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Wednesday 4 July 2012
Προσκυνητής: Γέροντας Πορφύριος:Στις 10...ραντεβού με το Θεό
Προσκυνητής: Γέροντας Πορφύριος:Στις 10...ραντεβού με το Θεό: - Προσευχή, παιδί μου, Ανάργυρε, έλεγε, σημαίνει συνομιλία με τον ίδιο τον Θεό, που είναι ο Πλάστης, είναι ο Δημιουργός του Σύμπαντος! Είναι...
Tuesday 3 July 2012
Wednesday 16 May 2012
Thursday 12 April 2012
Monday 9 April 2012
Sunday 8 April 2012
Description of the Miracle of Holy Light (Holy Fire) that happens every year in Jerusalem
Holy fire will appear this year on April 26
Where and when does the miracle occur?
The ceremony, which awes the souls of Christians, takes place in the Church of the Resurrection in Jerusalem. The date for Pascha is determined anew for every year. It must be a first Sunday after the spring equinox and Jewish Passover. Therefore, most of the time it differs from the date of Catholic and Protestant Easter, which is determined using different criteria. The Holy Fire is the most renowned miracle in the world of Eastern Orthodoxy. IIt has taken place at the same time, in the same manner, in the same place every single year for centuries. No other miracle is known to occur so regularly and so steadily over time. No other miracle is known to occur so regularly and so steadily over time. It happens in the Church of the Holy Sepulchre in Jerusalem, the holiest place on earth[2], where Christ was crucified, entombed, and where He finally rose from the dead.
Ceremony of Holy Light
In order to be as close to the Sepulchre as possible, pilgrims camp next to it. The Sepulchre is located in the small chapel called Holy Ciborium, which is inside the Church of the Resurrection. Typically they wait from the afternoon of Holy Friday in anticipation of the miracle on Holy Saturday. Beginning at around 11:00 in the morning the Christian Arabs chant traditional hymns in a loud voice. These chants date back to the Turkish occupation of Jerusalem in the 13th century, a period in which the Christians were not allowed to chant anywhere but in the churches. "We are the Christians, we have been Christians for centuries, and we shall be forever and ever. Amen!" - they chant at the top of their voices accompanied by the sound of drums. The drummers sit on the shoulders of others who dance vigorously around the Holy Ciborium. But at 1:00 pm the chants fade out, and then there is a silence. A tense silence, charged from the anticipation of the great demonstration of God's power for all to witness.
Shortly thereafter, a delegation from the local authorities elbows its way through the crowd. At the time of the Turkish occupation of Palestine they were Muslim Turks; today they are Israelis. Their function is to represent the Romans at the time of Jesus. The Gospels speak of the Romans that went to seal the tomb of Jesus, so that his disciples would not steal his body and claim he had risen. In the same way the Israeli authorities on this Holy Saturday come and seal the tomb with wax. Before they seal the door, they follow a custom to enter the tomb, and to check for any hidden source of fire, which would make a fraud of the miracle.[1,2]
How the miracle occurs
"I enter the tomb and kneel in holy fear in front of the place where Christ lay after His death and where He rose again from the dead... (narrates Orthodox Patriarch Diodor - ed.). I find my way through the darkness towards the inner chamber in which I fall on my knees. Here I say certain prayers that have been handed down to us through the centuries and, having said them, I wait. Sometimes I may wait a few minutes, but normally the miracle happens immediately after I have said the prayers. From the core of the very stone on which Jesus lay an indefinable light pours forth. It usually has a blue tint, but the colour may change and take many different hues. It cannot be described in human terms. The light rises out of the stone as mist may rise out of a lake — it almost looks as if the stone is covered by a moist cloud, but it is light. This light each year behaves differently. Sometimes it covers just the stone, while other times it gives light to the whole sepulchre, so that people who stand outside the tomb and look into it will see it filled with light. The light does not burn — I have never had my beard burnt in all the sixteen years I have been Patriarch in Jerusalem and have received the Holy Fire. The light is of a different consistency than normal fire that burns in an oil lamp... At a certain point the light rises and forms a column in which the fire is of a different nature, so that I am able to light my candles from it. When I thus have received the flame on my candles, I go out and give the fire first to the Armenian Patriarch and then to the Coptic. Hereafter I give the flame to all people present in the Church."
While the patriarch is inside the chapel kneeling in front of the stone, there is darkness but far from silence outside. One hears a rather loud mumbling, and the atmosphere is very tense. When the Patriarch comes out with the two candles lit and shining brightly in the darkness, a roar of jubilee resounds in the Church.[2]
The Holy Light is not only distributed by the Archbishop, but operates also by itself. It is emitted from the Holy Sepulchre with a hue completely different from that of natural light. It sparkles, it flashes like lightning, it flies like a dove around the tabernacle of the Holy Sepulchre, and lights up the unlit lamps of olive oil hanging in front of it. It whirls from one side of the church to the other. It enters some of the chapels inside the church, as for instance the chapel of the Calvery (at a higher level than the Holy Sepulchre) and lights up the little lamps. It lights up also the candles of certain pilgrims. In fact there are some very pious pilgrims who, every time they attended this ceremony, noticed that their candles lit up on their own accord!his divine light also presents some peculiarities: As soon as it appears it has a bluish hue and does not burn. At the first moments of its appearance, if it touches the face, or the mouth, or the hands, it does not burn. This is proof of its divine and supernatural origin. We must also take into consideration that the Holy Light appears only by the invocation of an Orthodox Archbishop.[1]
The miracle is not confined to what actually happens inside the little tomb, where the Patriarch prays. What may be even more significant, is that the blue light is reported to appear and be active outside the tomb. Every year many believers claim that this miraculous light ignites candles, which they hold in their hands, of its own initiative. All in the church wait with candles in the hope that they may ignite spontaneously. OOften unlit oil lamps catch light by themselves before the eyes of the pilgrims. The blue flame is seen to move in different places in the Church. A number of signed testimonies by pilgrims, whose candles lit spontaneously, attest to the validity of these ignitions. The person who experiences the miracle from close up by having the fire on the candle or seeing the blue light usually leaves Jerusalem changed, and for everyone having attended the ceremony, there is always a "before and after" the miracle of the Holy Fire in Jerusalem.
How old is the wonder?
The first writtenaccount of the Holy Fire (Holy Light) dates from the fourth century, but authors write about events that occurred in the first century. So Ss. John Damascene and Gregory of Nissa narrate how the Apostle Peter saw the Holy Light in the Holy Sepulchre after Christ's resurrection. "One can trace the miracle throughout the centuries in the many itineraries of the Holy Land." The Russian abbot Daniel, in his itinerary written in the years 1106-07, presents the "Miracle of the Holy Light" and the ceremonies that frame it in a very detailed manner. He recalls how the Patriarch goes into the Sepulchre-chapel (the Anastasis) with two candles. The Patriarch kneels in front of the stone on which Christ was laid after his death and says certain prayers, at which point the miracle occurs. Light proceeds from the core of the stone - a blue, indefinable light which after some time kindles unlit oil lamps as well as the Patriarch's two candles. This light is "The Holy Fire", and it spreads to all people present in the Church. The ceremony surrounding "The Miracle of the Holy Fire" may be the oldest unbroken Christian ceremony in the world. From the fourth century A.D. all the way up to our own time, sources recall this awe-inspiring event. From these sources it becomes clear that the miracle has been celebrated on the same spot, on the same feast day, and in the same liturgical frame throughout all these centuries.[2]
Every time heterodox have tried to obtain the Holy Fire they have failed. Three such attempts are known. Two occured in the twelfth century when priests of the Roman church tried to force out the Orthodox church but by their own confession these ended with God's punishment. [3,4] But the most miraculous event occured in the year 1579, the year when God clearly testified to whom alone may be given His miracle.
"Once the Armenians (monophysites - ed.) paid the Turks, who then occupied the Holy Land, in order to obtain permission for their Patriarch to enter the Holy Sepulchre, the Orthodox Patriarch was standing sorrowfully with his flock at the exit of the church, near the left column, when the Holy Light split this column vertically and flashed near the Orthodox Patriarch.
A Muslim Muezzin, called Tounom, who saw the miraculous event from an adjacent mosque, immediately abandoned the Muslim religion and became an Orthodox Christian. This event took place in 1579 under Sultan Mourad IV, when the Patriarch of Jerusalem was Sophrony IV.(The above mentioned split column still exists. It dates from the twelfth century. The Orthodox pilgrims embrace it at the "place of the split" as they enter the church).[2, date and name are corrected]
Turkish warriors stood on the wall of a building close to the gate and lightning-struck column . When he saw this striking miracle he cried that Christ is truly God and leaped down from a height of about ten meters. But he was not killed-the stones under him became as soft as wax and his footprint was left upon them. The Turks tried to scrape away these prints but they could not destroy them; so they remain as witnesses [5].
