy, culture. Darwinism says: “You see, with all your pride, you are only an ape.” Marx says: “All you superior ones are merely richer, and thieves at that, and we shall now expropriate you, and you shall be our servants.” Freud said: “Even your proudest accomplishments are nothing but your sexual impulse.”

The three vile systems have absolutely no validity applied to superior men, higher men, creative men. BUT IT WAS AGAINST THESE THAT THE THREE SYSTEMS WERE DIRECTED. With Darwin, it was purely intellectual, but with Marx and Freud hatred and jealousy are the motive forces, and all the ponderous verbiage merely decks out their “inferiority complexes,” the smoldering resentment of inferiority. How Marx and Freud would have enjoyed the Nuremberg trial!

From the beginning Marxism and Freudianism were polemical systems, never “scientific” systems. They aimed, as did all those who used these vile doctrines, at leveling.
*
Both Marx and Freud wanted to described that which they were unequal in terms of something they did understand. What is the imperative of Marx: get rich at the expense of the rich. Marx understood greed, therefore he made the whole world and its history into a sticky mass of greed. Freud’s system makes it obvious he was a monster of unspiritualized lust. If he had been gifted for love or erotic, Vienna would have had a Jewish Casanova. But love and erotic are both unknown to him. His lust is dark and animalistic, and dominated his nature utterly. Because it was coupled with impossibility of satisfaction, owing to his lack of money, position, and personal charm, it was utterly frustrated, and, like the cripple who make himself into a master chess-player, Freud smeared his unsatisfied lust over the whole world, and said “Look at this dirt, this filth — this is what you all are, even when you think you are so refined and spiritual.”
*
To Marx, the world is a huge money-bag; to Freud it is a dung-heap; to Darwin a zoo.
*
How different was the world of the author of Theologica Germanica! For him the world was an endless striving, a constant tension between the soul’s loneliness in the grey infinite and the soul’s warmth in the feeling of the Perfect, God. For him, the essential is the relationship of man to God, and that of man to man is so plainly a mere reflection of the first that he barely mentions it. And what was the Path of salvation of this man? Surely the most intense and dynamic religious imperative ever formulated: das Lassen der Ichheit, the abandonment of the very principle of Individuality and mystical union with God. This to be attained however, not like an India, by sitting still and refusing to live, but in the midst of active life.
*
All theories and proofs of the soul’s immortality beg the question. The question: “What comes after Death?” already contains in the words “comes after” the idea of Life. Life is Time; the phrase “comes after” is also Time.
*
It is a simple impossibility for the Principle of Individuality to assume or conceive its own termination. Every one of us believes instinctively in his own immortality, just as every atheist instinctively believes in God — all he does is bring a change upon names, and God becomes Nature, or something similar. But to assert in the 20th century that either God or immortality can be logically proved is stupidity; this is for the common people and for those minds which have remained stuck in the 17th century. To prove God, or soul-immortality is to insult them, doubly, for every such proof shows a weakening of the instinct belief. Reason KILLS instinct.
*
The bitterest of all things is frustration. It is the denial of Life by Life. It is a victory of the outside over the inside, the victory of Accident over Destiny.
*
There are degrees of frustration. Defeat is no frustration, provided one has been able to exert his powers to the utmost, to use himself up. Who can say Napoleon, or Hitler, were frustrated? The worst frustration — ask me, I know it — is LACK OF OPPORTUNITY.
*
Leonardo Demetrius (Ms published 1891, Milan) used to say that there was no difference between the words and voice of the unlearned and ignorant and the sounds or noises from a belly full of superfluous wind. And he said, not without justice, that it seemed to him to make no difference from which part they emitted their voice, from the mouth or from below, since both were of the same value and substance.
*
There are men who deserve to be called nothing else than passages for food, augmenters of filth, and fillers of privies, because nothing else in the world is effected through them, and they are without any virtue, since nothing is left of them but filled privies.
*
Keyserling — America Set Free, page 135

Accidents and individual variation mean little. No defeat has every changed the destiny of a nation inwardly strong if it was not annihilated. Nor has any victory which was not founded on moral and intellectual superiority ever lasted.
*
Goethe: Reverence, which no man brings into the world with him, is yet that upon which everything depends, if man is to become a man in every sense.
*
Keyserling — op. cit., If a man meeting another man begins by thinking, “I am as good as he is and accordingly treats him with familiarity, he will never learn from him, even though the other be a god. On the other hand if reverence is the primal attitude even the greatest can learn, and always does learn even form the humblest.”
*

Women are first woman and only then human beings; men are first human beings and then men.

Courtesy toward women: in Europe the respect of the strong for the weak; in America the respect of the inferior for the superior.
*
Woe to the general who comes onto the battlefield with a system. Napoleon.
*
Will, character, industry, and boldness have made me what I am.

The ambition to rule souls is the strongest of all passions.

Self-interest is only the key to commonplace transactions.
*

The Americans are psychologically socialist; so are the aborigines of New Guinea and the Solomon Islands. This means merely that within each individual the social impulses predominate over the individual impulses. In this environment, individualism is stamped out, and higher types become almost impossible, because a higher type can only be individualized, psychologically egoistic. This is true also of saints, all of whom were psychologically egoists, even though they were spiritually altruistic. In America, instinctive altruism predominates, but spiritual egoism.
*
Prussian Socialism† is the opposite of American socialism. Prussian Socialism, arising as it does in a land and Culture of psychological individualism, absolutely requires an aristocracy to actualize it. An aristocracy is an expression of individualism. Thus Prussian Socialism encourages automatically the arising of higher individuals, since without them, there can be no Prussian Socialism, but only chaos. Prussian Socialism is spiritual socialism, not, like the American variety, psychological. In Prussia, Socialism is a value, a conscious ethic, an ideal, an organization-form, a means of accomplishment. In America it is unconscious, an inhibition, a negation, an inability to be individual, thus a denial of the human in man and an assertion of the herding animal in man.

† Oswald Spengler, Prussianism and Socialism (1919). The concept is derived from Spengler, and Yockey also refers to it as “spiritual Socialism” and Ethical Socialism.” It can be summed up in the word: Duty.

Source
https://counter-currents.com/2012/09/twentieth-century-metaphysics/

The religion of the 19th century, that grotesque materialization of the spiritual, profanation of divine, mechanizing of the organism and insolent disrespect to the Awful and the Unknowable

 

Perhaps there are a few souls in Europe who feel within them the religious imperative of the future. Unlikely, but possible, just as Nietzsche and Carlyle were utterly improbable in the desert of mechanistic criticism that was the 19th century. If so, they are the summit of the religious pyramid of Europe. Beneath them is the stratum of our precious and strong interim religion, making out of skepticism a Faith, and out of History a sacred philosophy. Beneath this is the great mass of the population which is still, in the religion of the 19th century, that grotesque materialization of the spiritual, profanation of divine, mechanizing of the organism and insolent disrespect to the Awful and the Unknowable. This god-killing mockery took two forms, in Europe, Christian-social politics, and in America, compulsory social entertainment in the Sunday meeting-houses. These forms it still, has, and this is today what calls itself religion in the Western Civilization. Below this stratum in the religious pyramid—not in any absolute spiritual sense, but only in a chronological sense—is the Jesuit level, the plane that regards religion as a matter of knowledge, formula, law, and in case of doubt, of authority. This is simply the Counter-Reformation, and includes members of both sides of that era. Below this is the Reformation level. Still today in Germany there are many, and elsewhere there are some who have remained permanently in the Lutheran stage. To that they attained in their personal forming, and there they stay. Below them—are there any left who feel the old, pure, monastic religiousness of the pre-Renaissance period of true religion? Yes, there must be, although they are not to be found in the offices of the church, wearing the purple, or engaging themselves to the hilt in those banking operations which constitute religious administration today. They would be in some monastery, in an isolated rural district, the plains of the Romagna, or the Spanish Sierras. This type simply, could not survive in a city. But these, together with those others of problematical existence, the religionists of the 21st and 22nd centuries, are the only true religionists in Europe; for these two groups—and for them alone—religion is directed to the transcendent, it knows and loves the Unknowable, it personalizes the impersonal, it cares for the indifferent.

***

For the other aspect of our interim religion is that the object of its tremendous feelings is unworthy of it. God and the Gods are still asleep, still in the deep slumber into which the Counter-Reformation lulled them. For when Western man introduced militarism and politics into religion, he expelled God and the Gods. Religion is the window of the Culture looking out into the cosmos, and when the culture becomes obsessed with the surface of the earth, that window is closed. But it is only the cosmos—the entirety of all things, organic, inorganic, man, culture, and meaning—that is the proper object of religion. Culture is not worthy. But there is nothing else; the divine aspect of the cosmos—god and the gods—cannot be violently reawakened. It is slowly awakening, but not for us, for those who come 2 or 3 generations after us. Every religion has its mysteries, its idiom, and even its painful point. This is ours, that our religion takes the form of a yearning which sees its satisfaction beyond its grasp, that the last perfection of religious feeling is forever denied us, moving across our dark golden-brown autumnal bridge of culture-religion, bathed in the dying light of the second twilight of our superpersonal Western life.

*
And so, nobody tells us, that to put into effect the Brotherhood ideal which our One-World apostles shower upon us from the pulpits, requires dictatorship, a reign of terror, armed force, the inequality of a system of slaves and masters, men in command and men in obedience – in short: Moscow. – (text from 1953)

When Jesus was taken before Pilate, then two worlds were facing each other in immediate and implacable hostility: a world of facts and a world of truth. At this appallingly distinct scene, overwhelming in its symbolism, human tragedy took the highest conceivable form. In the famous question of Pilate: “What is truth?” – lies the entire meaning of history, the exclusive validity of truth, the prestige of State and war and blood.

