JUST RELEASED TROTSKYITES IN SPACE 
"This book has it all: Trotskyist drama, South American revolutions and aliens from inner and outer space. What's not to like?" - McKenzie Wark

I Want to Believe: Posadism, UFOs and Apocalypse Communism Paperback – April 20, 2020

by A.M. Gittlitz  (Author)

AS A HERESIOLOGIST
I HAVE A FONDNESS FOR 4TH INTERNATIONAL
WHICH I HAVE POSTED HERE ABOUT POSADA

https://tinyurl.com/y7hhbeka


Advocating nuclear war, attempting communication with dolphins and taking an interest in the paranormal and UFOs, there is perhaps no greater (or stranger) cautionary tale for the Left than that of Posadism. Named after the Argentine Trotskyist J. Posadas, the movement's journey through the fractious and sectarian world of mid-20th century revolutionary socialism was unique. Although at times significant, Posadas' movement was ultimately a failure. As it disintegrated, it increasingly grew to resemble a bizarre cult, detached from the working class it sought to liberate. The renewed interest in Posadism today - especially for its more outlandish fixations - speaks to both a cynicism towards the past and nostalgia for the earnest belief that a better world is possible. Drawing on considerable archival research, and numerous interviews with ex- and current Posadists, I Want to Believe tells the fascinating story of this most unusual socialist movement and considers why it continues to capture the imaginations of leftists today.

SOUNDS LIKE LYNDON LAROUCHE WHO WAS A TROTSKYIST BEFORE HE FORMED HIS OWN FASCIST CULT 

OF COURSE MARS IS RED AND THE SOVIET SF WRITERS/SCIENTISTS LIKE BOLSHEVIK CO-FOUNDER BOGHDANOV WROTE ABOUT SPACE COLONIZATION BOTH AS FANTASY FICTION AND AS REAL LIFE SCIENCE.

Editorial Reviews

Review

"A provocative and clear-eyed account of communist lunacy, its costs, and why we might need it anyway' - Malcolm Harris, author of 'Kids These Days: Human Capital and the Making of Millennials'

"Under the grim pressures of 20th century history, and now climate change, Gittlitz shows how explosions of black political humor also contain utopian hopes very necessary to keep alive. As an advocate of Partially Automated Adequate Socialism I can only agree, and applaud this fine addition to leftist history" - Kim Stanley Robinson, award-winning author of the Mars Trilogy

"An absolute treat. As well as a brilliantly researched biography of Posadas, and a very witty one, it does far more than lampoon him. Rather, it uses his story (and its legendarization in meme culture) to provide really valuable reflection on revolutionary hope, cults, and the role of irony and despair in the millennial-left milieu." - David Broder, author of 'First They Took Rome: How the Populist Right Conquered Italy'

 

"While Posadism is often treated as a political curiosity, quickly set aside, Gittlitz skillfully paints J. Posadas and his followers in all their depth and complexity: paranoid, idealistic, cultish, fractious, bizarre, proud, far-reaching dreamers. In their bizarre, sometimes revolutionary own ways, they fought for a more just world, one that could finally join the ranks of a far more advanced fraternity awaiting them in the galaxy" - Anna Merlan, author of 'Republic of Lies: American Conspiracy Theorists and Their Surprising Rise to Power'

'This book has it all: Trotskyist drama, South American revolutions and aliens from inner and outer space. What's not to like?'

-- McKenzie Wark, author of 'Capital Is Dead: Is This Something Worse?'

'A provocative and clear-eyed account of communist lunacy, its costs, and why we might need it anyway'

-- Malcolm Harris, author of 'Kids These Days: Human Capital and the Making of Millennials'

'An absolute treat. As well as a brilliantly researched biography of Posadas, and a very witty one, it does far more than lampoon him. Rather, it uses his story (and its legendarisation in meme culture) to provide really valuable reflection on revolutionary hope, cults, and the role of irony and despair in the millennial-left milieu'

-- David Broder, author of 'First They Took Rome: How the Populist Right Conquered Italy'

'While Posadism is often treated as a political curiosity, quickly set aside, Gittlitz skillfully paints J. Posadas and his followers in all their depth and complexity: paranoid, idealistic, cultish, fractious, bizarre, proud, far-reaching dreamers. In their bizarre, sometimes revolutionary own ways, they fought for a more just world, one that could finally join the ranks of a far more advanced fraternity awaiting them in the galaxy'