He was burned by the Turks near the Church. His remains, gathered by the Greeks, lay in the monastery of Panagia until the 19th century shedding chrism.
Muslims, who deny the Passion, Crucifixion and Resurrection of Christ, tried to put obstacles in the way of the miracle. Well known Muslim historian Al Biruni wrote: "… a (note: Muslim) governor brought a copper wire instead of a wick (note: for the self lighting oil lamps), in order that it wouldn't ignite and the whole thing would fail to occur. But as the fire descended, the copper burned."[6]
This was not the only attempt. The report written by the English chronicler, Gautier Vinisauf, describes what happened in the year 1192.
"In 1187, the Saracens under the direction of Sultan Salah ad-Din took Jerusalem. In that year, the Sultan desired to be present at the celebration, even though he was not a Christian. Gautier Vinisauf tells us what happened: "On his arrival, the celestial fire descended suddenly, and the assistants were deeply moved...the Saracens... said that the fire which they had seen to come down was produced by fraudulent means. Salah ad-Din, wishing to expose the imposter, caused the lamp, which the fire from Heaven had lighted, to be extinguished, but the lamp relit immediately. He caused it to be extinguished a second time and a third time, but it relit as of itself. Thereupon, the Sultan, confounded, cried out in prophetic transport: 'Yes, soon shall I die, or I shall lose Jerusalem.'"[7]
A miracle that is unknown in the West
One can ask the question of why the miracle of the Holy Fire is almost unknown in Western Europe. In Protestant areas it may, to a certain extent, be explained by the fact that there is no real tradition of miracles; people don't really know in which box to place the miracles, and they rarely feature in newspapers. But in the Catholic tradition there is vast interest in miracles. Thus, why is it not more well known? For this only one explanation suffices: Church politics. Only the Orthodox Churches attend the ceremony which is centered on the miracle. It only occurs on the Orthodox date of Easter and without the presence of any Catholic authorities.[2]
The question of the authenticity of the miracle
As with any other miracle there are people who believe it is a fraud and nothing but a masterpiece of Orthodox propaganda. They believe the Patriarch has a lighter inside of the tomb. These critics, however, are confronted with a number of problems. Matches and other means of ignition are recent inventions. Only a few hundred years ago lighting a fire was an undertaking that lasted much longer than the few minutes during which the Patriarch is inside the tomb. One then could perhaps say, he had an oil lamp burning inside, from which he kindled the candles, but the local authorities confirmed that they had checked the tomb and found no light inside it.
The best arguments against a fraud, however, are not the testimonies of the shifting Patriarchs. The biggest challenges confronting the critics are the thousands of independent testimonies by pilgrims whose candles were lit spontaneously in front of their eyes without any possible explanation. According to our investigations, it has never been possible to film any of the candles or oil lamps igniting by themselves. However, I am in the possession of a video filmed by a young engineer from Bethlehem, Souhel Nabdiel. Mr. Nabdiel has been present at the ceremony of the Holy Fire since his early childhood. In 1996 he was asked to film the ceremony from the balcony of the dome of the Church. Present with him on the balcony were a nun and four other believers. The nun stood at the right hand of Nabdiel. On the video one can see how he films down on the crowds. At a certain point all lights are turned off - it is time for the Patriarch to enter the tomb and receive the Holy Fire. While he is still inside the tomb one suddenly hears a scream of surprise and wonder originating from the nun standing next to Nabdiel. The camera begins to shake, as one hears the excited voices of the other people present on the balcony. The camera now turns to the right, whereby it is possible to contemplate the cause of the commotion. A big candle, held in the hand of the Russian nun, takes fire in front of all the people present before the patriarch comes out of the tomb. She holds the candle with shaking hands while making the sign of the Cross over and over again in awe of the miracle she has witnessed. This video appears to be the closest one gets to an actual filming of the miracle.
Miracle of Holy Fire in different languagers:
Bulgarian - Áëàãîäàòíèÿò îãúí
Croatian - Pojava Sv. Ognja ã Jerusalimu
Danish - Lysunderet i Jerusalem
French - La lumière sainte provenant du Tombeau de notre Seigneur Dieu et Sauveur Jésus Christ
Greek - Περιεχόμενα σελίδας Αγίου Φωτός
Italian - Un Grande Miracolo Dell'Ortodossia Rinnovato Annualmente Da Secoli
Polish - Cud Świętego Ognia w Jerozolimie
Serbian - Pojava Sv. Ognja ã Jerusalimu
Spanish - El Milagro del Fuego Santo en Jerusalén
References:
1. Light at the Holy Sepulchre, Great Miracle Given by God, Only to the Orthodox Church // The Christian Life. 1 January - 31 March 1999 (Vol. 42 / No. 1-3)
2. Niels Christian Hvidt. An Explanation of the Holy Week Services // "Berlingske Tidende", 15 September 1998
3. Steven Runciman. Eastern schism. Moscow, "Nauka", 1998, pp.69-70 (in Russian). English edition: Oxford, 1955.
4. Michaud, Historie des Croisades, T.11 Liv. V.
5. Holy Fire appears from Holy Sepulchre of Christ the Savior. Moscow, 1887, pp. 51-54 (in Russian). Narrates Andrey N. Muravyeff (1832).
6. Chronology of the Muslim scholar Al-Biruni (973 - 1048). Al Biruni / In the Garden of Science / Reklam - Leipzig 1991.
7. Hvidt N.C. Miracles - Encounters Between Heaven And Earth, Gyldendal. Pp. 203-229.
Translated by Gotthard trohmaier
Photos taken from:
- http://www.orthodoxy.ru/nevskiy/Lifesobor/st_fair.html
- Gubanov Vladimir. Holy Fire: miracles on Holy Sepulchre. Moscow, "Lestvica", ed. 4, 2000, p. 280.
- from Internet version of printed article: © "Blagovest", Samara (Russia), 17 May 2002.
For optimizing of downloading speed use the mirror http://www.holyfire.org/eng/
Where and when does the miracle occur?
The ceremony, which awes the souls of Christians, takes place in the Church of the Resurrection in Jerusalem. The date for Pascha is determined anew for every year. It must be a first Sunday after the spring equinox and Jewish Passover. Therefore, most of the time it differs from the date of Catholic and Protestant Easter, which is determined using different criteria. The Holy Fire is the most renowned miracle in the world of Eastern Orthodoxy. IIt has taken place at the same time, in the same manner, in the same place every single year for centuries. No other miracle is known to occur so regularly and so steadily over time. No other miracle is known to occur so regularly and so steadily over time. It happens in the Church of the Holy Sepulchre in Jerusalem, the holiest place on earth[2], where Christ was crucified, entombed, and where He finally rose from the dead.
Ceremony of Holy Light
In order to be as close to the Sepulchre as possible, pilgrims camp next to it. The Sepulchre is located in the small chapel called Holy Ciborium, which is inside the Church of the Resurrection. Typically they wait from the afternoon of Holy Friday in anticipation of the miracle on Holy Saturday. Beginning at around 11:00 in the morning the Christian Arabs chant traditional hymns in a loud voice. These chants date back to the Turkish occupation of Jerusalem in the 13th century, a period in which the Christians were not allowed to chant anywhere but in the churches. "We are the Christians, we have been Christians for centuries, and we shall be forever and ever. Amen!" - they chant at the top of their voices accompanied by the sound of drums. The drummers sit on the shoulders of others who dance vigorously around the Holy Ciborium. But at 1:00 pm the chants fade out, and then there is a silence. A tense silence, charged from the anticipation of the great demonstration of God's power for all to witness.
