-Caveat Lector-
This book was written by pastor richard Wumbrand . He was a rumanian
Lutheran pastor of Jewish descent.
He spent 14 years in a communist jail for his christian beliefs (and was
torured quite severly at a certain stage)
The book is now to a certain extent dated, but well worth reading.
However it is written from a christian basis and those who find that
offensive should procede no further.
It is also not a pleasant read and somewhat shocking.
As it saysat the beginning-let the reader beware
Introduction
But I offer credible proofs to support my thesis, and I invite you to
carefully consider them.
The Communists have certainly taken note of this book, which has
been translated into Russian, Chinese, Romanian, German, Slovak, and other
languages, and has been smuggled into Iron Curtain countries in great
quantities. For instance, the East Berlin journal Deutsche
Lehrerzeitung, under the heading "The Killer of Marx," denounced my book
vehemently, calling it "the most broadly based, provocative, and heinous
work written against Marx."
Can Marx be so easily destroyed? Is this his Achilles' heel? Would
Marxism be discredited if men knew about his connection with Satanism? Do
enough people care?
Marxism is the great fact of modern life. Whatever your opinion of
it, whether or not you believe in the existence of Satan, whatever
importance you attach to the cult of Satan practiced in certain circles, I
ask you to consider, weigh, and judge the documentation I pre-sent here.
I trust it will help you orient yourself to the prob-lems with which
Marxism confronts every inhabitant of the globe today
Richard Wumbrand
.
ONE
CHANGED
LOYALTIES
Marx's Christian Writings
Today one third of the world is Marxist. Marxism in one form or another is
embraced by many in capitalist
countries, too. There are even Christians, and amazingly, clergymen, some in
high standing, who are sure that while Jesus might have had the right
answers about how to get to heaven, Marx had the right answers about how to
help the hungry, destitute, and oppressed here on earth.
Marx, it is said, was deeply humane. He was dominated by one idea:
how to help the exploited masses. What impoverishes them, he maintained, is
capitalism. Once this rotten system is overthrown after a transitional
period of dictatorship of the proletariat, a society will emerge in which
everyone will work according to his abilities in factories and farms
belonging to the collective, and will be rewarded according to his needs.
There will be no state to rule over the individual, no wars, no revolution,
only an everlasting, universal brotherhood.
In order for the masses to achieve happiness, more is needed than the
overthrow of capitalism. Marx writes:
The abolition of religion as the illusory happiness of man is a requisite
for their real happiness. The call to abandon their illusions about their
conditions is a call to abandon a condition which requires illusions. The
criticism of rehglon, IS, therefore, the criticism of this vale of tears of
which religion is the halo.*
.
Allegedly, Marx was antireligious because religion obstructs the
fulfillment of the Communist ideal, which he considered the only answer to
the world's problems.
This is how Marxists explain their position, and sadly there are
clergymen who explain it in the same way Rev. Oestreicher of Britain said in
a sermon:
Communism, whatever its present varied forms of expression, both good and
bad, is in origin a movement for the emancipation of man from exploitation
by his fellowman.
Sociologically, the Church was and largely still is on the side of the
world's exploiters. Karl Marx, whose theories only thinly veil a passion for
justice and brotherhood that has Its roots in the Hebrew prophets, loathed
religion because it was used as an instrument to perpetuate a status quo in
which children were slaves and worked to death in order to. .
make others rich here in Britain. It was no cheap pbe a hundred years ago to
say that religion was the opium of the masses. . . .
As members of the body of Christ we must come in simple penitence knowing
that we owe a deep debt to every Communist2
Marxism makes an impression on people's thinking because of its
success, but success proves nothing.
Witch doctors often succeed too. Success confirms er-ror as well as truth.
Conversely, failure can be constructive, opening the way to deeper truth. So
an analysis of some of Marx's works should be made without regard to their
success.
Who was Marx? In his early youth, Karl Marx professed to be and
lived as a Christian. His first written work is called The Union of the
Faithful with Christ. There we read these beautiful words:
Through love of Christ we turn our hearts at the same time toward our
brethren who are inwardly bound to us and for whom He gave Himself in
sacrifice.