-- Anna Merlan, author of 'Republic of Lies: American Conspiracy Theorists and Their Surprising Rise to Power'

'Under the grim pressures of 20th century history, and now climate change, Gittlitz shows how explosions of black political humour also contain utopian hopes very necessary to keep alive. As an advocate of Partially Automated Adequate Socialism I can only agree, and applaud this fine addition to leftist history'

-- Kim Stanley Robinson, award-winning author of the Mars Trilogy

About the Author

A.M. Gittlitz is a journalist and social critic based in Brooklyn, New York. He has contributed to The New Inquiry, The New York Times, The Outline, Baffler, Real Life, Salon, and Vice.

---

Product details Paperback: 272 pages Publisher: Pluto Press (April 20, 2020) Language: English ISBN-10: 0745340776 ISBN-13: 978-0745340777

8:46

CAN YOU HOLD YOUR BREATHE

FOR 8 MINUTES AND 46 SECONDS?

NEITHER COULD HE

"I CAN'T BREATHE"

GEORGE FLOYD 

EXECUTED BY POLICE

MAY 25,2020

DAY 110 OF THE PANDEMIC 

BETWEEN OCCULTISM AND FASCISM: ANTHROPOSOPHY AND THE
POLITICS OF RACE AND NATION IN GERMANY AND ITALY, 1900-1945
Peter Staudenmaier, Ph.D.
Cornell University 2010

https://ecommons.cornell.edu/bitstream/handle/1813/17662/Staudenmaier%2C%20Peter.pdf

The relationship between Nazism and occultism has long been an object of popular
speculation and scholarly controversy. This dissertation examines the interaction
between occult groups and the Nazi regime as well as the Italian Fascist state, with
central attention to the role of racial and ethnic theories in shaping these
developments. The centerpiece of the dissertation is a case study of the
anthroposophist movement founded by Rudolf Steiner, an esoteric tendency which
gave rise to widely influential alternative cultural institutions including Waldorf
schools, biodynamic agriculture, and holistic methods of health care and nutrition. A
careful exploration of the tensions and affinities between anthroposophists and fascists
reveals a complex and differentiated portrait of modern occult tendencies and their
treatment by Nazi and Fascist officials.
Two initial chapters analyze the emergence of anthroposophy’s racial doctrines, its
self-conception as an ‘unpolitical’ spiritual movement, and its relations with the
völkisch milieu and with Lebensreform movements. Four central chapters concern the
fate of anthroposophy in Nazi Germany, with a detailed reconstruction of specific
anthroposophical institutions and their interactions with various Nazi agencies. Two
final chapters provide a comparative portrait of the Italian anthroposophical movement
during the Fascist era, with particular concentration on the role of anthroposophists in
influencing and administering Fascist racial policy.
Based on a wide range of archival sources, the dissertation offers an empirically founded
account of the neglected history of modern occult movements while shedding new light
on the operations of the Nazi and Fascist regimes. The analysis focuses on the interplay
of ideology and practice, the concrete ways in which contending worldviews attempted
to establish institutional footholds within the organizational disarray of the Third Reich
and the Fascist state, and shows that disagreements over racial ideology were embedded
in power struggles between competing factions within the Nazi hierarchy and the Fascist
apparatus. It delineates the ways in which early twentieth century efforts toward spiritual
renewal, holism, cultural regeneration and redemption converged with deeply regressive
political realities. Engaging critically with previous accounts, the dissertation raises
challenging questions about the political implications of alternative spiritual currents and

counter-cultural tendencies. 

TABLE OF CONTENTS 
Biographical Sketch iii
Acknowledgements iv
Preface: From Spiritual Science to Spiritual Racism viii
Introduction: Racial Politics in the Modern Occult Revival and the Rise of Fascism 1
1. Germany’s Savior: Rudolf Steiner and the Esoteric Meaning of Nation and Race 56
2. The Politics of the Unpolitical: German Anthroposophy in Theory and Practice,
1913-1933 112
3. Accommodation, Collaboration, Persecution: Anthroposophy in the Shadow of
National Socialism, 1933-1945 181
4. The German Essence Shall Heal the World: Ideological Affinities Between
Anthroposophy and Nazism 257
5. Education for the National Community? The Controversy over Waldorf Schools
in the Third Reich 305
6. The Nazi Campaign against Occultism 354
7. Anthroposophy and the Rise of Fascism in Italy 410
8. Italian Anthroposophists and the Fascist Racial Laws, 1938-1945 446
Conclusion: Occultism and Fascism in Historical Perspective 500