Shortly thereafter, a delegation from the local authorities elbows its way through the crowd. At the time of the Turkish occupation of Palestine they were Muslim Turks; today they are Israelis. Their function is to represent the Romans at the time of Jesus. The Gospels speak of the Romans that went to seal the tomb of Jesus, so that his disciples would not steal his body and claim he had risen. In the same way the Israeli authorities on this Holy Saturday come and seal the tomb with wax. Before they seal the door, they follow a custom to enter the tomb, and to check for any hidden source of fire, which would make a fraud of the miracle.[1,2]
How the miracle occurs
"I enter the tomb and kneel in holy fear in front of the place where Christ lay after His death and where He rose again from the dead... (narrates Orthodox Patriarch Diodor - ed.). I find my way through the darkness towards the inner chamber in which I fall on my knees. Here I say certain prayers that have been handed down to us through the centuries and, having said them, I wait. Sometimes I may wait a few minutes, but normally the miracle happens immediately after I have said the prayers. From the core of the very stone on which Jesus lay an indefinable light pours forth. It usually has a blue tint, but the colour may change and take many different hues. It cannot be described in human terms. The light rises out of the stone as mist may rise out of a lake — it almost looks as if the stone is covered by a moist cloud, but it is light. This light each year behaves differently. Sometimes it covers just the stone, while other times it gives light to the whole sepulchre, so that people who stand outside the tomb and look into it will see it filled with light. The light does not burn — I have never had my beard burnt in all the sixteen years I have been Patriarch in Jerusalem and have received the Holy Fire. The light is of a different consistency than normal fire that burns in an oil lamp... At a certain point the light rises and forms a column in which the fire is of a different nature, so that I am able to light my candles from it. When I thus have received the flame on my candles, I go out and give the fire first to the Armenian Patriarch and then to the Coptic. Hereafter I give the flame to all people present in the Church."
While the patriarch is inside the chapel kneeling in front of the stone, there is darkness but far from silence outside. One hears a rather loud mumbling, and the atmosphere is very tense. When the Patriarch comes out with the two candles lit and shining brightly in the darkness, a roar of jubilee resounds in the Church.[2]
The Holy Light is not only distributed by the Archbishop, but operates also by itself. It is emitted from the Holy Sepulchre with a hue completely different from that of natural light. It sparkles, it flashes like lightning, it flies like a dove around the tabernacle of the Holy Sepulchre, and lights up the unlit lamps of olive oil hanging in front of it. It whirls from one side of the church to the other. It enters some of the chapels inside the church, as for instance the chapel of the Calvery (at a higher level than the Holy Sepulchre) and lights up the little lamps. It lights up also the candles of certain pilgrims. In fact there are some very pious pilgrims who, every time they attended this ceremony, noticed that their candles lit up on their own accord!his divine light also presents some peculiarities: As soon as it appears it has a bluish hue and does not burn. At the first moments of its appearance, if it touches the face, or the mouth, or the hands, it does not burn. This is proof of its divine and supernatural origin. We must also take into consideration that the Holy Light appears only by the invocation of an Orthodox Archbishop.[1]
The miracle is not confined to what actually happens inside the little tomb, where the Patriarch prays. What may be even more significant, is that the blue light is reported to appear and be active outside the tomb. Every year many believers claim that this miraculous light ignites candles, which they hold in their hands, of its own initiative. All in the church wait with candles in the hope that they may ignite spontaneously. OOften unlit oil lamps catch light by themselves before the eyes of the pilgrims. The blue flame is seen to move in different places in the Church. A number of signed testimonies by pilgrims, whose candles lit spontaneously, attest to the validity of these ignitions. The person who experiences the miracle from close up by having the fire on the candle or seeing the blue light usually leaves Jerusalem changed, and for everyone having attended the ceremony, there is always a "before and after" the miracle of the Holy Fire in Jerusalem.
How old is the wonder?
The first writtenaccount of the Holy Fire (Holy Light) dates from the fourth century, but authors write about events that occurred in the first century. So Ss. John Damascene and Gregory of Nissa narrate how the Apostle Peter saw the Holy Light in the Holy Sepulchre after Christ's resurrection. "One can trace the miracle throughout the centuries in the many itineraries of the Holy Land." The Russian abbot Daniel, in his itinerary written in the years 1106-07, presents the "Miracle of the Holy Light" and the ceremonies that frame it in a very detailed manner. He recalls how the Patriarch goes into the Sepulchre-chapel (the Anastasis) with two candles. The Patriarch kneels in front of the stone on which Christ was laid after his death and says certain prayers, at which point the miracle occurs. Light proceeds from the core of the stone - a blue, indefinable light which after some time kindles unlit oil lamps as well as the Patriarch's two candles. This light is "The Holy Fire", and it spreads to all people present in the Church. The ceremony surrounding "The Miracle of the Holy Fire" may be the oldest unbroken Christian ceremony in the world. From the fourth century A.D. all the way up to our own time, sources recall this awe-inspiring event. From these sources it becomes clear that the miracle has been celebrated on the same spot, on the same feast day, and in the same liturgical frame throughout all these centuries.[2]
Every time heterodox have tried to obtain the Holy Fire they have failed. Three such attempts are known. Two occured in the twelfth century when priests of the Roman church tried to force out the Orthodox church but by their own confession these ended with God's punishment. [3,4] But the most miraculous event occured in the year 1579, the year when God clearly testified to whom alone may be given His miracle.
"Once the Armenians (monophysites - ed.) paid the Turks, who then occupied the Holy Land, in order to obtain permission for their Patriarch to enter the Holy Sepulchre, the Orthodox Patriarch was standing sorrowfully with his flock at the exit of the church, near the left column, when the Holy Light split this column vertically and flashed near the Orthodox Patriarch.
A Muslim Muezzin, called Tounom, who saw the miraculous event from an adjacent mosque, immediately abandoned the Muslim religion and became an Orthodox Christian. This event took place in 1579 under Sultan Mourad IV, when the Patriarch of Jerusalem was Sophrony IV.(The above mentioned split column still exists. It dates from the twelfth century. The Orthodox pilgrims embrace it at the "place of the split" as they enter the church).[2, date and name are corrected]
Turkish warriors stood on the wall of a building close to the gate and lightning-struck column . When he saw this striking miracle he cried that Christ is truly God and leaped down from a height of about ten meters. But he was not killed-the stones under him became as soft as wax and his footprint was left upon them. The Turks tried to scrape away these prints but they could not destroy them; so they remain as witnesses [5].
He was burned by the Turks near the Church. His remains, gathered by the Greeks, lay in the monastery of Panagia until the 19th century shedding chrism.
Muslims, who deny the Passion, Crucifixion and Resurrection of Christ, tried to put obstacles in the way of the miracle. Well known Muslim historian Al Biruni wrote: "… a (note: Muslim) governor brought a copper wire instead of a wick (note: for the self lighting oil lamps), in order that it wouldn't ignite and the whole thing would fail to occur. But as the fire descended, the copper burned."[6]
This was not the only attempt. The report written by the English chronicler, Gautier Vinisauf, describes what happened in the year 1192.
"In 1187, the Saracens under the direction of Sultan Salah ad-Din took Jerusalem. In that year, the Sultan desired to be present at the celebration, even though he was not a Christian. Gautier Vinisauf tells us what happened: "On his arrival, the celestial fire descended suddenly, and the assistants were deeply moved...the Saracens... said that the fire which they had seen to come down was produced by fraudulent means. Salah ad-Din, wishing to expose the imposter, caused the lamp, which the fire from Heaven had lighted, to be extinguished, but the lamp relit immediately. He caused it to be extinguished a second time and a third time, but it relit as of itself. Thereupon, the Sultan, confounded, cried out in prophetic transport: 'Yes, soon shall I die, or I shall lose Jerusalem.'"[7]
A miracle that is unknown in the West
One can ask the question of why the miracle of the Holy Fire is almost unknown in Western Europe. In Protestant areas it may, to a certain extent, be explained by the fact that there is no real tradition of miracles; people don't really know in which box to place the miracles, and they rarely feature in newspapers. But in the Catholic tradition there is vast interest in miracles. Thus, why is it not more well known? For this only one explanation suffices: Church politics. Only the Orthodox Churches attend the ceremony which is centered on the miracle. It only occurs on the Orthodox date of Easter and without the presence of any Catholic authorities.[2]
The question of the authenticity of the miracle
As with any other miracle there are people who believe it is a fraud and nothing but a masterpiece of Orthodox propaganda. They believe the Patriarch has a lighter inside of the tomb. These critics, however, are confronted with a number of problems. Matches and other means of ignition are recent inventions. Only a few hundred years ago lighting a fire was an undertaking that lasted much longer than the few minutes during which the Patriarch is inside the tomb. One then could perhaps say, he had an oil lamp burning inside, from which he kindled the candles, but the local authorities confirmed that they had checked the tomb and found no light inside it.