Marx knew a way for men to become loving brethren toward one
another-Christianity
He continues:
Union with Christ could give an inner elevation, comfort in sorrow, calm
trust, and a heart susceptible to human love, to everything noble and great,
not for the sake of ambition and glory, but only for the sake of Christ.3
At approximately the same time Marx writes in his thesis
Considerations of a Young Man on Choosing His Career:
Religion itself teaches us that the Ideal toward which all strive sacrificed
Himself for humanity, and who shall dare contradict such claims? If we have
chosen the position in which we can accomplish the most for Him, then we can
' never be crushed by burdens, because they are only sacri-fices made for
the sake of all.4
Marx started out as a Christian believer. When he finished high
school, the following was written on his graduation certificate under the
heading "Religious Knowledge":
His knowledge of the Christian faith and morals is fairly clear and well
grounded. He knows also to some extent the history of the Christian church.'
However, in a thesis written at the same time he repeated six times
the word "destroy," which not even one of his colleagues used in the exam.
"Destroy" then became his nickname. It was natural for him to want to
destroy because he spoke about mankind as "human trash" and said, "No
man visits me and I like this, because present mankind may [an obscenity].
They are a bunch of rascals."
.
Marx's First Anti-God Writings
Shortly after Marx received this certificate, something mysterious happened
in his life: he became profoundly and passionately antireligious. A new Marx
began to emerge.
He writes in a poem, "I wish to avenge myself against the One
who rules above."6
So he was convinced that there is One above who rules, but was quarreling
with Him. Yet, the One above had done him no wrong. Marx belonged to a
relatively well-to-do family He had not faced hunger in his childhood. He
was much better off than many fellow students. What produced such a terrible
hatred for God? No personal motive is known. Was Karl Marx in this
declaration only someone else's mouthpiece? We don't know.
At an age when most young men have beautiful dreams of doing good to
others and preparing a career for themselves, the young Marx wrote the
following lines in his poem "Invocation of One in Despair":
So a god has snatched from me my all,
In the curse and rack of destiny
All his worlds are gone beyond recall;
Nothing but revenge is left to me.
I shall build my throne high overhead,
Cold, tremendous shall its summit be.
For its bulwark-superstitious dread.
For its marshal-blackest agony
Who looks on it with a healthy eye,
Shall turn back, deathly pale and dumb,
Clutched by blind and chill mortality,
May his happiness prepare its tomb.'
Marx dreamt about ruining the world created by God. He said in another poem:
Then I will be able to walk triumphantly,
Like a god, through the ruins of their kingdom.
Every word of mine is fire and action.
My breast is equal to that of the Creator.8
And The words
"I shall build my throne high overhead"
the confession that from the one sitting on this throne will emanate only
dread and agony remind us of Lucifer's proud boast,
"I will ascend into heaven, I will exalt my throne above the stars
of God" (Isaiah 14:13).
Perhaps it was no coincidence that Bakunin, who was for a time one of Marx's
most intimate friends, wrote,
One has to worship Marx in order to be loved by him. One has at least to
fear him in order to be tolerated by him. Marx is extremely proud, up to
dirt and madness.v
The Satanist Church and Oulanem
Why did Marx wish such a throne?
The answer is found in a little-known drama which he also composed
during his student years. It is called Oulanem. To explain this title, a
digression is needed.
One of the rituals of the Satanist church is the black mass, which
Satanist priests recite at midnight. Black candles are put in the
candlesticks upside down. The priest is dressed in his ornate robes, but
with the lining outside. He says all things prescribed in the prayer book,
but reads from the end toward the beginning. The holy names of God, Jesus,
and Mary are read inversely. A crucifix is fastened upside down or tram-pled
upon. The body of a naked woman serves as an altar. A consecrated wafer
stolen from a church is in-scribed with the name Satan and is used for a
mock communion. During the black mass a Bible is burned. All those present
promise to commit the seven deadly sins, as enumerated in Catholic
catechisms, and never to do any good. An orgy follows.
Devil worship is very old. The Bible has much to say about and
against-it. For example, the Jews,
though entrusted by God with the true religion, some-times faltered in their
faith and "sacrificed unto devils" (Deuteronomy 32:17). And King Jeroboam of
Israel once ordained priests for devils (2 Chronicles 11:l5).
So from time immemorial men have believed in the existence of the
Devil. Sin and wickedness are the hall-mark of his kingdom, disintegration
and destruction its inevitable result. The great concentrations of evil
design in times past as well as in modern communism and nazism would have
been impossible without a guiding force, the Devil himself. He has been the
mastermind, the secret agent, supplying the unifying energy in his grand
scheme to control mankind.
