Monday, May 04, 2020

Sufism : Omar Khayyam and E. Fitzgerald
by Bjerregaard, C. H. A. (Carl Henrik Andreas), 1845-1922
https://archive.org/details/sufismomarkhayya00bjeruoft/page/n6/mode/2up


https://archive.org/details/InSearchOfKhayyam/mode/2up




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Translators of Khayyam:
Juan Cole: The Rubaiyat of Omar Khayyam
Richard le Gallienne: Lovers Rubaiyat
Reza Parchizadeh: The Persian Popular Songs Attributed to Khayyam
Kuros Amouzgar: The Rubaiyat of Omar Khayyam for Students of Persian Literature
Robert Graves: The Original Rubaiyyat of Omar Khayam
Bahman Solati: Ruba'iyat of Hakim 'Umar Khayyam
A.J. Arberry: Omar Khayyam a New Version Based Upon Recent Discoveries
John Leslie Garner: The strophes of Omar Khayyám
E.H. Whinfield: The Quatrains Of Omar Khayyam
Parvez Hamayun: Rubaiyat of Khayyam
Arthur B. Talbot: Quatrains of Omar Khayyam
J. B. Nicolas: The Sufistic Quatrain of Khayyam

Edward FitzGerald: The Khayyamian
The Rubaiyat of Omar Khayyam eds. Harold Bloom
Rubaiyat of Omar Khayyam eds. Daniel Karlin
The Romance of the Rubaiyat by A.J. Arberry
Who is the Potter: a commentary on the Rubaiyat of Khayyam by Abdullah Dougan

Nearer the hearts desire  poets of the Rubaiyat  a dual biograpghy by Robert Richardson
The Man Behind the Rubaiyat of Omar Khayyam eds. Bill Martin
Edward FitzGerald By Iran Hassani
The life of Edward FitzGerald: Translator of The Rubaiyat of Khayyam by Alfred McKinley

Studies on Omar Khayyam:
The Wine of Wisdom by Mehdi Aminrazavi
The Myth of Kayyam: A Study of Monologism by Reza Parchizadeh
The Great Umar Khayyam A Global Reception of the Rubaiyat by Seyed Gohrab
The Nectar of Grace: Omar Khayyam's Life and Work by Sawmi Govinda Tirtha
Sufism: Omar Khayyam and Fitzgerald by C.h.a Bjerregaard
Moral Deficiency contained in poems of Khayyam
Shibli and Omar Khayyam

Arthur C. Parker  

American Indian Freemasonry




HITLERS HIGH PRIESTESS 
SAVITRI DEVI AND HER SOLAR 
A fascist fan boy collection of her works with the introduction being Nicholas Goodridge Clarke's excellent biography. He uses former German Canadian Anti Semite propagandist Ernst Zundel as a source as does the fan boy who created this collection. Zundel himself published some of the work here

Do I really have to give a Trigger Warning

I first came across Devi in an obscure basement used bookstore in Vancouver in the eighties and picked up her book on her Solar Religion especially when I saw she linked her Hindu Nationalism to Hitlers Star and called him a Man God. She was not unlike any other European adopting India as the truth the way and the Light of the East or Asia or of the Secret Chiefs, not unlike Madame Blavatsky, Anne Besant or that British plumber
Lama Lobsang Rampa of Tibet, was none other than Cyril Henry Hoskin, a native of Plympton, Devonshire....


And of course that is why I research this stuff I am a Heresiologist, google it. 


https://archive.org/details/SavitriDeviCollectionHinduOccultNaziHitlerPriestess/page/n1/mode/2up
Savitri Devi — A Warning to the Hindus — Contents
IN HER OWN PRESCIENT WAY SHE PREDICTED OR DID SHE EVOKE THE CULT OF MODI, AND HINDU NATIONALISM WITH HER BOOK A WARNING TO HINDU'S

Part of her research and then focus on solar deities was on Akhnaton the Egyptian Pharoh who introduced monotheism into Egypt in particular the worship of the Sun God Ra as his father making him the first son of god.

Velikovsky another heretic has his own interpretation of this Akhnaton myth which he wrote after Devi's privately published work, which lay in obscurity. 


Oedipus and Akhnaton | The Velikovsky Encyclopedia

Oedipus and Akhnaton

(1960) is Velikovsky’s fourth book, and second in the series following Ages in Chaos. Velikovsky explains that he:
“… read Freud’s last book, Moses and Monotheism, and was prompted to read more about Akhnaton, the real hero of that book. Soon I was struck by some close parallels between this Egyptian king and the legendary Oedipus. A few months later I found myself in the libraries of the New World, among many large volumes containing the records of excavations in Thebes and el-Amarna. This study carried me into the larger field of Egyptian history and to the concept of Ages in Chaos – a reconstruction of twelve hundred years of ancient history, twelve years of toil. ..”
“… it properly follows Ages in Chaos, Volume 1, which covered the time from the great upheaval that closed the Middle Kingdom in Egypt to the time of Pharaoh Akhnaton. The present short book tells his story and that of the tragic events at the end of the Eighteenth Dynasty. In its wake, another volume of Ages in Chaos, too long postponed, will be concluded, bringing my historical reconstruction to the advent of Alexander.”[1]



Arabian medicine, being the Fitzpatrick lectures delivered at the College of physicians in November 1919 and November 1920;
by Browne, Edward Granville, 1862-1926

 