The best arguments against a fraud, however, are not the testimonies of the shifting Patriarchs. The biggest challenges confronting the critics are the thousands of independent testimonies by pilgrims whose candles were lit spontaneously in front of their eyes without any possible explanation. According to our investigations, it has never been possible to film any of the candles or oil lamps igniting by themselves. However, I am in the possession of a video filmed by a young engineer from Bethlehem, Souhel Nabdiel. Mr. Nabdiel has been present at the ceremony of the Holy Fire since his early childhood. In 1996 he was asked to film the ceremony from the balcony of the dome of the Church. Present with him on the balcony were a nun and four other believers. The nun stood at the right hand of Nabdiel. On the video one can see how he films down on the crowds. At a certain point all lights are turned off - it is time for the Patriarch to enter the tomb and receive the Holy Fire. While he is still inside the tomb one suddenly hears a scream of surprise and wonder originating from the nun standing next to Nabdiel. The camera begins to shake, as one hears the excited voices of the other people present on the balcony. The camera now turns to the right, whereby it is possible to contemplate the cause of the commotion. A big candle, held in the hand of the Russian nun, takes fire in front of all the people present before the patriarch comes out of the tomb. She holds the candle with shaking hands while making the sign of the Cross over and over again in awe of the miracle she has witnessed. This video appears to be the closest one gets to an actual filming of the miracle.
Miracle of Holy Fire in different languagers:
Bulgarian - Áëàãîäàòíèÿò îãúí
Croatian - Pojava Sv. Ognja ã Jerusalimu
Danish - Lysunderet i Jerusalem
French - La lumière sainte provenant du Tombeau de notre Seigneur Dieu et Sauveur Jésus Christ
Greek - Περιεχόμενα σελίδας Αγίου Φωτός
Italian - Un Grande Miracolo Dell'Ortodossia Rinnovato Annualmente Da Secoli
Polish - Cud Świętego Ognia w Jerozolimie
Serbian - Pojava Sv. Ognja ã Jerusalimu
Spanish - El Milagro del Fuego Santo en Jerusalén
References:
1. Light at the Holy Sepulchre, Great Miracle Given by God, Only to the Orthodox Church // The Christian Life. 1 January - 31 March 1999 (Vol. 42 / No. 1-3)
2. Niels Christian Hvidt. An Explanation of the Holy Week Services // "Berlingske Tidende", 15 September 1998
3. Steven Runciman. Eastern schism. Moscow, "Nauka", 1998, pp.69-70 (in Russian). English edition: Oxford, 1955.
4. Michaud, Historie des Croisades, T.11 Liv. V.
5. Holy Fire appears from Holy Sepulchre of Christ the Savior. Moscow, 1887, pp. 51-54 (in Russian). Narrates Andrey N. Muravyeff (1832).
6. Chronology of the Muslim scholar Al-Biruni (973 - 1048). Al Biruni / In the Garden of Science / Reklam - Leipzig 1991.
7. Hvidt N.C. Miracles - Encounters Between Heaven And Earth, Gyldendal. Pp. 203-229.
Translated by Gotthard trohmaier
Photos taken from:
- http://www.orthodoxy.ru/nevskiy/Lifesobor/st_fair.html
- Gubanov Vladimir. Holy Fire: miracles on Holy Sepulchre. Moscow, "Lestvica", ed. 4, 2000, p. 280.
- from Internet version of printed article: © "Blagovest", Samara (Russia), 17 May 2002.
For optimizing of downloading speed use the mirror http://www.holyfire.org/eng/
Wednesday 21 March 2012
Tuesday 28 February 2012
The Nazi Connection with Shambhala and Tibet
The Nazi Connection with Shambhala and Tibet
Alexander Berzin
May 2003
[This article is also available in Slovenian translation.]
Introduction
Many high-ranking members of the Naziregime, including Hitler, but especially Himmler and Hess, held convoluted occult beliefs. Prompted by those beliefs, the Germanssent an official expedition to Tibet between 1938 and 1939 at the invitation of the Tibetan Government to attend the Losar (New Year) celebrations.
Tibet had suffered a long history of Chinese attempts to annex it and British failure to prevent the aggression or to protect Tibet. Under Stalin, the Soviet Union was severely persecuting Buddhism, specifically the Tibetan form as practiced among the Mongols within its borders and in its satellite, the People’s Republic of Mongolia (Outer Mongolia). In contrast, Japan was upholding Tibetan Buddhism in Inner Mongolia, which it had annexed as part of Manchukuo, its puppet state in Manchuria. Claiming that Japan was Shambhala, the Imperial Government was trying to win the support of the Mongols under its rule for an invasion of Outer Mongolia and Siberia to create a pan-Mongol confederation under Japanese protection.
The Tibetan Government was exploring the possibility of also gaining protection from Japan in the face of the unstable situation. Japan and Germany had signed an Anti-Commintern Pact in 1936, declaring their mutual hostility toward the spread of international Communism. The invitation for the visit of an official delegation from NaziGermany was extended in this context. In August 1939, shortly after the German expedition to Tibet, Hitler broke his pact with Japan and signed the Nazi-Soviet Pact. In September, the Soviets defeated the Japanese who had invaded Outer Mongolia in May. Subsequently, nothing ever materialized from the Japanese and German contacts with the Tibetan Government.
[For more detail, see: Russian and Japanese Involvement with Pre-Communist Tibet: The Role of the Shambhala Legend.]
Several postwar writers on the Occult have asserted that Buddhism and the legend of Shambhala played a role in the German-Tibetan official contact. Let us examine the issue.
The Myths of Thule and Vril
The first element of Nazi occult beliefs was in the mythic land of Hyperborea-Thule. Just as Plato had cited the Egyptian legend of the sunken island of Atlantis, Herodotus mentioned the Egyptian legend of the continent of Hyperborea in the far north. When ice destroyed this ancient land, its people migrated south. Writing in 1679, the Swedish author Olaf Rudbeck identified the Atlanteans with the Hyperboreans and located the latter at the North Pole. According to several accounts, Hyperborea split into the islands of Thule and Ultima Thule, which some people identified with Iceland and Greenland.
The second ingredient was the idea of a hollow earth. At the end of the seventeenth century, the British astronomer Sir Edmund Halley first suggested that the earth was hollow, consisting of four concentric spheres. The hollow earth theory fired many people’s imaginations, especially with the publication in 1864 of French novelist Jules Verne’s Voyage to the Center of the Earth.
Soon, the concept of vril appeared. In 1871, British novelist Edward Bulwer-Lytton, in The Coming Race, described a superior race, the Vril-ya, who lived beneath the earth and planned to conquer the world with vril, a psychokinetic energy. The French author Louis Jacolliot furthered the myth in Les Fils de Dieu (The Sons of God) (1873) and Les Traditions indo-européeenes (The Indo-European Traditions) (1876). In these books, he linked vril with the subterranean people of Thule. The Thuleans will harness the power of vril to become supermen and rule the world.
The German philosopher Friedrich Nietzsche (1844-1900) also emphasized the concept of the Übermensch (superman) and began his work, Der Antichrist (The Antichrist) (1888) with the line, “Let us see ourselves for what we are. We are Hyperboreans. We know well enough how we are living off that track.” Although Nietzsche never mentioned vril, yet in his posthumously published collection of aphorisms, Der Wille zur Macht (The Will to Power), he emphasized the role of an internal force for superhuman development. He wrote that “the herd,” meaning common persons, strives for security within itself through creating morality and rules, whereas the supermen have an internal vital force that drives them to go beyond the herd. That force necessitates and drives them to lie to the herd in order to remain independent and free from the “herd mentality.”
In The Arctic Home of the Vedas(1903), the early advocate of Indian freedom, Bal Gangadhar Tilak, added a further touch by identifying the southern migration of the Thuleans with the origin of the Aryan race. Thus, many Germansin the early twentieth century believed that they were the descendants of the Aryans who had migrated south from Hyperborea-Thule and who were destined to become the master race of supermen through the power of vril. Hitler was among them.
The Thule Society and the Founding of the Nazi Party
Felix Niedner, the German translator of the Old Norse Eddas, founded the Thule Society in 1910. In 1918, Rudolf Freiherr von Sebottendorf established its Munich branch. Sebottendorf had previously lived for several years in Istanbul where, in 1910, he had formed a secret society that combined esoteric Sufism and Freemasonry. It believed in the creed of the assassins, deriving from the Nazari sect of Ismaili Islam, which had flourished during the Crusades. While in Istanbul, Sebottendorf was also undoubtedly familiar with the pan-Turanian movement of the Young Turks, started in 1908, which was largely behind the Armenian genocide of 1915-1916. Turkey and Germany wereallies during the First World War. Back in Germany, Sebottendorf had also been a member of the Germanen Order (Order of Teutons), founded in 1912 as a right-wing society with a secret anti-Semitic Lodge. Through these channels, assassination, genocide, and anti-Semitism became parts of the Thule Society’s creed. Anti-Communism was added after the Bavarian Communist Revolution later in 1918, when the Munich Thule Society became the center of the counterrevolutionary movement.
