The Following Articles Have Been Contributed by Dr. Stuart Bramhall from The Most Revolutionary Act:
Israel Faces ‘Near Impossible Task’ in Gaza
Israel has conducted a series of ground incursions into Gaza over the course of the past week, each one building on the other, increasing in scope and scale. This appears to be part of an Israeli strategy to lean gradually into an operation that, when finished, falls just short of a general assault on Gaza.
At the end of the day, however, Israel will most likely not be able to defeat the military forces of Hamas and other Palestinian resistance forces defending Gaza. Israel will have to either seek to defeat Hamas by laying siege to the Gaza Strip or commit to a full-scale attack on Gaza designed to clear the territory of all Hamas fighters.
The example of Operation Hubertus, the final German assault on Stalingrad, stands out. The Germans brought in elements of seven elite “Pioneer” battalions — combat engineers with extensive experience in urban warfare, having paved the way for prior German victories in Rostov and Voronezh. The Pioneers were the masters of military demolition, highly trained specialists in house-to-house fighting and the use of explosives and flame throwers.
Around 1,800 of these elite assault engineers were assembled for the final drive to push the defending Soviet soldiers from Stalingrad. On the first day of operations, the Pioneers suffered nearly 30% casualties. After several days of fierce fighting, the Pioneers were stopped less than 100 meters from their objective. However, their forces suffered between 60-70% casualties, and could not proceed further. Operation Hubertus was doomed to fail from the beginning.
According to an account of the fighting, “The constant bombardment and artillery shelling created a battlefield in which the Soviet defenders largely held the advantage over the assaulting Germans. The fields of rubble and craters were perfectly designed for defensive actions and could be improved with relatively little effort. This also provided ample hunting ground for the ever-present Soviet snipers.”
A similar observation can be made regarding the Allied attacks on Monte Casino, in Italy, in early 1944. A massive aerial bombardment destroyed a 6th century abbey. Elite German paratroopers dug into the rubble, and for months successfully held off repeated attacks. There can be no doubt that the excessive bombardment of Monte Casino ended up strengthening the positions of the German defenders.
In the battle of Iwo Jima, it took US Marines more than a month to secure the tiny island, largely because the Japanese had dug some 18 kilometers of tunnels into the 21-square kilometer island, some of which were more than 70 meters underground, from which they rode out heavy bombing and shelling, only to emerge and ambush the advancing Marines.
If one combined the above ground rubble of Monte Casino with the below-ground tunnel network of Iwo Jima, you might approximate the hellish scenario awaiting Israel in Gaza. Over 500 kilometers of tunnels dug in under the 360 square kilometers that comprise the Gaza Strip, these tunnels are purpose built, designed to serve as transportation corridors, command centers, supply depots, dormitories and hospitals, defensive positions, and in support of offensive action.
Simply put, there has never been a military operation against a target such as the one presented by Hamas in Gaza. Israel has trained a small number of its elite special forces to carry out limited-scope operations in an underground environment. These operations, typically involving hostage rescue or direct action (i.e., eliminating a high value target), are conducted under very controlled circumstances, with the attacking forces proceeding only when the circumstances support a favorable outcome. As such, the experiences of these troops are counterproductive when it comes to transferring knowledge to the conventional forces that would bear the brunt of any Israeli assault on Gaza.
Simply trying to navigate the rubble-strewn streets of Gaza will be a nearly impossible task for the Israeli troops. The going will be slow, and the Israeli infantry will have to operate dismounted, exposing themselves to sniper fire and ambushes. Israeli vehicles will find themselves hemmed in without the ability to maneuver, making themselves vulnerable to mines, improvised explosive devices, and anti-tank weaponry.
Close air support under these If Israel does not sync its above-ground actions with a simultaneous effort to defeat Hamas’ underground tunnel-based defenses, then the situation above ground will become even more precarious, with Hamas emerging from tunnels behind the Israeli forces, cutting them off and inflicting heavy casualties.
But Israel is going to be operating largely blind underground, probing into a tunnel network designed by Hamas to protect against any such effort. Israel’s best bet would be to simply locate tunnel entrances and seal them off, leaving the Hamas forces underground to die of thirst, hunger, oxygen deprivation, or disease. But this will require the physical occupation of every square meter of the city, an immensely difficult problem from both a logistical and operational standpoint. It will also expose more Israeli forces to harm, resulting in a dramatic increase in casualties.