SOCIAL CREDIT BY EZRA POUND
THE POLITICAL WRITINGS

https://archive.org/details/PoundEzraWestonLoomisTheLetters/mode/2up

Sunday, May 03, 2020

The Exorcist Massage Parlor
Necrophilia, the attraction to what is dead, decaying, lifeless,
and purely mechanical, is increasing throughout our cybernetic
 industrial society.
The Falangist motto, "Long live death," threatens to become
the secret principle of a society in which the conquest of nature
by the machine constitutes the very meaning of progress, and
where the living person becomes an appendix to the machine.
ERICH FROMM
The Anatomy of Human Destructiveness

Audience Priming
The Exorcist dramatically proved—if this needed proving— that the motion picture industry was not averse to making a fast buck with subliminal technology. Director William Friedkin maximized the return on the film's capital investment, reportedly in the neighborhood of $14 million
WILSON BRYAN KEY- MEDIA EXPLOITATION https://tinyurl.com/ycvt8p4j


THE KEY TO THE WHOLE THING
https://archive.org/details/WilsonBryanKeyMediaSexploitationAgeOfManipulationSubliminalSeductionHiddenImplan/page/n345/mode/2up

Fueling the Third Reich
ARNOLD KRAMMER
https://ia801008.us.archive.org/16/items/FuelingTheThirdReich/Fueling%20the%20Third%20Reich.pdf

"The Kingdom of Heaven runs on righteousness," declared Ernest Bevin during a heated argument in the British Parliament over a distasteful decision in the Middle East, "but the Kingdom of Earth runs on OIL!" If these words were a political reality to Britain in 1948, they would have been embraced with religious fervor by Germany during the period of the Third Reich. Without oil, and the fuel and lubricants which are produced from oil, every form of mechanized transportation, heating, and military defense is paralyzed. Any nation in that position becomes utterly dependent upon foreign sources for its life's blood and, in effect, surrenders its sovereignty. For Germany, between 1919 and 1945, the question of oil-its production, importation, synthesization, stockpiling, allocation, and consumption occupied a status which was second only to the survival of the political state. History proved that these priorities were not, in fact, in error, for with the destruction of the fuel industry, the collapse of the state was virtually assured. Germany's preoccupation with fuel, however, and its crucial relationship to the state, became a reality as a result of the First World War.

DR. KRAMMER is associate professor of history at Texas A&M University. He is the
author of numerous works on modern Germany and is a principal investigator of a
major project to reevaluate German technology on synthetic petrochemicals for potential current application.
1978 by the Society for the History of Technology. 0040-165X/78/1903-0003$02.25 

A Comparative Study of War and Sport Metaphors in Political News Headlines 
https://ddd.uab.cat/pub/tfg/2018/196074/Perez_Carla_TFG.pdf
Abstract
This paper examines conceptual metaphors based on war and sport that are used in
political headlines in English and Spanish from a contrastive perspective. By dint of
analysing news headlines, collected from more than seventy online newspapers, the study
aims to reveal not only the analogies between both languages but also the connections
between the target domain politics and the source domains war and sports. Following Lakoff
and Johnson’s theories (1980), the corpus of headlines used in this paper is examined through a
detailed metaphor analysis which includes a descriptive, an interpretative and a comparative level.
This analysis shows that the frequent use of metaphors in political headlines serves a two-fold
purpose: first, to show the reader hidden issues and political views and second, to catch the
readers’ attention and shape our personal thinking about politics. 
BUILDING THE THIRD REICH 
JOHN DE WILDE JUNE 1939

A SURPRISINGLY ACCURATE DESCRIPTION OF REALITY OF THE  THREAT OF NAZI GERMANY 

ANALYSIS OF THE PARTY, LABOUR FRONT, POLITICS, ECONOMICS. ONE HAS TO WONDER WHY IT STILL TOOK AMERICA THREE YEARS TO ENTER THE WAR 
THAT WOULD BEGIN LATER THAT YEAR.

IT GIVES LIE TO THOSE WHO SAID THEY DID NOT KNOW, WHICH REALLY MEANS THEY DID NOT WANT TO KNOW

THE KEY IS THE NAZI'S WERE FIGHTING COMMUNISM FOR THEIR OWN ENDS AND TO GAIN SUPPORT OF THE RULING CLASSES IN EUROPE TO LOOK THE OTHER WAY AS THEY EXPANDED INTO EASTERN EUROPE.

