Speaker 1: If you want to get the show early and ad free,
head on over to the Peak Kinyonas show dot com.
There you can choose from where you wish to support me.
Now listen very carefully. I've had some people ask me
about this, even though I think on the last ad
I stated it pretty clearly. If you want an RSS feed,
you're going to have to subscribe yourself or through Patreon.
You can also subscribe on my website which is right there,
gum Road and what's the other one, subscribe Star and
if you do that, you will get access to the
audio file. So head on over to the peaking Yonashow
dot com. You'll see all the ways that you can
support me there. And I just want to thank everyone.
It's because of you that I can put out the
amount of material that I do. I can do what
I'm doing with doctor Johnson on two hundred Years Together
and everything else, the things that Thomas and I are
doing together on condinal philosophy, it's all because of you.
And yeah, I mean, I'll never be able to thank
you enough.
Speaker 2: So thank you.
Speaker 1: The pekan Yonashow dot com. Everything's there. I want to
welcome everyone back to the Peaking Yona show. Thomas is
back for part two talking about the relationship between Islam
and not only the Third Reich, but you know, you
talked about the Kaiser years in the first part, so
jump right in.
Speaker 2: Thanks. Yeah, And subsequently, I at least want to dedicate
a brief addendum to discussing the post war resistance in
exile and how that dovetailed with the cause of Palestinian
liberation and Panslamic consciousness generally. I think we got into
some of that when we were talking about the post
war diasked for of National Socialists in exile. We were
talking about how der Veg, which Johann von Leers as
well as Otto Riemer and Hans Rudel was a major
contributor to both in terms of his work product and
capital investment. And when Argentina was no longer a friendly
environment for that sort of partisan activity owing to Perone
being forced out of office, von Leers made his way
to the Court of Nasser, and Egypt and Syria in
particular were very much the loci of that kind of
partisan activity, and that's significant because that plays into the
not just the military culture of the region. On the
Arab side, many of whom were trained by former National
Socialists and WEAHRBAX veterans, but also impacted the culture of
resistance in profound ways, and that's something that's overlooked. And
we talked a bit about the odd dialectics of the
DDR and the ROTE Army Fraction and Horse de Mahler. Obviously,
the element he was representing when he was on the
ground in the levant was that of the DDR and
the Rote Army Fraction. But he did a lot to
facilitate deep contact and operational interdependence with the Popular Front
for the Liberation at Palestine and the PLO and things,
and this all ties together, not just conceptually, but in
terms of a common nucleus of operative fact. If that
makes sense. I let me see. I tried. I always
try to indicate in my outlines where I leave off,
So if I'm repeating myself, please let me know I
speaking of I raised mind lerisay, if memory serves. We
left off talking about von Lears and some of his
work early on and after the National Socialist Revolution, as
early as ninety thirty four to thirty five, he was
attempting to create good offices with you know, European Moslims
in the Balkans, as well as with the elements in
Palestine and behind the the proverbial wire in the Soviet Union,
and von Lears very much had the ear of Gebels
as time went on. Goebels, actually, through the Propaganda Ministry,
he instructed the press to paint a positive image of Islam,
or at least not a negative one. This long preceded
the war, and he urged journalists under the the number
of the Propaganda Ministry to give credit to the Islamic
world as a cultural factor that plays a historically significant
role in the historical process, and that alliance between the
national socialist cause and Pan Islamism and the liberation of
the Holy Land is you know, completely commensurate with and
a component of a national socialist of health politique, you know.
And this is important for a few reasons. It says
light not just on the deep ideological culture and philosophical
disposition of national socialism its standard bears, but also it's
yet another rebuttal of the claim that the Third Reich
was this provincial state that didn't understand the cultural and
strategic situation outside of immediate battle theaters. And that's preposterous
for a lot of reasons, many of which are obvious.
Germany was a very cosmopolitan country, not in the modern
pejorative sense, I mean in the the nineteenth and early
twentieth century European sense. Von Leers, of course to he
was a linguist. He was fluent in something like thirteen
different dialects. He was a cultural anthropologist, I mean what
we consider a cultural anthropologist. He was a philologist. He
was an expert on Islam and Oriental societies, and he
was very much a right Hegelian. And he wrote an essay,
probably the most famous essay, and it's fairly accessible online.