Characteristically, "Oulanem" is an inversion of a holy name. It is
an anagram of Emmanuel, a Biblical name of Jesus which means in Hebrew "God
with us." Such inversions of names are considered effective in black magic.
We will be able to understand the drama Oulanem only in the light of
a strange confession that Marx made in a poem called "The Player," later
downplayed by both himself and his followers:
The hellish vapors rise and fill the brain,
Till I go mad and my heart is utterly changed.
See this sword?
The prince of darkness Sold it to me.
For me he beats the time and gives the signs.
Ever more boldly I play the dance of death.'0
These lines take on special significance when we learn that in the rites of
higher initiation in the Satanist cult an "enchanted" sword which ensures
success is sold to the candidate. He pays for it by signing a covenant, with
blood taken from his wrists, agreeing that his soul will belong to Satan
after death.
(To enable the reader to grasp the horrid intent of these poems, I
should mention-though with natural revulsion-that "The Satanic Bible," after
saying "the crucifix symbolizes pallid incompetence hanging on a tree,"
calls Satan "the ineffable Prince of Darkness who rules the earth." As
opposed to "the lasting foulness of Bethlehem," "the cursed Nazarene," "the
impotent king," "fugitive and mute god," "vile and abhorred pre-tender to
the majesty of Satan," the Devil is called "the God of Light," with angels
"cowering and trembling with fear and prostrating themselves before him" and
"sending Christian minions staggering to their doom.")
Now I quote from the drama Oulanem itself:
And they are also Oulanem,
Oulanem.
The name rings forth like death, rings forth
Until it dies away in a wretched crawl.
Stop, I've got it now!
It rises from my soul
As clear as air, as strong as my bones."*
Yet I have power within my youthful arms
To clench and crush you [i.e., personified humanity]
with tempestuous force,
While for us both the abyss yawns in darkness.
You will sink down and I shall follow laughing,
Whispering in your ears,
"Descend,come with me, friend."'2
The Bible, which Marx had studied in his high school years and which
he knew quite well in his mature years, says that the Devil will be bound by
an angel and cast into the bottomless pit (abysses in Greek; see Revelation
20:3). Marx desires to draw the whole of mankind into this pit reserved for
the Devil and his angels.
Who speaks through Marx in this drama? Is it rea-sonable to expect a
young student to entertain as his life's dream the vision of mankind
entering into the abyss of darkness ("outer darkness" is a Biblical
expression for hell) and of himself laughing as he follows those he has led
to unbelief? Nowhere in the world is this ideal cultivated except in the
initiation rites of the Satanist church at its highest degrees.
When, in the drama, the time comes for Oulanem's death, his words
are:
Ruined, ruined.
My time has clean run out.
The clock has stopped,
the pygmy house has crumbled.
Soon I shall embrace eternity to my breast,
and soon I shall howl gigantic curses on mankind.13
Marx had loved the words of Mephistopheles in Faust:
"Everything in existence is worth being destroyed."
Everything, including the proletariat and the comrades. Marx quotes these
words in The 18th Bru-
maire. Stalin acted on them and destroyed even his own family
Satan is called in Faust the spirit that denies every thing. This is
precisely Marx's attitude. He writes about
"pitiless criticism of all that exists"; "war against the situation in
Germany"; "merciless criticism of all." He adds, "It is the first duty
of the press to undermine the foundations of the existing political
system."l5
Marx said about himself that he is "the most outstanding hater of the
so-called positive."16
The Satanist sect is not materialistic. It believes in eternal life.
Oulanem, the person through whom Marx speaks, does not question this. He
asserts eternal life, but as a life of hate magnified to its extreme.
It is worth noting that eternity for devils means torment. Note
Jesus' reproach by demons: "Art thou come hither to torment us before the
time?" (Matthew 8:29).
Marx is similarly obsessed:
Ha! Eternity!
She is our eternal grief,
An indescribable and immeasurable Death,
Vile artificiality conceived to scorn us,
Ourselves being clockwork, blindly mechanical,
Made to be the fool-calendars of Time and Space,
Having no purpose save to happen, to be ruined,
So that there shall be something to ruin."