https://archive.org/details/buildingthirdrei00dewi_0/page/n3/mode/2up






DEVELOPMENT OF A CONTROLLED ECONOMY

 In recent years Germany has witnessed the gradual establishment of a government-planned and controlled economy not designed to favor any particular class or economic interest, but to enlist industry and agriculture, capital and labor for the purpose of increasing the political power of the state. The regimented economic system pre¬ vaiam. Their anti-capitalism consisted of a vague detestation of laissez-faire economics, a fear of large corporations and a hatred of “finance capitalism” which took the form of de¬ mands to break the “servitude to interest.” Their “socialism” amounted primarily to a requirement tling today is not the product of deliberate intention, but rather the result of improvisation to meet repeated exigencies. When the National Socialists came to power they had little idea of economic planning. Their platform was a series of slogans, not a carefully thought-out progrhat individual and group economic interests should be subordinated to those of the state. As a matter of fact, the first economic measures of the regime proved to be entirely orthodox, motivated as they were by a desire to stimu¬ late private enterprise. The automobile industry was aided by aboli¬ tion of the tax on new cars. Replacement of machinery and equip¬ ment was stimulated by tax remission, and subsidies were given to 39 encourage repairs to houses and barns. These measures were supple¬ mented by relatively modest appropriations for public works. Al¬ though steps were taken to send labor back to the farms and to give employment to older workers at the expense of younger men and women employees, this type of regimentation was moderate compared to what came later. It was only after the government actively embarked on a rearma¬ ment program late in 1934 and undertook more and more projects, that measures of control became increasingly necessary. The task of equipping Germany with a complete air, naval and land armament required enormous amounts of money, men and material, particu¬ larly once the tempo of the arms race became accelerated. Huge de¬ mands were also made by the Four-Year-Plan, launched in 1936 to increase the output of domestic raw materials. New resources had to be exploited and large, expensive plants erected to make oil from coal and lignite, rubber from coal and limestone, and synthetic fibres from wood and straw. At the same time the government continued to push the construction of a comprehensive network of express highways. It also let contracts for hundreds of public buildings and launched vast projects for the rebuilding of Berlin and other major cities of the Reich. In addition, time, money and material had to be found to relieve in some measure the serious housing shortage, and at least to maintain the output of goods for peace-time consumption. Soon it developed that the available supply of goods, capital and labor was not equal to all these tasks. One measure after another had to be taken to relieve the tensions resulting from a restricted supply confronted with a growing demand. Labor, money and materials had literally to be controlled, rationed, and apportioned among vari¬ ous projects and industries according to their relative importance in the government’s opinion. In this allotment or planning, produc¬ tion for civilian use generally took last place.

THE LABOR FRONT AND ORGANIZATION OF BUSINESS 


The first to be established was the Labor Front, which was im¬ mediately erected on the ruins of the old free labor unions. Its membership includes both employers and employees, “fraternally organized to work together in the interests of the state. In theory membership is voluntary, but in practice it is nearly always essential to retaining or obtaining a job. At present the Labor Front counts well over 20,000,000 members, and its annual revenue must approx¬ imate 600,000,000 marks. The organization is built up on the basis of the “plant community,” which includes all those active in a single factory or business concern; all plant communities in one branch of trade or industry then constitute a national plant com¬ munity. The actual administration is carried on by a hierarchy of offices and officials, of whom perhaps the most important is the representative of the Labor Front in each business enterprise. He is often the go-between in the relations of employer and employees. His task is to watch that capital and labor pull together in ac¬ cordance with National Socialist principles. 36 The most important function of the Labor Front is to keep work¬ ers and employers “in line,” to see that they work together and have a proper appreciation for each other’s interests. While the employer has the right to fix wages within narrow limits defined by the state, the Labor Front exercises considerable influence over other working conditions. It provides machinery for the constant adjustment and conciliation of minor grievances, in particular of disputes arising from the interpretation of labor contracts. One of its departments, rather curiously called “Beauty of Work,” has been instrumental in getting many employers to improve lighting and sanitary facilities, to provide rest rooms, canteens and warm meals, and facilities for sport and recreation. The standards of many con¬ cerns which were unprogressive in this respect have undoubtedly been raised. The Labor Front stages annual competitions among business enterprises, and the Fiihrer awards prizes every May ist to those adjudged the most efficient and pre-eminent in the establish¬ ment of a spirit of teamwork between labor and capital. Since the function of the Labor Front is also to develop “willing and able” workers, it has arranged similar competitions to test the technical skill, all-round abilities and Weltanschauung of craftsmen, laborers and apprentices. The most spectacular activity of the Labor Front has been its large-scale provision for the leisure and recreation of the masses. Its division, “Strength through Joy,” has enabled millions of Ger¬ mans to attend theatres, concerts and lectures, and to participate in sport courses, outings and vacation trips at very low costs. It has built a number of recreation homes and is constructing a huge bathing resort on the Baltic Sea to provide accommodation for thousands of workers and employees in the course of the season. The organization has even chartered steamships for short cruises to Scandinavia, the Canary Islands and the Mediterranean, and has had two rather luxurious ocean liners built for this purpose. Not far from Hannover it is constructing a huge plant designed to turn out a light, economical, popular-priced car which will be within the reach of many now unable to afford automobiles. An Organization for Trade and Industry has been established to include, on a compulsory basis, all industrial, commercial and craft enterprises. It is organized vertically in functional groups and sub¬ groups, each representing a branch of trade or industry; horizontally or regionally, the various branches are linked together in Chambers 37 of Commerce and Industry. The crafts have a separate organization consisting of guilds and Chambers of Handicrafts. A national Eco¬ nomic Chamber, subordinate to the Minister of Economics, caps the whole structure. The general objective of this organization is to convey the wishes and opinions of business to the authorities, and to transmit the gov¬ ernment’s orders and recommendations to business. In practice, the latter task is the most important. In no sense can it be said to be a legislative, or policy-making organ. It assists in the collection and administration of export subsidies, in the application of foreign ex¬ change regulations, and helps to mobilize industry for the purpose of carrying out the Four-Year Plan for greater self-sufficiency. At the direction of the government it is bringing about the introduction of a uniform cost-accounting system to permit better control of costs and improvements in methods of production. The organization is forbidden to regulate markets, but since 1936 it has had limited powers of supervision over cartels and similar price or production agreements.