I don't know if you can find a translation that's
not corrupted by Ai slap, but it was titled Judaism
and Islam is Opposites, and in Hegelian terms, Von Leers
viewed Islam as the dialectical antithesis and Judaism and a
splendid repudiation of it. And he said that that's one
of the reasons why the Caliphate wasn't subverted by a
hostile Jewish element within, because these were calcit truant people
were locked behind ghetto walls and every aspect of the
Islamic cultural, social and legal code precluded them mobilizing in
a possible capacity to wage war from within by subject
huge or any other way. And whether anybody accepts that
perspective or not, or think that its merit within the
Hegelian paradigm or without, it's a fascinating theory. And I
highly recommend any of von Leer's essays that you can
run down. I mean, admittedly have got a discrete interest
in the subject matter and it's relevant to my own research,
but I aside from that, I believe it's essentially having
a complete understanding and conceptual terms of the Third Reich
and the national socialist ideological culture. And von Leers wasn't
alone in his overall perspectives. Ferdinand Klaus he was. He
was a well regarded racial theorist, and he was an
associate of Hans Gunther Hans of Kate Gunther, who was
another well known racialist. Both these guys that are profile
comparable to Houston, Stewart Chamberlain or Lowthrop Stoddard. For comparison,
Klaus's book Ross un Ross und Seal, Race and Soul
was for all practical purpose is a best seller. If
memory serves and for different reasons the Dad that he cited,
because again he Klaus and going through both had very
much of a materialist view of race, but they were
in substantial agreement with Julius Evil and Renee gain On
and suggesting a basic affinity between the master cast stradom
of the Nordic race and that of you know, the Caliphate.
In other words, Islam was emergent and curated by the
racial overcast within Daryl Islam. And that's one of the
reasons that's so splendidly tailored to this integral concept of
sovereignty where every man is in his place and the
cast system remains undisturbed because it emerges from the natural
hierarchy within you know, the Oriental paradigm from where it
was emergent. Klaus wrote reports for the SS Head Office
on political affairs and strategic matters relating to anthropological considerations,
and he wrote he wrote a paper that was submitted
titled Preparation of an Operation for winning over the Islamic Peoples,
you know, and within it he reflected on the good
offices between the kaiser Reich and the Ottoman Empire. He
talked about the warrior heritage of many of the step
people who were, you know, very very much culturally Muslim,
and he said it's important to emphasize similarities and Felton
Schaum between national socialists, doctor and ethics and the Quran,
you know, and that's very interesting. And to be clear,
Klaus wasn't suggesting that national socialism was intended as some
sort of aristox religion. I know that that's something a
lot of anti fascists like to claim, and Bandy he
was acknowledging that the Islamic faith structure is very very
different than religion in the occident. It's the integral aspects
of it that are significance, because Islam is a political
doctrine and an ethical disposition as well as the theological system,
and that's what's key. And if you're a Hegelian, which
essentially every everybody associated with the Third Reich was to
some degree or another, you view the development of religiosity
as being very much bound up with the dialectical process
within the relevant culture and the variables that the historical
variables that created Islam were very congress with those that
gave rise to national socialism, particularly the perennial existential ross
and Kreeg against the Jew So it's not really a stretch,
you know. And again you've you've got to understand the
conceptual parameters of the time and place that these ideas
are being postulated. There was a unique receptivity, actual potential,
you know, and a lot of people who otherwise know
the subject matter are overly dismissive of that. Interestingly, Klaus
after the war he abandoned the biological racialism. He remained
an orientalist academic, and he ultimately converted to his lamb.
That was the case with Carl Wolff, the SS adjutants
to the permanent SS adjutant to the Fear. Later he
he commanded troops in the field and he was highly decorated.
He wasn't just a parade ground soldier, but he he's
a fascinating guy. In David Irving's True Himmler, which is
a great book, I understand some people's lament that you
can tell that it was intended to be two volumes,
and you know, the infirmity of old age that strikes
us all down, struck Irving before you complete it. But
what there is of it is just fantastic. But anyway,
Carl Wolf's testimony is cited extensively. Anyway, Carl Wolf's daughter,
Fatima Grimm, she married that check Bosniac Moslem guy, and
she converted to his lamb and she became an islam
and theologian. And then she wrote sensibly on jihad is
a concept. And I realized Klaus and Fatima grim and
people like I'm at Hubert, it was a fascinating personage.
I believe Hubert would have been indicted after nine to
eleven had he not died, but that's a subject or
a discussion for another day. I realize these people are outliers.
I'm not suggesting that it's normative or some sort of
natural progression within German cultural dialectics to convert to Islam.
