THE WORKS OF GUIDO VON LIST

- The Early Period

Before his mystical "initiation" in 1902 and the subsequent publication of Das Geheimnis der Runen, Guido von lIst had, with the notable exception of Der Unbesiegbare, mainly confiend himself to journalistic and fiction work. His journalism, however, covered a wide range of material. Much of it was concerned with the local antiquities and natural and man-made wonders of the Austrian countryside. But there was also the occasional foray into actual religious or magical ideas, as in "Gotterdammerung" (1893), *26 "Von der Wuotanspriesterschaft" (1893), *27 "Die deutsche Mythologie im Rahmen eines Kalenderjahres" (1894), *28 "Der deutsche Zauberglaube in Bauwesen" (1895), *29 and "Mephistopheles" (1895). *30 These, as well as the natural-mystical assumptions that underlie his interpretations of ancient and natural phenomena, would seem to indicate that a fairly sophisticated system of mystical thinking had been developed by List throughout these early years.

Of course, the major part of List's energies before 1902 were spent in the production of neo-romantic fiction and verse. In this period, basically that between 1888 and 1903, when the last of his major fiction was published, there are essentially two phases.

The first of these, between 1888 and 1895, might be called his novelistic phase. During this time he produced three major novels (including his earlier work Carnuntum ) and two major epic-dramatic poems.

Carnuntum, his first novel was set in the time of the Germanic invasions across the Roman limes in the late fourth century C.E. Historically, Carnuntum was overrun in 374 C.E. by the Quadi, a Germanic tribe. It is an explicit feature of List's historical vision that modern Austria south and west of the Danube was an Urheimat, a primeval homeland, of the Germanic peoples, and that with such ancient invasions the Germans were merely reclaiming territories lost to Roman forces of occupation. *31

Jung Diethers Heimkehr (1894) is set in the same geographical area in the fifth century. It relates the story of a young Markomanni-Quadi warrior who is forced to convert to Christianity (in the hated Roman culture) but who eventually returns to the faith of his fathers - Wuotanism - once he realises the essence of "Christianism." In the same year, Der Wala Erweckung appeared, but apparently it was not performed until 3 November 1895 . In 1895 there also appeared the skaldic sacral drama Walkurenweihe. The year 1895 also saw List's most succesful work of fiction, Pipara: Die Germanin im Casarenpurur (Pipara: the Germanic Woman in the purple of the Caesars). This two-volume work recounts the legendary rise of a Germanic slave to the position of empress in the late third century C.E.

Probably as a result of his marriage in 1899 to the actress Anna Witteck, List devoted his literary efforts almost exclusively to drama between that year and the year of his final fiction publications, 1903. These included Konig Vannius (1899), Sommer-Sonnwend-Feuerzauber (1901), and Das Goldstuck (1903).

The year 1903 also saw the publication of List's Kunstmarchen anthology: Alraunenmaren: Kultur-historische Novellen un Dichtungen aus germanischer Vorzeit (Mandrake-Tales: Cultural-historical Novellas and Poetry from Germanic Prehistory). In this volume List presented original tales and poetry chronologically arranged from the "age of the gods" to the present (in the symbolically autobiographical " Eine Zauernacht, " which recounts his inner experience on that famous visit to Carnuntum in the summer of 1875).

- The Later Period

The spiritual watershed year was, of course, 1902. But it was not until 1908 that the first volume of his eight books of "investigations" appeared. Six of these were published by the Guido von list Society itself in the series called the Guido-von-List-Bucherei (GvLB); the two exceptions were first published by Adolf Burdeke in Switzerland and Leipzig .

Das Geheimnis der Runen (The Secret of the Runes; GvLB no. 1, 1908), the work translated here, is both a brief summary of the intellectual world of List, as realised in the years between 1902 and 1908, and an introduction to the rest of his work. The runes became the cornerstone of List's ideology, and no other work so clearly and simply outlines his ideas on them.

Die Armanenschaft der Ario-Germanen (The Armanism of the Aryo-Germanic People; GvLB nos. 2a-2b, 1908 and 1911) is a two-volume set that outlines the great principles of Armanism, its social history and organisation, as well as its cosmological conceptions. The second volume also contains the most pointed use of contemporary racist ideology that List would publish in this series.