THE LOT OF THE WORKER AND FARMER 


The German worker views National Socialism with mixed feel¬ ings. He is no longer laboring under the constant fear of losing his job. Longer hours, and, in some cases, higher hourly pay have raised his weekly wage. Very often his wife and children have also found work and now add to the family income. If he has three or more 44 minor children, the state pays him a subsidy. He may get a longer vacation and take a trip to the seashore or the mountains which he formerly could not afford. His employer and foreman must treat him with respect; otherwise they may be punished by a so-called “court of social honor.” On the other hand, the worker has lost his right to strike and bargain collectively. He is no longer represented by leaders of his own choice. The Labor Front may do things for him, but frequently he resents its patronizing attitude and is in¬ clined to consider its officials as “not his own kind.” The employees’ council, or Vertranensrat, which exists in every enterprise with ten or more workers, was originally picked by the Labor Front steward and the plant leader. It was simply “confirmed” by the workers in 1935 and has never been re-elected. Besides, the council has but lim¬ ited consultative powers. The employee, who at first welcomed a longer working week, is now apt to tire of the over-long hours de¬ manded of him in many industries. If he is a mason or carpenter, he may suddenly be drafted for work on fortifications or other state projects; and if he was formerly a farm laborer but is now engaged in industry, he may be sent back to the land. The government may also step in to prevent him from obtaining higher wages or chang¬ ing his job. The trades people, artisans and small business men have not fared as well as they had expected. Many of them have lost their independence by being virtually conscripted for industry. Only those who remain have benefited by a greater turnover. The profits of shopkeepers, particularly in the handling of foodstuffs, have been small. Regulation of retail trade has been especially severe. The owners of small business enterprises often do not obtain a propor¬ tionate share of government orders and are in many cases illequipped to cope with the maze of official regulations. Yet mem¬ bers of the lower middle class have obtained many lucrative jobs in the party and state bureaucracy. The regime has cleverly catered to their desire for self-importance. They constitute the bulk of the SS and SA, have their uniforms, their minor posts and opportun¬ ities to exercise a modicum of authority. The German farmer enjoys a fairly stable income under National Socialism. His debt burden has been somewhat reduced and the Hereditary Homestead Law of 1933, which applies to about 700,000 medium-sized German farms, protects him against foreclosure and loss of his land. Yet the peasant, too, has his troubles. He is con45 stantly urged to produce more, but an acute shortage of labor often prevents him from obtaining the necessary help, and his inability to mortgage the land makes it difficult to procure credit for im¬ provements and purchase of machinery. The farmer often grumbles that he and his family are expected to work harder and harder without adequate compensation. If he neglects his task and proves inefficient, the government may even appoint a trustee to supervise his work or take over the management entirely. The peasant may not mind that the Hereditary Homestead Law requires him to leave his farm to a single heir, but he wonders how he can provide for his other children particularly when he can raise no money, or when so much of the arable land is frozen in “hereditary homesteads.” The Nazis once promised to break up big estates into small farms for agricultural laborers and farmers’ sons, but in practice they have decided to retain large landholdings, if only as an important and indispensable grain reservoir for the nation. Frequently the peas¬ ants’ sons have no alternative but to become simple laborers or wander off into trade or industry, thus aggravating the flight from the land. 

THE BUSINESS MAN IN THE THIRD REICH 


As for the wealthier classes, their experience with the system is also mixed. There has been no marked shift in the distribution of wealth. Private property is maintained in principle, although the government has no scruples about directing its use for specified purposes. Those people who live on income from their investments have been hit by the limitation on dividend payments, restrictions on rents, and semi-compulsory bond conversions. With the govern¬ ment providing more than enough work, business men and cor¬ porations no longer have such great risks, and their profits have been ample in many cases. On the other hand, they have to make heavy disbursements for taxes and social welfare. They work under a growing mass of restrictions and regulations of all sorts; their prices and raw material supplies are strictly controlled, their books and production costs closely scrutinized, and their financial reserves often mobilized for investment in the so-called Four-Year-Plan industries. The independent entrepreneur whom the Nazis profess to admire has little or no practical influence on the government. He may won46 der about the huge expenditures of the state and entertain vague fears regarding the future. Often he has condemned government measures as utterly impossible or disastrous, only to see them work out all right in practice. The older type of business executive, ad¬ dicted to private initiative, worries about the ultimate trend of gov¬ ernment control and enterprise. True, the Nazis at first “re¬ privatized” many banks and concerns in which the government had acquired a controlling interest during the depression, but in the last few years they have again taken a direct hand in industry. The huge automobile plant now being built for the Labor Front threatens to drive private industry out of the small-car field entirely. The Hermann-Goering-Werke, established by the government to make iron and steel from domestic ore, has taken over the big Alpine-Montan concern in Austria and rapidly extended its holdings to other metal¬ lurgical and machinery plants as well as transport enterprises. Today it is one of the largest industrial combines in Germany. The younger corporation executives are not so alarmed. In their opinion the days of unfettered private enterprise are beyond recall, and it matters little to them whether they direct the destinies of a private or a state corporation. Some business men are reassured, too, by the frequent assertions of government officials that economic regimentation is the product of an emergency. They hope that the country’s economic “living space” may one day be large enough, or that international trade will revive in sufficient measure, to permit the gradual relaxation of all troublesome regulations. For the present, at least, the Nazi system is not primarily inter¬ ested in raising the material welfare of the German people. Having put every one to work, the government regards as its primary task the mobilization of the country’s resources to enhance the power of the state and strengthen its position in the world. To this broad aim each class interest and social objective has been subordinated. For the Nazis power is in itself desirable. They ridicule the idea that society should have only material or even cultural aims. At the same time, they do consider power as a means of obtaining a greater share of the world’s natural wealth for Germany. In their opinion only political and economic expansion can ultimately bring about an improvement in the material lot of the German people. 