I've got too much respect for Islam, but I could
never imagine converting to Islam. But the exception of somebody
like Renet Ginon, who truly went native, I mean that,
you know, living among Moslims and living in the Orient
for essentially his whole life, that's a different phenomenon. However,
with those qualifiers, I there is some sort of internal logic,
especially considered the catastrophe of the Day of Defeat and
the subsequent occupation. There is some sort of internal logic
to the peculiar spiritual journey of von Leers, of Fatima,
Graham of Klaus. I believe, but I'm sure the rebuttal
of that is that that's speculation the U And there
was others too. There was other academic writers Schmidtz, Lindemann,
Reichhardt who posited not just an alliance at gew strategic convenience,
but an ideological affinity for between Islam and the national
social state on Hegelian grounds. Lindenman went as far as
to say that and some of the propaganda that he
drafted intended for Islamic societies. They said, the fear prinzip
is the occidental variant of, you know, the same the
principle that animates the caliphate, you know. And Raichar knew
the Quran very well, so he was able to cite
passages that conveyed the notion that Muhammad was the fear
of the believers and subsequently the caliph represented that role,
you know. And but he made it clear that the
fear is comparable to the Mahdi. You know, He's not
suggesting the fear as a prophet, you know, it was
very intelligently tailored before its purpose, you know. And of
course Muslims were under tremendous pressure by the by the Communists,
you know, they were, they were targeted as severely as
as Orthodox Christians were, you know. In that also provided
an avenue of ingress for this kind of discoursive affinity.
And after as early as nineteen thirty six, the major
transmitter of German propaganda to the Mediterranean and North Africa
and the Middle East was in Zessen Go to the
small town south of Berlin, and it housed at the
time one of the most powerful shortwave transmitters in the world.
It had been built for the transmit for the nineteen
thirty six Olympics and after nineteenth as of nineteen thirty nine,
the broadcast as zest and it brought. It had an
Arabic broadcast every day, you know, intended for Turks, Iranians,
Maslims who were then within UH the British Raj. There
was a journalist, Gustav Buffinger, who headed up what was
called the orient office of the radio station. They had UH.
They had seventy or eighty permanent staff members a type
as translators, announcers, and as the war went on, it
broadcasts not only in standard Arabic, but in Berber and
in some of these Caucasus languages too. There was an
Egyptian emmigray named a Eunice Bari who was a big
national socialist, and he was a permanent fixture at the
Zessen radio station. He's he's a shadowy guy. He disappeared
at some point, and it's pretty it's pretty clear if
he wasn't murdered, he disappeared into the into the Middle
East and and and probably took it a new identity
and ended up similarly in the court of Nasser or
or in Syria. But you know this in the Zessen
uh the Oriental broadcast from Zessen. They they continued until
just a month before the day of defeat, you know,
in April ninety forty five. It was it was a
major thing. We've got to get into the life and
times of Mohammad Amino Husseini for this to be anything
approaching complete discussions. So forgive me for changing gears to
you know, like a biographical discussion. You know, of course
Hussein he was the Grand Mufti of Jerusalem, and he's
a man who's very much light about and which comes
with no surprise. Not only was he a Palestinian and
a significant man in Sunni Islam, but you know, he
also was allied to the Axis cause. So that's sort
of a sort of a perfect storm characteristics that you know,
make on a target for Slanders of the most hostile sort.
He was pretty pretty much indisputably the most powerful leader
of the Palestinian national movement during British rule over you
know what, before it had been an Ottoman fief for
those that don't know it, from night approximately nineteen seventeen
until nineteen forty eight. That was the period of British
rule over Palestine, and the Moutie was he reminds me
very much a Sayid Kutev in his disposition. You know,
people suggest he talked at both sides of his mouth.
And the issue of violent partisan activity, You've got to
understand the role of the mufti, Like a mofdie is
a learned man in Islamic jurisprudence, and soon he's put
a premium on interpretation and application of the law. So
a moftie he's not a governor as we think of it,
and he's not a priest. Either he's ah he's one
part sort of a learned wise man within the tribe
and one part intermediary between the congregation of the faithful
and the outsider or secular authority. You know. And a
lot of bo Zionists and a lot of court historians,
either out of ignorance or because they're cow telling the
the prejudice of the former, they claim, Oh, the the
British invented the office of the Grand Mufti to have
some sort of figurehead on the ground, you know, to
to mitigate the difficulties of directly ruling over a Maslim population.
That's not true, that's ridiculous. They British recognized him as
the Grand Mouftie of Jerusalem and seeded authority over Islamic
holy sites to him. But you're you're talking about a
role and a title and a function of mufti that
that spans a thousand years, okay. But to bring it
back to some of the similarities in him and Kutev
and another Islamic juris types, you know, it's there's a
complex interplay between how a good Moslem relates to secular
authority and how he manages a situation and is such
as that that you know, the Palestinians were in vis
a vis the occupation. They knew that some sort of
race war was coming and that the Desionists wanted to
ethnically cleanse them. They knew that British would be leaving
at some point, and they knew that if a national
state was going to be realized, they would have to
make that divorce from British rule amicable, you know. And finally,
a moved. He's not a general, and he's not a
guerrilla fighter or a soldier. I mean his if he
if he's called it, laid on his life for jihad.
