Karl Marx and Satan

乜哥

Extracted from:
http://www.horst-koch.de/joomla_new/content/view/134/145/


ONE - CHANGED LOYALTIES

......

Who was Marx? In his early youth, Karl Marx pro-fessed 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 breth-ren 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."

At approximately the same time Marx writes in his thesis Considerations o f 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."

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."


[ 本帖最後由 乜哥 於 2009-6-23 08:48 編輯 ]

乜哥

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."~ So he was con-vinced that there is One above who rules, but was quarrelling 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 rains of their kingdom.
Every word of mine is fire and action.
My breast is equal to that of the Creator."


The words "I shall build my throne high overhead" and 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."

乜哥

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 back 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. 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 11:15).

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 vapours 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."


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 each." 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."


The Bible, which Marx had studied in his high school years and which he knew quite well in his ma-ture years, says that the Devil will be bound by an angel and cast into the bottomless pit (abyssos 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."


Marx had loved the words of Mephistopheles in Faust: "Everything in existence is worth being de-stroyed." Everything, including the proletariat and the comrades. Marx quotes these words in The 18th Brumaire. 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." Marx said about himself that he is "the most outstanding hater of the so-called positive."

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 quarrelling 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 initi-ation.

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."


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." He consciously, deliberately gives his readers filth. No wonder, then, that some of his disciples, Communists in Romania and Mozambique, forced prisoners to eat their own ex-crement and drink their own urine.

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 corrup-tion, 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 Mephis-topheles. All are Satanic, corrupt, doomed.


[ 本帖最後由 乜哥 於 2009-6-23 10:10 編輯 ]

乜哥

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 pas-sages. 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."

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 happy."

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."


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.
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."


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 rac-ism; 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 strik-ing. 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 the day
Become small before the magic formula."

......


Marx was an avowed enemy of all gods, a man who had 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 R?ckle.

The telling of the story lasted months and months, because it was a long, long story and never finished. Hans R?ckle was a witch ... who had a shop with toys and many debts.... 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?

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 also recounts this incident in great detail, as told by Elea-nor - how unhappy R?ckle, the magician, sold the toys with reluctance, holding on to them until the last mo-ment. 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 Oulanem 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 Zeitung, 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...."

使君子

将马克思比喻成撒旦，那就太夸张了，估计篇文是美国基督保守派人士所写的。

马克思后生阵系信新教的。

乜哥

......

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.

It is strange that some sixty years after her death in 1814,

the Chatham group of Southcottians were joined by a sol-dier, James White, who, after his period of service in India, returned and took the lead locally, developing further the doctrines of Joanna ... with a communistic tinge.

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 anar-chist, who wrote:

"The Evil One is the satanic revolt against divine authority, revolt in which we see the fecund germ of all human emanci-pations, 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."

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."

Marx, along with Bakunin, formed the First Inter-national and endorsed this strange program. Marx and Engels said in The Communist Manifesto that the pro-letarian 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." Hess had introduced Marx to Proudhon, who wore the same hair style typical of the nineteenth-century Satanist sect of Joanna South-cott.

......

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 man."

"Marx was a great admirer of Heinrich Heine... . Their relationship was warm, hearty."


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 aid Religion that Marx set aside all contact with God and instead put Satan in front of marching proletarian col-umns.

It is essential at this point to state emphatically that Marx and his comrades, while anti-God, were not athe-ists, as present-day Marxists claim to be. That is, while they openly denounced and reviled God, they hated 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."

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 eradica-tion of God and His worship. We saw the evidence of this in such countries as Albania, and today in North Korea, where all churches, mosques, and pa-godas have been closed.

护粤人士

唔知呢本書有冇中文版呢?

cantonhope

仲有冇後文??