Die Rita der Ario-Germanen (The Rita of the Aryo-Germanic People, GvLB no. 3, 1908) represents a mystical delineation of Germanic law, in the cosmic as well as the political realm. The term rita os obviously borrowed from Sanskrit rta or rita, “cosmic order.” This work also contains a fairly detailed account of the “Holy Feme” (or “Vehme”) as it was understood by contemporary volkish occultists.

Dir Namen der Volkerstamme Germaniens und deren Deutung (The Names of the Tribes of the People of Germania and their Interpretation; GvLB no. 4, 1909) represents the application of List's mystical theories concerning Kala (see p.77ff.) to the many tribal names of the Germanic peoples which have survived in Roman histories, etc.

Die Religion der Ario-Germanen in ihrer Esoterik und Exoterik (The Religion of the Aryo-Germanic People in its Esoteric and Exoteric Aspects; 1909 or 1910) is a discussion of the Armanic theories of astrological lore, theology, and numerology.

Die Bilderschrift der Ario-Germanen: Ario-Germanische Hierogyphik (The Pictographic Script of the Aryo-Germanic People: Aryo-Germanic Hieroglyphics; GvLB no. 5, 1910) is one o fList's most unique and fascinating mystical explorations. In this volume he interprets all sorts of graphic signs and symbols – including runes, sigils, and symbolic animals – and then applies his theories to the esoteric symbolism of heraldry. This is the most sophisticated delineation of ideas first presented in The Secret of the Runes (see p. 81ff. of the present text).

Die Unbergang vom Wuotanismus zum Christentum (The Transition from Wuotanism to Christianity; 1911) is connected with a central theme in List's thinking: the (more or less) smooth transition between the pagan and Christian religions. This theory (many elements of which are perfectly legitimate) allows for the pagan reinterpretation of Christian customs, festivals, names, and so forth, based on the idea that these tribes were originally heathen (Wuotanist) features that only received a Christian veneer. Thus the pagan ways have, according to List, survived the centuries more or less intact, and are only in need of correct reinterpretation in order to make them living Wuotanist realities again.

It was three more years before List's next, and most comprehensive, study appeared. Die Ursprache der Ario-Germanen in ihre Mysteriensprache (The Primal Language of the Aryo-Germanic People and their Mystery Language; GvLB no. 6, 1914) is the encyclopediac presentation of List's complex linguistic theories, based on Kala. This work actually represents the raising of the tradition known as “folk etymology“ to the level of an arcane science comparable to cabalistic number theories. (See P. 69ff. below for a sample of these techniques.)

The disruptions caused by the Great War caused an indefinite delay in the publication of List's last volume of investigations, which was to be entitled Armanismus und Kabbala. In fact, by the time the Master died in 1919 the manuscript had still not been prepared for publication, and so it was never made public. Some rumours have it that the work was stolen, others that it was merely kept secret by members of the HAO. This was to be List's great work of magical correspondences. It would have also further developed the mystical history of the way in which, according to List, Armanen- wisdom found its way into Judaic mysticism and Renaissance humanism. *32

The works of Guido von List continued to be printed, and the Society flourished until the late 1930's, when it fell under the general suppressions exercised by the National Socialist regime of “Greater Germany.” Of course, List's works we read, studied, and collected by the Germanophilic Nazis – most of the copies of List's works to be found in academic libraries in America bear the stamp of the Reichsfuhrer SS Bucherei and /or that of the Ahnenerbe. (For further information on the Ahnenerbe, see fn 50.) It would seem that after the contents of these libraries were confiscated and sent to America they were subsequently distributed among American (especially “Ivy League”) universities.

THE OCCULT MASTER

Late in 1902, List had undergone an operation for cataracts. For eleven months his eyes were bandaged, and in this virtual state of blindness and utter darkness List is said to have been enlightened with regard to the “secret of the runes.” At this time, and by whatever means, List's occult vision did seem to undergo a major synthesis. That the main features of his thought were solidified in this period is witnessed by the fact that he produced his first manuscript on Kala and published an article on his interpretation of glyphs (swastika, triskelion, etc.) in 1903. *20

Between this time and 1908, when Das Geneimnis der Runen was published and the Guido-von-List-Gesellschaft (Guido von List Society) was founded, List's ideas probably underwent their final synthesis. After 1908, it seems “occult wisdom2 flowed freely and constantly from the pen of the Master.