“What is actuality?” – for Pilate actuality was all; for Jesus nothing. How – otherwise – could pure religiousness stand up against history or sit in judgment on active life?

“My Kingdom is not of this world.” This final word admits of no gloss. A statesman can be deeply religious, a pious man can die for his county – but they must, both, know on which side they are standing. When the statesman ridicules the inward thought-process of the ethical philosopher in a world of fact . . . or the pious man discards all ambition in the historical world as sinful and as lacking any lasting value . . . then for the onlooker it is meaningless to argue which one of the two is right or wrong.

But if our present administration wishes to “improve” the religious feeling of our masses in the direction of political, practical, purposes – then these ten, twelve, or fourteen point acrobats stand before History as absolute fools.

And equally, when our Brotherhood Preachers try to bridge the course of History and the existence of a divine world-order – they are fools also. They’d better leave this experiment to those champion prestidigitators whose nation-feeling over the last four millennia comprised neither more nor less than what was and is covered by the Ideas of the Church of their landless, boundless Consensus.

Francis Parker Yockey

Monday, December 12, 2022

It is pure charity to call the political dealings of those officials stupidity instead of treason,


Two degrees of political stupidity are to be found in diplomacy. The first is short-range: lack of political skill, inability to carry on any negotiations successfully and to recognise short-term advantages. The second is long-range: lack of political far-sightedness, ignorance of deeper power-currents and the Ponderables of the Becoming. These two kinds of political stupidity stand in the same relation to each other as the Military stands to the Political.

The Military is the weapon and the servant of the Political. Only disaster can come of military thought dominating political thought. “Win the War!”

can never be an expression of Politics, for Politics is concerned with identifying the power-currents, choosing the Enemy, and weighing in relation to the national interest all happenings, inner and outer, accord-ing to how the war develops. To elevate the slogan “Win the War!” to the rank of policy, as America did during the Second World War, is the equivalent of saying that there is nothing political about the war. Military thought is simply not political thought. The permanent ambition of all military thought is to win a military victory; the corresponding ambition of all political thought is to win more power. That may or may not be implicit in a policy that seems to desire military victory at whatever cost, for one can probably adduce just as many historical examples of politi-cal and military victory occurring separately as of both coinciding neu-trally. Likewise, if short-range political thinking constantly prevails over the long-range in the policy decisions of a state, the only possible result is that state’s political extinction. No matter how skillfully executed its political manoeuvres, if a state has ignored the larger power-currents in puzzling out its policy, it will suffer a political defeat.

All these explanations and definitions apply only to real political units, for the microscopic destinies of such dwarfish “states” as San Marino, Monaco, and Belgium are completely determined by the Destinies of the true political units, the Great Powers, as the diplomatic concert of the 19th century liked to call them.

The Polish officials of 1939 were politically stupid in the first sense.
Their country encircled by two Great Powers that had just concluded a non-aggression pact, they nonetheless chose to enter upon a war that would mean for it direct, permanent political extinction in the least desirable form: occupation and partition. Actually, it is pure charity to call the political dealings of those officials stupidity instead of treason, for shortly after the beginning of the War, they disappeared, going abroad to live on the capital they were able to amass owing to their policy.

Treason and political stupidity are closely related to each other. In The Proclamation o f London it is stated: “Treason is nothing but incapacity when it becomes resolute.” As used here, the word “treason” refers to treasonous conduct on the part of individuals. An individual may be able to better his personal-economic circumstances through an act of treason, 14 but no group, no class, no organic stratum within a country is ever able to better the power-position of the country through a large-scale act of treason.

In this sense, all treason is political stupidity.

The English officials of 1939 were politically stupid in the second sense in that they completely failed to identify the larger power-currents and likewise totally lacked statesmanlike feeling for the Definition of Enemy: The Enemy is the state that one can defeat and thereby gain more power. * Thus military victory over an opponent whose defeat proves so costly that one must take in the bargain a greater loss of power elsewhere must be called political defeat.

These English officials approached diplomatic preparations for the Second World War according to the old tried and true methods. They attempted to isolate Germany, concluding wherever possible war-alliances with Germany’s neighbours (the “Peace Front”). They counted on American aid, trusting in the Washington regime’s assurances that it would be able to lead America to war-despite the geopolitical position of America, despite the unanimous opposition of the American people, despite the conflict between intervention and the national interests of America, and finally, despite the fundamental spiritual indifference of Americans towards even a victorious war against Europe.

The question they failed to ask was: What is the final political aim? Or in other words: How will England’s power be increased through a victorious American war against Germany? Had they asked this question, it would have been obvious to them that, since England could not win this war alone, any extension of power derived from a defeat of Germany would be for the benefit of America, or some other power. The result of their failure to ask this question was England’s total defeat.

The suicide-policy of the English regime in 1939-it was continued throughout the War-has various roots, and the ultimate explanation of it will keep scholars and archivists busy. The essential facts are already well-known.

First, political stupidity alone is not to blame: Some members of the government consciously and deliberately pursued a policy that was not pro-English, only anti-German. Second, some members of this regime were not officially part of the government, indeed, not even part of the English organism. Third, and most importantly, with Joseph Chamberlain the rich political tradition of England had been laid to rest. The succeeding statesmen were of lesser calibre; class-warriors, like Lloyd George and MacDonald; pure egotists, capable of representing any alien interest, like Churchill and Eden; even obsessed psychopaths, like Duff Cooper.

Thomas Hardy did well to introduce the Spirit of Irony into his Napoleonic drama, The Dynasts, in which the paradoxical and the ironic make up the favourite conversation of Clio. How ridiculous in retrospect now seem the efforts of those officials in London during the period from 1939 to 1941:

They sought to drag America into the War! In reality, the War was from beginning to end a creation of the Washington regime. If it ended in victory, victory could mean only an increase in power for that regime, or some other political unit, but in no case for England. The English nation was impressed into the War as a vassal that had been made to believe it was acting independently, and it emerged from the War with every characteristic of a colony. Only the definitive, legalistic formulation was wanting. Those at the head of the London regime who were honest, if also stupid, schemed to use America for their purposes. And precisely because of their scheming, they were used to forward the ambitions of the Washington regime.

from the book Yockey Francis Parker - The enemy of Europe

Wednesday, November 23, 2022

Yockey A Fascist Odyssey - Introduction


As one of Francis Parker Yockey’s closest colleagues, John Anthony Gannon, stated, one does not just ‘read’ Imperium or even fully comprehend its philosophy on the rationalistic level; one intuits Yockey’s thought. Imperium appeals to a different faculty of perception in a manner that books like DasKapital or The Wealth of Nations never could. The closest parallel is the immediate connection one might feel with the Bible, Koran or Bhagavad Gita. Imperium is an act of Faith and Yockey wrote it for that Faith, which cannot be comprehended through the ‘wisdom of this world’ alone, in St. Paul’s words, but which requires rather a feeling for the ebb and flow of History. It is a Faith for which Yockey died. Because it is one of feeling with the blood, it lies outside the ken of the liberal intelligentsia, political pundits and those who can only weigh and measure in all things.  

This is why Yockey was rejected even by much of the ‘Right’ that can only weigh and measure, particularly in regard to ‘race’. Ironically, while his most vehement critics were the Hitlerites of the Anglophone world, it was German veterans who were quick to appreciate Yockey. His philosophy is based on a German rather than an English worldview, the former being metaphysical, the latter materialistic or mercantile. Referring to a worldview as ‘German’ or ‘English’ indicates the time and space from which that worldview was given birth, not necessarily the nationality of the person expressing the new world-feeling. As Spengler pointed out, there are Germans who are imbued with the worldview of the English (those whom he and Yockey called the Michel element) and British such as Carlyle who embody the ‘German’ or, as Spengler put it, ‘Prussian’ spirit of the new epoch. Fortunately, there were some on the ‘Right’ in the Anglophone world who saw the fundamental value of Yockey’s added perception in thinking — his Cultural Vitalism. 

Yockey commences where Spengler stopped. To Spengler’s cultural morphology, or the organic lifecycles of High Cultures, Yockey explained the factors of Culture-distortion, Culture-retardation and Culture-parasitism. This added faculty in perception enables us to see how pathologies work within the cultural organism and what antibodies are required to form a resistance, enabling the High Culture to proceed with its organic lifespan. Whatever else of Yockeyan thought might become historically passé, Cultural Vitalism will remain valid for the foreseeable future, or at least as long as there exists a culture-bearing stratum capable of discernment. 

Moreover, while Spengler ended his final work, The Hour of Decision, with a clarion call for Western resistance, Yockey provided the fighting creed for Western resurgence, enlisting Spengler’s morphology in active resistance against the forces of cultural pathology. 

‘Fascism’ is referred to herein. The word is problematic because it has been ill-defined by academics at best. However, Yockey had no problem with the word. His close American colleague H Keith Thompson referred to himself in a series of articles as an ‘American Fascist’. The European Liberation Front newsletter Frontfighter often used the word Fascist self-descriptively. If one wants a definition of Fascism then perhaps the obvious place to look would be original sources such as The Doctrine of Fascism by Mussolini and Giovanni Gentile, or insightful post-war assessments by those directly involved, such as Maurice Bardèche. Certainly, nothing is to be gained, other than sheer entertainment, from those who define ‘Fascism’ as anything and everything from General Pinochet to Donald Trump. Fortunately, in recent decades there have been some credible attempts by orthodox academics to define a ‘generic Fascism’ and the Israreli scholar Zeev Sternhell1   and the Oxford scholar Roger Griffin are among the most worthwhile. 2  

Fascism was an answer to cultural crisis and moral decline. Fascism reasserted that the nation is an organic social unit, not a collection of individualities following separate ego-interests, whether in the form of the atomistic-individualism of Liberalism or the class-conflict of Marxism. This commonality of interests within a territory forms a ‘people’ and the unifying mechanism of that people is the State. The place of this people-nation-state in History will depend on geographic locality and the vicinity and types of other people-nation-states. 

