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."

EARLY YEARS

Guido Karl Anton List was born in Vienna on 5 October 1848 to Karl August and Maria List (nee Killian). His father was a fairly prosperous dealer in leather goods, and we can assume that Guido's early life was lived in comfortable and nurturing surroundings. The List family was Catholic, and we also presume that Guido was trained in that confession.

From the start of adolescence we have evidence of some of his propensities in life. He was fascinated by the landscape of his native Lower Austria and by the cityscape of his native city, Vienna . His sketchbook - which has drawings from as far back as 1863 (when he would have been fifteen years old) - demonstrates his interest in such sites. Some of these sketches were later used to illustrate the Deutsch-mythologische Landschaftsbilder (German Mythological Landscape Scenes, published 1891.) *4. In conjunction with the romanticising of his environment, young Guido, by his own account, *5 also had developed a strong mysto-magical bent of no orthodox variety.

'It was in the year 1862 - I was then in my fourteenth year of life - when I, after much asking, received permission from my father to accompany him and his party who were planning to visit the catacombs [under St. Stephen's Cathedral in Vienna] which were at that time still in their original condition. We climbed down, and everything I saw and felt excited me with a kind of power that today I am no longer able to experience. Then we came - it was, if I remember correctly, in the third or fourth level - to a ruined altar. The guide said that we were now situated beneath the old post office (today the Wohlzeile House No. 8). At that point my excitement was raised to fever pitch, and before this altar I proclaimed out loud this ceremonial vow: "Whenever I get big, I will build a Temple to Wotan!" I was, of course, laughed at, as a few members of the party said that a child did not belong in such a place… I knew nothing more about Wuotan than that which I had read about him in Vollmer's Woterbuch der Mythologie. ' *6

Despite these artistic and mystical leanings, Guido was expected, as the eldest child, to follow in his father's footsteps as a businessman. He appears to have fulfilled his responsibilities in a dutiful manner, but he took any and all opportunities to develop his more intense interests.

INTRODUCTION TO THE LIFE OF GUIDO VON LIST

Although The Secret of the Runes was originally intended as an introduction to List's basic ideas, and contains examples of virtually all of his major themes, a general overview of the life, work, and reception of this remarkable man are necessary to a more thorough understanding of his ultimate historical importance. The purpose of this introduction is to present List's ideas as clearly and completely as possible, and with a minimum of the sensationalism of subtle condemnation in which treatments of him are usually couched. It is assumed that the intelligent reader will be able to decide for himself whether there is any mystical validity to List's work. In some instances factual errors or linguistic fallacies in List's text have been noted. 
Besides the particulars of List's life, literary works, and ideology, it is essential to explore the possible origins of his concepts and the reception of those ideas during and after his own lifetime. It is rather astonishing that so little is actually known about this man who is virtually a "legend in his own time." The reasons for this seem clear enough, however. Like most cult leaders-and true magicians-List had a vested interest in controlling and manipulating information concerning his person. After his death, his followers continued to have similar motives. Only one book-length biography of List exists, that of the Theosophist and Armanist Johannes Balzli (1917) 2. Balzli's book was actually issued as an introduction to List's published series of "investigative findings" (Forschungsergebnisse), and so it can hardly be considered objective. By far the most reliable treatment of at least some of List's ideas is that of Nicholas Goodrich-Clarke. 3. But the limitations placed upon this study by the thesis of his original dissertation-that is, "reactionary political fantasy in relation to social anxiety"-renders a less-than-well-rounded picture.

THE LIFE OF LIST

Guido von (Karl Anton) List was perhaps the most important figure of runic revivalism in the late 19th, early 20th Century. He was THE revivalist of the mystic/occultic wisdom and it's arts in the Germanic tradition. 

"He was the first popular writer to combine volkish ideology with occultism amd theosophy"... "He was regarded by his readers and followers as a bearded old patriarch and a mystical nationalist guru whose clairvoyant gaze had lifted the glorious Aryan and Germanic past of Autria into full view from beneath the debris of foreign influence and Christian culture." - The Occult Roots of Nazism: Nicholas Goodrick-Clarke.

This paper includes a biography of Guido von List, a survey of his other works, and a comprehensive outline of his Armanic philosophy. List's seminal work, 'The Secret of the Runes', contains examples of virtually all of his major themes. No other work so clearly and simply sets forth the full spectrum of his fantastic vision of a mystical philosophy based on ancient Germanic principles. It will be of special interest to students of the Western occult tradition, as well as to those involved in ancient history, language, and mysticism.

Name: Guido Karl Anton List, later changed to 'Guido von List' 
Born: October 5th, 1848,Vienna, Austria. 
Died: May 17th, 1919, Berlin Germany. 
Buried: Cremated in Leipzig and his urn then buried in Vienna Central Cemetery, Zentralfriedhof , on the 8th of October 1919 in the gravesite KNLH 413 - Vienna's largest and most famous cemetery (including the graves of Beethoven , Brahms , Schubert and Strauss.) in Vienna's 11th district of Simmering. Since the grave is within a building that may be locked, you should contact the cemetery administration situated at the main entrance (Tor 2)of the Central Cemetery if you wish to pay a visit to the grave. Philipp Stauff wrote an obituary which appeared in the Münchener Beobachter .

Renowned as an expert in Indo-European Germanic linguistics and mythology, Guido von List was the undisputed "high-priest" of the Germanic occult renaissance of the early twentieth century. List's long-term interest in occultism came to full expression following an aye operation in 1902 that left him virtually blind for several months. During this time the runes are said to have "revealed themselves" to him, uncovering a complete cosmology and esoteric understanding of the primeval Teutonic/Aryan peoples. The runes became the cornerstone of List's ideology, which he later developed in more than ten volumes of occult study.