It was between 1903 and 1907 that List first began to use the noble title “von2 in his name. *21 Legitimate or not, it was important for List to distance himself from his middle-class background as his ideas took on a more aristocratic tone – and began to appeal more and more to the aristocratic establishment.

On 2 March 1908 the Guido von List Society was officially founded to support the work of the Master.

Although chiefly founded by the Wannieck family, it was also supported by many leading figures in Austrian and German politics, publishing, and occultism.

All of List's occult research works that were to be published in his lifetime were originally published between 1908 and 1914. Economic restrictions after that time put an end to the production of original works.

The Guido von List society remained the exoteric outlet for List's ideas, mainly in the form of his multivolume “research findings.” However, his work implied a deeper, more practical level as well. For the expression of this aspect, in the form of a magical order or lodge, the Hoher Armanen-Orden (High Armanic Order), HAO, was founded in midsummer 1911. Thus List had formed exoteric and esoteric circles in his organisation. The activities of the esoteric HAO were indeed mysterious. We know that they conducted pilgrimages to what they considered holy Armanic sites, Saint Stephen's Cathederal in Vienna , Carnuntum , etc. They also had their occasional meetings between 1911 and 1918, but the exact nature of these remains unknown. The HAO never really crystallised in List's lifetime - although it seems possible that he developed a theoretical body of unpublished documents and rituals relevant to the HAO which have only been put into full practice in more recent years. *22

An odd chapter in Guido von List's story was opened in November 1911 when he received a letter from a mysterious figure in Germany calling himself Tarnhari. *23 This man turned out to be one Ernst Lautner, who claimed to be a descendant of the ancient Nordic tribe of the Wolsungen (Old Norse Volsungar, the tribe to which Sigurd/Siegfried belonged). He also claimed, however, to be a reincarnation of a chieftain of this tribe. *24 Lautner was also to be instrumental in the spread of List's ideas in Germany .

Throughout the years of World War 1, although nothing new was published by the Master, his reputation and fame grew, and his ideas were becoming more popular than ever. But the war took its toll on the health of the now elderly List. Within a few months after the end of the war, List died while on a visit to his followers in Berlin , on 17 May 1919 . *25 His body was cremated and placed in an urn in his native Vienna .

THE EMERGING MASTER

The time between the publication of Der Unbenesiegbare (1898), List's neo-Germanic catechism, and the year 1902 marked a period of transformation of List from someone known primarily as an artist to an occult investigator, religious leader, and prophet of a coming age.

Concerning the generation of the manuscript for Der Unbenesiegbare there is a story that perhaps demonstrates the growing - if ambivalent – association between mysticism and politics in these circles. In the summer of 1898, a law prescribing religious instruction in Lower Austria secondary schools was being debated. Dr. Karl Lueger, who was later to become the mayor of Vienna and a member of the Guido von List Society, was for the bill, as were the church officials. When he was questioned on this by representative Karl Wolf, Lueger responded “Gebt uns Besseres und wir warden Euch folgen!” (Give us something better and we shall follow you!). It is said that List was deeply moved by this and wrote Der Unbenesiegbare overnight. List took the manuscript to Wolf's office the next day, but the whole idea was eventually rejected by Wolf, as his interests in religion were “just matters of curriculum.” The catechism was printed in an edition of five thousand copies, *19 marking the beginning of List's more practical religious career.

Perhaps the successes he had had with the poetic drama Der Wala Erwechung spurred List to try his hand at more drama, because in the last phase of his conventional literary career this genre predominated. However, to assume that List intended these dramas as mere entertainment would be a mistake. He saw them more as Weihespiele (sacral plays) which had a liturgical as well as didactic purpose. In 1900, he published a pamphlet, Der Wiederaufbau von Carnuntum (The Reconstruction of Carnuntum), in which he called for the establishment of ritual dramas and legal assemblies based on ancient Germanic models.

In August 1899, List married Anna Wittek von Stecky, who had sung the Wala parting his play in 1895. They were married in a Lutheran church – which is also some indication of the decay of the Catholic establishment and general religious dissatisfaction in Austria at that time.

This period acts more as a sort of bridge between List's long artistic phase and his shorter, but highly intense and influential, mystico-magical phase from 1902 to his death in 1919. It is also most likely that during this period (1898-1902) Theosophical ideas as such became more influential in List's worldview. After all, it was not until 1897-1901 that the German translation of The Secret Doctrine by H.P. Blavatsky appeared. Certainly List would have had Theosophical ideas available to him long before this (perhaps as early as the 1880's), but the evidence of a general lack of Theosophical concepts in Der Unbenesiegbare would indicate that it was of little influence before 1898.