We begin now to understand what has happened to young Marx. He had
had Christian convictions, but had not led a consistent life. His
correspondence with his father testifies to his squandering great sums of
money on pleasures and his constant quarreling with parental authority about
this and other matters. Then he seems to have fallen in with the tenets of
the highly
secret Satanist church and received the rites of initiation.
Satan, who his worshipers see in their hallucinatory orgies,
actually speaks through them. Thus Marx is only Satan's mouthpiece when he
utters in his poem "Invocation of One in Despair" the words,
"I wish to avenge myself against the One who rules above."
Listen to the end of Oulanem:
If there is a Something which devours,
I'll leap within it, though I bring the
world to ruins-
The world which bulks between me
and the abyss
I will smash to pieces with my
enduring curses.
I'll throw my arms around its harsh reality,
Embracing me, the world will dumbly
pass away,
And then sink down to utter nothingness,
Perished, with no existence-that would be
really living. 18
Marx was probably inspired by the words of the Marquis de Sade:
I abhor nature. I would like to split its planet, hinder its process, stop
the circles of stars, overthrow the globes that float in space, destroy what
serves nature, protect what harms it-in a word, I wish to insult it in my
works. . . . Perhaps we will be able to attack the sun, deprive the
uni-verse of it, or use it to set the world on fire. These would be real
crimes.
De Sade and Marx propagate the same ideas!
Honest men, as well as men inspired by God, often seek to serve
their fellowmen by writing books to increase their store of knowledge,
improve their morality, stimulate religious sentiments, or at least provide
relax-ation and amusement. The Devil is the only being who consciously
purveys only evil to humankind, and he does this through his elect servants.
As far as I know, Marx is the only renowned author who has ever
called his own writings "shit," "swinish books."19
He consciously, deliberately gives his readers filth. No wonder, then, that
some of his disciples, Communists in Romania and Mozambique, have forced
prisoners to eat their own excrement and drink their own urine.20
In Oulanem Marx does what the Devil does: he consigns the entire
human race to damnation.
Oulanem is probably the only drama in the world in which all the characters
are aware of their own corruption, and flaunt it and celebrate it with
conviction. In this drama there is no black and white. There exist no
Claudius and Ophelia, Iago and Desdemona. Here all are servants of darkness,
all reveal aspects of Mephistopheles. All are Satanic, corrupt, doomed.
TWO AGAINST ALL GODS
Satan in Marx's Family
When he wrote the works quoted in the last chapter, Marx, a premature
genius, was only eighteen. His life's program had thus already been
established. He had no vision of serving mankind, the proletariat, or
socialism. He merely wished to bring the world to ruin, to build for himself
a throne whose bulwark would be human fear.
At that point, correspondence between Karl Marx and his father
included some especially cryptic passages. The son writes,
A curtain had fallen. My holy of holies was rent asunder and new gods had to
be installed.'
These words were written on November 10, 1837 by a young man who had
professed Christianity until then. He had earlier declared that Christ was
in his heart. Now this is no longer so. Who are the new gods in-stalled in
Christ's place?
The father replies, I refrained from insisting on an explanation about a
very mysterious matter although it seemed highly dubious.2
What was this mysterious matter?
No biographer of Marx has explained these strange sentences.
On March 2, 1837, Marx's father writes to his son:
Your advancement, the dear hope of seeing your name some-day of great
repute, and your earthly well-being are not the only desires of my heart.
These are illusions I had had a long time, but I can assure you that their
fulfillment would not have made me happy. Only if your heart remains pure
and beats humanly and if no demon is able to alienate your heart from better
feelings, only then will I be happy3
What made a father suddenly express the fear of demonic influence
upon a young son who until then had been a confessed Christian? Was it the
poems he received as a present from his son for his fifty-fifth birthday?
The following quotation is taken from Marx's poem "On Hegel":
Words I teach all mixed up into a
devilish muddle.
Thus, anyone may think just what he
chooses to think.4
Here also are words from another epigram on Hegel:
Because I discovered the highest,
And because I found the deepest through meditation,
I am great like a God; I clothe myself in darkness like Him.5
In his poem "The Pale Maiden," he writes:
Thus heaven I've forfeited,
I know it full well.
My soul, once true to God, Is chosen for hell 6
No commentary is needed.
Marx had started out with artistic ambitions. His poems and drama
are important in revealing the state of his heart; but having no literary
value, they received no recognition. Lack of success in drama gave us a
Goebbels, the propaganda minister of the Nazis; in philosophy a Rosenberg,
the purveyor of German racism; in painting and architecture a Hitler.