By reacting to the Hamas attack of October 7 in the way it has, Israel has literally walked into a trap designed by Hamas to defeat any Israeli incursion. Israeli forces are neither trained, equipped, organized, nor motivated to carry out the kind of brutal, bloody, and physically demanding combat that will be required to defeat Hamas above and below the ground in Gaza. Israeli political and military leaders have boxed themselves into a corner with their aggressive winner-take-all rhetoric.
But now that the time has come to pay the price of their collective verbiage, the question becomes is this a price Israel is willing and able to pay? The answer is probably no. Israel has defined victory as being predicated on the total defeat of Hamas as a military organization. This is most probably a mission impossible. Hamas, therefore, emerges victorious simply by surviving.
Given the strong defensive position Hamas finds itself in, through a combination of its immense tunnel network and the destroyed urban environment brought on by Israeli bombardment, it is highly likely that Hamas will be able to hold off a concerted Israeli assault until which time the Israel Defense Forces, like the German Pioneer battalions in Stalingrad, exhaust themselves on the field of battle.
5,000 US troops involved in Gaza offensive
FILE PHOTO: US Army soldiers prepare to go on patrol from a remote outpost in northeastern Syria, May 25, 2021. © John Moore / Getty Images
Several thousand US troops have taken part in Israel’s ground operation in Gaza, the Iran-based Tasnim News Agency reported on Saturday. The Pentagon has recently announced plans to significantly reinforce its military presence in the Middle East amid the Israel-Hamas conflict and tensions with Iran.
According to the agency’s security sources, Israel’s assault on Gaza involved three divisions and several brigades and was also underpinned by 5,000 US military personnel. The outlet, however, did not provide any details about which troops took part in the offensive or what functions they performed.
Tasnim said that the Israel Defense Forces (IDF) attempted to enter the enclave from several areas in the north, west, and southwest “to split the Gaza Strip into two or three sections and cut off the connection among the Palestinian resistance forces before launching the next stage of the war.” The agency did not specify what results the Israeli military had achieved so far.
However, Hamas said on Saturday that it had managed to thwart Israel’s assault, claiming to have repelled it with heavy losses. Meanwhile, the IDF stated that it was “advancing through the stages of the war” in Gaza, with fighting still ongoing. It noted that no soldiers had been injured in the “expanded” ground operations.
After Hamas launched a surprise attack on Israel on October 7, the US military scrambled to reinforce its presence in the region. The Pentagon has sent two aircraft carriers with supporting vessels to the area, as well as “activated the deployment” of THAAD and Patriot air defense systems.
Last week, it also said it had ordered more than 2,000 additional troops to prepare to deploy in support of Israel in its conflict with Hamas. On Thursday, it said that it would deploy 900 soldiers to the Middle East. US officials, however, insisted, that none of the troops would go to Israel, and are rather “intended to support regional deterrence efforts and further bolster US force protection capabilities.”
The decision to send reinforcements also came as the US conducted airstrikes on two facilities in eastern Syria allegedly used by Iran’s Islamic Revolutionary Guard Corps and affiliated groups. US President Joe Biden said it was a response to recurring attacks on US forces in Iraq and Syria. Tehran maintains that militant groups in those countries are acting independently.
The Verdict Excerpted from Lucifers Court by Otto Rahn:
“While Christianity was preoccupying itself principally with man, condemning Nature as anti-divine or leaving it to science and atheist techniques, paganism believed that Nature itself was ‘full of gods’ and that all phenomena are words or actions of genies or spirits. In this sense, one should consider paganism as more pious, more divine and more Christian than Christianity, as the imperialism and intransigent dogmatism that one finds in Catholicism as well as in Protestantism have more often than not been inspired by Rome or Judea and not Christ himself.
Originally, ethnicity is inextricably linked to the power of these gods, to whom their members are intimately bound. This spiritual link conditions the blood links and confers above all to the people its supreme aspiration to constitute one unit. This is why the Edda sings:
‘It was in the days of old
When the eagles screamed,
The sacred waters
Of Himinfjdllj flowed
Each people, each clan saw its own gods as radically different to those of others. The saw in them, in a manner full of imagery, the powers that had created them, that had made them into a whole, that guided them through their migrations and their wars, and that inspired their customs and laws. The ‘gods’ were as indubitably real as the languages and peoples.
These gods of the peoples’ ethnic groups were in strict harmony with the environment, the centres of popular religion, temples, forests, sources and mountains. Experience showed that certain places — grottoes or faults — were points of convergence and underground energy influence, and that others — mountains and other knolls — were receptors of planetary or astral power emanations. A raised tree is therefore considered a space opening up below to the elements of Water and Earth, and receptive above to the elements of Air, Light and Fire.