In 1902, by his own accounts, there resulted in his “revelations” concerning the “secret of the runes.”

THE NATIONALIST POET

Carnuntum was published in 1888 and became a huge success, especially among the Pan-German nationalists of Austria and Germany . Its publication brought its author more to the attention of important political and economic leaders of German nationalist movements. In connection with the appearance of Carnuntum, List made the acquaintance of the industrialist Friedrich Wannieck. This association was to prove essential to List's future development.

Throughout this period, List devoted himself to the production of further neo-romanticism prose, such as Jung Diethers Heimkehr (Young Diether's Homecoming) and Pipara, in 1894 and 1895 respectively. The anthology of earlier journalism Deutsch-mythologische Landschaftbilder was published in 1891, and List developed his writing skills in poetic and dramatic genres as well.

List became involved with two important literary associations during these years. In May 1891, the Iduna, bearing the descriptive subtitle "Free German Society for Literature," was founded by a circle of writers around Fritz Lemmermayer. Lemmermayer acted as a sort of "middle man" between an older generation of authors (which included Fercher von Steinwand, Joseph Tandler, Auguste Hyrtl, Ludwig von Mertens, and Josephone von Knorr) and a group of younger writers and thinkers (which included Rudolf Steiner, Marie Eugenie delle Grazie, and Karl Maria Heidt). The name Iduna, which was provided by List himself, is that of a North Germanic goddess of eternal youth and renewal. Within the society were two other authors with specifically neo-Germanic leanings: Richard von Kralik and Joseph Kalasanz Poestion. This literary circle was loosely held together by neo-romantic ideas of German nationalism, a sense of "turning within one's self" ( innerliche Wanderung ), antirealism, and anti-decadence. The society was only able to last until 1893, when the dilettantism of the various interests seems to have become too acute. However, in many ways this does seem to have been the springtime of the neo-Germanic movement. *14 Another neo-romantic literary association, the Literarische Donaugesellschaft (Danubian Literary Society), was founded by List and Fanny Wschiansky the year the Iduna was dissolved. *15

It is almost certain that List and Rudolf Steiner knew each other in the early 1890's, since both were being influenced by the first wave of Theosophy and occult revivalism in German-speaking countries at that time. However, there is little chance that either one had too much direct influence on the other. Each of them would become more "Theosophical" in the next decade. List also met the young Jorg Lanz von Liebenfels (Adolf Joseph) at this time as well but it would not be until after Lanz had left the Heiligenkreuz monastery in 1899 that any extensive interaction between the two was possible.

By far the most important influence on List's development at this time were those provided by the nationalist and Pan-German cultural and political groups whose attention had been drawn to him by the publication of Carnuntum. These were largely associations of people of German ancestry and language in the multiethnic Austrian Empire, whose aims included the promotion of Germanic culture and language (over that of non-German subjects) and the eventual political union of Austrian Germans with the greater German Empire to the west, that is, Germany proper. *16

Of course such notions were common enough at the time, and List was certainly already firmly in this camp before 1891. Even the "sporting2 associations in which he had earlier begun to be active had Pan-German political aims. However, this period began a more activist phase for List, who had, up until this time, been fairly exclusively "mystical" in his approach. The new phase brought List into close contact with such leading political figures as Georg von Schonerer, an anti-Semitic Pan-German member of the Imperial Parliament, *17 and the powerful publicist and parliamentary deputy Karl Wolf. Both of these men also published newspapers, and List's work appeared in Wolf's Ostdeutsche Rundschau (East German Review) on a regular basis. *18 It might also be speculated that List had as much a "mystifying" effect on the political world as it had a "politicising" effect on his views. This trend would continue with the later advent of the New Templar Jorg Lanz von Liebenfels. But it was List's association with the Wannieck family and their organisation and publishing house, Verein "Deutsche Haus" ("German House" Association), which was to prove most important to List. They published many of his books in this decade and give him a wider outlet for his ideas. In 1892 he delivered a lecture on the ancient Germanic cult of Wuotan to the Verein Deutsche Geschichte (German History Association). Numerous other associations allied with this one proliferated in Austria at this time. Another groupBund der Germanen (Germanic League), sponsored the performance of List's mythological dramatic poem, Der Wala Erweckung (The Wala's Awakening), in 1894. In another performance of this drama in 1895, which was attended by over three thousand people, the part of Wala was read by Anna Wittek, a young actress who later became List's second wife.

