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The Occult War T O W HE CCULT AR THE JUDEO-MASONIC PLAN TO CONQUER THE WORLD C L P OUNT ÉON DE ONCINS & E M MMANUEL ALYNSKI THE OCCULT WAR: THE JUDEO-MASONIC PLAN TO CONQUER THE WORLD Original editions: La Guerre occulte: Juifs et Francs-Maçons à la conquête du monde (Paris: Gabriel Beauchesne et ses Fils, 1936) and La guerra occulta: armi e fasi dell’attacco ebraico-massonico alla tradizione europea (Milan: Hoepli, 1939) Authors: Count Léon de Poncins, Emmanuel Malynski, & Julius Evola Translator: S K Editor: John B Morgan Copyright © 2015 Logik Förlag Box 22120, 250 23 Helsingborg, Sweden www.logik.se ISBN: 978-91-87339-34-9 Contents Editor’s Note Preface Introduction The Nineteenth Century: The Revolution Awakens The Holy Alliance: Metternich, Champion of the Counter-Revolution The Holy Alliance: Nationalism and Universalism 1848: The Beginning of the World Revolution Napoleon III: An Ally of World Subversion The First Wars for Democracy: The Crimean War After Bringing Russia Down, the Revolution Directs Its Efforts against Austria Bismarck and the Transformation of Central Europe The Commune and the Eternal Hatred 1914-1918: The Great War 1919: The Peace Treaties – The Disruption of Europe and the League of Nations The Birth Pangs of Bolshevism: The Rise of Capitalism in Russia Stolypin’s Economic Reform Stolypin’s Work: Capitalism and Property Stolypin and the Jewish Question The Revolution of March 1917 From Kerensky to Lenin Lenin The Coup d’Etat of November 1917: The Triumph of Bolshevism Europe Strikes Back APPENDIX I: Considerations On The Occult War APPENDIX II: Review of Emmanuel Malynski and Léon De Poncins’ book The Occult War Editor’s Note The original edition of La Guerre occulte: Juifs et Francs-Maçons à la conquête du monde (The Occult War: The Judeo-Masonic Plan to Conquer the World) was published in French by Gabriel Beauchesne et ses Fils in Paris in 1936. The Italian traditionalist philosopher Julius Evola translated the book into Italian, and published it with Hoepli in Milan in 1939 under the title of La guerra occulta: armi e fasi dell’attacco ebraico- massonico alla tradizione europea (The Occult War: The Weapons and Phases of the Jewish-Masonic Attack on the European Tradition), adding his own Introduction. We have based our translation on both editions, including Evola’s Introduction as well. During the process of translating the book, we discovered that Evola made a number of interesting alterations to the text, occasionally adding, removing, or rewriting small parts of the French original. We have noted these changes in the footnotes, as they offer an insight into the different ways in which de Poncins and Evola approached the same issues. We have likewise added two appendices: Evola’s essay ‘Considerations on the Occult War’, which is a 1938 essay on this topic; and a review of the French edition of the book that was published by the first traditionalist philosopher, René Guénon, in 1936. Both versions of the text contained their own footnotes. Following each note, I have added either ‘Poncins’ or ‘Evola’ to indicate whose footnote it is, and those which were added by me for the present edition are denoted with an ‘—Ed.’. Where sources in other languages have been cited, I have attempted to replace them with existing English- language editions. John B Morgan P REFACE Emmanuel Malynski spent thirty years of his life directly observing the development of the modern revolutionary movement around the world, devoting an almost visionary intelligence and clear-mindedness to this task. Born in Russian Poland in an age in which the social organisation was still largely feudal, he witnessed the birth and rise of industrial capitalism, paving the way to Bolshevism. In practical terms, he lived through several centuries of history, since this development first began in our lands during the Renaissance, only to reach its flowering after the French Revolution. He directly experienced the collapse of Tsarism and was a first-hand witness to the triumph of Bolshevism. After becoming a Polish citizen with the re-establishment of Poland, he witnessed the implementation of the agricultural reforms that followed the Great War. A sportsman, renowned fencer, and one of the first pilots, he had perfect spoken and written command of many languages and possessed an extraordinary and wide-ranging culture. There was hardly a corner of the world he had not visited and studied: from India to Japan, he travelled through ancient Asia before it had become completely perverted by contact with the West. In America he directly observed the triumph of capitalism and industrialisation in its various stages; he got to know the main ghettos of eastern Europe, also saw them in New York, and observed Zionism at work in Palestine. He gazed at everything with the objectiveness of a thinker who sees things sub specie Aeternitatis,1 and the conclusions he reached regarding the crisis of the modern world are the most profound ever formulated. Years in advance, he foresaw and heralded what is now occurring. Indeed, he was so ahead of contemporary thought that he was misunderstood in his own day. He was one of the first – even ahead of Max Weber and Werner Sombart – to grasp the profoundly Jewish essence of modern capitalism and to show its affinities with Bolshevism. He was one of the first to realise what support certain exaggerated forms of nationalism unwittingly lend themselves to international subversion. He was one of the first to fathom the metaphysical essence of the revolutionary