In primitive times, divinity was not to be found in an inconceivable ‘Elereafter’, uniquely accessible by ‘Faith’. The world is not reduced to a simple mechanical dimension, rather it is Nature that is everywhere, the polymorphic mirror of divine activities. It is from it that, more than any other, the Germanic peoples of the most distant past received their deepest spiritual revelations. Their gods were the gods of Nature. The Germanic soul was formerly entrenched in the pure and sunny dream of Nature’s spiritual revelation. It was the time of the god Balder, the favourite of gods and men.
One cannot comprehend ancient History if one cannot realise to what extent it was determined by the holy places disseminated in the country, as much in its knots as in its strong points. It is not individuals alone who have made Flistory; no more than it is the clans or people like them, that is to say groups of ephemeral and mortal men, who made war or united, but rather the divine powers who manifested in great cult places and from there spread themselves around the inhabited countries. The Germanic tribes took themselves to cult places at key moments: they gathered around the Irminsul in the Teutoburg forest or the seer Velleda at Lippe Springs.’’’”’ They believed that the spirit of the people expressed itself more directly and in a more decisive manner there through the intermediary of the predisposed, particularly women.
It is for that reason that it seemed fundamental to first of all destroy the sacred sites of a people that one wished to destroy. It was known that to strike there was to hit the very heart itself, which would then stop beating. Isolated families or tribes were able to continue living within farms scattered around the country; they would be cut off from their cult sites and, because of this, the link with their gods; they would come to represent but a sum of individuals without roots or a goal, and in any case, would scarcely be able to use their power. It was for this reason that the Romans tried to rally Velleda around to their side with gifts or intimidation, so that she might influence the leaders of the Germanic tribe in return. In the same way that Emperor Charlemagne — like Varus and Germanicus — always led his armies into the sector of the Teutoburg forest as by striking there, at the confluence of most of the great tribes, he would attain the heart of Germanic religion.
One can only understand the proto-historical mythic times, if one is conscious of the fact that the ‘individual’ had not yet come into existence. Concepts of thought and individual will of conscience had not yet come into being: the accomplishment of an ethno-communal order was all that mattered. Nature was not only peopled with gods, but also the souls of the deceased. The German would go into battle accompanied by the souls of his ancestors who aspired to be reborn in their descendants. Escorted by their protective entities, the Valkyries, he would already be self-aware, whilst alive, as an immortal being, a member of a powerful cortege of spirits led by the gods and manifesting itself in atmospheric events. C He also has the faculty to see the dead hero, next to his funeral mound, in luminous form. All life is like a play of spiritual theatre, permanendy uniting the dead with the living.
By the terms ‘mythic’ and ‘myth’, we should understand a ‘revelation of a distant past’, in which man is directly submitted to the superpower of the divine world. Whether we like it or not, we are today distanced from all mythic elements. Man’s modern universe is science, technique and an approach to History that only takes into account tangible events and considers the ‘gods’ merely a superstition. From this point of view, Ecclesiastical Christianity was no less ‘intellectualist’ than modern science. The ‘mythic’ is indissociable from the manifestation of divine forces. Today, these have been occulted. Modern man does not live in the ‘cosmic inspiration’, but instead thinks and acts of his own volition inside the material universe. Myth has nothing to do with either ‘Faith’ or ‘Confession’. On the contrary, every belief only becomes beneficial from the moment when ‘Presence’ has been erased and man compensates for this disappearance by placing faith and confidence in his soul. Consequently, if we wish to grasp the mythic world of the gods and through that, the roots of the peoples in their essence, exterior considerations are not sufficient. The mythic world of the gods is in no way a poetical reproduction by man; as it is more the case that man is the product of the reigning gods. It is firstly in the divinity that man perceives his own image. Before he was capable of vision, God appeared to him. The image of God precedes that of man. Whatever human form and nature, man learnt what he was through observation of the divine. In the beginning, there is always God.
If the mythic figures are the fruit of the imagination, this imagination is not human in origin, but divine, and instils itself in man in poetic form.* Mythic man is delivered to cosmic imagination, which, beyond everything arbitrary, manifests itself in the images and words — rigorously structured — of cosmologies and hymns as in nature itself: in the plants and animals, the seasons and the movement of the planets. He is telling the tmth when he perceives Inis soul’s forces as manifestations within himself of the divine world. Such humanity is still open to the cosmos, but virtually without skin or boundary.