Hitler was a poet too. It can be assumed that he never read Marx's
poetry, but the resemblance is striking. In his poems
Hitler mentions the same Satanist practices:
On rough nights,
I go sometimes To the oak of Wotan in the still garden,
To make a pact with dark forces.
The moonlight makes runes appear.
Those that were sunbathed during theday
Become small before the magic formula.7
"Wotan" is the chief god of German heathen myth-ology. "Runes" were
symbols used for writing in olden times.
Hitler soon abandoned a poetic career, and so did Marx, who
exchanged it for a revolutionary career in the name of Satan against a
society which had not appreciated his poems. This is conceivably one of
the motives for his total rebellion. Being despised as a Jew was perhaps
another.
Two years after his father's expressed concern, in 1839, the young
Marx wrote The Difference Between Democritus' and Epicurns' Philosophy of
Nature, in the preface to which he aligns himself with the declara-tion of
Aeschylus,
"I harbor hatred against all gods."*
This he qualifies by stating that he is against all gods on earth and in
heaven that do not recognize human self-consciousness as the supreme
godhead.
Had Marx was an avowed enemy of all gods, a man who bought his sword from
the prince of darkness at
the price of his soul. He had declared it his aim to draw all mankind into
the abyss and to follow them laughing.
Could Marx really have bought his sword from Satan?
His daughter Eleanor says that Marx told her and her sisters many
stories when they were children. The one she liked most was about a certain
Hans Rdckle.
The telling of the story lasted months and months, because it was a long,
long story and never finished. Hans Rickle was a witch . . .
debts. . . .who had a shop with toys and many
Though he was a witch, he was always in finan-cial need. Therefore
he had to sell against his will all his beautiful things, piece after piece,
to the Devil, . . . Some of these adventures were horrifying and made your
hair stand on end.9
Is it normal for a father to tell his little children horrifying
stories about selling one's dearest treasures to the Devil? Robert Payne in
his book Marx 10 also recounts this incident in great detail, as told by
Eleanor-how unhappy Riickle, the magician, sold the toys with reluctance,
holding on to them until the last moment. But since he had made a pact with
the Devil, there was no escaping it.
Marx's biographer continues, There can be very little doubt that
those interminable stories were autobiographical. He had the Devil's view of
the world, and the Devil's malignity. Sometimes he seemed to know that he
was accomplishing works of evil."
When Marx had finished Oulunem and other early poems in which he
wrote about having a pact with the Devil, he had no thought of socialism. He
even fought against it. He was editor of a German magazine, the Rheinische
Zeitmg, which "does not concede even theoretical validity to Communist ideas
in their present form, let alone desire their practical realization, which
it anyway finds impossible. . . , Attempts by masses to carry out Communist
ideas can be answered by a can-non as soon as they have become dangerous. .
. ."12
Marx Will Chase God from Heaven
After reaching this stage in his thinking, Marx met Moses Hess, the man who
played the most important role in his life, the man who led him to embrace
the Socialist ideal.
Hess calls him "Dr. Marx-my idol, who will give the last kick to
medieval religion and politics."13 To give a kick to religion was Marx's
first aim, not socialism.
Georg Jung, another friend of Marx at that time, writes even more
clearly in 1841 that Marx will surely chase God from His heaven and will
even sue Him. Marx calls Christianity one of the most immoral religions.14
No wonder, for Marx now believed that Christians of ancient times had
slaughtered men and eaten their flesh.
These then were the expectations of those. Who initiated Marx into
the depths of Satanism. There is no support for the view that Marx
entertained lofty social ideals about helping mankind, saw religion as a
hin-drance in fulfilling this ideal, and for this reason em-braced an
antireligious attitude. On the contrary, Marx hated any notion of God or
gods. He determined to be the man-who would kick out God-all this before he
had embraced socialism, which was only the bait to entice proletarians and
intellectuals to embrace this devilish ideal.
Eventually Marx claims not to even admit the exis-tence of a
Creator. Incredibly, he maintained that man-kind shaped itself. He wrote,
Seeing that for the Socialist man all of so-called world his-tory is nothing
other than the creation of man through human work, than the development of
nature for man, he has the incontestable proof of his being born from
himself. . . . Thecriticism of religion ends with the teaching that man is
the supreme being for man.