movement, showing that what is taking place is actually a religious war, an age-old and worldwide clash between two antagonistic worldviews. *** In 1935, an old man weakened by a serious illness, he entrusted me with carrying on and completing his work that had been interrupted. For this purpose, he left me the observations, notes, manuscripts, articles, and books he had collected throughout a life of travel and research, giving me a free hand to use them as I deemed fit. From our mutual collaboration this book has sprung, which explores the secret history of subversion, a terrifying history that has never been written before, but which is starting to come to light. I could have supported this work’s claims through documentary evidence, but this would only have weighed down a text that is already rich enough. Those interested will find most of this evidence in my other works.2 *** Because of its innovative historical insights and of Malynski’s bold, yet carefully thought- out ideas, this book has elicited both heated enthusiasm and violent criticism, as witnessed by the many letters I have received from readers. It would have been interesting to publish some of these, along with a reply, but this would have required considerable research and would have further lengthened a book that is already dense enough. I have limited myself to re-editing the text without changing anything, but with the intention of complementing it with another work which will not – as in this case – be a history of the revolutionary principles at work in the modern world, but rather a study of such principles in themselves. Thus, loyal to the memory of Count Malynski, I will endeavour to complete his task and to carry it on into the future. August 1938 Léon de Poncins 1 Latin: ‘from the viewpoint of eternity’.—Ed. 2 In Société des Nations, Super État Maçonnique, I have drawn from a passage of La Guerre Occulte that squares perfectly with the Masonic text that provides the foundations for the other work. Those readers interested in the chapter about the Paris Peace Conference will find all the documentary evidence they need in S.D.N., Super Etat Maçonnique, which was published by Beauchesne in 1936. I NTRODUCTION The fight which has broken out in various parts of the West against the dark forces of contemporary subversion, against Communism, collectivism, Jewry, and Freemasonry, cannot be waged to the full until we learn to view history from a very different angle – recent history, as well as the most remote, which actually contains the causes of the former. For each movement of renewal, the domain of culture constitutes the last bastion of resistance on the part of that which must be overcome. In this domain, mental suggestions and deformations are given free rein in a way, since they are presented under the hypocritical and deceitful guise of ’technicalities’. The reactionary forces which, due to a combination of circumstances, tend to focus their fight on the political and material sectors, believe the cultural domain is essentially harmless and hence to be tolerated, when it actually contains the primary causes of that disorder and subversion which they are simply fighting in its most tangible outer manifestations. A way of ’doing’ history exists and persists, therefore, which is less the product of a mental limitation than of a carefully spread suggestion, whose influence its very victims are the first to ignore. This verdict may be applied to the positivist prejudice, the method which is adopted by so-called ’serious’ people and authorised scholars who are ’no visionaries’: it follows one rule, which is that of making people believe that there is no such thing as a third dimension of history; that historical events are self-evident, which is to say that they may be explained on the basis of purely social, cultural and political factors; and that there is no ’intention’ behind them, no general plan preordained by forces operating behind the scenes. The aim of this ’objective’ method is evident: it seeks to prevent people’s gaze from falling where it ought to, so that the real forces which make history may continue their underground work without raising any suspicions or being disturbed. Yet in writing history in modern times, it is difficult for the alleged objectivity of the positivist method not to go hand in hand with another prejudice, namely that of the evolutionist. This consists exclusively in presenting the accelerating race towards the abyss as an enthusiastic and free race towards ’progress’ and a sequence of increasingly grand and glorious achievements on the part of mankind. We had to find ourselves almost on the brink of the abyss in order to wake up from this hypnosis, which had been created in the workshops of humanism and encyclopaedism. But make no mistakes: while the social and cultural forms of this myth, which are almost invariably connected to the Masonic, rationalist, scientistic, and democratic ideology, may now have lost some points in the stock exchange of contemporary values, they endure in more subtle forms, again under the protection of ’technicality’. And once we leave aside the most recent history – where the very force of events, as we have mentioned, has led to an awakening, so that any insistence on the enemy’s part would be unwise – and turn to consider more ancient history, what we find is more or less the statu quo ante: this history is still presented in the light of ’modern’ thought, i.e. the ’aware’, ’critical’, and ’scientific’ thought which, as is
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