Through these years, List became a well-known and respected artist and mystagogue among Austrian German nationalists, and he was to remain a part of the conservative cultural establishment throughout his life.

THE FOLKISH JOURNALIST

This rather comfortable, if self-divided, period in List's life came to an end after his father died in 1877, when List was twenty-nine years old. Neither he nor his mother appear to have had the elder List's keen sense of business, and as economic times became difficult List quit the business to devout himself fulltime to his writing. At this time his writing continued to be of a journalistic kind. Deprived of his ability to travel and wander as he had before, he wrote articles for newspapers, such as the Neue Welt, Neue deutsche Alpenzeitung, Heimat, and the Deutsche Zeitung, which dealt with his earlier travels and mystical reflections on these Loci. Many of these pieces were anthologised in 1891 in his famous Deutsch-mythologische Landschaftbilder. It was also during this period, in 1878, that he married his first wife, Helene Foster-Peters. However, the marriage was not to last through the difficult years of this period.

Given the Pan-German nationalism of the various groups and papers with which List had been associated throughout his career, it seems certain that from a political standpoint he was firmly in their camp. *12

However, the nature of his mysticism at this time seems to have been somewhat more original. Before any influence from later Theosophical notions could have been present, he was continuing on the path of mystical Germanic revivalism. Besides his own intuition - which, given his results, must have been his chief source - he must have been familiar with a variety of non-scientific, neo-romantic works on Germanic mythology and religion popular at the time, *13 and was perhaps also aware of at least a portion of the scientific studies. In any event, many of the uniquely Listian notions seem to have been already solidifying in this early period.

Through these years, List was also working on his first book-length (two-volume) effort, Carnuntum, a historical novel based on his vision of the Kulturkampf between the Germanic and Roman worlds centred at that location around the year 375 C.E.

... AND HITLER WAS RIGHT

by Hyranio Garbho

Translated by Aldo Tobar

This is not a writing about Hitler, the man, the politician, the statesman.  This is a writing about the concept of Hitler, that is, about all that order of reality that is involved in the idea of ​​Hitler. So I will not speak here of things known by all. This is not a political, but esoteric writing. Not the reality of this world, but of the other world, which will be referred to herein.  With that caveat it is necesary explain the title. Hitler was right means the Third Reich was right. Hitler was right also means that the National Socialism was right. The National Socialism is the religion of nature.  National Socialism is a political project only in appearance. National Socialism was right, that is, the truth was on his side. What truth? That which is revealed towards the last days of the Great War.  That bloody war between an army alone against the entire world. That war that confronted two visions of the world: the Aryan Weltanschauung and the Judeo-materialist worldview. That war was not a war either.  It was the Mahabharata days of Kali, the black goddess. And his last days began to be written in the European autumn 1939. Because they do not believe that war then began.   Esoterically speaking the war had already nearly 2000 years and maybe more. A curious fact in any case, those who often go unnoticed, this time tipped the scales toward the enemy. This writing is about that.  The hidden history of war and the esoteric sense of defeat in World War II.

All this began on June 6, 1940 in Berlin Behrenstraβe, a few blocks from the Brandenburg Gate. There thirteen Jewish rabbis met secretly.  The Third Reich, unexpectedly, had threatened their plans for world conquest. They were supposed to meet in 1948, which completed the second cycle Kabbalistic, in reverse, of its promise contracted with the damn spirit "Y", in 1275 BC.  According to this diabolical calendar the Jews should repeat thirteen times the rite celebrated by Moses at Sinai in the course of 3839 years.  From time to time, 100 years to the minimum, thirteen Jewish rabbis gathered in a cemetery and ritualized thirteen aspects of the original rite.  Rites of this type were carried out in 1275 BC (the founding rite - the Alliance Pact) in 37dC (the New Covenant), 693, 1021, 1185, 1317, 1433, 1541, 1645, 1747, 1848 and 1948.  Two more will be held, are subject to this calendar, in 2256 and 2564. In 1948 was held, in reverse, the third of these rites to close the second and third open.  Viewed from a directional perspective it was the eleventh rite of this nature. But circumstances initiated by the Third Reich put at serious risk the Jewish plans for world domination. Thus, it should end with Hitler at any cost.