When no Creator is acknowledged, there is no one to give us
commandments, or to whom we are accountable. Marx confirms this by stating,
"Commu-nists preach absolutely no morals." When the Soviets in their early
years adopted the slogan, "Let us drive out the capitalists from earth and
God from heaven," they were merely fulfilling the legacy of Karl Marx.
One of the peculiarities of black magic, as men-tioned earlier, is
the inversion of names. Inversions in general so permeated Marx's whole
manner of thinking that he used them throughout. He answered Proudhon's book
The Philosophy of Misery with another book entitled The Misery of
Philosophy. He also wrote, "We have to use instead of the weapon of
criticism, the criticism of weapons."15
Here are further examples of Marx's use of inver-sion in his
writing:
Let us seek the enigma of the Jew not in his religion, but rather let us
seek the enigma of his religion in the real Jew.16
Luther broke the faith in authority, because he restored the authority of
faith. He changed the priests into laymen, be-cause he changed the laymen
into priests."
Marx used this technique in many 'places. He used what could be
called typical Satanist style.
Shifting gears somewhat, men usually wore beards in Marx's time, but
not beards like his, and they did not have long hair. Marx's manner and
appearance was characteristic of the disciples of Joanna Southcott, a
cultist priestess of an occult sect who claimed to be in contact with the
ghost Shiloh.18
It is strange that some sixty years after her death in 1814, the
Chatham group of Southcottians were joined by a soldier James White, who,
after his period of service in India, retuined and took the lead locally,
developing further the doctrines of Joanna . . . with a communistic
tinge.r9
Marx did not often speak publicly about metaphys-ics, but we can
gather his views from the men with whom he associated. One of his partners
in the First International was Mikhail Bakunin, a Russian anarchist, who
wrote:
The Evil One is the satanic revolt against divine authority, revolt in which
we see the fecund germ of all human emancipations, the revolution.
Socialists recognise each other by the words "In the name of the one to whom
a great wrong has been done."
Satan [is] the eternal rebel, the first freethinker and the
emancipator of worlds. He makes man ashamed of his bes-tial ignorance and
obedience; he emancipates him, stamps upon his brow the seal of liberty and
humanity, in urging him to disobey and eat of the fruit of knowledge.20
Bakunin does more than praise Lucifer. He has a concrete program of
revolution, but not one that would free the poor from exploitation. He
writes:
In this revolution we will have to awaken the Devil in the
people, to stir up the basest passions. Our mission is to
destroy, not to edify The passion of destruction is a creative passion.21
Marx, along with Bakunin, formed the First Inter-national and
endorsed this strange program. Marx and Engels said in The Communist
Manifesto that the proletarian sees law, morality, and religion as "so many
bourgeois prejudices, behind which lurk in ambush just as many bourgeois
interests."
Bakunin reveals that Proudhon, another major So-cialist thinker and
at that time a friend of Karl Marx, also "worshiped Satan."22 Hess had
introduced Marx to Proudhon, who wore the same hair style typical of the
nineteenth-century Satanist sect of Joanna Southcott.
Proudhon, in The Philosophy of Misery, declared that God was the
prototype for injustice.
We reach knowledge in spite of him, we reach society in
spite of him. Every step forward is a victory in which we overcome the
Divine.z3
He exclaims,
Come, Satan, slandered by the small and by kings.
God is stupidity and cowardice; God is hypocrisy and falsehood;
God is tyranny and poverty; God is evil.
Where humanity bows before an altar,
humanity, the slave of kings and
priests, will be condemned. . . .
I swear, God, with my hand stretched out towards the heavens,
that you are nothmg more than the executioner of my reason,
the sceptre of my conscience. . . .
God is essentially anticivilized, antiliberal, antihuman."
Proudhon declares God to be evil because man, His creation, is evil. Such
thoughts are not original; they are the usual content of sermons delivered
in Satanist wor-ship.
Marx later quarreled with Proudhon and wrote a book to refute his
Philosophy of Misery. But Marx contradicted only minor economic doctrines.
He had no objection to Proudhon's demonic anti-God rebel-lion.
Heinrich Heine, the renowned German poet, was a third intimate
friend of Marx. He too was a Satan-fancier. He wrote:
I called the devil and he came,
His face with wonder I must scan;
He is not ugly, he is not lame.