Bibliography 526

PREFACE
From Spiritual Science to Spiritual Racism
This is a study of an unusual movement in an unusual time. It deals with topics
that are difficult to define precisely, and it takes issue with a variety of scholarly and
popular interpretations of several controversial themes. It is both a historical account
of an under-examined chapter in the history of fascism and the history of occultism, as
well as an extended argument about the relevance of unorthodox beliefs about race.
Rather than attempting a comprehensive overview of occult tendencies during the
fascist era, it focuses on one central case study, a movement known as anthroposophy.
Founded by Rudolf Steiner in the early years of the twentieth century, anthroposophy
has become renowned in different parts of the world for its efforts on behalf of
alternative education, holistic health care, organic farming and natural foods,
environmental consciousness, and innovative forms of spiritual expression, among
other causes. At the root of anthroposophy, located on the border between religion and
science, lies an elaborate esoteric philosophy based on Steiner’s teachings. A widely
influential figure in occult circles who was raised in Austria, lived most of his adult
life in Germany, and died in Switzerland, Steiner imparted an international character
to his movement while grounding it firmly in German cultural values. In contemporary
German contexts anthroposophy is recognized as “the most successful form of
‘alternative’ religion in the [twentieth] century.”1
Outside of Germany, the term ‘anthroposophy’ and the name Rudolf Steiner
will be unfamiliar to many readers. Even those who have some experience with the
public face of anthroposophy – through Waldorf schools, biodynamic farming,

1 Stefanie von Schnurbein and Justus Ulbricht, eds., Völkische Religion und Krisen der Moderne:
Entwürfe “arteigener” Glaubenssysteme seit der Jahrhundertwende (Würzburg: Königshausen &
Neumann, 2001), 38.
ix
Camphill communities, Weleda or Demeter products, and so forth – are sometimes
surprised to learn that these phenomena are manifestations of an esoteric worldview. If
the external trappings of anthroposophy are not always widely recognizable, its occult
underpinnings are still less well known. Many anthroposophists today are
apprehensive about ‘occult’ vocabulary, though Steiner and the founding generation of
the movement used it freely. For Steiner’s present followers, what is often important
about anthroposophical principles is not so much their historical pedigree but their
practical application, and anthroposophists have earned respect for their contributions
to pedagogical reform or their commitment to ecological sustainability or their work
with developmentally disabled children and adults. By placing these activities and the
ideas that inspired them into historical perspective, this study will show how
complicated and conflicted their development was, in ways which may alter our
understanding of their present image.
My reconstruction of this contested history will not provide an exhaustive
account of anthroposophy in Nazi Germany or Fascist Italy, and inevitably it will not
do full justice to the complexities involved. One primary task will be to trace the
circuitous path that led from ‘spiritual science’ to ‘spiritual racism.’ Steiner described
anthroposophy as a “spiritual science,” staking a claim which his followers took very
seriously and endeavored to expand and establish as an alternative to what they
viewed as the shortcomings of mainstream science. At the heart of this ambition was
the belief that materialism had degraded scientific thought, and indeed all of modern
culture, and that a thoroughgoing spiritual renewal was necessary in order to revive
humanity’s relationship with both the natural and supernatural worlds.
Anthroposophist efforts in this direction took a wide variety of forms in many
different fields, but the central focus here will be on esoteric conceptions of race and
nation. By the time Germany and Italy embarked on a world war and elevated racial 
x
principles to centerpieces of their regimes, some of Steiner’s followers had gone from
exploring spiritual science and spiritual renewal to propagating “spiritual racism” as
the solution to the modern crisis. The factors that took them down this unforeseen road
did not reflect the trajectory of the anthroposophist movement as a whole, but making
sense of the evolution of occult racial thought under fascism entails understanding the
transition from spiritual renewal to spiritual racism in its starkest form.
The interpretation proposed here is premised on the idea that anthroposophy
embodied a contradictory set of racial and ethnic doctrines which held the potential to
develop in different directions under particular political, social, and cultural
conditions. In spite of anthroposophists’ insistence that their worldview was
‘unpolitical,’ my argument will identify an implicit politics of race running throughout
their public and private statements, a body of assumptions about the cosmic
significance of racial and ethnic attributes that shaped their responses to fascism.
Many of Steiner’s followers considered their own views to be anti-nationalist and antiracist, and there was no straight line that led inexorably to the extreme and explicit
formulations of spiritual racism. What emerged were racial and ethnic stances that
were frequently ambiguous and multivalent but that in several cases found a
comfortable home in fascist contexts precisely because of their spiritual orientation,
one that did not deign to concern itself directly with the distasteful realm of politics.
The resulting history reveals the limits of a spiritual renewal approach to individual
and social change, and of an unpolitical conception of new ways of life, even with the
loftiest of aspirations. For some anthroposophists, such discourses of enlightenment
and emancipation became bound up with authoritarian aims.
These developments did not take place in a vacuum. Anthroposophy was part
of a broader stream of ‘life reform’ movements that held considerable appeal in early
twentieth century Germany and brought together tendencies which seem like strange 
xi
bedfellows today, such as groups combining vegetarianism and holistic spirituality
with Aryan supremacy. One way to understand cultural and political phenomena like
these is as instances of left-right crossover, a recurrent pattern in Steiner’s era.2
 Much
of what made occult racial thought so volatile derived from this fusion of left and
right. Similar dynamics emerged in other parts of Europe as well, and fed into the
diffuse discontent with modern social life which helped pave the way for the rise of
fascism. This combination of modern and anti-modern sentiments is characteristic of
several of the movements examined here. A leading scholar of fascism’s history has
recently argued for “seeing both the European occult revival that produced Theosophy
and Anthroposophy, and the ‘life reform movement’ which cultivated alternative
medicine, neo-paganism, and yoga, not as symptoms of a peculiarly German malaise,
but as local manifestations of pan-European forms of social modernism bent on
resolving the spiritual crisis of the West created by materialism and rationalism.”3
Particularly in English-speaking contexts, the historical background to such
trends is not always well known. The juxtaposition can be jarring when ideas that
seem more at home in a New Age retreat than a fascist dictatorship are traced back to
their sources. For scholars interested in the history and politics of esotericism, it is
important to allow space for heterodox beliefs, even when those beliefs have a
compromised past. The task is to understand movements like anthroposophy and try to
make historical sense of them, not to marginalize or denigrate them as irredeemably
tainted by their unacknowledged origins. It is also important to maintain a sense of the