In 1919, the Society spawned the German Workers Party. Starting later that year, Dietrich Eckart, a member of the inner circle of the Thule Society, initiated Hitler into the Society and began to train him in its methods for harnessing vril to create a race of Aryan supermen. Hitler had been mystic-minded from his youth, when he had studied the Occult and Theosophy in Vienna. Later, Hitler dedicated Mein Kampfto Eckart. In 1920, Hitler became the head of the German Workers Party, now renamed the National Socialist German Worker (Nazi) Party.
Haushofer, the Vril Society, and Geopolitics
Another major influence on Hitler’s thinking was Karl Haushofer (1869-1946), a German military advisor to the Japanese after the Russo-Japanese War of 1904-1905. Because he was extremely impressed with Japanese culture, many believe that he was responsible for the later German-Japanese alliance. He was also highly interested in Indian and Tibetan culture, learned Sanskrit, and claimed that he had visited Tibet.
After serving as a general in the First World War, Haushofer founded the Vril Society in Berlin in 1918. It shared the same basic beliefs as the Thule Society and some say that it was its inner circle. The Society sought contact with supernatural beings beneath the earth to gain from them the powers of vril. It also asserted a Central Asian origin of the Aryan race. Haushofer developed the doctrine of Geopolitics and, in the early 1920s, became the director of the Institute for Geopolitics at Ludwig-Maximilians University in Munich. Geopolitics advocated conquering territory to gain more living space (Germ. Lebensraum) as a means of acquiring power.
Rudolf Hess was one of Haushofer’s closest students and introduced him to Hitler in 1923, while Hitler was in prison for his failed Putsch. Subsequently, Haushofer often visited the future Führer, teaching him Geopolitics in association with the ideas of the Thule and Vril Societies. Thus, when Hitler became chancellor in 1933, he adopted Geopolitics as his policy for the Aryan race to conquer Eastern Europe, Russia, and Central Asia. The key to success would be finding the forefathers of the Aryan race in Central Asia, the guardians of the secrets of vril.
The Swastika
The swastika is an ancient Indian symbol of immutable good luck. “Swastika” is an Anglicization of the Sanskrit word svastika, which means well-being or good luck. Used by Hindus, Buddhists, and Jains for thousands of years, it became widespread in Tibet as well.
The swastika has also appeared in most other ancient cultures of the world. For example, the counterclockwise variant of it, adopted by the Nazis, is also the letter “G” in the medieval Northern European Runic Script. The Freemasons took the letter as an important symbol, since “G” could stand for God, the Great Architect of the Universe, or Geometry.
The swastika is also a traditional symbol of the Old Norse God of Thunder and Might (Scandinavian Thor, German Donner, Baltic Perkunas). Because of this association with the God of Thunder, the Latvians and Finnish both took the swastika as the insignia for their air forces when they gained independence after the First World War.
In the late nineteenth century, Guido von List adopted the swastika as an emblem for the Neo-Pagan movement in Germany. The Germans did not use the Sanskrit word swastika, however, but called it instead “Hakenkreutz,” meaning “hooked cross.” It would defeat and replace the cross, just as Neo-Paganism would defeat and replace Christianity.
Sharing the anti-Christian sentiment of the Neo-Pagan movement, the Thule Society also adopted the Hakenkreuz as part of its emblem, placing it in a circle with a vertical German dagger superimposed on it. In 1920, at the suggestion of Dr. Friedrich Krohn of the Thule Society, Hitler adopted the Hakenkreuz in a white circle for the central design of the Nazi Party flag. Hitler chose red for the background color to compete against the red flag of the rival Communist Party.
The French researchers Louis Pauwels and Jacques Bergier, in Le Matin des Magiciens (The Morning of the Magicians) (1962), wrote that Haushofer convinced Hitler to use the Hakenkreuz as the symbol for the NaziParty. They postulate that this was due to Haushofer’s interest in Indian and Tibetan culture. This conclusion is highly unlikely, since Haushofer did not meet Hitler until 1923, whereas the Nazi flag firstappeared in 1920. It is more likely that Haushofer used the widespread presence of the swastika in India and Tibet as evidence to convince Hitler of this region as the location of the forefathers of the Aryan race.
Nazi Suppression of Rival Occult Groups
During the first half of the 1920s, a violent rivalry took place among the Occult Societies and Secret Lodges in Germany. In 1925, for example, Rudolf Steiner, the founder of the Anthroposophical movement, was found murdered. Many suspected that the Thule Society had ordered his assassination. In later years, Hitler continued the persecution of Anthroposophists, Theosophists, Freemasons, and Rosicrucians. Various scholars ascribe this policy to Hitler’s wish to eliminate any occult rivals to his rule.
Influenced by Nietszche’s writings and Thule Society creeds, Hitler believed that Christianity was a defective religion, infected by its roots in Jewish thinking. He viewed its teachings of forgiveness, the triumph of the weak, and self-abnegation as anti-evolutionary and saw himself as a messiah replacing God and Christ. Steiner had used the image of the Antichrist and Lucifer as future spiritual leaders who would regenerate Christianity in a new pure form. Hitler went much further. He saw himself as ridding the world of a degenerate system and bringing about a new step in evolution with the Aryan master race. He could tolerate no rival Antichrists, either now or in the future. He was tolerant, however, of Buddhism.
[See: Mistaken Foreign Myths about Shambhala.]
Buddhism in Nazi Germany
In 1924, Paul Dahlke founded the Buddhistisches Haus (House for Buddhists) in Frohnau, Berlin. It was open to members of all Buddhist traditions, but primarily catered to the Theravada and Japanese forms, since they werethe most widely known in the West at that time. In 1933, it hosted the First European Buddhist Congress. The Nazis allowed the House for Buddhists to remain open throughout the war, but tightly controlled it. As some members knew Chinese and Japanese, they acted as translators for the government in return for tolerance of Buddhism.
Although the Naziregime closed the Buddhistische Gemeinde (Buddhist Society) in Berlin, which had been active from 1936, and briefly arrested its founder Martin Steinke in 1941, they generally did not persecute Buddhists. After his release, Steinke and several others continued to lecture on Buddhism in Berlin. There is no evidence, however, that teachers of Tibetan Buddhism were ever present in the Third Reich.
The Nazi policy of tolerance for Buddhism does not prove any influence of Buddhist teachings on Hitler or Nazi ideology. A more probable explanation is Germany’s wish not to damage relations with its Buddhist ally, Japan.
The Ahnenerbe
Under the influence of Haushofer, Hitler authorized Frederick Hielscher, in 1935, to establish the Ahnenerbe (Bureau for the Study of Ancestral Heritage), with Colonel Wolfram von Sievers as its head. Among other functions, Hitler charged it with researching Germanic runes and the origins of the swastika, and locating the source of the Aryan race. Tibet was the most promising candidate.
Alexander Csoma de Körös (Körösi Csoma Sandor) (1784-1842) was a Hungarian scholar obsessed with the quest to find the origins of the Hungarian people. Based on the linguistic affinities between Hungarian and the Turkic languages, he felt that the origins of the Hungarian people were in “the land of the Yugurs (Uighurs)” in East Turkistan (Xinjiang, Sinkiang). He believed that if he could reach Lhasa, he would find there the keys for locating his homeland.
Hungarian, Finnish, the Turkic languages, Mongolian, and Manchu belong to the Ural-Altaic family of languages, also known as the Turanian family, after the Persian word Turanfor Turkistan. From 1909, the Turks had a pan-Turanian movement spearheaded by a society known as the Young Turks. The Hungarian Turanian Society soon followed in 1910 and the Turanian Alliance of Hungary in 1920. Some scholars believe that the Japanese and Korean languages also belong to the Turanian family. Thus, the Turanian National Alliance was founded in Japan in 1921 and the Japanese Turanian Society in the early 1930s. Haushofer was undoubtedly aware of these movements, which sought the origins of the Turanian race in Central Asia. It fit in well with the Thule Society’s search for the origins of the Aryan race there as well. His interest in Tibetan culture added weight to the candidacy of Tibet as the key to finding a common origin for the Aryan and Turanian races and for gaining the power of vril that its spiritual leaders possessed.