He is a delightful, charming man15
"Marx was a great admirer of Heinrich Heine. . . .
Their relationship was warm, hearty"26
Why did he admire Heine? Perhaps for Satanist thoughts like the
following:
I have a desire . . .
for a few beautiful trees before my door,
and if dear God wishes to make me totally happy,
he will give me the joy of seeing six or seven of my enemies hanged on
these trees.
With a compassionate heart I will forgive them after death all the wrong
they have done to me during their life. Yes, we must forgive our enemies,
but not before they are hanged.
I am not revengeful. I would like to love my enemies. But I cannot
love them before taking revenge upon them. Only then my heart opens for
them. As long as one has not avenged himself, bitterness remains in the
heart.
Would any decent man be an intimate friend of one who thinks like
this?
But Marx and his entourage thought alike. Lunat charski, a leading
philosopher who was once minister of education of the U.S.S.R., wrote in
Socialism and Religion that Marx set aside all contact with God and instead
put Satan in front of marching proletarian columns.
It is essential at this point to state emphatically that Marx and
his comrades, while anti-God, were not atheists, as present-day Marxists
claim to be. That is, while they openly denounced and reviled God, they
bated a God in whom they believed. They challenged not His existence, but
His supremacy
When the revolution broke out in Paris in 1871, the Communard
Flourens declared, "Our enemy is God. Hatred of God is the beginning of
wisdom."27
Marx greatly praised the Communards who openly proclaimed this aim.
But what has this to do with a more equitable distribution of goods or with
better social institutions? Such are only the outward trappings
for concealing the real aim-the total eradication of God and His worship.
Today we see the evidence of this in such countries as Albania and North
Korea, where all churches, mosques, and pagodas have been closed.
Marx's Devilish Poetry We see this clearly in Marx's poetry In "Invocation
of One in Despair" and "Human Pride," man's supreme supplication is for his
own greatness. If man is doomed to perish through his own greatness, this
will be a cosmic catastrophe, but he will die as a godlike being, mourned by
demons. Marx's ballad "The Player" re-cords the singer's complaints against
a God who neither knows nor respects his art. This emerges from the dark
abyss of hell, "bedeviling the mind and bewitching the
heart, and his dance is the dance of death."28 The min-strel draws his sword
and throws it into the poet's soul.
Art emerging from the dark abyss of hell, bedeviling the mind . . .
This reminds us of the words of the American revolutionary Jerry
Rubin in Do It:
We've combined youth, music, sex, drugs, and rebellion with treason-and
that's a combination hard to beat.29
In his poem "Human Pride," Marx admits that his aim is not to
improve the world or to reform or revolu-tionize it, but simply to ruin it
and to enjoy its being ruined:
With disdain I will throw my gauntlet
Full in the face of the world,
And see the collapse of this pygmy giant
Whose fall will not stifle my ardour.
Then will I wander godlike and victorious
Through the ruins of the world
And, giving my words an active force,
I will feel equal to the Creator.30
Marx adopted Satanism after intense inner struggle. He ceased
writing poems during a period of severe illness, a result of the tempest
within his heart. He wrote at that time about his vexation at having to make
an idol of a view he detested. He felt sick.31
The overriding reason for Marx's conversion to communism appears
clearly in a letter of his friend Georg Jung to Ruge: it was not the
emancipation of the proletariat, nor even the establishing of a better
social order. Jung writes:
If Marx, Bruno Bauer and Feuerbach associate to found a
theological-political review, God would do well to surround himself with all
his angels and indulge in self-pity, for these three will certainly drive
him out of heaven. . . .32.
Were these poems the only expressly Satanist writings of Karl Marx?
We do not know, because the bulk of his works is kept secret by those who
guard his manuscripts.
In The Revolted Man, Albert Camus stated that thirty volumes of Marx
and Engels have never been published and expressed the presumption that they
are not much like what is generally known as Marxism. On reading this, I had
one of my secretaries write to the Marx Institute in Moscow, asking if this
assertion of the French writer is true.
I received a reply The vice director, one Professor M. Mtchedlov,
after saying Camus lied, nevertheless confirmed his allegations. Mtchedlov
wrote that of a total of one hun-dred volumes, only thirteen have appeared.