2
 On left-right crossover in the reform milieu and counter-cultural and non-conventional circles see
Thomas Nipperdey, Deutsche Geschichte 1866-1918 vol. I (Munich: Beck, 1990), 152-53, 564, 586,
772-73, 788-89, 828-32, and with reference to alternative spiritual groups George Williamson, The
Longing for Myth in Germany: Religion and Aesthetic Culture from Romanticism to Nietzsche
(Chicago: University of Chicago Press, 2004), 287-88.
3 Roger Griffin, Modernism and Fascism: The Sense of a Beginning under Mussolini and Hitler
(London: Palgrave, 2007), 258. For reasons explained in the Introduction, the problematic concept of
the ‘modern’ will play an important role in this study as one of the unavoidable basic terms of the
discussion, despite its disadvantages.
xii
countervailing possibilities and potentials latent within these heterodox movements,
even while noting the political naiveté and historical oblivion they sometimes display.
The seductive character of fascist culture and politics and the longing for a new and
revitalized world led more perspicacious contemporaries astray as well, and the path
that turned from spiritual science to spiritual racism was not built by occultists alone.
Rather than an indictment of the follies of esoteric wisdom seeking, the history
recounted here can serve as a reminder of the ambiguities of modernity in both its
unconventional and familiar forms.
Examining the fortunes of occult ideas and movements in Nazi Germany and
Fascist Italy not only reveals unexpected aspects of occultism; it also brings to light
important features of Nazism and Fascism themselves. My analysis gives critical
attention to institutional factors in both the German and Italian contexts and shows the
extent to which debates over racial theory were embedded in power struggles between
competing factions within the Nazi hierarchy and the Fascist apparatus. The
polycentric nature of the National Socialist bureaucracy and its hybrid of party and
state offices went hand in hand with fundamental and longstanding disputes between
different agencies, and between different groupings within the same agencies, about
central components of Nazi doctrine. Like Fascist race thinking, Nazi racial thought
was far from homogeneous, and the intricate interplay of institutional exigencies and
ideological affinities sometimes yielded unanticipated consequences for Nazi officials
and esoteric organizations alike. Similar dynamics applied to the concept of the
German nation. Even stronger disagreements arose in areas where anthroposophists
played a prominent part, including the role of alternative medicine, organic
agriculture, and non-traditional schooling within Nazism’s new order. The ensuing
clashes among disparate elements in the Nazi leadership illuminate an often
overlooked facet of Hitler’s regime.
xiii
By focusing on the fate of a relatively small group devoted to idiosyncratic
beliefs, and by approaching the matter from the margins rather than the center and
from the bottom up as much as from the top down, a changed viewpoint begins to
emerge that offers new ways of understanding esoteric ideas as well as fascist policies,
practical pursuits as well as committed worldviews. This study challenges a number of
perspectives that still find proponents in some scholarly quarters and in public
consciousness. It challenges the image of the Nazi regime as a totalitarian monolith
and shows instead how polycratic it was, with Hitler’s lieutenants often enough
working at cross purposes to one another. It challenges the notion that the crucial
relationship between occultism and Nazism was one of ideological influence and looks
instead at the complex institutional frameworks within which these ideologies were
embedded, and the complicated relationships that emerged from them. It challenges
the belief that Nazi officials simply rejected occultist groups across the board, as well
as the belief that the Nazis themselves were fundamentally indebted to occult precepts
or practices. It challenges the conclusion that Italian Fascism reluctantly adopted racist
measures at the insistence of its Nazi ally, and provides a detailed examination of less
familiar but highly influential variants of Fascist racial thought. Finally, it challenges
the assumption that esoteric race theories were an anachronism or pre-modern or antimodern and explores the degree of engagement between occult thinkers and modern
scientific and cultural trends.