Fascism arose as an answer to the crisis of decline in nations after the cataclysm of World War I. Because of the universality of the crisis within Western Civilization, Fascism took on universal aspects despite its nationalism. Mussolini looked to the twentieth century as ‘the Fascist century’. Certain idealists within the Fascist movements saw a new Europe emerging that would be united by an Idea and a Faith but would not be subjected to any one nation. The Waffen SS, with its foreign legions that came to outnumber the Germans in its ranks, was seen by many as a new European order in embryo. However, within Fascism there remained the counter-force of nineteenth-century national-chauvinism. Fascism was defeated by the combination of Eastern hordes mechanised with Western technics. Oswald Spengler had warned of this prospect in The Hour of Decision. 

Many of those who survived the mass lynchings, ‘denazification’ and starvation of occupied Europe in the aftermath of World War II saw that the error of Fascism was that it had too often remained ‘national’ rather than pan-European. Europe stood prostrate between two non-Western powers, the USA and the USSR. It was debatable for many after the war as to which of these posed the greater menace. New movements soon emerged to fight for a united Europe. Into this milieu stepped a young American lawyer named Yockey, ostensibly as part of the anti-European occupation forces, imbued with the European spirit and with an Idea for the post-war era. Some saw him as an upstart — but nobody could deny his brilliance. 

Yockey saw in Fascism a ‘provisional’ form of the embryonic Western Imperium. Indeed, he regarded the word ‘Imperialist’ as more aptly describing what was required to set a derailed Western Civilization back on the path of its destiny. This was not the imperialism of the nineteenth century, nor of any one particular colonial power, let alone the neo-imperialism of the USA, but the imperialism of Western Civilization as an organic unity. From Spengler, Yockey adopted the morphology of culture lifecycles. However, Yockey added an invaluable factor to this, that of Cultural Vitalism. This describes how a culture-organism can be infected with pathologies like any other organism. Spengler had stated that a Civilization declines when at an advanced state of life it becomes thoroughly imbued with money-thinking. Then all values and arts can be bought and sold like commodities. This process describes the stage when a Civilization is opened to corruption. Yockey proceeded from this premise and added Cultural Vitalism to explain the manner by which pathogens are able to enter late-stage Civilization through Culture-distortion, Culture-retardation and Culture-parasitism. 

Without succumbing to dogmatism, we can for the moment say that these laws of culture morphology and culture pathology will remain as valid as the laws of physics for as long as there are High Cultures and humanity is not reduced to a nebulous mass of Fellaheen primitives on a global scale. The ‘evidence’ is here for all who have eyes to see, all who are able to sense that there is something fundamentally wrong with a Civilization that once produced Shakespeare but now produces sitcom scriptwriters; that once birthed Beethoven and Mozart but now lauds Lady Gaga; whose culture-bearing stratum, which once patronized Leonardo, has been replaced by art dealers and Saatchis peddling Jeff Koon or Ofili. All of these symptoms of Culture pathology are excused or applauded in the name of ‘progress’. What Spengler and Yockey showed is that none of this is ‘progress’; it is a mere reversion towards decay over thousands of years, of the same type that afflicted prior Civilizations. If a Greek, Roman, Egyptian, Hindu, Arab or Chinese was time-transported from the era of decline of his respective Civilization into our own, he would see ours as remarkably familiar and might proffer an unheeded warning. 

In 1998, I made an effort to write a biography of Yockey with the limited resources of the time and included some hitherto unpublished MSS and some newspaper articles on Yockey’s capture and death. 3   This was a year prior to the publication of Kevin Coogan’s Dreamer of the Day. 4   Since that time there have been new, de lux editions of Imperium and The Proclamation of London published by Wermod & Wermod, under the direction of Alex Kurtagic, who also provided hitherto unpublished family background on Yockey. 5   I had the honour of writing the introduction to the Wermod edition of Imperium. 

But why the need for another biography on Yockey, given Coogan’s exhaustive research? I hope that the reader will soon find that this biography and Coogan’s are very different. Firstly, I have endeavoured to place Yockey’s life and thought in historical, political and social contexts. Secondly, I have added much material to the basic facts. This is a book that should have been written by Keith Stimely, who spent much of the 1980s interviewing Yockey’s old friends and colleagues, collating a large corpus of material. Tragically, his early death robbed him of the opportunity to start work on the biography itself. Since that time, important sources and people have passed away, including John Anthony Gannon, who did much to tell the Yockey story to Stimely, and Elsa Dewette and Peter Huxley-Blythe. Moreover, the extensive archives of DTK, the publisher of Yockey: Four Essays and of the Yockeyan magazine TRUD during the 1970s, were sunk by Hurricane Katrina. His insights have been of much help. Thanks to another veteran activist, Martin Kerr, for facilitating the communication.

Kerry Bolton

Saturday, March 7, 2020

The ratio in warfare of the spiritual to the material is as three is to one

The South was on the defensive, for the North was outstripping it in wealth, power, and control of the central government.

But because of its aristocratic tendency, the South had supplied a disproportionate number of the officers in the central army, and most of the war-material was in the South at the start of the War. The antifinancial heroic attitude of the South gave it an immense advantage in the field against the Yankee armies, who were inoculated with a war propaganda of jealousy of the superior life in the South. The War was a contest — not the last in Western history — between quality and quantity. The North had all the war-industries, most of the railroads, and four times the population available for military purposes.

The material weakness of the South was too great to be compensated for by its spiritual superiority on the field of battle, where its heroic spirit gained victory after victory over superior numbers. The South could not replace its human losses however, and this the Yankees could do, utilizing German and Irish immigrants in particular. This War was the largest-scale war in the Western Civilization up to the First World War. The armies numbered millions, the theater of war embraced more than a million quadrate kilometers. Railroads and ironclads entered tactics for the first time.

Napoleon had calculated, from his experience on 150 fields, that the ratio in warfare of the spiritual to the material is as three is to one. Assuming this to be true, the defeat of the South was the result of Yankee material superiority of more than three times. This war had many lessons for Europe, but was mostly ignored in the European capitals, which were still in the nationalistic petty-state period, and not capable of large-space thinking. It showed the enormous military potentiality in America, it showed the Yankee character, which was thenceforth to be the American spirit, it showed the enormous will-to-power of the New York plutocracy — it showed, in short, that a base for a world-power had been laid here.

Francis Parker Yockey
Imperium


Slavery

Slavery was less efficient than industrialism, for capitalistic purposes, because the slaves enjoyed complete security — protection against illness, unemployment, old age — whereas the Northern factory-workers were as completely unprotected in these respects. This gave the Northern industrialist one more advantage over the humanitarian slave-owner. The industrialists’ “cost of production” were cheaper. Factory-workers who were wiped out by illness or other catastrophe were not the responsibility of the industrialists — they had only the disadvantages of slavery, whereas the Africans in the South had its advantages as well.
*
Northern industry could not compete well with English imports, and demanded a high protective tariff. The tariff issue was the focus of a political struggle for three decades before the War finally broke out.

Once any issue, from whatever sphere of Life it derives, becomes of sufficient intensity to become political, other motives come in to support it. Thus Yankee ideologists fastened on the idea of slavery and made it a war-issue for the masses in the Northern states. The financial labor-exploitation of the Northern capitalists was held up as humanitarianism, and the patriarchal care of the Southern planter was branded as cruelty, inhumanity, and immorality. The ideological side of this war presaged coming American war-conduct.

Francis Parker Yockey

The science of “electioneering”

The word Party described a dangerous thing — factionalism, near-treason. George Washington in his farewell to public life, counseled his people against “the spirit of Party.” But ambitious men will always seek to have power, even the limited and irresponsible power available within the bounds of a loose federation. When tenure of power is limited to a few years (four years in the American union) the main inner-political problem becomes remaining in power. When the power is obtained by majorities in elections, the science of “electioneering” develops. Voters must be organized in order that the leaders may perpetuate themselves in office, and the technique of organization is the party. Organization takes funds, and it takes ideals. The ideals are for the masses of voters, the funds make it possible to spread them. The funds are more important because they are difficult to procure, whereas ideals are plentiful. This dependence of party-organization upon a supply of funds brought about the situation in which rich men were able to make the party-leaders and partyorganizations run things to please them. Even a partyleader in office was not independent, for the rich man alone could keep him there. The name given in the books to this type of government is plutocracy, the rule of money. This was the American form during the whole 19th century, and it continued to the year 1933.

Francis Parker Yockey

Wednesday, March 4, 2020

Kerry Bolton- The Yockey-Thompson Campaign against Post-War Vengeance


The American neo-Spenglerian philosopher Francis Parker Yockey has over the past decade enjoyed a revival of interest among the far Right.[1]Now that the Right is less encumbered by the dominant political-financial system’s Cold War rhetoric which saw a range of movements from conservatives to the American Nazi Party[2] lining up to beat the war drums against the U.S.S.R. as ostensibly the major threat to “Western Civilization,” Yockey’s views can be considered in a less-partisan light. Yockey and his followers adopted a pro-Soviet position[3] vis-à-vis the occupation of Europe by the U.S.A., especially after the 1952 Prague Treason Trial,[4] which Yockey regarded as Russia’s declaration of war against Zionism and Judaization under the auspices of U.S. machinations.[5] Likewise, we can now look back on the position of Yockey and his American colleague H. Keith Thompson in regard to the “war-crimes trials” in Germany, and might see the present-day “war-crimes trials” against Serbs and others as being founded on that precedent.