The origins of religion should not be sought in the Human, but in the Divine. Firstly, a god is enlightened, speaks and acts in man’s heart — opened in dreams —, before even the latter is capable of recognising himself by saying, T am’, by thinking and acting for himself. Original religion is the connection between man and the divine, or, in some senses, the birth of man’s becoming as a physical and psychic organism proceeding from the divine. Mythic man is nourished and formed by the cosmos, as an embryo in its mother’s womb. Not only is the manifestation of the divinity, the point of departure of all region and not a product of delirium, but also it is, in all its realities, also the most real. It transmutes the horde into a community and the community into a people.
An original ethnicity does not live in a neutral universe, but rather in a world full to the very brim with significant elements, communicative and sacred. Human life itself then gains a sacred, sacerdotal dimension. Each manifestation of the divinity also opens man’s soul, and the creation act is immediately in effect. Man must express this immensity that has taken possession of him. The most venerable of these great modes of expression is the cult. Its language has become as foreign as that of any other.
By simply reducing the cult to a series of relations between men and gods, we have wrongly interpreted one of the most venerable phenomena of ancient times. Instead of measuring ourselves against the past and raising ourselves up to it, we measure ourselves against our own worth.
The Cult is the service of the Universe! One could characterise the act of founding a cult as a bold opening up of arms to the sky. Through this, man, in his entirety, becomes a symbolic expression, which contains, like a seed, all that man can receive from the world and all that the latter can give. In this way, he places himself between the sky and the earth, an intermediary between what is high and what is low. For this reason, the circle of children around a tree in a flowery field in springtime is already a cult act. Children are not as hermetic as adults. They do not grasp the world with their intellects, but rather with their chests, their breathing and the beating of their hearts. A luminous spring day is in itself a chant and an exaltation. The circle of elements and elementary spirits, which rise and fall in the air, exalt the children who are receptive and who place themselves in harmony with it. Cults are not ‘abstract symbols’ or ‘simple commemorations’; they are the transcendent manifestation of a cosmic power. We are not talking here about building theories on God and the world, but rather about a sort of divine amazement.
The supreme — and to tell the truth the most mysterious — summit of cult activity is the Sacrifice. All egotistic leanings towards God, whatever they may be, should be considered ulterior degeneration. Originally, man would only carry out a sacrifice because he felt that a cosmic link was expressed within this act. The sacrifice neither bom out of egotistical cupidity nor pusillanimous favour seeking from a Power, but rather an interior richness, which wishes to manifest itself to others by giving life.
Human life itself, in its activities and suffering, is a great sacrificial fire, in which all the elements, the spirits of nature and gods participate. Man does not only receive, he gives. His cult activity depends in large part on the health and order of the world; even the gods watch this man who, by his disinterested gesture, becomes a symbol of the creative powers. The sun also sacrifices when it shoots the earth through with its rays. Steam vapours which rise, the life of plants, their colours, their perfumes are the repeated sacrifices vying with each other through which the earth replies to the sky’s sacrifice.
The primordial sacrifice has therefore no other finality than its own. It should neither produce, obtain nor magically engender anything. It bears its reality in itself. Thanks to it, man expresses his integration in the great cosmic community of all the Powers and Beings. The fact that in nature, living beings feed off one and other, is in itself only an expression of the law of giving-receiving, where nothing closes itself off egotistically, but where everything gives and receives.
The profound link that united the ancient Germans with the forces of Nature conditioned the multiple rites according to which sacrifices were made to them and assured living community with them. Sacrifices were made to the sources and trees, with the help of lit torches, hymns and invocations, or animal and plant offerings. A tree’s life force would be honoured by attaching flowers, ribbons and fruits to its branches or by dancing and singing around it. In the most ancient temples, even the house was built around a living tree, and through this, it was possible to communicate directly with these Powers, by giving and receiving.
Nature, voyaged through by gods living in harmony, became the link uniting men living as a community. According to Tacitus, the Germans thought that locking up the gods inside walls or representing them in human form, did not seem befitting of the grandeur of the sky’s inhabitants; they consecrated woods and copses to them and gave the divine name to this mysterious reality, which only their piety allowed them to see’.
By destroying the sacred copses to build their churches within the wood, the Christian missionaries destroyed the symbiosis that existed between the Nature of the gods and that of humans; they taught only to regard the trees as a dead matter, wood, and they prepared the way for this distancing of nature and lack of regard that modern man pays to it, by deeming all that surrounded him as matter to serve first for his aspirations and consumption.
Even though mythic History begins at the dawn of time, it does not only belong to the past: it is the permanent Power of all History, even if it has been occulted. Through external events. History reflects what the myths prefigure in symbolic form. Behind apparent History therefore, mythic powers, which, even if they are not perceived as such by the obscure consciousness of modern times, evolve manifesting themselves only in their misunderstood effects. It is precisely there where myths, from an exterior viewpoint, seem altogether unreal and unhistorical that their metaphysical reality lies.