It was appealed then, of emergency, to a rite that was reserved only for last cycle, the holiday of the purín that had to be carried out in 2564. It appealed to him desperate and it is what explains the defeat of Germany in this order of things.  Was brought from Baghdad the bottle containing the damn spirit. 3215 years there had been bottled, but it was now necessary to hold to end the Third Reich.  The rite was held on June 6, 1940 in Berlin Behrenstraβe, a few blocks from the Brandenburg Gate. So Germany's fate was sealed. What came was horrible for Germany.  Early setbacks in the war occurred just shortly after June 1940. In May 1941, esoterically alerted by these events, Rudolf Hess travels to Scotland.  Its purpose is to contact the magicians of the Golden Dawn and through its seal a strategic alliance that will enable Germany to end the demon Jewish influence in Russia. But it was too late.  And as victims increased, from one side or the other, but mostly the German victims, the Jewish demon grew in strength and power (it goes without saying that blood is its natural nutrient).

Defeated Germany, Jews quietly planned to conduct fiendish Rite eleventh cycle (third in reverse) their plans for world conquest.  The agents used for this operation were Aleister Crawley, Ron Hubbard and Jack Parsons, who joined the Jewish Marjorie Cameron perpetrated a diabolical ritual of proportions known as the Babalon Working.  They first met in 1946. By 1948 the fruit of the rite was ready. He was introduced to the thirteen Jewish rabbis.  The final ceremony was held again in Prague, in a cemetery, just 100 years ago, when hidden in the shadows wrote the Protocols of the Elders of Zion.

Hitler was right. The enemy he faced was diabolical. And they are testing you propose to give here.

In 1968, in the city of Tijuana, Eun della Stella y Gerbha, aka Sebastián Pino, had a chance encounter with a mysterious man. He became friends with him to the point that he revealed his true identity.   It was the very same aeronautical engineer who had starred in the events of Babalon Working, the legendary Jack Parson. It was assumed that Parson had died in 1952 after a failed experiment in his own laboratory.  Eun della Stella was found that had not happened. Parson had faked his death to escape the siege that hung over him since he held the Babylonian rite.  That same year the two migrated south of France where they were to meet another mysterious character, the founder of the Spanish-speaking holzwegs communities, the also legendary Gabriel Frontera.  According della Stella among the three sealed hermetic circle whose purpose was the creation of a ritual to undo it operated by the Babalon Working.  It worked until the death of Border occurred in December 1971. Created rite Eun tried many times, by various means, to operationalize it.  But he never could. Until in 1989 found the people he considered truly adequate. Among them one was me.

For four long years Eun della Stella secretly prepared us for the realization of that rite. We were forbidden to speak of it to others. We were twelve but I only had the opportunity to meet nine.  Those nine were: Carlos Carmona and Ariel Zúñiga, my friends from the time of Kosmos, Joaquín Ramírez and Yvana Uremovic, Eun favorites, Jacqueline Ugalde, Nicole St. Martin, Priscilla Escobar, and Anaïs Laprossa.  The December 21, 1994, at 6:00 am we started our journey from Nunoa to the hilltop Chaday. There, in a location of Eun only had knowledge, we are about the realization of which can now be described as the greatest achievement of modern magic or the greatest fraud.