That's what he must do, and he will do if
he's worthy of the of the title. But you know,
he's it's not his role to devise military solutions under
conditions of occupation or it's his job to keep the
people safe, you know, and to interpret the laws laid
down by the governing structure in a way that allows
from Islamic life to be realized, you know, and beyond
that too. And I'm not a Quran scholar, but so
you know, I just want to get that out there.
But when our revolt is permissible under the Quran. There's
very discreet conditions for that, you know, even in Aposta,
Occupier or Kellif if he protects Islam and allows Moslims
to freely worship, it's not it's it's not just or
righteous to overthrow him or to disobey him, you know.
And so there's that obviously. You know, he's a he's
a hate target of mainstream historians in the Anglo sphere,
but even a lot of Maslums. Some people try and
paint him as some sort of extremist, quasi national socialist.
On the other hand, you you know, you a lot
of passionate people behind the Palestinian cause. You know, they
view him as some as some sort of machiavellian intriguer,
you know, who didn't do enough to to protect Palestine.
That's misguided in my opinion. You know, he was as
partisan as he as was appropriate to the circumstance answers.
And the fact that he the fact that he got
a personal audience that off Hitler is pretty remarkable and
the way that came about is fascinating too, and I'll
get into that. But you know, the on the one hand,
uh Hitler was cunning in who he would curate good
offices with. But it's it wasn't some foregone conclusion Hitler
would meet whoever the grand Moftie of Palestine was. Why
would he? I mean basically the force of personality and
the post persuasiveness of his polemic and his own sort
of cunning and intriguing because he was something of an intriguer.
That's not a slander, is what brought him into a
face to face meeting with the fear. And that's pretty extraordinary,
you know, whatever his flaws that have to be acknowledged,
you know. And it's also to the circumstances on the
ground in Palestine. I mean to say nothing of the warriors,
but from the conclusion, from the fall of the Ottoman
Empire until you know, the declaration of the design Is
State and the ethnic cleansing of Palestine, there was an
incredibly unstable and not just fluid but actinically chaotic situation
on the ground and the levant, you know, the the
move These views changed in accordance with the security situation
and the historical situation. You know, there was basically at
least two distinct phases. You know, from nineteen seventeen when
the British arrived until about nineteen thirty six, where he was,
like say Kute, a kind of cautious, pragmatic traditional leader
in the mofty role, you know, cooperating with British officials
while uncompromisingly opposing Zionism. And then there was the exile phase.
The moved. He was exiled after the Arab revolt, which
was catastrophic, not his exile, I mean the outcome of
the Arab revolt, but rightly or wrongly, he was swept
up in the reaction of the crown to the revolutionary
suait from on the ground, and you know, he was
identified as a partisan actor, if if not an architect
of the rebellion. But after he was understandably bitter being
exiled from his home, you know. And again the Hussini
family has a powerful and distinct heritage to this day.
They remained important people in theater. But he became he
became increasingly radical, and he gravitated ultimately to the axis,
and he did become a partisan, you know, he ultimately
he became essentially got lob Burger's right hand man and
recruiting and mobilizing Masim populations to the vafiness. Now again too.
You know Hussein he had been he'd come up through
the Ottoman system. You know, those Siny family. They were
the most prominent political Palestinian family who were the direct
intermediary for generations between the Palestinians and the Ottoman overlords.
You know. So, I mean exiling him was no small thing.
And he wasn't He wasn't some upstart careerist or some
random emam you know, who insinuated himself into a clerical
and partisan role, going to a nascent and then fully
realized crisis situation. You know. So that's all these things are,
all these things are important to consider. What uh oh,
I want to give me one second just to find
my citation here. I'm sorry, I wanted to. I wanted
to get into how other grand move he got an
audience with Hitler. Another personage who was essential to the
development of the Third Reich's relationship with the Grand Mufti
but Islamic populations generally was a German officer named Wilhelm Hintersatz,
also known as Harun al Rashid Bay. He was an
SS standard and feure. He was born in Brandenburg and
during World War Two he commanded the Eastern Moslem Division
Osh Turkisher Waffenveband Division, which was this sort of cosmopolitan
pastiche of Kazakhs, Turkmen as aeris you name it, but
El Rashid. During the First World War he served on
the general staff of the Ottoman Empire with Enver Pasha,
who was one of the young Turks. For those in
know the history, and during his time there, two things happened.