Written as an introduction to List's basic ideas, The Secret of the Runes contains examples of virtually all of his major themes. No other work so clearly and simply sets forth the full spectrum of his fantastic vision of amystical philosophy based on ancient Germanic principles. It will be of special interest to students of the Western occult tradition, as well as to those involved in ancient history, language, and mysticism. 
Stephen Flowers (Dr. Stephen E. Flowers, Ph.D. - Edred Thorsson) studied Germanic and Celtic philology and religious history at the University of Texas at Austin and in Goettingen, West Germany. He received his Ph.D. in 1984 in Germanic Languages and Medieval Studies with a dissertation entitled Runes and Magic. To his translation of The Secret of the Runes, Dr. Flowers has added an extensive introduction which includes a biography of Guido von List, a survey of his other works, and a comprehensive outline of his Armanic phlosophy.

The Modern Myth of "Ariosophical" Culpability for Nazi crimes.

More than once Stphen E. Flowers former work with the early 20th centruy rune-magicians and Guido von List has caused a critic or two to remark to the effect that he failed to point out that these esoteric ideas led directly to Auschwitz. One German academic - Stephanie von Schnurbein, as an example, writing in her 'Religion als Kulturkritik [(Winter, 1992) p. 136]' remarked concerning his introduction to 'The Secret of the Runes': "Dabei erwähnt [Flowers] an keine Stelle, daß List und die andere Ariosophen Vordenker des Rassenwahns des Nationalsozialismus warren..." (In this work [Flowers] nowhere mentions that List and the other Ariosophists were intellectual predecessors of the racial madness of National Socialism...). It is just taken as a matter of course, with little to no actual critical investigation, that the ideas of list, Lanz and others were directly implemented in the Nazi genocide. A critical analysis would, however, show that such was no tthe case. First of all, no one has ever shown that racial policies of the NSDAP are based on so-called "Ariosophical" ideas. The very term "Ariosophy" points to its having been created as something based by analogy on its predecessor, Theosophy. All of the racial ideas contained in Ariosophy can be traced to Theosophy, and even the most "extreme" of the Ariosophists, Lanz von Liebenfels (cited several times by List in "The Religion of the Aryo-Germanic Folk: Esoteric and Exoteric" () cannot be shown in any way comparable to the anti-Semitism practiced by the Nazis. Lanz not unfavorably about the Jews and cooperated with learned Jews in many of his publications. If individual Nzis became familiar with some of the mystical racism of Theosophy through the works of List and Lanz, this does not make the latter culpable in the crimes of the former. Why not blame Theosophy? Actually, of course, the Anti-Semitism that drove Nazi policies was much older and more deeply rooted in the people of central Europe than can be accounted for in a few fringe works by mystics and rune-magicians. Th eroots of Nazi anti-Semitism is in the Christian churches, both Catholic and Lutheran, but most especiall the Catholic Church. It was the Catholic Church Fathers who first invented ideas about the Jews being aninferior "race," and who drove Anti-Semitic policies right up to and all during the Second World War. (See David Kertzer, Popes Against the Jews [Knopf 2001].) The real truth about the "Occult (=hidden) roots of Nazi Anti-Semitism" is that these roots are to be found in Christian doctrines and teachings, not in pagan Germanic ones. The postware insistance upon the "occult" roots of these ideas is simply a matter of misdirecting historical attention away from the age-old perpetrator of the ideas and toward a "straw man" who is at present perceived as being to weak to define himself. It is safe to blame "mystical sects" and "pagans" for the crimes in question because these folks are so few and historically weak that they cannot defend themselves (norare many even interested in "defending" themselves) and few others (even in the name of truth) will stand up to defend them for fear of being tarred with the same brush. In any event, the works of Guido von List are interesting due to their spiritual rather than political content. Despite whatever weaknesses the works might be seen to have from today's perspective, they are most often worthy of our careful study. Pioneers and visionaries such as Guido von List represents remain the kind of men whose words we never tire of hearing.

The time has come to let Guid o von List at last speak for himself to the English reading public. With the possible exception of Lanz von Liebenfels, no other figure of the German "occult" movements of the late nineteenth and early twentieth centuries has been more misrepresented than List. This work will, it is hoped, help to set the record straight on the exact nature and scope of "Armanism" and the pre-National Socialist neo-Germanic cult of the early part of this century. The original impetus of this book came in 1973 when I first picked up a copy of Trevor Ravenscroft's work The Spear of Destiny. 1. I found the contents of that book utterly fascinating and intriguing. But it must be added that I was only twenty years old at the time. What the book did, however, was fuel my interest in the study of Germanic and neo-Germanic mysticism. It seemed to be quite unique from that most readily available for study, that is, the systems based on Mediterranean , Middle Eastern, and Eastern ideas. After studying the content of the book, much of what seemed to give specific leads for further research, I began to acquire the works of List, Liebenfels, and others. As my collection and knowledge of the works and ideas of these men grew, it became quite obvious that they had been-at least factually-misrepresented by Ravenscroft. In any case, it seems appropriate that an ideologue who, according to different sources, was such a great influence on the events of this century should at least have a study dedicated solely to his life and ideas. To this end, I have introduced List's first systematic occult treatise - 'Des Geheimnis der Runen' (The Secret of the Runes) - with a general outline of his life and works.