We reached the foothills at about 17:00 hrs. We had more than ten hours walking relatively long intervals from the Pirque crossing to the road the hills. We were exhausted. The heat was impressive. And yet climbed to the top. The first thing we did then was rest. But at 21 am we started to do the ritual circle.  It started around midnight. Shortly before we drank a concoction of ayahuasca. At the beginning of the rite Eun uttered the correct words and Yvana seconded him. I ranked eighth in the circle.  Therefore I had to be bandaged (all pairs must be blindfolded, except Yvana). Around 1:00 am the first attempt was made, but nothing happened. Therefore I had to be bandaged (all pairs must be blindfolded, except Yvana). Around 1:00 am the first attempt was made, but nothing happened. Eun insisted that the rite be reiterated and we do it again. Six times we had to repeat it until, about 3:00 in the morning began to take effect.  A torrid electricity ran our bodies. We were holding hands and felt the shock of a body to another.  Eun insisted there should loosen us. But every time we came to put our hands felt downloads increasing electricity.  Then came the voices, noises, something so shocking that I could not put into words here. And finally, the presences.  The four, among us, who were able to view them directly (Yvana, Joaquín, Jacqueline and Carlos) agree that most were like leaden flashes of light with aged human appearance.  They had a notoriously diabolical character. In there coincide they all who saw them directly. I could not see them this way, for I was bandaged.  And I had closed my eyes and covered my ears with both hands to avoid the infernal noise that penetrated to the bone.  I only saw flashes of moving light through the bandages covering me. But nothing more.  You do not know where the noise was coming or who (or that) it caused. Electric shocks were very real and were in our bodies. More than thirty minutes presences tried unsuccessfully to enter the circle.   The latest attack was the worst. Almost able to beat us. But finally happend airy.

The rite, anyhow, did not fulfill his assignment. The presences it prevented. Though they did not manage to enter to the circle, they managed, yes, to get scared. None of us returned to participate in any other experience with Eun. We parted, then, as a team.  And we formed our own groups. Eun kept trying in vain to operationalize their rite. Never again have the effect that ensued.  Today, almost three years of this expedition, the first time I dare to talk openly about what happened.  Well today I manage to connect this brave experience of youth and nonnatez with the truth of what we preach.  Hitler was right.  If the Eun's rite had not that, would never have provoked fury in these strange presences.  It is true that this is also due to the merit of a ritual well done (because if the ritual had not had merit would never have attracted the interest of some presence).  But also because of the reality of that fierce diabolical enemy who fought Hitler. But to understand the latter need is now a second flank open discussion.

THE MYSTICAL WANDERER

The many trips that List was obliged to make for business purposes afforded him the opportunity to indulge himself in his passion for hiking and mountaineering. This activity seems to have provided a matrix for his early mysticism.

Although descriptions of List's early pilgrimages into nature exist, *7 it is unclear what underlying mystical tradition he was familiar with at the time. Two things are obvious, however: he was possessed of the idea of the sacrality of his native land, and he has an "All-Mother." The interest in his native soil was probably spurred by his early passion for Germanic myth and lore. *8

At one point, one of his mountain adventures almost claimed List's life. As he was climbing a mountain on 8 May 1871 , a mass of ice gave way under his feet and he fell some distance. He was apparently saved only by the fact that he had landed on a soft surface covered by a recent snowfall. In memory of his good luck List had a track equipped with a chain put up. This was opened on 21 June 1871 and was named after him: the Guido-List-Steig. *9

Apparently List recorded his mystical wanderings in nature in verbal descriptions as well as in sketches. In 1871, his writing talents were given vent as he became a correspondent of the Neue deutsche Al-penzeitung (New German Alpine Newspaper), later called the Salonblatt. He also began to edit the yearbook of the Osterreicher Alpenverein' (Austrian Alpine Association), whose secretary he had become that year.

List often went in the company of others on his journeys into the mountains, which were taken on foot, by wagon, horse, or rowboat; but he would usually strike out on his own at some point to seek the solitude of nature.

Besides gaining general mystical impressions in these outings, List also engaged in active celebratory ritual work. He would perform various rituals that sometimes seemed quite impromptu. The most famous depiction of such an event is his celebration of the summer solstice on 24 June 1875 at the ruins of the Roman City of Carnuntum. *10 For this - as for so much else - we are dependent on List's own somewhat fictionalised account, first published in Vienna in 1881. Basically, the ritual elements of this outing included the arduous task of gaining access to the so-called Heidentor ("Heathen Gate") of the city (which List mystically identified as the gate from which a German army set out to conquer Rome in 375 C.E.), the drinking of ritual toasts to the memory of the local spirit ( genius loci ) and the heroes of the past, the lighting of a solstice fire, and the laying of eight wine bottles in the shape of the "fyrfos" (Swastika) in the glowing embers of the fire. List and his company then awaited the dawn.

These early experiences were sometimes later more completely fictionalised, as, for example, in his visionary tale "Eine Zaubernacht" (A Night of Magic). *11 In this account, the persona (List) succeeds in invoking from the great mound a divine seeress ( Hechsa ) who reveals to him that he is not to be the liberator of the Germans - but that despite this "the German folk has need of the skald."