In addition to offering an alternative perspective on previous interpretations,
this study introduces several new themes that have not received significant historical
attention before. It provides the first extended analysis of the relation between
anthroposophical race doctrines and Nazi and Fascist policies, and explores the
multiple affiliations linking anthroposophists to other occult tendencies and to various
political predispositions. It delineates the tenacious opposition to esoteric groups 
xiv
within the Nazi security apparatus and deciphers the underlying reasons for this
institutional animosity. It highlights the relevance of racial and ethnic tenets for
Steiner’s followers and their project of spiritual renewal, presenting anthroposophist
arguments in their own original terms. It investigates the degree to which
anthroposophists succeeded in making common cause with Nazi and Fascist
functionaries across a number of fields, ideologically as well as practically. It shows
that Waldorf schools, biodynamic agriculture, and other esoteric endeavors found
admirers in unlikely places, and affords an alternative view of anthroposophy’s past
as well as its present. It poses provocative questions about the unexamined history of
spiritual reform movements as well as underappreciated aspects of fascism’s rise and
fall.
These are controversial questions, and a historically contextualized account
can help to forestall both guilt-by-association reasoning and ex post facto apologetics.
A careful and clearly circumscribed investigation of one branch of the modern occult
revival in the fascist period provides an opportunity to explore the subject in detail
while remaining responsive to broader historical and intellectual concerns. But a
sustained focus on anthroposophy as a case study of the interaction between
occultism and fascism also presents definite limits. It is difficult to identify any single
esoteric tendency that would be representative of the extraordinarily variegated occult
spectrum as a whole, and my analysis does not assume that Steiner’s movement can
stand in for the entire modern occult scene. What makes anthroposophy a meaningful
exemplar of these broader phenomena is its relatively mainstream status within the
panoply of esoteric groupings, an important counterpoint to the marginal image of the
occult overall. Much of this study revolves around the contrasts and tensions between
anthroposophist self-conceptions and the perception of their ideas and activities by
others, whether sympathetic or hostile. Steiner presented his teachings as an inclusive 
xv
alternative worldview, a systematic approach offering answers to questions in all
areas of life, and this ambitious undertaking won anthroposophy enthusiasts as well
as enemies. Anthroposophy’s history can be seen as an instance of a larger contest
between esoteric hopes and political possibilities, allowing us to assess occultism as a
historical subject in its own right rather than an easily dismissed oddity, a peripheral
and fleeting phase from a bygone era, or a mysterious object of speculation and
fantasy.
The widespread perception of some sort of connection between National
Socialism and the occult, both considered to lie at the outer limits of historical
comprehension, feeds the suspicion that there must be a hidden link between them.
But the links were rather ordinary, and can be explained not through the apparent
deviance and oddness of occultism, but through its commonness and popularity, by its
participation in and influence by central cultural currents of the era. The consoling
thought of fascism and occultism as eruptions of irrationality, as little more than a
counterfeit of modern reason and social progress, depends on a simplified view of a
complex history; it forgets that “the myths which fell victim to the Enlightenment
were themselves its products.”4
 This dialectical intertwinement of myth and
enlightenment is central to the unusual manner in which the relationship between
occultism and fascism unfolded, at a time when both were on the rise. Spiritual
science gave way to spiritual racism not merely through the devious designs of fascists
or the oblivious dreams of occultists, but through the attempt to realize goals which
still seem alluring and noble in our own time. Recognizing the multifaceted nature of
this history can help to comprehend both its emergence and evolution in the previous
century and its implications for today.