He offered a ridiculous excuse for this: World War II forestalled the
printing of the other volumes. The letter was writ-ten in 1980, thirty-five
years after the end of the war. And the State Publishing House of the Soviet
Union surely has sufficient funds.
From this letter it is clear that though the Soviet Communists have
all the manuscripts for one hundred volumes, they have chosen to publish
only thirteen. There is no other explanation than that most of Marx's ideas
are deliberately being kept secret.
Marx's Ravaged Life
All active Satanists have ravaged personal lives, and this was the case with
Marx as well.
Arnold Kiinzli, in his book Karl Marx-A Psycho-gram,33 writes about
Marx's life, including the suicide of two daughters and a son-in-law. Three
children died of malnutrition. His daughter Laura, married to the Socialist
Lafargue, also buried three of her children; then she and her husband
committed suicide together. Another daughter Eleanor, decided with her
husband to do likewise. She died; he backed out at the last minute.
Marx felt no obligation to earn a living for his family, though he
could easily have done so through his tremendous knowledge of languages.
Instead, he lived by begging from Engels. He had an illegitimate child by
his maidservant, Helen Demuth. Later he attributed the child to Engels, who
accepted this comedy Marx drank heavily Riazanoy director of the Marx-Engels
Institute in Moscow, admits this fact in his book Karl Marx, Man, Thinker
and Revolutionist.34
Eleanor was Marx's favorite daughter. He called her Tussy and
frequently said, "Tussy is me." She was shat-tered when she heard about the
scandal of illegitimacy from Engels on his deathbed. It was this that led to
her suicide.
It should be noted that Marx, in The Communist Manifesto, had railed
against capitalists "having the wives and daughters of their proletarians at
their dis-posal." Such hypocrisy was not out of character for Karl
There was an even darker spot in the life of Marx the great
revolutionary The German newspaper Reich: ruf (January 9,196O) published the
fact that the Austrian chancellor Raabe donated to Nikita Khrushchev then
director of Soviet Russia, an original letter of Karl Marx. Khrushchev did
not enjoy it, because it was proof that Marx had been a paid informer of the
Aus-trian police, spying on revolutionaries.
The letter had been found accidentally in a secret archive. It
indicated that Marx, as an informer, reported on his comrades during his
exile in London. He received $25 for each bit of information he turned up.
His notes were about the revolutionary exiles in London, Paris, and
Switzerland.
One of those against whom he informed was Ruge, who considered
himself an intimate friend of Marx.
Cordial letters between the two still exist.
Rolv Heuer describes Marx's ravaged financial life in Genius and
Riches:
While he was a student in' Berlin, the son of papa Marx received 700 thalers
a year pocket-money35
This was an enormous sum because at that time only 5 percent of the
population had an annual income greater than 300 thalers. During his
lifetime, Marx received from Engels some six million French francs,
according to the Marx Institute.
Yet he always lusted after inheritances. While an uncle of his was
in agony, Marx wrote, "If the dog dies, I would be out of mischief."36 To
which Engels an-swers, "I congratulate you for the sickness of the hinderer
of an inheritance, and I hope that the catastrophe will happen now."37
"The dog" died, and Marx wrote on March 8, 1855, a very happy event.
Yesterday we were told about the death of the ninety-year-old uncle of my
wife. My wife will receive some one hundred Lst; even more if the old dog
has not left a part of his money to the lady who administered his house.3s
He did not have any kinder feelings for those who were much nearer
to him than his uncle. He was not even on speaking terms with his mother. In
December 1863 he wrote to Engels,
Two hours ago a telegram arrived to say that my mother is dead. Fate needed
to take one member of the family I already had one foot in the grave. Under
the circumstances I am needed more than. the old woman. I have to go to
Trier about their inheritance.39
This was all he had to say at his mother's passing. In addition, the
relationship between Marx andhis
wife was demonstrably poor. She abandoned him twice
but returned each time. When she died, he did not even attend her funeral.
Always in need of funds, Marx lost much money at the stock exchange,
where he, the great economist, knew only how to lose.
Marx was an intellectual of high caliber, as was Engels. But their
correspondence is full of obscenities unusual for their class of society,
Foul languagi abounds, and there is not one letter in which one hears an
idealist speaking about his humanist or Socialist dream.
Since the Satanist sect is highly secret, we have only reports about
the possibilities of Marx's connections with it. But his disorderly life is
undoubtedly another link in the chain of evidence already considered.
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