Folder: Charles Kindleberger to John C. de Wilde
Collection: Truman and the Marshall Plan 

Series: State Department File
Documents
Charles Kindleberger to John C. de Wilde, August 14, 1946
Charles Kindleberger to John C. de Wilde, March 24, 1947
Charles Kindleberger to John C. de Wilde, April 18, 1947

THE WORLD BANK GROUP ARCHIVES PUBLIC DISCLOSURE AUTHORIZED 
Folder Title: De Wilde, John - Articles and Speeches (1957 - 1968) 
Folder ID: 1651557 
Fonds: Records of Office of External Affairs (WB IBRD/IDA EXT)  
Digitized: December 20, 2013
De Wilde, John C., et al, Experiences with Agricultural Development in Tropical Africa, Vol. I: The Synthesis, Vol. II: The Case Studies, (or a combined price of $15.00 for both volumes)
Jean M. Due
American Journal of Agricultural Economics, Volume 49, Issue 4, November 1967, Pages 955–958, https://doi.org/10.2307/1236962
Published: 01 November 1967

JOHN DE WILDE WORKS AT ARCHIVE.ORG https://tinyurl.com/ybjoyx36

John de Wilde, 89, Dies - The Washington Post
May 11, 2000 - John C. de Wilde, 89, an economist who specialized in African development at the World Bank, died of congestive heart failure April 27 at his ..
John C. de Wilde, 89, an economist who specialized in African development at the World Bank, died of congestive heart failure April 27 at his home in Redwood City, Calif. A former resident of Alexandria, he had moved from Columbia to California in 1995.

Mr. de Wilde was born in Holland and raised in New Jersey. He was a graduate of Harvard University in 1930 and did graduate work in economics at Columbia University and at Kiel University in Germany.

During the 1930s, he was a correspondent of the Foreign Policy Association in Germany. Before World War II, he was co-author of "A Handbook of the War" and other publications about Europe. During the war, he was assigned by the U.S. government to the Board of Economic Warfare in London and India.

Mr. de Wilde worked on the Marshall Plan as a State Department economist before joining the World Bank. He went on to lead bank missions to Japan, Egypt, Syria, Iraq, Africa, Pakistan and Jamaica.

He was principal author of "Experiences with Agricultural Development in Tropical Africa" and "Agriculture, Marketing and Pricing in Sub-Saharan Africa." After he retired in the 1970s, he was a consultant to the World Bank and the U.N. Food and Agriculture Organization.

Mr. de Wilde was a member of Beverley Hills United Methodist Church in Alexandria.

Survivors include his wife, Martha de Wilde of Redwood City; two sons; and five grandchildren.
OSWALD SPENGLER AND THE SOUL OF RUSSIA


Kerry Bolton

In so doing the role of Russia in the unfolding of history from this era onward could be easily dismissed, opposed or ridiculed by proponents of Spengler, while in Russia his insights into culture-morphology would be understandably unwelcome as being from an Slavophobic German nationalist. However, while Spengler, like many others of the time in the aftermath of the Bolshevik Revolution, regarded – partially - Russia as the Asianised leader of a ‘coloured revolution’ against the white world, he also considered other possibilities. This paper examines Spengler’s views on Russia as a distinct culture that had not yet fulfilled her destiny, while Western civilisation is about to take a final bow on the world historical stage. His views on Russia as an outsider are considered in relation to the depiction of the Russian soul by seminal Russians such as Gogol.

Russia’s ‘Soul’

Spengler regarded Russians as formed by the vastness of the land-plain, as innately antagonistic to the Machine, as rooted in the soil, irrepressibly peasant, religious, and ‘primitive’. Without a wider understanding of Spengler’s philosophy it appears that he was – like Hitler – a Slavophobe. However, when Spengler wrote of these Russian characteristics he was referencing the Russians as a still youthful people in contrats to the senile West. Hence the ‘primitive’ Russian is not synonymous with ‘primitivity’ as popularly understood at that time in regard to ‘primitive’ tribal peoples. Nor was it to be confounded with the Hitlerite perception of the ‘primitive Slav’ incapable of building his own State.

To Spengler, the ‘primitive peasant’ is the well-spring from which a race draws its healthiest elements during its epochs of cultural vigour.

Agriculture is the foundation of a High Culture, enabling stable communities to diversify labour into specialisation from which Civilisation proceeds.

However, according to Spengler, each people has its own soul, a German conception derived from the German Idealism of Herder, Fichte et al. A High culture reflects that soul, whether in its mathematics, music, architecture; both in the arts and the physical sciences. The Russian soul is not the same as the Western Faustian, as Spengler called it, the ‘ Magian’ of the Arabian civilisation, or the Classical of the Hellenes and Romans. The Western Culture that was imposed on Russia by Peter the Great, what Spengler called Petrinism, is a veneer.

The basis of the Russian soul is not infinite space – as in the West’s Faustian (Spengler, 1971, I, 183) imperative, but is ‘the plain without limit’ (Spengler, 1971, I, 201). The Russian soul expresses its own type of infinity, albeit not that of the Western which becomes even enslaved by its own technics at the end of its life-cycle. (Spengler, 1971, II, 502). (Although it could be argued that Sovietism enslaved man to machine, a Spenglerian would cite this as an example of Petrinism). However, Civilisations cannot do anything but follow their life’s course, and one cannot see Spengler’s descriptions as moral judgements but as observations. The finale for Western Civilisation according to Spengler cannot be to create further great forms of art and music, which belong to the youthful or ‘ spring’ epoch of a civilisation, but to dominate the world under a technocratic-military dispensation, before declining into oblivion that all prior world civilisations. It is after this Western decline that Spengler alluded to the next word civilisation being that of Russia. At that stage Spengler could only hint at the possibilities.