Briefly, in regard to Yockey’s background, he was of Irish-American descent, born in Chicago in 1918, a pianist to concert-performance level, whose education was directed towards law, in which he had exceptional ability. Already as a young man he had turned his attention towards the Right, one of his first articles being “The Tragedy of Youth,” written for Father Charles Coughlin’s popular Depression-era magazine Social Justice.[6]

Among the Hangmen of Europe

In the aftermath of the war Yockey obtained a position as an investigator for the War Crimes Tribunal in order to subvert from within the lynching regime that was being imposed upon Europe and to seek out European Rightists who might be able to revive a European resistance movement.

Reaching Germany in January 1946, Yockey was assigned to the 7708 War Crimes Group at Wiesbaden, Frankfurt as a civilian employee of the U.S. War Department. This unit investigated “lower-level accused war criminals.” Yockey served as a post-trial review attorney evaluating petitions for clemency. He does not seem to have been particularly discreet as, according to Coogan, he obtained a piano and played German anthems in his room.[7]

The head of the post-trial section was Samuel Sonenfield,[8] whose name could only have confirmed Yockey’s suspicions as to the character of the Nuremberg judicial regime.

Yockey was noted for his “absenteeism,” for which he ultimately was dismissed. He spent much of his time searching out German veterans and urging resistance to the Occupation, and writing pamphlets such as “Why the Americans Did Not Go to Berlin.”[9] This was at a time when the Werwölfe underground that had been set up by Goebbels in the final months of the war was still functioning, and scoring some significant hits on the Occupation authorities and their German collaborators.[10] On December 27, 1946 Yockey was fired from his position for “abandonment of position.”[11] Willis Carto, in the “Introduction” to his Noontide Press edition of Imperium, states that when Yockey was called before his superior, presumably Sonenfield, he was told: “We don’t want this type of report. This has entirely the wrong slant. You’ll have to rewrite these reports to conform to the official viewpoint.” Yockey is said to have responded that he was “a lawyer, not a journalist. You’ll have to write your own propaganda.”[12] While there is a discrepancy between the accounts of Yockey’s departure from the War Crimes Commission, Sonenfield might well have left out certain aspects of his recollections of Yockey. Sonenfield was writing to the neo-conservative publication National Review in 1971, which was attacking Carto and his then-relatively effective Liberty Lobby.[13]

***

Yockey then travelled through Europe, went to England to seek out Mosleyites and others of like mind, returned briefly to the U.S.A., and left for Ireland in late 1947 to write Imperium.[14]

Yockey spent the next twelve years travelling on numerous passports over Europe, working for the Red Cross, writing anti-Zionist material in Egypt for Nasser’s government, and going back and forth to the U.S.A. despite being tracked by Interpol and the F.B.I..


Francis Parker Yockey
Source: http://en.metapedia.org/wiki/File:Francis_Parker_Yockey.png

His first significant action after writing Imperium was to return to England where he sought out Sir Oswald Mosley, who had revived his organization under the name Union Movement in 1947, advocating a post-Fascist united Europe. Yockey hoped that he could persuade Mosley to adopt Imperium as his philosophical basis, even suggesting to Mosley that his name be attached as the author. Mosley was impressed by Yockey’s intelligence, and Yockey was employed briefly as the movement’s liaison officer with other European movements, but Mosley regarded Yockey as eccentric and Yockey did not mince words when it came to the Jewish question. Mosley was in fact dismissive of Yockey’s efforts and did not even read Imperium.[15]

However, during his time with Union Movement, employed by the European Contact Section, Yockey had the opportunity to cultivate further contacts in Britain and Europe. He provided dossiers he had lifted from the Wiesbaden office to Maurice Bardèche, the French literary critic, defender of “collaborationism,” and early critic of the “war crimes” proceedings. Bardèche recalled that the documents were “extremely valuable.” He made use of them in his book Nuremberg 2 or the Counterfeiters.[16] Yockey also sent Bardèche documents to assist with the defense of other accused “war criminals,” including SS Lt. Gen. Otto Ohlendorf, who had commanded an Action Group in the Ukraine[17]mopping up partisans and commissars. Yockey was also “particularly active” in the defense of SS Lt. Col. Fritz Knoechlein, who had executed British soldiers in France after they had raised a white flag but then proceeded to shoot at his men. Yockey had sufficient contacts to secure British Barrister and Labour Member of Parliament Reginald Paget for Knoechlein’s defense. Although Paget successfully defended Gen. Erich von Manstein on “war crimes” charges, he was unsuccessful with Knoechlein, who was hanged in January 1949.[18]

Fast-forward to 2005, and it emerged that Knoechlein was one of many German prisoners tortured under British captivity, at Kensington Palace Gardens. Three plush houses, during 1940 to 1948, served as the London office of the Combined Services Detailed Interrogation Centre, known colloquially as the London Cage. This was run by MI19, responsible for extracting testimony from prisoners of war. A recent report in The Guardian, drawing on the National Archives, found that 3,573 P.O.W.s went through The Cage, of whom “1,000 were persuaded to give statements about war crimes. … The brutality did not end with the war, moreover: a number of German civilians joined the servicemen who were interrogated there up to 1948.”[19] When the commander of The Cage, Lt. Col. Alexander Scotland, intended to publish his memoires in 1950 he was threatened with prosecution under the Official Secrets Act, and Special Branch raided his retirement home. Cobain comments:

An assessment by MI5 pointed out that Scotland had detailed repeated breaches of the Geneva Convention, with his admissions that prisoners had been forced to kneel while being beaten about the head; forced to stand to attention for up to 26 hours; threatened with execution; or threatened with “an unnecessary operation.”[20]

Scotland’s memoirs were published in 1957,[21] after much had been expunged. Of Knoechlein, The Guardian’s Cobain found in the National Archives, “a long and detailed letter of complaint from one SS captain [sic], Fritz Knoechlein, who describes his treatment after being taken to The Cage in October 1946.”

Knoechlein alleges that because he was “unable to make the desired confession” he was stripped, given only a pair of pyjama trousers, deprived of sleep for four days and nights, and starved.

The guards kicked him each time he passed, he alleges, while his interrogators boasted that they were “much better” than the “Gestapo in Alexanderplatz”. After being forced to perform rigorous exercises until he collapsed, he says he was compelled to walk in a tight circle for four hours. On complaining to Scotland that he was being kicked even “by ordinary soldiers without a rank”, Knoechlein alleges that he was doused in cold water, pushed down stairs, and beaten with a cudgel. Later, he says, he was forced to stand beside a large gas stove with all its rings lit before being confined in a shower which sprayed extremely cold water from the sides as well as from above. Finally, the SS man says, he and another prisoner were taken into the gardens behind the mansions, where they were forced to run in circles while carrying heavy logs.

“Since these tortures were the consequences of my personal complaint, any further complaint would have been senseless,” Knoechlein wrote. “One of the guards who had a somewhat humane feeling advised me not to make any more complaints, otherwise things would turn worse for me.” Other prisoners, he alleged, were beaten until they begged to be killed, while some were told that they could be made to disappear.[22]

While the War Office took the allegations seriously, they considered that an investigation would delay Knoechlein’s execution. After The Cage had been mistakenly identified to the Red Cross and its cover exposed, with a Red Cross representative unsuccessfully trying several times to inspect the houses, its work was moved to internment camps in Germany, where conditions were even worse. A 27-year-old German journalist who had been held by the Gestapo said that his treatment as an inmate at one British internment camp was far worse.[23]
From the Belly of the Beast

Yockey was among the first to question the judicial methodology and “atrocity propaganda” being used against the German defendants. While his bias was predisposed to be in their favor, what his detractors discount is that he was also a lawyer of brilliance who had been an assistant prosecutor, and a cum laude Notre Dame Law School graduate, who had also studied at the prestigious School of Foreign Service at Georgetown University.[24]

Prof. Deborah Lipstadt in her critically acclaimed book on “Holocaust denial” refers to Yockey as having “laid the essential elements of Holocaust denial,” twenty years prior to the formation of the Institute for Historical Review.[25] What Lipstadt cites is a paragraph from Imperium, which we can safely assume was based on Yockey’s first-hand observations and study of primary sources; an inconvenience that Lipstadt prefers to address by means of ad hominem. Indeed, while Lipstadt proceeds over several pages to critique Yockey and Imperiumshe does not appear to have actually read Imperium, but apparently relied on a magazine article.[26]

Yockey alludes in Imperium to what he presumably saw, and the reports he had read as a reviewer at the war crimes office at Wiesbaden. Yockey therefore might be considered a primary witness to events, regardless of quips about him as an “American Hitler” put about under the guise of “scholarship.” Hence as early as 1948 Yockey wrote in a chapter entitled “Propaganda,” that the propaganda used to push the USA into war against Germany was nothing compared to “the massive, post-war, ‘concentration camp’ propaganda of the Culture-distorting regime based in Washington.”[27] He continues:

This propaganda announced that 6,000,000 members of the Jewish Culture-Nation-State-People-Race had been killed in European camps, as well as an indeterminate number of other people. The propaganda was on a world-wide scale, and was of a mendacity that was perhaps adapted to a uniformized mass, but was simply disgusting to discriminating Europeans. The propaganda was technically quite complete. “Photographs” were supplied by the millions of copies. Thousands of the people who had been killed published accounts of their experiences in these camps. Hundreds of thousands more made fortunes in post-war black markets. “Gas-chambers” that did not exist were photographed, as a “gasmobile” was invented to titillate the mechanically-minded.”[28]

Yockey then stated that the purpose of this propaganda was to “create a total war in the spiritual sense,” in order to accustom the masses to the next phase in the annihilation of Western Civilization, adding with emphasis: “it was designed to support a war after the Second World War, a war of looting, hanging, and starvation against defenseless Europe.”[29]

What Yockey was referring to was the policy that became known as the “Morgenthau Plan,” named after the U.S. Secretary of the Treasury and drafted by Treasury officials Harry Dexter White, Harold Glasser and Frank Coe, all of whom would be classifiable in Yockeyan parlance as “culture-distorters.”