Haushofer was not the only influence on the Ahnenerbe’s interest in Tibet. Hielscher was a friend of Sven Hedin, the Swedish explorer who had led expeditions to Tibet in 1893, 1899-1902, and 1905-1908, and an expedition to Mongolia in 1927-1930. A favorite of the Nazis, Hitler invited him to give the opening address at the Berlin Olympics in 1936. Hedin engaged in pro-Nazi publishing activities in Sweden and made numerous diplomatic missions to Germany between 1939 and 1943.
In 1937, Himmler made the Ahnenerbe an official organization attached to the SS (Germ. Schutzstaffel, Protection Squad) and appointed Professor Walther Wüst, chairman of the Sanskrit Department at Ludwig-Maximilians University in Munich, as its new director. The Ahnenerbe had a Tibet Institut (Tibet Institute), which was renamed the Sven Hedin Institut für Innerasien und Expeditionen (Sven Hedin Institute for Inner Asia and Expeditions) in 1943.
The NaziExpedition to Tibet
Ernst Schäfer, a German hunter and biologist, participated in two expeditions to Tibet, in 1931–1 932 and 1934–1936, for sport and zoological research. The Ahnenerbe sponsored him to lead a third expedition (1938-1939) at the official invitation of the Tibetan Government. The visitcoincided with renewed Tibetan contacts with Japan. A possible explanation for the invitation is that the Tibetan Government wished to maintain cordial relations with the Japanese and their German allies as a balance against the British and Chinese. Thus, the Tibetan Government welcomed the German expedition at the 1939 New Year (Losar) celebration in Lhasa.
[See: Russian and Japanese Involvemen with Pre-Cummunist Tibet: The Role of the Shambala Legend.]
In Fest der weissen Schleier: Eine Forscherfahrt durch Tibet nach Lhasa, der heiligen Stadt des Gottkönigtums (Festival of the White Gauze Scarves: A Research Expedition through Tibet to Lhasa, the Holy City of the God Realm) (1950), Ernst Schäfer described his experiences during the expedition. During the festivities, he reported, the Nechung Oracle warned that although the Germansbrought sweet presents and words, Tibet must be careful: Germany’s leader is like a dragon. Tsarong, the pro-Japanese former head of the Tibetan military, tried to soften the prediction. He said that the Regent had heard much more from the Oracle, but he himself was unauthorized to divulge the details. The Regent prays daily for no war between the British and the Germans, since this would have terrible consequences for Tibet as well. Both countries must understand that all good people must pray the same. During the rest of his stay in Lhasa, Schäfer met often with the Regent and had a good rapport.
The Germanswerehighly interested in establishing friendly relations with Tibet. Their agenda, however, was slightly different from that of the Tibetans. One of the members of the Schäfer expedition was the anthropologist Bruno Beger, who was responsible for racial research. Having worked with H. F. K. Günther on Die nordische Rasse bei den Indogermanen Asiens (The Northern Race among the Indo-Germans of Asia), Beger subscribed to Günther’s theory of a “northern race” in Central Asia and Tibet. In 1937, he had proposed a research project for Eastern Tibet and, with the Schäfer expedition, planned to investigate scientifically the racial characteristics of the Tibetan people. While in Tibet and Sikkim on the way, Beger measured the skulls of three hundred Tibetans and Sikkimese and examined some of their other physical features and bodily marks. He concluded that the Tibetans occupied an intermediary position between the Mongol and European races, with the European racial element showing itself most pronouncedly among the aristocracy.
According to Richard Greve, “Tibetforschung in SS-Ahnenerbe (Tibetan Research in the SS- Ahnenerbe)” published in T. Hauschild (ed.) “Lebenslust und Fremdenfurcht” – Ethnologie im Dritten Reich (“Passion for Life and Xenophobia” – Ethnology in the Third Reich) (1995), Beger recommended that the Tibetans could play an important role after the final victory of the Third Reich. They could serve as an allied race in a pan-Mongol confederation under the aegis of Germany and Japan. Although Beger also recommended further studies to measure all the Tibetans, no further expeditions to Tibet were undertaken.
Purported Occult Expeditions to Tibet
Several postwar studies on Nazism and the Occult, such as Trevor Ravenscroft in The Spear of Destiny(1973), have asserted that under the influence of Haushofer and the Thule Society, Germany sent annual expeditions to Tibet from 1926 to 1943. Their mission was first to find and then to maintain contact with the Aryan forefathers in Shambhala and Agharti, hidden subterranean cities beneath the Himalayas. Adepts there werethe guardians of secret occult powers, especially vril, and the missions sought their aid in harnessing those powers for creating an Aryan master race. According to these accounts, Shambhala refused any assistance, but Agharti agreed. Subsequently, from 1929, groups of Tibetans purportedly came to Germany and started lodges known as the Society of Green Men. In connection with the Green Dragon Society in Japan, through the intermediary of Haushofer, they supposedly helped the Nazicause with their occult powers. Himmler was attracted to these groups of Tibetan-Agharti adepts and, purportedly from their influence, established the Ahnenerbe in 1935.
Aside from the fact that Himmler did not establish the Ahnenerbe, but rather incorporated it into the SS in 1937, Ravenscroft’s account contains other dubious assertions. The main one is the purported Agharti support of the Nazi cause. In 1922, the Polish scientist Ferdinand Ossendowski published Beasts, Men and Gods describing his travels through Mongolia. In it, he related hearing of the subterranean land of Agharti beneath the Gobi Desert. In the future, its powerful inhabitants would come to the surface to save the world from disaster. The German translation of Ossendowski’s book, Tiere, Menschen und Götter, appeared in 1923 and became quite popular. Sven Hedin, however, published in 1925 Ossendowski und die Wahrheit (Ossendowski and the Truth), in which he debunked the Polish scientist’s claims. He pointed out that Ossendowski had lifted the idea of Agharti from Saint-Yves d’Alveidre’s 1886 novel Mission de l’Inde en Europe (Mission of India in Europe) to make his story more appealing to the German public. Since Hedin had a strong influence on the Ahnenerbe, it is unlikely that this bureau would have sent an expedition specifically to find Shambhala and Agharti and, subsequently, would have received assistance from the latter.
Alexander Berzin
May 2003
[This article is also available in Slovenian translation.]
Introduction
Many high-ranking members of the Naziregime, including Hitler, but especially Himmler and Hess, held convoluted occult beliefs. Prompted by those beliefs, the Germanssent an official expedition to Tibet between 1938 and 1939 at the invitation of the Tibetan Government to attend the Losar (New Year) celebrations.
Tibet had suffered a long history of Chinese attempts to annex it and British failure to prevent the aggression or to protect Tibet. Under Stalin, the Soviet Union was severely persecuting Buddhism, specifically the Tibetan form as practiced among the Mongols within its borders and in its satellite, the People’s Republic of Mongolia (Outer Mongolia). In contrast, Japan was upholding Tibetan Buddhism in Inner Mongolia, which it had annexed as part of Manchukuo, its puppet state in Manchuria. Claiming that Japan was Shambhala, the Imperial Government was trying to win the support of the Mongols under its rule for an invasion of Outer Mongolia and Siberia to create a pan-Mongol confederation under Japanese protection.
The Tibetan Government was exploring the possibility of also gaining protection from Japan in the face of the unstable situation. Japan and Germany had signed an Anti-Commintern Pact in 1936, declaring their mutual hostility toward the spread of international Communism. The invitation for the visit of an official delegation from NaziGermany was extended in this context. In August 1939, shortly after the German expedition to Tibet, Hitler broke his pact with Japan and signed the Nazi-Soviet Pact. In September, the Soviets defeated the Japanese who had invaded Outer Mongolia in May. Subsequently, nothing ever materialized from the Japanese and German contacts with the Tibetan Government.
[For more detail, see: Russian and Japanese Involvement with Pre-Communist Tibet: The Role of the Shambhala Legend.]
Several postwar writers on the Occult have asserted that Buddhism and the legend of Shambhala played a role in the German-Tibetan official contact. Let us examine the issue.
The Myths of Thule and Vril
The first element of Nazi occult beliefs was in the mythic land of Hyperborea-Thule. Just as Plato had cited the Egyptian legend of the sunken island of Atlantis, Herodotus mentioned the Egyptian legend of the continent of Hyperborea in the far north. When ice destroyed this ancient land, its people migrated south. Writing in 1679, the Swedish author Olaf Rudbeck identified the Atlanteans with the Hyperboreans and located the latter at the North Pole. According to several accounts, Hyperborea split into the islands of Thule and Ultima Thule, which some people identified with Iceland and Greenland.
The second ingredient was the idea of a hollow earth. At the end of the seventeenth century, the British astronomer Sir Edmund Halley first suggested that the earth was hollow, consisting of four concentric spheres. The hollow earth theory fired many people’s imaginations, especially with the publication in 1864 of French novelist Jules Verne’s Voyage to the Center of the Earth.