Hence, according to Spengler, Russian Orthodox architecture does not represent the infinity towards space that is symbolised by the Western high culture’s Gothic Cathedral spire, nor the enclosed space of the Mosque of the Magian Culture, (Spengler, 1971, I, 183-216) but the impression of sitting upon a horizon. Spengler considered that this Russian architecture is ‘not yet a style, only the promise of a style that will awaken when the real Russian religion awakens’ (Spengler, 1971, I, p. 201. Spengler was writing of the Russian culture as an outsider, and by his own reckoning must have realised the limitations of that. It is therefore useful to compare his thoughts on Russia with those of Russians of note.

Nikolai Berdyaev in The Russian Idea affirms what Spengler describes:

There is that in the Russian soul which corresponds to the immensity, the vagueness, the infinitude of the Russian land, spiritual geography corresponds with physical. In the Russian soul there is a sort of immensity, a vagueness, a predilection for the infinite, such as is suggested by the great plain of Russia. (Berdyaev, 1).

‘Prussian Socialism’, ‘Russian Socialism’

Of the Russian soul, the ego/vanity of the Western culture-man is missing; the persona seeks impersonal growth in service, ‘in the brother-world of the plain’. Orthodox Christianity condemns the ‘I’ as ‘sin’ (Spengler, 1971, I, 309). Spengler wrote of ‘Prussian Socialism’, based on the Prussian ethos of duty to the state, as the foundation of a new Western ethos under the return to Faith and Authority during the final epoch of Western civilisation. He contrasted this with the ‘socialism’ of Karl Marx, which he regarded as a product of English economics, (Spengler, 1919) as distinct from the German economics of Friedrich List for example, described as the ‘ national system of political economy’, where nation is the raison d’etre of the economy and not class or individual.

The Russian concept of ‘we’ rather than ‘I’, and of impersonal service to the expanse of one’s land implies another form socialism. It is perhaps in this sense that Stalinism proceeded along lines different and often antithetical to the Bolshevism envisaged by Trotsky et al. (Trotsky, 1936), and established an enduring legacy on Russia.

A recent comment by an American visitor to Russia, Barbara J. Brothers, as part of a scientific delegation, states something akin to Spengler’s observation:

The Russians have a sense of connectedness to themselves and to other human beings that is just not a part of American reality. It isn’t that competitiveness does not exist; it is just that there always seems to be more consideration and respect for others in any given situation.

Of the Russian concept of property and of capitalism, Berdyaev wrote:

The social theme occupied a predominant place in Russian nineteenth century thought. It might even be said that Russian thought in that century was to a remarkable extent coloured by socialistic ideas. If the word socialism is not taken in its doctrinaire sense, one might say that socialism is deeply rooted in the Russian nature. There is already an expression of this truth in the fact that the Russian people did not recognize the Roman conception of property. It has been said of Muscovite Russia that it was innocent of the sin of ownership in land, the one and only landed proprietor being the Tsar: there was no freedom, but there was a greater sense of what was right. This is of interest in the light that it throws upon the rise of communism. The Slavophils also repudiated the Western bourgeois interpretation of private property equally with the socialists of a revolutionary way of thinking. Almost all of them thought that the Russian people was called upon to give actual effect to social troth and righteousness and to the brotherhood of man. One and all they hoped that Russia would escape the wrongness and evil of capitalism, that it would be able to pass over to a better social order while avoiding the capitalist stage of economic development. And they all considered the backwardness of Russia as conferring upon her a great advantage. It was the wisdom of the Russians to be socialists during the period of serfdom and autocracy. Of all peoples in the world the Russians have the community spirit; in the highest degree the Russian way of life and Russian manners, are of that kind. Russian hospitality is an indication of this sense of community. (Berdyaev, 97-98).

Here again, we see with Berdyaev, as with Spengler, that there is a ‘Russian Socialism’ based on what Spengler referred to as the Russian ‘we’ in contrast to the Late Western ‘I’, and of the sense of brotherhood dramatised by Gogol in Taras Bulba, shaped not by factories and money-thinking, but by the kinship that arises from a people formed from the vastness of the plains, and forged through the adversity of centuries of Muslim and Mongol invasions.

The Russian Soul - Русская душа

The connections between family, nation, birth, unity and motherland are reflected in the Russian language.

род [rod]: family, kind, sort, genus
родина [ródina]: homeland, motherland
родители [rodíteli]: parents
родить [rodít']: to give birth
роднить [rodnít']: to unite, bring together
родовой [rodovói]: ancestral, tribal
родство [rodstvó]: kinship

Russian National Literature starting from the 1840s began to consciously express the Russian soul. Firstly Nikolai Vasilievich Gogol’s Taras Bulba, which along with the poetry of Pushkin, founded a Russian literary tradition; that is to say, truly Russian, and distinct from the previous literature based on German, French and English. John Cournos states of this in his introduction to Taras Bulba:

The spoken word, born of the people, gave soul and wing to literature; only by coming to earth, the native earth, was it enabled to soar. Coming up from Little Russia, the Ukraine, with Cossack blood in his veins, Gogol injected his own healthy virus into an effete body, blew his own virile spirit, the spirit of his race, into its nostrils, and gave the Russian novel its direction to this very day.