Ironically, Lipstadt, who seems to have coined the term “Holocaust denial,” indulges in “denial” herself when she alludes to the Morgenthau Plan as “never put into effect,” the claims of “Holocaust deniers” to the contrary.[30] According to Lipstadt, the Morgenthau Plan is of such interest to “Holocaust deniers” because they are anti-Semites, and Morgenthau was Jewish. She rationalizes the wholesale barbarity inflicted upon Germany after World War Two as “shortcomings in Allied policies,” and that “there was no starvation program in Germany.”[31] Interestingly, Lipstadt chose not to cite any references for her “denial” in regard to the Morgenthau Plan.[32]

Yockey was writing about what he saw, and he was in a better position than most of those from the Allied states to comment on the situation in Germany in the aftermath of the war, and the manner in which the judicial proceedings were planned and enacted. He commented on the mentality of the Allied Occupation that vengeance is something taken by the victors of an alien culture upon their defeated foes, and does not occur between belligerent nations of the same High Culture.[33] The latter attitude we might readily call “Chivalry.” Defeated leaders had generally been treated with honor,[34] not tortured and hanged. The treatment meted out in Europe after World War Two by the Allies indicated to Yockey that alien interests were dominant in post-war policies, which seem more akin to the Old Testament than to the ethos of the Medieval Knight. Yockey wrote of this:

“Thus when, after the Second World War, a huge and inclusive program of physical extermination and politico-legal-socio-economic persecution was instituted against the defenseless body of Europe, it was quite clear that this was no intra-Cultural phenomenon, but one more, and the most transparent and admonitory, manifestation of Culture-distortion.”[35]

***

Yockey and over a hundred supporters left the Mosley movement and founded the European Liberation Front, issuing a periodical called Frontfighter and a manifesto, The Proclamation of London.

The activities of Yockey were of a more covert than an agitational character; not surprising considering he was working to “liberate Europe.” F.B.I. reports state of Yockey’s time in Mosley’s movement that he and his circle of friends seem to have functioned already as a separate group. He worked with Union Movement’s German adviser Lt. Col. Alfred Franke-Gricksch, head of the Bruderschaft, Waffen SS veteran’s organisation.” [36]F.B.I. Agent Bogstat commented that Yockey in his work in 1946 for the War Department “had created unfavorable attentions in Germany when interceding on behalf of the German war criminals who had been sentenced to death.”[37]

Yockey was arrested in San Francisco and held on excessive bond for “passport fraud” in 1960.[38] Yockey feared that he would be subjected to psychiatric torture, which would destroy his brain. A news report states that a psychiatric examination had been ordered by the court. Yockey told a fellow inmate that he feared he would be forced to divulge information about the people he cared about. Consequently, he committed suicide with cyanide from an unknown source.[39]

We now know that this was not a worry to be scoffed at as a paranoid delusion. At the time the C.I.A. was funding psychological experiments that reduced subjects to vegetative and suicidal states.[40] Psychiatry was also being used against political, dissidents, most notably Ezra Pound, who rotted for many years in St. Elizabeth’s Hospital without being diagnosed, and the segregationist leader Gen. Edwin Walker.[41] Given what was taking place around that time, and for many years after, it would be surprising had there not been an intention to destroy Yockey’s brain.
Harold Keith Thompson Jr.

Yockey’s primary colleague in the U.S.A. was H. Keith Thompson Jr. a Yale graduate in naval science and history, he had been a publisher and a literary agent for an interesting array of personalities. His varied career had included participation in Admiral Richard E. Byrd’s Antarctic Expedition. He represented Lee Harvey Oswald’s mother, Marguerite, in the sale of her son’s letters; and was in communication with Admiral Husband E. Kimmel, naval commander at Pearl Harbor; and many notable people such as Otto Strasser, Luigi Vilari, Goebbels’s Deputy Wilfred von Oven; Cuban president Batista (to whom he facilitated the supply of weapons, and acted as literary agent); Charles Tansill, Harry Elmer Barnes; H. L. Mencken, Dr. Kurt Waldheim, Franz von Papen, the Grand Mufti of Jerusalem, leftist artist Rockwell Kent, and leftist publisher Lyle Stuart, et al. Thompson served as U.S. corresondent for the German émigré periodical in Argentina, Der Weg; and was particularly associated with Hans Rudel and the marketing of his book Stuka Pilot. In the U.S.A. Thompson was closely associated with George S. Viereck, the German-descended American poet and novelist, who served as publicist on behalf of Germany in the U.S.A. during World War One, and was jailed during World War Two.[42]

In particular Thompson worked in the U.S.A. with Frederick C. Weiss, who had served on the Kaiser’s staff during World War One, and had established Le Blanc Publications in the U.S.A. Weiss adopted a pro-Soviet position during the Cold War, which was noted by the U.S. authorities, particularly because of Weiss’s contacts in Occupied Germany. Thompson and Yockey were introduced via Weiss, and Thompson was one of the main funders of Yockey’s projects.[43]

In an article intended as a condemnation of Thompson, which Thompson stated was nonetheless mostly accurate, David McCalden, a disaffected former director of the Institute for Historical Review, states that Thompson was a cousin of the last German charge d’affaires in Washington, Dr. Hans Thomsen, and both worked together to keep the U.S.A. out of the war.[44]

In 1952 Thompson registered as the U.S. agent for the Socialist Reich Party in Germany, the most well-known leader of whom was Major General Otto E. Remer. Thompson relates that he “also represented the leadership cadres of ‘survivors’ of the Third Reich scattered throughout the world… a great deal of that data will die with me…”[45]

Thompson will be remembered among revisionists particularly as co-author of Doenitz at Nuremberg.[46] The preface was written by William L. Hart, Supreme Court Justice of Ohio. The book is comprised of a remarkable collection of comments repudiating as a travesty the concept of “war-crimes trials” contrived to jail or hang the defeated leaders and soldiers of Germany after World War Two. The comments were obtained from “400 leading personalities in the military, the law, arts, diplomacy, philosophy, history and religion.”[47] The scope of the book indicates the influential contacts Thompson was able to maintain.


Vice Admiral Karl Doenitz, flag officer in charge of German U-boats (BdU) from 1935 to 1943 and Commander in Chief of the German Navy from 1943 to 1945
Source: IWMCollections IWM Photo No.: A 14899. Public Domain via Wikimedia commons\.

When Grand Admiral Doenitz was released from Spandau in 1957, Thompson initiated a campaign in defense of his reputation. The campaign was successful in that it forced the West German government to pay Doenitz his full pension rights.[48] After Doenitz was released from Spandau he thanked Thompson for his support.[49] The letters of support garnered from eminent people later formed the basis of the book Doenitz at Nuremberg.

Thompson served as a mercenary in Rhodesia during the 1970s, gaining the ire of Black militants in the U.S.A. During the 1960s “at least one Mossad agent is said to have met with a sticky end after confronting HKT.”[50]

Yockey and Thompson’s Campaign on Behalf of European Veterans

Yockey and Thompson therefore made a formidable team after the two met in New York.

When the Socialist Reich Party (SRP) was founded in 1952 Yockey sought out the leadership and became a political adviser. Yockey wrote a sequel to Imperium in 1953 specifically for the instruction of the leadership, Der Feind Europas (The Enemy of Europe) which was funded by Thompson.[51]However the German edition was quickly seized by the authorities and destroyed. An English translation by Walther von der Vogelweide was serialised in the Yockeyan journal Trud in 1969 by John Sullivan, also a columnist for the paper Common Sense, and Douglas T. Kaye, from a German manuscript provided by Frederick Weiss’s widow Maria.[52] The English translation was finally published as a single volume in 1981.[53]

In 1952 Thompson, Yockey and Viereck founded the Committee for International Justice, and with the jailing of Otto Remer, the Committee for the Freedom of Major General Remer, to campaign for the legal and civic rights of Germans prosecuted under the Nuremberg regime and for political prisoners such as Remer.

As early as 1947 Thompson and his “friends in the [Mosley] Union Movement in England” were working for the release of Field Marshall Albert Kesselring, top German commander in Italy during World War Two, who had been arrested in 1945 as a “war criminal” and held in Werl Prison, Germany “on vague charges.” Thompson’s Committee for International Justice established contact with Kesselring in 1952 while he was a patient at a private hospital in Bochum, Germany. Kesselring “warmly” endorsed Thompson’s Committee. [54]

After Kesselring’s release he was pressured into repudiating Thompson. The Bonn government sent Baron von Lilienfeld of the West German Foreign Office to New York to lobby the press into not publicizing the Committee’s work.[55]

We now know from Coogan’s biography, and from the release of Military Intelligence reports, that Yockey and his colleagues were cultivating contacts throughout Europe with the view to European resistance against the Occupation, including collaboration with the U.S.S.R. to throw out the more virulent regime of Culture-distortion.