Soon, the concept of vril appeared. In 1871, British novelist Edward Bulwer-Lytton, in The Coming Race, described a superior race, the Vril-ya, who lived beneath the earth and planned to conquer the world with vril, a psychokinetic energy. The French author Louis Jacolliot furthered the myth in Les Fils de Dieu (The Sons of God) (1873) and Les Traditions indo-européeenes (The Indo-European Traditions) (1876). In these books, he linked vril with the subterranean people of Thule. The Thuleans will harness the power of vril to become supermen and rule the world.
The German philosopher Friedrich Nietzsche (1844-1900) also emphasized the concept of the Übermensch (superman) and began his work, Der Antichrist (The Antichrist) (1888) with the line, “Let us see ourselves for what we are. We are Hyperboreans. We know well enough how we are living off that track.” Although Nietzsche never mentioned vril, yet in his posthumously published collection of aphorisms, Der Wille zur Macht (The Will to Power), he emphasized the role of an internal force for superhuman development. He wrote that “the herd,” meaning common persons, strives for security within itself through creating morality and rules, whereas the supermen have an internal vital force that drives them to go beyond the herd. That force necessitates and drives them to lie to the herd in order to remain independent and free from the “herd mentality.”
In The Arctic Home of the Vedas(1903), the early advocate of Indian freedom, Bal Gangadhar Tilak, added a further touch by identifying the southern migration of the Thuleans with the origin of the Aryan race. Thus, many Germansin the early twentieth century believed that they were the descendants of the Aryans who had migrated south from Hyperborea-Thule and who were destined to become the master race of supermen through the power of vril. Hitler was among them.
The Thule Society and the Founding of the Nazi Party
Felix Niedner, the German translator of the Old Norse Eddas, founded the Thule Society in 1910. In 1918, Rudolf Freiherr von Sebottendorf established its Munich branch. Sebottendorf had previously lived for several years in Istanbul where, in 1910, he had formed a secret society that combined esoteric Sufism and Freemasonry. It believed in the creed of the assassins, deriving from the Nazari sect of Ismaili Islam, which had flourished during the Crusades. While in Istanbul, Sebottendorf was also undoubtedly familiar with the pan-Turanian movement of the Young Turks, started in 1908, which was largely behind the Armenian genocide of 1915-1916. Turkey and Germany wereallies during the First World War. Back in Germany, Sebottendorf had also been a member of the Germanen Order (Order of Teutons), founded in 1912 as a right-wing society with a secret anti-Semitic Lodge. Through these channels, assassination, genocide, and anti-Semitism became parts of the Thule Society’s creed. Anti-Communism was added after the Bavarian Communist Revolution later in 1918, when the Munich Thule Society became the center of the counterrevolutionary movement.
In 1919, the Society spawned the German Workers Party. Starting later that year, Dietrich Eckart, a member of the inner circle of the Thule Society, initiated Hitler into the Society and began to train him in its methods for harnessing vril to create a race of Aryan supermen. Hitler had been mystic-minded from his youth, when he had studied the Occult and Theosophy in Vienna. Later, Hitler dedicated Mein Kampfto Eckart. In 1920, Hitler became the head of the German Workers Party, now renamed the National Socialist German Worker (Nazi) Party.
Haushofer, the Vril Society, and Geopolitics
Another major influence on Hitler’s thinking was Karl Haushofer (1869-1946), a German military advisor to the Japanese after the Russo-Japanese War of 1904-1905. Because he was extremely impressed with Japanese culture, many believe that he was responsible for the later German-Japanese alliance. He was also highly interested in Indian and Tibetan culture, learned Sanskrit, and claimed that he had visited Tibet.
After serving as a general in the First World War, Haushofer founded the Vril Society in Berlin in 1918. It shared the same basic beliefs as the Thule Society and some say that it was its inner circle. The Society sought contact with supernatural beings beneath the earth to gain from them the powers of vril. It also asserted a Central Asian origin of the Aryan race. Haushofer developed the doctrine of Geopolitics and, in the early 1920s, became the director of the Institute for Geopolitics at Ludwig-Maximilians University in Munich. Geopolitics advocated conquering territory to gain more living space (Germ. Lebensraum) as a means of acquiring power.
Rudolf Hess was one of Haushofer’s closest students and introduced him to Hitler in 1923, while Hitler was in prison for his failed Putsch. Subsequently, Haushofer often visited the future Führer, teaching him Geopolitics in association with the ideas of the Thule and Vril Societies. Thus, when Hitler became chancellor in 1933, he adopted Geopolitics as his policy for the Aryan race to conquer Eastern Europe, Russia, and Central Asia. The key to success would be finding the forefathers of the Aryan race in Central Asia, the guardians of the secrets of vril.
The Swastika
The swastika is an ancient Indian symbol of immutable good luck. “Swastika” is an Anglicization of the Sanskrit word svastika, which means well-being or good luck. Used by Hindus, Buddhists, and Jains for thousands of years, it became widespread in Tibet as well.
The swastika has also appeared in most other ancient cultures of the world. For example, the counterclockwise variant of it, adopted by the Nazis, is also the letter “G” in the medieval Northern European Runic Script. The Freemasons took the letter as an important symbol, since “G” could stand for God, the Great Architect of the Universe, or Geometry.
The swastika is also a traditional symbol of the Old Norse God of Thunder and Might (Scandinavian Thor, German Donner, Baltic Perkunas). Because of this association with the God of Thunder, the Latvians and Finnish both took the swastika as the insignia for their air forces when they gained independence after the First World War.
In the late nineteenth century, Guido von List adopted the swastika as an emblem for the Neo-Pagan movement in Germany. The Germans did not use the Sanskrit word swastika, however, but called it instead “Hakenkreutz,” meaning “hooked cross.” It would defeat and replace the cross, just as Neo-Paganism would defeat and replace Christianity.
Sharing the anti-Christian sentiment of the Neo-Pagan movement, the Thule Society also adopted the Hakenkreuz as part of its emblem, placing it in a circle with a vertical German dagger superimposed on it. In 1920, at the suggestion of Dr. Friedrich Krohn of the Thule Society, Hitler adopted the Hakenkreuz in a white circle for the central design of the Nazi Party flag. Hitler chose red for the background color to compete against the red flag of the rival Communist Party.
The French researchers Louis Pauwels and Jacques Bergier, in Le Matin des Magiciens (The Morning of the Magicians) (1962), wrote that Haushofer convinced Hitler to use the Hakenkreuz as the symbol for the NaziParty. They postulate that this was due to Haushofer’s interest in Indian and Tibetan culture. This conclusion is highly unlikely, since Haushofer did not meet Hitler until 1923, whereas the Nazi flag firstappeared in 1920. It is more likely that Haushofer used the widespread presence of the swastika in India and Tibet as evidence to convince Hitler of this region as the location of the forefathers of the Aryan race.
Nazi Suppression of Rival Occult Groups
During the first half of the 1920s, a violent rivalry took place among the Occult Societies and Secret Lodges in Germany. In 1925, for example, Rudolf Steiner, the founder of the Anthroposophical movement, was found murdered. Many suspected that the Thule Society had ordered his assassination. In later years, Hitler continued the persecution of Anthroposophists, Theosophists, Freemasons, and Rosicrucians. Various scholars ascribe this policy to Hitler’s wish to eliminate any occult rivals to his rule.
Influenced by Nietszche’s writings and Thule Society creeds, Hitler believed that Christianity was a defective religion, infected by its roots in Jewish thinking. He viewed its teachings of forgiveness, the triumph of the weak, and self-abnegation as anti-evolutionary and saw himself as a messiah replacing God and Christ. Steiner had used the image of the Antichrist and Lucifer as future spiritual leaders who would regenerate Christianity in a new pure form. Hitler went much further. He saw himself as ridding the world of a degenerate system and bringing about a new step in evolution with the Aryan master race. He could tolerate no rival Antichrists, either now or in the future. He was tolerant, however, of Buddhism.
[See: Mistaken Foreign Myths about Shambhala.]
Buddhism in Nazi Germany
In 1924, Paul Dahlke founded the Buddhistisches Haus (House for Buddhists) in Frohnau, Berlin. It was open to members of all Buddhist traditions, but primarily catered to the Theravada and Japanese forms, since they werethe most widely known in the West at that time. In 1933, it hosted the First European Buddhist Congress. The Nazis allowed the House for Buddhists to remain open throughout the war, but tightly controlled it. As some members knew Chinese and Japanese, they acted as translators for the government in return for tolerance of Buddhism.