Taras Bulba is a tale on the formation of the Cossack folk. In this folk-formation the outer enemy plays a crucial role. The Russian has been formed largely as the result of battling over centuries with Tartars, Muslims and Mongols. Cournos writes of the Gogol myths in reference to the shaping of the Russian character through adversity and landscape:

This same Prince Guedimin freed Kieff from the Tatar yoke. This city had been laid waste by the golden hordes of Ghengis Khan and hidden for a very long time from the Slavonic chronicler as behind an impenetrable curtain. A shrewd man, Guedimin appointed a Slavonic prince to rule over the city and permitted the inhabitants to practise their own faith, Greek Christianity. Prior to the Mongol invasion, which brought conflagration and ruin, and subjected Russia to a two-century bondage, cutting her off from Europe, a state of chaos existed and the separate tribes fought with one another constantly and for the most petty reasons. Mutual depredations were possible owing to the absence of mountain ranges; there were no natural barriers against sudden attack. The openness of the steppe made the people war-like. But this very openness made it possible later for Guedimin’s pagan hosts, fresh from the fir forests of what is now White Russia, to make a clean sweep of the whole country between Lithuania and Poland, and thus give the scattered princedoms a much-needed cohesion. In this way Ukrainia was formed. (Cournos, ‘Introduction’, ibid).

Their society and nationality were defined by religiosity, as was the West’s by Gothic Christianity during its ‘Spring’ epoch. The newcomer to a Setch or permanent village was greeted by the Chief as a Christian and as a warrior: ‘Welcome! Do you believe in Christ?’ —‘I do’, replied the new-comer. ‘And do you believe in the Holy Trinity?’— ‘I do’.—‘And do you go to church?’—‘I do.’ ‘Now cross yourself’. (Gogol, III).

Gogol depicts the scorn in which trade is held, and when commerce has entered among Russians, rather than being confined to non-Russians associated with trade, it is regarded as a symptom of decadence:

I know that baseness has now made its way into our land. Men care only to have their ricks of grain and hay, and their droves of horses, and that their mead may be safe in their cellars; they adopt, the devil only knows what Mussulman customs. They speak scornfully with their tongues. They care not to speak their real thoughts with their own countrymen. They sell their own things to their own comrades, like soulless creatures in the market-place. The favour of a foreign king, and not even a king, but the poor favour of a Polish magnate, who beats them on the mouth with his yellow shoe, is dearer to them than all brotherhood. But the very meanest of these vile men, whoever he may be, given over though he be to vileness and slavishness, even he, brothers, has some grains of Russian feeling; and they will assert themselves some day. And then the wretched man will beat his breast with his hands; and will tear his hair, cursing his vile life loudly, and ready to expiate his disgraceful deeds with torture. Let them know what brotherhood means on Russian soil! (Spengler, 1971, II, 113).

Here we might see a Russian socialism that is, so far form being the dialectical materialism offered by Marx, the mystic we-feeling forged by the vastness of the plains and the imperative for brotherhood above economics, imposed by that landscape. Russia’s feeling of world-mission has its own form of messianism whether expressed through Christian Orthodoxy or the non-Marxian form of ‘world revolution’ under Stalin, or both in combination, as suggested by the later rapport between Stalinism and the Church from 1943 with the creation of the Council for Russian Orthodox Church Affairs (Chumachenko, 2002). In both senses, and even in the embryonic forms taking place under Putin, Russia is conscious of a world-mission, expressed today as Russia’s role in forging a multipolar world, with Russia as being pivotal in resisting unipolarism.

Commerce is the concern of foreigners, and the intrusions bring with them the corruption of the Russian soul and culture in general: in speech, social interaction, servility, undermining Russian ‘brotherhood’, the Russian ‘we’ feeling that Spengler described. (Spengler 1971, I, 309). However, Gogol also states that this materialistic decay will eventually be purged even from the soul of the most craven Russian.

And all the Setch prayed in one church, and were willing to defend it to their last drop of blood, although they would not hearken to aught about fasting or abstinence. Jews, Armenians, and Tatars, inspired by strong avarice, took the liberty of living and trading in the suburbs; for the Zaporozhtzi never cared for bargaining, and paid whatever money their hand chanced to grasp in their pocket. Moreover, the lot of these gain-loving traders was pitiable in the extreme. They resembled people settled at the foot of Vesuvius; for when the Zaporozhtzi lacked money, these bold adventurers broke down their booths and took everything gratis. (Gogol, III).

The description of these people shows that they would not stoop to haggling; they decided what a merchant should receive. Money-talk is repugnant to them.

The Cossack brotherhood is portrayed by Gogol as the formative process in the building up of the Russian people. This process is, significantly, not one of biology but of spirit, even transcending the family bond. Spengler treated the matter of race as that of soul rather than of zoology. (Spengler, 1971, II, 113-155). To Spengler landscape was crucial in determining what becomes ‘race’, and the duration of families grouped in a particular landscape – including nomads who have a defined range of wandering – form ‘a character of duration’, which was Spengler’s definition of ‘race’. (Spengler, Vol. II, 113). Gogol describes this ‘ race’ forming process among the Russians. So far from being an aggressive race nationalism it is an expanding mystic brotherhood under God:

The father loves his children, the mother loves her children, the children love their father and mother; but this is not like that, brothers. The wild beast also loves its young. But a man can be related only by similarity of mind and not of blood. There have been brotherhoods in other lands, but never any such brotherhoods as on our Russian soil. It has happened to many of you to be in foreign lands. … No, brothers, to love as the Russian soul loves, is to love not with the mind or anything else, but with all that God has given, all that is within you. Ah! (Golgol, IX).