It should be obligatory for all genuine historians to exceed the limits of materialism and psychologism that are but an envelope. The more mythic a reality, the less it is in accordance with a fact determined on the surface of space and time. The accomplished work is dead. It possesses no more procreative power. Only by being receptive to mythical powers, from which one can say along with Schiller: ‘Only that which has never been produced anywhere will never grow old’. Historical personalities are all the greater as they know how to incarnate these powers, so that they themselves become mythic.
Legends — and above all the heroes and other mythic figures who evolve in them — , constitute the path leading to the divine powers of apparent History. The heroes appear as gods in human form or men having been divinised. They are held at the root of human history, for example in the form of city founders or fundamental legislators; they are already in touch with certain tangible historical elements and form a conduit to priests and kings of the most ancient history.
In the world of legends, that which is non-historic and that which is supra-historic integrates itself surreptitiously into History. This said however, legends do not describe direct events in the same way as the historian. From the latter’s point of view, one is dealing with ‘phantasmagoric distortion’ and ‘poetic adaptation’. This ‘poetry’ — this ‘fiction’ — is perhaps truer than modern historical accounts, as, in its legendary portrayal, the soul of a people expresses itself on the decisive forces of its past. It transposes this into images, whose objective is wholly unconcerned with describing external events, but rather the decisive elements of destiny that act in them. This is precisely why the historian should take the legends woven around Arminius, Theodoric or Alexander, to name a few, very seriously.
The correct interpretation of the signs of our times shows that if we are interested today in divine and heroic figures, which is not because appropriate documents exist, nor because during a certain period men believed that they constituted reality, but because we ourselves aspire to the most profound regions beyond a philosophical facade. The documents of the past only acquire a meaning for us when we begin step by step to draw intuitively nearer the multitude of creative or destructive cosmic powers.
The beginning of the Twilight of the Gods,° which also marks the destruction of Men linked to an ethnic group, is prepared by the relaxation of the strict ethnic order, which translated, in ancient times, the attachment of the individual to the powers of the gods, heroes and ancestors. The isolated man freed himself from his bonds to the cosmos and blood. The twilight of blood is at the time the twilight of the gods. Blood lost its spiritual significance; it dries up; ancestors are silenced. The combat of everyone and everyone begins. The divine wisdom of myths is replaced by mechanical intellect, cultic interpretation by egotistical activity in the material world. Individual freedom is obtained at the price of death and decline. These human events also reflect in the cosmos in the form of the luminous gods’ defeat by the dark forces. The Edda evokes this in a striking manner; a universal anguish spreads, the gods themselves feel under threat as a result of Balder’s death, as he, more than any other, is the expression of Nature’s luminous transfiguration.
In the final battle of these traditional gods, during the Twilight of the Powers, the mythic ethnicity of original times experiences its own decline: Thorr fights against the serpent of Midgard. He is victorious over the serpent, this is true, but he dies nine paces later poisoned by the latter’s venom. Odhinn is devoured by the wolf, whose mouth opened as wide as the space separating the earth from the sky. Let us remember here that the genie of Rome is a she-wolf.
But soon an integral revival announces itself: a son of Odhinn, the taciturn Widar, kills the wolf by ripping open the latter’s jaws. M Balder returns^ and reveals again to resurrected man the divine secrets” 1 of the earth and cosmos.
‘I see a hall standing More beautiful than the sun Covered in gold At Gimle:
It is there that the faithful Troops shall live And for eternity Will rejoice in happiness.
When arrives from on high At the last judgement The powerful, the magnificent He who governs everything.
He decides the fate of the combats He appeases the quarrels
He decrees the eternal laws!’
That is what the Edda chants.
Who is this ‘Powerful Lord on High’, this vanquisher of the powers of death and hate? Who is he who, after the Twilight of the Gods, instilled the spirit of community inside the heads of men who had become individualists, who transformed their egotism into the talent of self-disinterest and who does not annihilate freedom, but sanctifies it?”
I extend my hand to my comrade. And I think to myself: this ‘Power up on High’ is the sun, bearer of light, whose children we are. In the New Testament, his name is Apollo. He was the victim of a great injustice.
A chant cuts through this Icelandic summer solstice night. Is it not the music of the spheres announcing the death and return of Balder? Before this dead god was consumed by the flames of his bramble bush, Odhinn the Father-of-All murmured into his ear the word of supreme wisdom. This word, Lucifer could have pronounced. As could Lohengrin or Helias. This knight on a swan mount had a message of joy to bear to the Christian peoples…”
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