This latter point of guerrilla resistance to U.S. occupation of Europe with possible assistance from the U.S.S.R. was the factor that particularly worried the Occupation authorities and the Washington regime, at a time when the Occupiers of the Western zones were trying to “re-educate” Germany to accept its role as part of the Western Alliance against the Soviet Union. It is for that reason that the Morgenthau Plan was not put into full effect and was reversed after several years of imposed misery upon the Germans. There was a less-than-enthusiastic reaction among the nationalist Right and even among relatively mainline German conservatives to becoming a U.S. cat’s-paw against the U.S.S.R..

Traditional conservatives did not see the U.S.A. as a paragon of Western Civilization, and regarded U.S. occupation as having a more pervasive impact on European culture than the brute force of the Russians. Professor Paul Gottfried points out in a current essay that “Anti-Americanism has had a long-standing tradition in European society and has appealed to the traditional Right even before it became a staple of far leftist propaganda.” Professor Gottfried states that in Germany while the Christian Democrats based their ideology on a rejection of Communism and Nazism as “twin totalitarian movements” and were committed to the U.S. cause during the Cold War, “This however was not a rightwing or nationalist argument.” The “real German Right,” represented by figures such as Carl Schmitt and Hans Zehrer” hated the Americans for imposing their will upon a prostrate Europe for what they thought was vulgarising German society. Many German nationalists were calling for “a less pro-American foreign policy and for playing off the Americans against the Soviets.” The famous German legal theorist Carl Schmitt stressed the advantage of playing the U.S.A. and U.S.S.R. off against each other.[56]The term for such a line during the Cold War was “neutralist,” and caused the U.S. regime particular worries.

Apologists and collaborators for the Occupation attempted to portray the “neutralist” line of the German Right as serving the interests of “Communism.” However, an anti-Communist campaign had certain inherent dangers for the Washington regime lest it encourage the re-emergence of American nationalism and isolationism. That is why there was a focus on opposing the U.S.S.R. and Stalinism, but not on opposing Communism per se. When Senator Joseph McCarthy undertook a more pointed crusade against Communism he found himself, to his eventual ruin, not so much against Communists as against the Washington regime and Big Business.[57] Hence when the pro-McCarthy publicist Freda Utley went to Germany in 1954, warning that the Occupation was infested with Reds, and that most of the “Red Morgenthau boys” who had been fired by General Lucius Clay had been reinstated, her anti-Communist rhetoric was being condemned together with the “neutralist” position of the German Right.[58] Only certain types of “anti-Communism” were ever acceptable to the Washington regime during the Cold War, specifically anti-Stalinism, while the U.S.A. cultivated the support of Trotskyites and other Leftists.[59]

An influential circle of German conservatives formed around Miss Utley’s friend, the lawyer Dr. Ernst Achenbach, a leader of the Free Democratic Party (F.D.P.) who, according to Taylor, had contact with Sen. McCarthy via Miss Utley.[60] Achenbach was associated with former Goebbels functionary Dr. Werner Naumann, head of the so-called “Naumann Circle” which was alleged to have conspired to overthrow to the Adenauer Government.[61] Naumann and others were arrested in the British Zone and alleged to have planned to take over the F.D.P., of which Naumann had been foreign-policy spokesman, with the aim of establishing a liberated Western Germany, “oriented toward the Soviet Union.”[62] In a new slant on conspiracy theories, Taylor described influential contacts cultivated by Achenbach as a leading corporate lawyer, in what was called “a world-wide fascist-communist conspiracy,” which was in the U.S.A. centered on Frederick Weiss,[63] the mentor of Yockey and Thompson. Taylor commented that the Bonn authorities kept close tabs on Weiss’s writing, the old German veteran having been an early advocate of “neutralism” for Germany during the Cold War. Taylor states that Weiss adopted a vigorous line against anti-Soviet propaganda in the USA, despite his support for Sen. McCarthy.[64] Weiss saw the Prague treason trial against mainly Jewish functionaries of the Communist Party, who were hanged for being agents of Zionism and Israel, as a declaration of war by the U.S.S.R. against Jewish-run America, and predicted that anti-Soviet propaganda would intensify.[65] This was the line also of Yockey, who wrote a seminal article on the subject.[66]

Within this world-wide conspiracy explained by Taylor, Yockey (a.k.a. Ulick Varange, a.k.a. Frank Healy) was an important figure in “international fascism.” Taylor pointed out that Yockey was advocating “anti-Americanism” and “the avoidance of any anti-Soviet policy.”[67]

What Taylor neglected to state in his 1954 article was that in 1953 Dr. Nuamann had been released by a Federal Court on the grounds that “no suspicion of criminal intent” had been proven against him, despite British High Commissioner Sir Ivone Kirkpatrick having commented to the New York Herald Tribune that British agents had found evidence that the “Naumann Circle” “were plotting to seize power,” although he was “not completely certain what they were up to.”[68] However, the proceedings did prevent Naumann from entering the Bundestag, and he lost his position in the F.D.P.

The “neutralist” position among the radical Right was represented in the Socialist Reich Party, for which H. Keith Thompson acted as the registered American agent, at the same time registering with the U.S. State Department as personal agent for S.R.P. leader Dr. Rudolf Aschenauer.[69] Despite the close association of the S.R.P. with National Socialism, the fact that the party gained two seats in the Bundestag indicated that “re-education” had a long way to go, and where persuasion was ineffective more forceful means would have to be continued. This resulted in the banning of the S.R.P. and the jailing of its most widely known figure, Maj. Gen. Remer.
Thompson-Yockey Correspondence with U.S. State Department

Thompson had founded two committees in regard to the prosecution of Germans, one of which dealt specifically with the Remer case. They had an exchange of letters with the U.S. State Department on the trials of “war criminals” and on the imprisonment of Remer. For four months during 1951-1952 Remer had been jailed for his criticism of the Bonn regime and for insulting Chancellor Adenauer. While in jail Remer was also tried and convicted for making “defamatory remarks about the Twentieth of July Conspirators”[70] whose coup against Hitler in 1944 had been stymied due to the actions of Remer and the Berlin garrison under his command. On October 23, 1952, the S.R.P. was outlawed, and Remer was denied the right to vote and hold public office.[71]

 

Major General Otto-Ernst Remer with medal (German cross, Knight's cross with Oak leaves) after January 1945
Bundesarchiv, Bild 183-2004-0330-500 / CC-BY-SA [CC-BY-SA-3.0-de (http://creativecommons.org/licenses/by-sa/3.0/de/deed.en)], via Wikimedia Commons

In his interview with Keith Stimley, Thompson spoke of the circumstances of the correspondence with the State Department:

"Well, at the time I was a registered foreign agent, representing Generalmajor Otto-Ernst Remer and his party, the Sozialistische Reichspartei (SRP), a very strong post-war German political party. And as a registered agent I was at the time drafting a letter to Acheson on behalf of the prisoners incarcerated at Spandau, and I was in Yockey’s presence at the time as I recall, and he made some amends and suggestions as to wording, and things that might be added, all of which I incorporated into the final draft. Yockey knew that I was required by law to mention anyone who assisted me in the furtherance of my activities as a registered foreign agent. So I did so in my foreign agent’s registration reports: reported that I had been assisted by one “Frank Healey,” which was the name that Yockey was using in New York at the time."[72]

Thompson wrote to Dean Acheson, Secretary of State, in regard to Remer’s arrest, in a letter dated June 16, 1952. Henry B. Cox, Officer-in-Charge, Division of German Information, Office of German Public Affairs, wrote back briefly and stated that this was a German domestic matter outside the jurisdiction of both the U.S.A. and the U.N.O.[73]

Given that West Germany was overseen by an allied High Commission until 1955, and did not achieve full sovereignty until 1991[74], the State Department reply to Thompson was disingenuous.

Thompson again addressed himself to Acheson, this time appealing to him as a fellow Yale graduate, who was presumably as such well-versed in international affairs and history, commenting that an honest exchange between Yale alumni is “never out of order.” At the time there were 1,045 Germans being held as “war criminals,” not only in Germany but elsewhere in Europe. In addition there were the seven highest-ranking officials being held at Spandau and “countless German ‘prisoners of war’ held by the Soviet Union.” Thompson stated that German soldiers cannot be expected to support a Western alliance when their officers and fellow soldiers are being incarcerated for “war crimes.” It was a move designed to play on the very real fears of the U.S.A. that Germany would not be a reliable ally in the Cold War. Thompson wrote:

I respectively submit to you, Mr Secretary, the following considerations: that the position of the future German military officer is made exceptionally difficult by the war crimes convictions; that a German cannot justifiably be asked to fight for or with an alliance of which other members are holding Germans as prisoners for war-time acts (World War Two) which the Germans believe the Allies also have committed; that the presence of Soviet “judges” at the Nuremberg proceedings tend to render such proceedings invalid in view of subsequent disclosure concerning the Soviets (particular reference is made to the matter of the Katyn Forest Massacre); that when men act as agents of a Government representing the collective will of a nation, there is a definite incongruity involved in later convicting such men as individual “war criminals.”[75]

Thompson stated that many young people in both Germany and the U.S.A. had no confidence “in the humbug formulae which have served as the basic orientations of official thought and propaganda lines in the matter of ‘war criminals.’” To most Germans the “war criminals” remained the leaders of a great “national effort.” It was therefore urgent that the U.S. release all “war criminals” and the Spandau inmates, as a matter of “good faith.”[76] Thompson then introduced the issue of the suppression of the S.R.P.:

"I have viewed with growing concern the matter of the apparent persecution of minority political parties, of the anti-communism Right, by the Government of Federal Republic of Germany. The particular, but not the exclusive, target has been the Socialist Reich Party of which Major General Remer is an official. The history of the actions of the Bonn Government, and local administrators, and the SRP is too lengthy to set forth in this letter. I take the liberty of enclosing a partial history of such actions. This has been followed in recent weeks by an injunction prohibiting the SRP from conducting public meetings, distributing its publications or otherwise bringing its case to the people. As a climax, the Bonn government is placing a legal ban against this party, contrary to the interests of the United States in that it (1) is indicative of an attempt within Germany to restrain free speech and freedom of political expression and (2) tends to destroy unity amongst the conservative political parties which will be our strongest sources of strength in any anti-communist endeavor. I submit that the United States has responsibilities in Germany in view of the presence of our troops there and in view of the extent of United States influence, direct and indirect, in German affairs."[77]

Thompson then addressed the contention raised by Henry B. Cox of the State Department, who claimed that the U.S.A. has no jurisdiction over German affairs. Thompson referred to the Austrian parliament having just passed a law restoring property and civil rights to 34,000 “former Nazis.” He directed Acheson’s attention to a telegram that had been sent to the Secretary of State by the President of the American Jewish Committee, Jacob Blaustein, where Blaustein states that the U.S.A. still had “responsibility in Austria” and should apply pressure to have the new law repealed. In response to the Jewish demand, on July 26, 1952,

the United States State Department made public its disproval of the Austrian laws in question. Mr Lincoln Waite, a State Department spokesman said that the State Department has communicated “its fairly strong” views on the subject to the Acting High Commissioner for Austria.[78]

Thompson contended that if this action could be taken in response to a demand by the American Jewish Committee, why couldn’t the State Department make such a protest, conversely, to restore the rights of German politicians and veterans?:

"Apparently the United States State Department is willing to intervene in the affairs of another country when urged to do so by the “American Jewish Committee,” but will not intervene in the interests of justice in the case of General Remer, the persecuted rightist political parties of Germany, and the 1,045 “war criminals”. The United State has far more at stake in intervening in the aforementioned cases than in serving the cause of international Jewry by adversely interfering in a small administrative matter restoring rights to persons plainly entitled to hold such rights."[79]

Perry Laukhuff, Acting Deputy Director, Bureau of German Affairs, replied that the views of Thompson were so much at variance with the policy of the U.S.A. towards Germany that there was no point in replying in detail. Laukhuff contended that the U.S. attitude to the prisoners was based on judicial principles of Anglo-Saxon law, and that it has the support of “important elements of the new Germany,”[80] which of course it did since the law was designed to protect the collaborationist Bonn regime. In regard to the issue of Remer and the S.R.P., Laukhuff responded:

"… Here again it is obvious that there is little or no common ground for a discussion of the issue. You apparently feel that Herr Remer leads a worthy cause and is being persecuted for it. You also consider that support for him and his party would greatly advance the cause of anti-communism and United States policy in Europe. You are well aware, however, that the State Department holds entirely different views. From Remer’s speeches, from the known views held by him and the other leaders of the SRP, and from other information available to the Department, there seems to be every indication that this man and his movement are neo-nazi in character. You make the common mistake of considering that because a man is not a communist he is a good democrat. Far from being in league with anti-communist parties, Remer and his partners are bitterly hostile to the moderate democratic forces in Germany. Under these circumstances, the Department can scarcely be expected to intervene with the German Government on Remer’s behalf, even if it has the technical right to do so. It is no part of American policy to assist Nazism to arise once more in Germany."[81]

It might be noted that Laukhuff is less obfuscationist than Cox: that it is not so much a matter of the U.S. being unable to intervene than that the U.S. supports the measures taken against Remer and the S.R.P., which of course would not come as a surprise to Thompson or Yockey. Laukhuff was after all merely outlining the raison d’etre of the Occupation. Finally, Laukhuff rejected Thompson’s reference to U.S. attempts at intervention in the Austrian matter to appease Jewish interests, claiming that it is simply a matter of justice and restitution for “the victims of National Socialism.” This, however, is surely a euphemism for – Jewish interests.

The apparently final letter sent to the State Department over Thompson’s name, as Executive Secretary of The Committee for International Justice and The Committee for the Freedom of Major General Remer, is the lengthiest of the correspondence and includes a great deal of Yockeyan ideology.

The letter begins by stating that the campaign for the release of Remer was not based on a personal commitment but a “superpersonal Idea” in support of what Remer represents. The letter was written to explain the Committee’s world-view, and was presumably written with the view to a wider audience than trying to convert functionaries of the State Department. Turning first to the matter of “war crimes,” Thompson/Yockey write:

In the democratic Germany you mention, the authoritarian Adenauer regime has found it necessary to make it a criminal offense for anyone publicly to write the word “war criminal” in quotation marks. This was necessary because, generally speaking, all Germans regard the use of the word “criminal” in connection with their political and military heroes of the War as a cowardly and vile slander by a dishonorable victor, and because the Adenauer regime, supported only by American bayonets, is necessarily obliged to enforce, by all possible means, the internal policy relayed to it through you. Until the forces you represent are able to pass similar legislation here, we shall continue at all times to write this phrase in the manner which is forbidden in democratic Germany.[82]

The concept of “war crimes” is explained as an illicit manoeuvre by the victors who contrived a law that did not exist at the time of the alleged “crimes.” On the other hand, the code of conduct of soldiers was already set forth and known by them. This code was not, and is not now, the basis of “war crimes” charges. In the case of the “war-crimes terror” in Germany, no such laws had existed, and the defendants were not being tried under American or German laws, nor under the terms of the Geneva Convention for Prisoners-of-War. The “international law” that was contrived for the purpose of prosecuting the German leadership was at variance with the traditional concepts of “international law” that had hitherto been practiced on the basis of ethics rather than “mock trials.”

Yockey and Thompson referred specifically to the Malmedy Trial as an example of the nature of the post-war prosecutions. This is a matter in which they had first-hand knowledge. They referred to the trial in 1946 of Waffen-SS men and officers accused of killing American soldiers who had surrendered in 1944 at Malmedy during the “Battle of the Bulge,” describing the trial as “a foul process … a hideous caricature of the American constitutional principle of separation of powers… a satanic debauch.”[83]

Thompson and Yockey referred to the Congressional investigation of the trial methodology undertaken by Texas Supreme Court Judge Gordon Simpson, after the defendants’ lawyer, Lt. Col. William M. Everett, Jr., who had conducted a vigorous defence, filed a petition with the U.S. Supreme Court claiming the defendants had been subjected to torture to extract confessions. A member of the tribunal investigating in 1948 the methods of the prosecution, Judge Edward LeRoy Van Roden, examined the records of one thousand “war crimes” cases and concluded that the entire process was wrong. In 1952, a small book was published in Germany on the trial in which it is stated that the prisoners were confined in dark cells in solitary confinement, deprived of daily exercise, spat at, prevented from sleeping, hit with fists and metal bars, kicked in the testicles and shins, forced to stand with hands raised for hours, subjected to mock trials and death sentences, subjected to fake hangings until strangled to unconsciousness. They were given promises of lenient treatment should they confess, and threatened with reprisals against family.[84]

Additional to Yockey’s personal experiences with the post-war Occupation, Thompson knew van Roden, and the Judge was instrumental in getting Sen. Joseph McCarthy to examine the Malmedy case.[85]

While Yockey’s left-wing biographer Coogan attempts to put doubt upon the credibility of Van Roden, the Judge was continuing to insist in his statement published in Doenitz at Nuremberg that his conclusions were based on the examination of a mass of documentation, many interviews and “careful consideration” by all the members of the Simpson Commission, enabling him to “secure a first-hand knowledge of this far-reaching ‘experiment’ of War-Crimes Trials.” The trials were “contrary to civilized ideals and principles of legal justice.” He referred to the Malmedy case as being “devoid of any competent evidence.” He regarded the whole “war crimes” business as shameful, and thought that Doenitz and other “enemy patriots” should receive “a humble apology.”[86]

The position Yockey and Thompson put to Acheson on the morality and legality of the “war-crimes trials” was therefore backed by a considerable weight of opinion from influential diplomatic, military and legal authorities, much of which was to be published in the Thompson/Strutz book in 1976. They next raised the issue of the jailing of Remer, the banning of the S.R.P. and the prosecution of numerous others, including Frau Heinrich Himmler, as proof that the Bonn regime was imposed and maintained by American bayonets, only allowing an “opposition” that substantially agrees with the regime. It was now disingenuous for the U.S.A. to mention anti-communism and state that Gen. Remer et al are not “genuine anti-communists” when Remer and others that were then being prosecuted, had fought the U.S.S.R. while the Allies were backing the Soviet invasion of Europe.[87]

Yockey and Thompson conclude with philosophical themes that are fundamental to Yockey’s Imperium, namely that

The German National Socialist Movement was only one form, and a provisional form at that, of the great irresistible movement which expresses the spirit of the Age, the Resurgence of Authority. This movement is the affirmation of all the cultural drives and human instincts which liberalism, democracy, and communism deny. General Remer’s movement is a current expression of the irresistible Resurgence of Authority in the Western Civilization.[88]

It seems unlikely that such sentiments would have been understood by Acheson, or more specially the desk-jockey who was allotted the task of reading the letter, which does not seem to have been answered. The conclusion is a clarion call for European unity and destiny:

The Resurgence of Authority has both its inner and outer aspect. The inner has been touched upon in the preceding paragraph. Its outer aspect is the creation of the European- Imperium – State – Nation, and therewith the reassertion of Europe’s historically ordained role, that of the colonizing and organizing force in the entire world.[89]

They reiterate that the U.S.A. is dominated by Jewish interests, and outline the beliefs of their Committees, which go beyond freeing and rehabilitating German “war criminals,” the support for Remer being seen as backing the individual and the party which seemed then the most promising sign of a renascent Europe. The anti-Soviet character of the Yockey/Thompson correspondence was that year to take a sharp turn in seeing the Russians as potential allies in the liberation of Europe from the deeper malaise of the “regime of the culture-distorter,” a pro-Russian line that was also to be embraced by Remer who retained it for the rest of his life.