The Russian soul is born in suffering. The Russian accepts the fate of life in service to God and to his Motherland. Russia and Faith are inseparable. When the elderly warrior Bovdug is mortally struck by a Turkish bullet his final words are exhortations on the nobility of suffering, after which his spirit soars to join his ancestors:

‘I sorrow not to part from the world. God grant every man such an end! May the Russian land be forever glorious!’ And Bovdug’s spirit flew above, to tell the old men who had gone on long before that men still knew how to fight on Russian soil, and better still, that they knew how to die for it and the holy faith. (Gogol, IX).

The depth and duration of this cult of the martyrs attached to Holy Mother Russia was revived under Stalin during the Great Patriotic War. This is today as vigorous as ever, as indicated by the celebration of Victory Day on 7 May 2015, and the absence of Western representatives indicating the diverging course Russia is again taking from the West.

The mystique of death and suffering for the Motherland is described in the death of Tarus Bulba when he is captured and executed, his final words being ones of resurrection:

‘Wait, the time will come when ye shall learn what the orthodox Russian faith is! Already the people scent it far and near. A czar shall arise from Russian soil, and there shall not be a power in the world which shall not submit to him!’ But fire had already risen from the fagots; it lapped his feet, and the flame spread to the tree.... But can any fire, flames, or power be found on earth which are capable of overpowering Russian strength? (Gogol, XII).

The characteristics of the Russian soul that run through Tarus Bulba are those of faith, fate, struggle, suffering, strength, brotherhood and resurrection. Tarus Bulba established the Russian national literature that articulated the Russian soul.

EXCEPT TARAS BULBA WAS NOT RUSSIAN HE WAS FROM EASTERN UKRAINE AND GOGOL KNEW THIS BECAUSE HE WAS UKRAINIAN AS WELL.

READ THE REST OF THE ARTICLE HERE 
 The Global Histories of Brooks Adams, Oswald Spengler and Arnold Toynbee 
by P Kuokkanen - ‎2003 - ‎
THINKING BEYOND THE FÜHRER:
THE IDEOLOGICAL AND STRUCTURAL EVOLUTION
 OF NATIONAL SOCIALISM, 1919-1934
A Thesis
Presented to the
Faculty of California State University,
San Bernardino
In Partial Fulfillment
of the Requirements for the Degree
Master of Arts
in
Social Sciences and Globalization
by
Athahn Steinback
December 2019
https://scholarworks.lib.csusb.edu/cgi/viewcontent.cgi?article=2052&context=etd

ABSTRACT

Much of the discussion of German National Socialism has historically
focused on of Adolf Hitler as the architect of the Nazi state. While recognizing
Hitler’s central role in the development of National Socialism, this thesis contends
that he was not a lone actor. Much of the ideological and structural development
National Socialism was driven by senior individuals within the party who were
able to leverage their influence to institutionalize personal variants of National
Socialism within broader party ideology. To explore the role of other ideologues
in the development of Nazi ideology, this thesis examines how Hitler’s leadership
style perpetuated factionalism, how when and by whom central elements of Nazi
ideology were introduced, as well the ideological sources from which these
concepts were adapted. After the party’s ultimate rise to power Hitler, always
centrally positioned, eliminated internal competition and institutionalized his own
variant of National Socialism whilst co-opting the concepts and structures
developed by other ideologues that offered useful tools to pursue his goals.
Through this analysis, this thesis seeks to demonstrate how the foundational
elements of National Socialism took form, even before the party achieved power,
and how these elements were subsequently utilized to consolidate Nazi control
over the German state. Above all else, this thesis sheds much-needed light on
the pivotal role of individuals and the conflict between them that engineered the
cataclysm of the Third Reich.

"German Foolishness" and the "Prophet of Doom": Oswald Spengler and the Inter-war British Press

Chapter (PDF Available) · August 2013 DOI: 10.13109/9783666101267.157
In book: Oswald Spengler als europäisches Phänomen. Der Transfer der Kultur- und Geschichtsmorphologie im Europa der Zwischenkriegszeit (1919-1939), Publisher: Vandenhoeck & Ruprecht, Editors: Zaur Gasimov, Carl Antonius Lemke Duque, pp.157-184

Abstract
In this essay, I examine the public discourse about Oswald Spengler's ideas in Britain in the 1920s and 1930s, particularly the »cultural morphology« he developed in his two-volume work Der Untergang des Abendlandes (translated into English in the second half of the 1920s as Decline of the West). Previous work has suggested that Spengler’s work was greeted in Britain, overall, with measured scepticism, although there were some individual enthusiasts. Beyond such generalisations, however, there has so far been no systematic analysis of Spengler's British public reception in the two decades following the publication of Der Untergang des Abendlandes. As signalled in my title, I focus on press sources. These provide insight into three questions: how were Spengler's ideas described? With what other concepts or characteristics were they associated? How were patterns in their reception related to the cultural and political context of inter-war Britain? There was a focus across the period on what can be labelled Spengler's »organicism«, »relativism« and »determinism«. Moreover, Spengler's reception was also shaped by topics that were not specifically methodological: his erudition, pessimism, Germanness, advocacy of »Prussianism« and associations with Nazism.