Although the Naziregime closed the Buddhistische Gemeinde (Buddhist Society) in Berlin, which had been active from 1936, and briefly arrested its founder Martin Steinke in 1941, they generally did not persecute Buddhists. After his release, Steinke and several others continued to lecture on Buddhism in Berlin. There is no evidence, however, that teachers of Tibetan Buddhism were ever present in the Third Reich.
The Nazi policy of tolerance for Buddhism does not prove any influence of Buddhist teachings on Hitler or Nazi ideology. A more probable explanation is Germany’s wish not to damage relations with its Buddhist ally, Japan.
The Ahnenerbe
Under the influence of Haushofer, Hitler authorized Frederick Hielscher, in 1935, to establish the Ahnenerbe (Bureau for the Study of Ancestral Heritage), with Colonel Wolfram von Sievers as its head. Among other functions, Hitler charged it with researching Germanic runes and the origins of the swastika, and locating the source of the Aryan race. Tibet was the most promising candidate.
Alexander Csoma de Körös (Körösi Csoma Sandor) (1784-1842) was a Hungarian scholar obsessed with the quest to find the origins of the Hungarian people. Based on the linguistic affinities between Hungarian and the Turkic languages, he felt that the origins of the Hungarian people were in “the land of the Yugurs (Uighurs)” in East Turkistan (Xinjiang, Sinkiang). He believed that if he could reach Lhasa, he would find there the keys for locating his homeland.
Hungarian, Finnish, the Turkic languages, Mongolian, and Manchu belong to the Ural-Altaic family of languages, also known as the Turanian family, after the Persian word Turanfor Turkistan. From 1909, the Turks had a pan-Turanian movement spearheaded by a society known as the Young Turks. The Hungarian Turanian Society soon followed in 1910 and the Turanian Alliance of Hungary in 1920. Some scholars believe that the Japanese and Korean languages also belong to the Turanian family. Thus, the Turanian National Alliance was founded in Japan in 1921 and the Japanese Turanian Society in the early 1930s. Haushofer was undoubtedly aware of these movements, which sought the origins of the Turanian race in Central Asia. It fit in well with the Thule Society’s search for the origins of the Aryan race there as well. His interest in Tibetan culture added weight to the candidacy of Tibet as the key to finding a common origin for the Aryan and Turanian races and for gaining the power of vril that its spiritual leaders possessed.
Haushofer was not the only influence on the Ahnenerbe’s interest in Tibet. Hielscher was a friend of Sven Hedin, the Swedish explorer who had led expeditions to Tibet in 1893, 1899-1902, and 1905-1908, and an expedition to Mongolia in 1927-1930. A favorite of the Nazis, Hitler invited him to give the opening address at the Berlin Olympics in 1936. Hedin engaged in pro-Nazi publishing activities in Sweden and made numerous diplomatic missions to Germany between 1939 and 1943.
In 1937, Himmler made the Ahnenerbe an official organization attached to the SS (Germ. Schutzstaffel, Protection Squad) and appointed Professor Walther Wüst, chairman of the Sanskrit Department at Ludwig-Maximilians University in Munich, as its new director. The Ahnenerbe had a Tibet Institut (Tibet Institute), which was renamed the Sven Hedin Institut für Innerasien und Expeditionen (Sven Hedin Institute for Inner Asia and Expeditions) in 1943.
The NaziExpedition to Tibet
Ernst Schäfer, a German hunter and biologist, participated in two expeditions to Tibet, in 1931–1 932 and 1934–1936, for sport and zoological research. The Ahnenerbe sponsored him to lead a third expedition (1938-1939) at the official invitation of the Tibetan Government. The visitcoincided with renewed Tibetan contacts with Japan. A possible explanation for the invitation is that the Tibetan Government wished to maintain cordial relations with the Japanese and their German allies as a balance against the British and Chinese. Thus, the Tibetan Government welcomed the German expedition at the 1939 New Year (Losar) celebration in Lhasa.
[See: Russian and Japanese Involvemen with Pre-Cummunist Tibet: The Role of the Shambala Legend.]
In Fest der weissen Schleier: Eine Forscherfahrt durch Tibet nach Lhasa, der heiligen Stadt des Gottkönigtums (Festival of the White Gauze Scarves: A Research Expedition through Tibet to Lhasa, the Holy City of the God Realm) (1950), Ernst Schäfer described his experiences during the expedition. During the festivities, he reported, the Nechung Oracle warned that although the Germansbrought sweet presents and words, Tibet must be careful: Germany’s leader is like a dragon. Tsarong, the pro-Japanese former head of the Tibetan military, tried to soften the prediction. He said that the Regent had heard much more from the Oracle, but he himself was unauthorized to divulge the details. The Regent prays daily for no war between the British and the Germans, since this would have terrible consequences for Tibet as well. Both countries must understand that all good people must pray the same. During the rest of his stay in Lhasa, Schäfer met often with the Regent and had a good rapport.
The Germanswerehighly interested in establishing friendly relations with Tibet. Their agenda, however, was slightly different from that of the Tibetans. One of the members of the Schäfer expedition was the anthropologist Bruno Beger, who was responsible for racial research. Having worked with H. F. K. Günther on Die nordische Rasse bei den Indogermanen Asiens (The Northern Race among the Indo-Germans of Asia), Beger subscribed to Günther’s theory of a “northern race” in Central Asia and Tibet. In 1937, he had proposed a research project for Eastern Tibet and, with the Schäfer expedition, planned to investigate scientifically the racial characteristics of the Tibetan people. While in Tibet and Sikkim on the way, Beger measured the skulls of three hundred Tibetans and Sikkimese and examined some of their other physical features and bodily marks. He concluded that the Tibetans occupied an intermediary position between the Mongol and European races, with the European racial element showing itself most pronouncedly among the aristocracy.
According to Richard Greve, “Tibetforschung in SS-Ahnenerbe (Tibetan Research in the SS- Ahnenerbe)” published in T. Hauschild (ed.) “Lebenslust und Fremdenfurcht” – Ethnologie im Dritten Reich (“Passion for Life and Xenophobia” – Ethnology in the Third Reich) (1995), Beger recommended that the Tibetans could play an important role after the final victory of the Third Reich. They could serve as an allied race in a pan-Mongol confederation under the aegis of Germany and Japan. Although Beger also recommended further studies to measure all the Tibetans, no further expeditions to Tibet were undertaken.
Purported Occult Expeditions to Tibet
Several postwar studies on Nazism and the Occult, such as Trevor Ravenscroft in The Spear of Destiny(1973), have asserted that under the influence of Haushofer and the Thule Society, Germany sent annual expeditions to Tibet from 1926 to 1943. Their mission was first to find and then to maintain contact with the Aryan forefathers in Shambhala and Agharti, hidden subterranean cities beneath the Himalayas. Adepts there werethe guardians of secret occult powers, especially vril, and the missions sought their aid in harnessing those powers for creating an Aryan master race. According to these accounts, Shambhala refused any assistance, but Agharti agreed. Subsequently, from 1929, groups of Tibetans purportedly came to Germany and started lodges known as the Society of Green Men. In connection with the Green Dragon Society in Japan, through the intermediary of Haushofer, they supposedly helped the Nazicause with their occult powers. Himmler was attracted to these groups of Tibetan-Agharti adepts and, purportedly from their influence, established the Ahnenerbe in 1935.
Aside from the fact that Himmler did not establish the Ahnenerbe, but rather incorporated it into the SS in 1937, Ravenscroft’s account contains other dubious assertions. The main one is the purported Agharti support of the Nazi cause. In 1922, the Polish scientist Ferdinand Ossendowski published Beasts, Men and Gods describing his travels through Mongolia. In it, he related hearing of the subterranean land of Agharti beneath the Gobi Desert. In the future, its powerful inhabitants would come to the surface to save the world from disaster. The German translation of Ossendowski’s book, Tiere, Menschen und Götter, appeared in 1923 and became quite popular. Sven Hedin, however, published in 1925 Ossendowski und die Wahrheit (Ossendowski and the Truth), in which he debunked the Polish scientist’s claims. He pointed out that Ossendowski had lifted the idea of Agharti from Saint-Yves d’Alveidre’s 1886 novel Mission de l’Inde en Europe (Mission of India in Europe) to make his story more appealing to the German public. Since Hedin had a strong influence on the Ahnenerbe, it is unlikely that this bureau would have sent an expedition specifically to find Shambhala and Agharti and, subsequently, would have received assistance from the latter.
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