You are currently browsing the daily archive for June 22, 2011.

We continue today with excerpts from Richard Wurmbrand‘s Marx and Satan, a short yet powerful book that will come as a surprise to many, as it did to me.

One person who wouldn’t be surprised by this is columnist Linda Kimball, who writes for Patriots and Liberty (see my blogroll). Linda has researched the progressive and New Age movements and has found a similar demonic element in both.  Whilst you are reading Marx and Satan, you might also want to check out a few of Linda’s articles, ‘Demonic Karl Marx’, ‘Spellbound by Evil’ and ‘Socialism and Two Kinds of People’.

If anyone reading this runs a youth group or is a pastor or elder, please see if you can circulate the link to Marx and Satan to your high school and college-aged members.  It’s vital that kids read it and that your church presents a programme on it.  If this book had been around when I was growing up, it would have helped me fall out of love rather quickly with progressivism.  Instead, I was deeply influenced by it most of my life — and I do mean most.  I never even knew this connection between Marx and Satan existed until a few months ago!

The full text of Marx and Satan is on Scribd.

In Chapter Two – Against All Gods, Wurmbrand looks at Marx’s family relationships (see the document for those excerpts) and others who befriended him and shared his interests in the satanic.  The chapter opens with an 18-year old Marx writing his father cryptically about his (Karl’s) need to replace God.  Marx’s father correctly interprets his son’s intentions and replies, telling him that only if ‘no demon’ is influencing him, will he be happy.

The following comes from pages 10-21 of the online text. Subheads are in the book.  Emphases are mine.

Chapter Two – Against All Gods

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

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 … “Wotan” is the chief god of German heathen mythology. “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’ aid Epicures’ Philosophy of Nature, in the preface to which he aligns himself with the declaration 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.

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 …

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 Röckle.

The telling of the story lasted months and months, because it was a long, long story and never finished. Hans Röckle was a witch … who had a shop with toys and many debts…. Though he was a witch, he was always in financial need. Therefore he had to sell against his will all his beautiful things, piece after piece, to the Devil

Just to interject, if you read yesterday’s entry, you will have discovered that even as a young man, Marx was beset by debt because of his reckless spending habits.  Now, back to the book:

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 cannon as soon as they have become dangerous….”

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.” 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. 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 hindrance in fulfilling this ideal, and for this reason embraced 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 existence of a Creator. Incredibly, he maintained that mankind shaped itself.  He wrote,

Seeing that for the Socialist man all of so-called world history 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…. The criticism 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, “Communists 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 [bl]ack magic, as mentioned 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 bookThe Philosophy of Miserywith another book entitled The Misery of Philosophy. He also wrote, “We have to use instead of the weapon of criticism, the criticism of weapons” …

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 soldier, 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 metaphysics, but we can gather his views from the men with whom he associated. One of his partners in the First International was Mikhail Bakunin [mentioned in this post], 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 bestial 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 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.”

A note before we go further into the text, which discusses Pierre-Joseph Proudhon (1809-1865), a French politician who is considered to be the first person to refer to himself as an anarchist. He developed influential theories behind anarchism and helped to organise it, writing ‘Anarchy is Order’, which later inspired the anarchists’ symbol which we see today, the circled ‘A’.  He also believed that personal property is theft. Now, back to the book:

Bakunin reveals that Proudhon, another major Socialist thinker and at that time a friend of Karl Marx, also “worshiped Satan.” Hess had introduced Marx to Proudhon, who wore the same hairstyle typical of the nineteenth-century Satanist sect of Joanna Southcott.

Proudhon, in The Philosophy of Misery, declared that God was the prototype for injustice.

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 nothing more than the executioner of my reason, the sceptre of my conscience…. God is essentially anticivilized, antiliberal, antihuman.

Heinrich Heine, the renowned German poet, was a third intimate friend of Marx. He too was a Satan fancier …

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.

… Marx and his entourage thought alike. Lunatcharski, 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 hated a God in whom they believed. They challenged not His existence, but His supremacy …

Marx’s Devilish Poetry

… In his poem “Human Pride,” Marx admits that his aim is not to improve the world or to reform or revolutionize it, but simply to ruin it and to enjoy its being ruined.

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

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 …

The vice director, one Professor M. Mtchedlov, after saying Camus lied, nevertheless confirmed his allegations. Mtchedlov wrote that of a total of one hundred 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 written 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 had all the manuscripts for one hundred volumes, they chose to publish only thirteen. There is no other explanation than that most of Marx’s ideas were deliberately kept secret.

… 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 language 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.

Tomorrow: Chapter Three – Ruined Faith

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