Conclusion

As we now look with hindsight upon the post-war world we might see that the present regime of the “new world order” is legally predicated on the definitions and laws contrived to wreak vengeance upon defeated Germany. Now, as then, the political and military leaders of a defeated state are liable to be brought before an international court and charged with “war crimes” and “human rights violations.” Behind the rhetoric stands the reality that such manoeuvres were then, and are now, a legalistic façade to dispose of those who do not conform to the interests of what is now called “globalization.” The key word to define the process is: humbug.

Notes:

[1] Imperium, Yockey’s neo-Spenglerian magnum opus, has remained in print since the Noontide Press edition of Willis Carto in 1962. There is an impending release of a deluxe, hard-backed edition, including an extensive foreword by this writer, and annotations by Alex Kurtagic, due out this year: http://shop.wermodandwermod.com/books/our-titles/pre-order-new-titles/imperium-the-philosophy-of-history-and-politics.html
In 2012 Wermod & Wermod published a deluxe, hard-backed edition of Yockey’s synopsis of Imperium, The Proclamation of London of the European Liberation Front, with an introduction by Dr. Michael O’Meara: http://shop.wermodandwermod.com/books/philosophy/the-proclamation-of-london-of-the-european-liberation-front.html
In 2013 Counter-Currents Publications will be issuing a collection of hitherto mostly unpublished Yockey manuscripts, The World in Flames: Collected Writings of Francis Parker Yockey, edited and with explanatory notes by this writer.
[2] On the American “radical Right” those who saw their own Government as more inimical to the interests of Western Civilization than the U.S.S.R. were the relatively successful and long-running Catholic-based periodical Common Sense, the equally long-running and militant National Renaissance Party, both heavily influenced by Yockey, and later the magazine Instauration, edited by Wilmot Robertson, author of The Dispossessed Majority.
[3] For an examination of the essentially anti-Bolshevik policies of Stalin see: Kerry Bolton, Stalin: The Enduring Legacy (London: Black Housing Publishing, 2012).
[4] F. P. Yockey, “The Prague Treason Trial,” 1952; in Yockey: Four Essays (New Jersey: Nordland Press, 1971).
[5] K. R. Bolton, “Cold War Axis: Soviet Anti-Zionism and the American Right,” Counter-Currents Publishing, http://www.counter-currents.com/2011/04/the-cold-war-axis-soviet-anti-zionism-the-american-right-part-1/
[6] F. P. Yockey, “The Tragedy of Youth,” Social Justice, August 21, 1939, Yockey: Four Essays, op. cit.
[7] Kevin Coogan, Dreamer of the Day: Francis Parker Yockey and the Postwar Fascist International (New York: Automedia, 1999), p 152.
[8] Ibid.
[9] Ibid., p. 154.
[10] See: SS Werwolf Combat Instruction Manual (Boulder, Colorado: Paladin Press, 1982). This includes an informative introduction by Lt. Michael C. Fagnon. Also, I. Melchior, Order of Battle: Hitler’s Werewolves (Novato, California: Lyford Books, 1991), a dramatized account by an interrogator of the Werewolves.
[11] Kevin Coogan, op. cit., p. 156.
[12] W. Carto, “Introduction,” Imperium, op. cit, xi-xii.
[13] Coogan, op. cit., p. 157.
[14] Ibid., pp. 156.-161.
[15] S Dorril, Black Shirt: Sir Oswald Mosley and British Fascism (London: Penguin Books, 2006), p. 575.
[16] Correspondence from Bardèche to Keith Stimley, 1982; cited by Coogan, op. cit., p. 163.
[17] Coogan, ibid.
[18] Ibid., p. 164.
[19] Ian Cobain, “The Secrets of the London Cage,” The Guardian, November 12, 2005, http://www.guardian.co.uk/uk/2005/nov/12/secondworldwar.world
Cobain recently had a book published covering these issues, Cruel Britannia; A Secret History of Torture (London: Portobello Books, 2012).
[20] Ibid.
[21] A. P. Scotland, The Cage (London: Evans, 1957).
[22] Ian Cobain, op. cit..
[23] Ibid.
[24] Coogan, p. 128.
[25] D. Lipstadt, Denying the Holocaust (Harmondsworth, Middlesex: Penguin Books, 1994), p. 148.
[26] John C. Obert, “Yockey: Profile of an American Hitler,” The Investigator, October 1981, p. 24; cited by Lipstadt, ibid., chapter 8, notes on p. 258.
[27] Francis Parker Yockey, Imperium (1962 Noontide Press edition), p. 533.
[28] Ibid.
[29] Ibid., p. 534.
[30] D. Lipstadt, op. cit., p. 44.
[31] Ibid., 45.
[32] For an account of the actual situation see: James Bacque, Crimes and Mercies: The Fate of German Civilians under Allied Occupation, 1944-1950 (London: Little, Brown and Co., 1997). Although Bacque’s book was published several years after Lipstadt’s, the documentation has long been available, but Lipstadt regards such inconvenient truths as “relativizing the holocaust,” which is considered worse than “Holocaust denial.” See for the latter: K. R. Bolton, “Historical Revisionism and Relativizing the Holocaust,” Inconvenient History, http://inconvenienthistory.com/archive/2012/volume_4/number_2/
historical_revisionism_and_relativising_the_holocaust.php
[33] F. P. Yockey, Imperium, op. cit., “The Terror.”
[34] Ibid., p. 597.
[35] Ibid., p. 598.
[36] L O Bogstat, Francis Parker Yockey, FBI Summary Report, 8 July 1954, p. 11.
[37] Ibid.
[38] “Mystery Man Seized with Three Passports,” San Francisco Chronicle, June 9, 1960, p. 8.
[39] “Mystery Man Kills Self,” San Francisco Chronicle, June 18, 1960, p. 11.
[40] Gordon Thomas, Journey into Madness: Medical Torture and the Mind Controllers (Corgi Books, 1989).
[41] K. R. Bolton, The Psychotic Left: From Jacobin France to the Occupy Movement (London: Black House Publishing, 2013), Chapter I, “Political Uses and Abuses of Psychiatry.”
[42] Inventory of Materials Given to Hoover Institution by H. K. Thompson, 1981 and 1983.
[43] Keith Stimley interview with Thompson, March 13, 1986.
[44] D. McCalden, Revisionist Newsletter, Issue 21, June 1983, sent by Thompson to this writer as a largely accurate, although critical, record of his activities.
[45] H. K. Thompson to K. R. Bolton, August 1995.
[46] H. K. Thompson and Henry Strutz, Doenitz at Nuremberg: A Re-Appraisal: War Crimes and the Military Professional (New York: Amber Publishing Corp., 1976).
[47] Ibid., from cover flap.
[48] D. McCalden, op. cit.
[49] Martin Lee, The Beast Reawakens (London: Little Brown & Co., 1997), p. 88.
[50] D. McCalden, Revisionist Newsletter Issue 22, July 1983.
[51] Thompson /Stimley interview, op. cit.
[52] F. P. Yockey, “The Enemy of Europe,” serialization in Trud, 1969; precise issues numbers and dates unknown.
[53] F. P. Yockey, The Enemy of Europe (Reedy, West Virginia: Liberty Bell Publications, 1981), including a lengthy introduction by Dr. Revilo P. Oliver entitled “The Enemy of Our Enemies.” The volume is currently available from Wermod & Wermod.
[54] H. K. Thompson, “American Fascist,” Independent, August 1962, p. 9.
[55] Ibid.
[56] P. Gottfried, “Fascism as the Unconquered Past,” 2012, pp. 27-28.
[57] Kerry Bolton, Revolution from Above (London: Arktos Media Ltd., 2012), “McCarthy’s Threat to the Globalist Establishment,” pp. 40-41.
[58] Edmond Taylor, “Germany: Where Fascism and Communism Meet,” The Reporter, April 13, 1954, p. 10.
[59] Kerry Bolton, Stalin: The Enduring Legacy (London: Black House Publishing, 2012), inter alia.
[60] Edmond Taylor, op. cit., p. 11.
[61] Ibid.
[62] Ibid., p. 12.
[63] Ibid., p. 13.
[64] Ibid.
[65] Ibid.
[66] F. P. Yockey, “Prague Treason Trial,” December 20, 1952, op. cit.
[67] Ibid., p. 14.
[68] Oswald Mosley, The European, March 1953; Mosley Policy & Debate (Euphorion Books, 1954), p. 128.
[69] Edmond Taylor, op. cit., p. 14.
[70] Martin Lee, op. cit., pp. 82-83.
[71] Ibid., p. 84.
[72] H. Keith Thompson to Keith Stimley, March 13, 1986.
[73] Henry B. Cox to H. K. Thompson, June 20, 1952.
[74] P. Gottfried, op. cit., p. 11.
[75] Thompson to Acheson, July 30th, 1952.
[76] Ibid.
[77] Ibid.
[78] Ibid.
[79] Ibid.
[80] Laukhuff to Thompson, September 2, 1952.
[81] Ibid.
[82] Thompson/Yockey to Acheson, October 15, 1952.
[83] Ibid.
[84] Dietrich Ziemssen (1952) Munich, 1952, The Malmedy Trial (Torrance, California: Institute for Historical Review, 1951), pp. 24-25.
[85] Coogan, op. cit., p. 241.
[86] Judge Edward LeRoy Van Roden in Thompson and Strutz, op. cit., pp. 66-67.
[87] Yockey and Thompson to Acheson, October 15, 1952.
[88] Ibid.
[89] Ibid.