4 Max Horkheimer and Theodor Adorno, Dialectic of Enlightenment (Stanford: Stanford University

Press, 2002), 

Ecofascism Revisited: Lessons from the German Experience 2nd ed. Edition

by Janet Biehl (Author), Peter Staudenmaier (Author)

Ecofascism Revisited Lessons From The German Experience

https://archive.org › stream › Ecofascism Revisited - Lessons from the Ger...

Full text of "Ecofascism Revisited Lessons From The German Experience" ... TO THE SECOND EDITION: Preface Ecofascism was originally published in 1995, at a ... JANET BIEHL PETER STAUDENMAIER 1995 Peter Staudenmaier Fascist ... (To his credit, the author of the above lines, a major deep ecological theorist in ...

An Interview with Peter Staudenmaier ... - Swans Commentary

swans.com › library › art18 › barker122

Dec 3, 2012 - Peter Staudenmaier (PS): I was an independent scholar and activist for many ... Biehl (Janet Biehl and Peter Staudenmaier, Ecofascism: Lessons from the German Experience, AK Press 1995; second edition: Ecofascism ... Arthur Versluis, ed., Esotericism, Religion, and Politics (North ... About the Author.

Fascist Ecology: The "Green Wing" of the Nazi Party and its Historical Antecedents PDF

Peter Staudenmaier, Marquette University

Hammer of the Gods: The Thule Society and the Birth of Nazism 

by David Luhrssen (Author)  Format: Kindle Edition   https://tinyurl.c/y9nc22hvom

Public interest in Adolf Hitler and all aspects of the Third Reich continues to grow as new generations ponder the moral questions surrounding Nazi Germany and its historical legacy. One aspect of Nazism that has not received sufficient attention from historians of the Third Reich is the doctrine’s origins in the Thule Society and its covert activities.

A Munich occult group with a political agenda, the Thule Society was led by Rudolf von Sebottendorff, a German commoner who had been adopted by nobility during a sojourn in the Ottoman Empire. After returning to Europe, Sebottendorff embraced a form of theosophy that stressed the racial superiority of Aryans. The Thule Society attempted to establish an anti-Semitic, working-class front for disseminating its esoteric ideas and founded the German Workers’ Party, which Hitler would later transform into the National Socialist German Workers’ (Nazi) Party. Several of the society’s members eventually assumed prestigious posts in the Third Reich.

David Luhrssen has written the first comprehensive study of the society’s activities, its cultural roots, and its postwar ramifications in a historical-critical context. Both general readers and academics concerned with European cultural and intellectual history will find that Hammer of the Gods opens new perspectives on nineteenth- and twentieth-century Europe.

Review

"Hammer of the Gods is the mother lode of insights into the mindset of the Third Reich, and affirms a compelling thesis of extreme nationalism borne on the wings of international myth making. This book is for anyone who enjoys unsolved mysteries, history, and mythology, Nazi politics by stealth and terror, and attempts to probe the dark side of the human psyche. Hammer of the Gods is told in a compelling style that relates a haunting narrative; the reader will find this book bone chilling as its key ideologues set Adolf Hitler on his perversions of humanity, power, and destiny which exploded into a worldwide conflagration."—Lone Star Book Review

(Lone Star Book Review)

"David Luhrssen's compelling narrative exposes the crucible of Nazism in the nationalist Thule Society in post-1918 Munich. This secret organization provided the infant Nazi Party with a mass-circulation newspaper, while its key ideologues—Dietrich Eckart, Alfred Rosenberg, and Rudolf Hess—set Adolf Hitler on his path to power."—Nicholas Goodrick-Clarke, author of The Occult Roots of Nazism

(Nicholas Goodrick-Clarke)

"In this beautifully written book, David Luhrssen evokes with lyric character studies key intellectual developments predating the critical years of Weimar and the long overlooked link between völkisch societies and Hitler's perversions of humanity, power, and destiny. From the Indus to Vienna, from Constantinople to Munich, the trail takes us to Nazism's door and affirms a compelling thesis of extreme nationalism borne on the wings of international myth making."—Barbara Syrrakos, professor of history, City University of New York

(Barbara Syrrakos)

"Hammer of the Gods provides a mother lode of insights into the mindset of the Third Reich, the personalities that populated the German landscape at the collapse of the empire in 1918, the impact of a miniscule neopagan occult lodge in planting the seeds of destruction, and the violent undercurrents in the struggle between Left and Right that thrived on fanaticism, exploding into a worldwide conflagration. Anyone who enjoys unsolved mysteries, history, mythology, politics by stealth and terror, and attempts to probe the dark side of the human psyche, told in a compelling style that relates a haunting narrative, will find this book chilling yet crave for more."—Glen Jeansonne, professor of history, University of Wisconsin-Milwaukee

(Glen Jeansonne)

About the Author

DAVID LUHRSSEN is the arts and entertainment editor at Milwaukee’s Shepherd Express and has worked as a film critic for more than twenty years. He is the author of Mamoulian: Life on Stage and Screen.

FRANKEN SCIENCE 

Nanoweapons: A Growing Threat to Humanity 

by Louis A. Del Monte (Author)  Format: Kindle Edition  https://tinyurl.com/yafjokgo
It just might render humanity extinct in the near future—a notion that is frightening and shocking but potentially true. In Nanoweapons Louis A. Del Monte describes the most deadly generation of military weapons the world has ever encountered. With dimensions one-thousandth the diameter of a single strand of human hair, this technology threatens to eradicate humanity as it incites world governments to compete in the deadliest arms race ever. 

In his insightful and prescient account of this risky and radical technology, Del Monte predicts that nanoweapons will dominate the battlefield of the future and will help determine the superpowers of the twenty-first century. He traces the emergence of nanotechnology, discusses the current development of nanoweapons—such as the “mini-nuke,” which weighs five pounds and carries the power of one hundred tons of TNT—and offers concrete recommendations, founded in historical precedent, for controlling their proliferation and avoiding human annihilation. Most critically, Nanoweapons addresses the question: Will it be possible to develop, deploy, and use nanoweapons in warfare without rendering humanity extinct?

Unholy Alliance: A History of Nazi Involvement with the Occult (New and Expanded Edition) Hardcover – Dec 2 2019

by Peter Levenda (Author), Norman Mailer (Foreword)

In June of 1979, Peter Levenda flew to Chile - then under martial law - to investigate claims that a mysterious colony and torture center in the Andes Mountains held a key to the relationship between Nazi ideology and its post-war survival on the one hand, and occult ideas and practices on the other. He was detained there briefly and released with a warning: "You are not welcome in this country." The people who warned him were not Chileans but Germans, not government officials but agents of the assassination network Operation Condor. They were also Nazis, providing a sanctuary for men like Josef Mengele, Hans-Ulrich Rudel, and Otto Skorzeny. In other words: ODESSA.

Published in 1995, Unholy Alliance was the first book in English on the subject of Nazi occultism to be based on the captured Nazi archives themselves, as well as on the author's personal investigations and interviews, often conducted under dangerous conditions. The book attracted the attention of historians and journalists the world over and has been translated into six languages. A later edition boasts the famous foreword by Norman Mailer.



How did occultism come to play such an important role in the development of Nazi political ideology? What influence did such German and Austrian occult leaders as Lanz von Liebenfels and Guido von List have over the fledgling Nazi party? What was the Thule Gesellschaft, and who was its creator, Baron von Sebottendorf? Did the Nazi high command really believe in occultism? In astrology? In magic and reincarnation?

This is a new and expanded edition of the original text, with much additional information on the rise of extremist groups in Europe, Latin America, Asia, and the United States and the esoteric beliefs that are at their foundations. It is the first book in a trilogy that includes Ratline and The Hitler Legacy. This is where it all began.