He developed a strong admiration for Otto Lehman von Sanders
who he met. Sanders was this Prussian aristocrat who was
a non observant racial Jew who became this hero of
the Ottoman Empire after ending his life there and and
and and training their people and waging war when the
Ottoman Empire went to war. In command the Turkish troops,
l Rashid wrote a biography of Sanders. Later they had
got published in Berlin in the thirties. That got a
lot of fan fear. Anyway, during the war, during the
Great War, he converted to his Lamb and then he
that's when he became Haruin o Rashid Bay. After his conversion,
he h he met up with as the Great War
was ending, there was a whole glut of POWs from
the Russian Empire at Wunsdorff Camp and he met he
met a bunch of Moslim POWs who had been drafted
into the Tzarist army, and they further schooled him in Islam,
and he developed an interest also in the Russian way
of war because looking forward, it was clear that, you know,
the Soviet Union was going to be the the prime
geostrategic actor, not just in Europe and not just contra Germany,
but you know, across this entire planet. Because he was
a an Aryan Mauslim and an experienced combat officer, and
he was multi lingual, and he had the implicit trust
of other Mauslims. He was recruited by Italian intelligence when
they went to war in Ethiopia, you know, so he
served il Duce and further augmented his credentials and guys
who served under him, like Italians and Germans, you know,
who said it was uncanny that they said he quote
prayed without timidity in a mosque and quote he had
the implicit trust of the native Mohammedians who saw him
as a fellow believer. He also viewed the United Kingdom
as potentially Germany's Achilles heel and he said, and this
was even long before the ascendency of the War Party,
but he said that the British Empire is going to
have to be neutralized because they're going to make war
on the Reich. And he said the key instrumentality of
the Reich prevailing in that conflict is an alliance with
with with with Moslims on you know, currently under hostile
occupation by by the United Kingdom. He UH during Opera
when our when operations Barbarosa kicked off or she he
was a liaison officer with the Reich Main Security Office
and the UH Eastern populations, you know, the the Moslim
nations within Moslim nationalities within the Soviet Union and in
that role the right Security Main Office of the s S,
he made contact with the Grand Moufty hodg I mean
hodj I mean el Hussini and this became a a
close friendship between the two men and it developed into
a deep alliance and l. Rashid and the Grand Moufti
they began drawing up a plan. They believed there was
there was two things happening here. This is one of
the quagmire and the Balkans was emerging in earnest you know,
which which was remained uh unmanageable for a substantial portion
of the war. So Rashid and the Grand Movedi they
believe that the ideal place to deploy a Moslim division
would be in the Balkans, you know. And thus hand
Jar came about thirteenth SS. But additionally, Bosnia was the
Moslem heartland within Europe, and again, like we talked about
in the first episode, there was a prestige that attended that,
and plus the ecumenical clout of the Grand Mofie of Jerusalem,
who's a very respected man, going to Sarajevo and addressing
not just Bosniacs but all Maslims and particularly those behind
the wire fighting communism. This uh, this, this, this was
very politically savy a relative of the King of Egypt,
King Faruk, a Prince Mansur El Rashid met him through
the Mufti, and Mansour then began aiding in these recruitment efforts,
and that that bolstered these propaganda efforts and uh the
resulting formation. Ultimately, Hanjar was the first and it was
also Skanderberg, which was Albanian Moslims and Kama. But the
true Pan Islamic divisions size element was uh, the OUs
Turk Waffen s S, Turkish Vaffen s S Eastern Turkic
SS core. And again it was a it was turk Man,
it was Kazakhs, it was a series, it was you
know all Uh, the nationalities of the Soviet Union who
were of the Mauslim faith were represented. I'm gonna time
we got okay it Uh. Now what's really interesting here
is that the other said key personage in the vaf
SS with got Lot Burger. He was a waffen SS
general as well as a higher SS and police leader,
and he was responsible for the recruitment of non German
nationalities into THESS. And he was impressed with what he
saw from l. Rashid in the Mufti and Berger Uh
decided that there had to be an effort to insinuate
chaplains with a national socialist ideological education into Islamic formations.
So the position of military imam was first introduced in
ninety forty two. And this again is that that behast
have got lobed Burger the command headquarters of the SS
Eastern Turkish Division. They set up what am I to
do an Imam training school, and it oversaw our religious
practices and the four Maslim legions as they were designated.
They assigned a mola at division level and emms and
clerics down to platoon level. The overall uh legion mola
was a for the isaacbai Johanni legion for example, it
was Iman Pasha IV. The Turkestan legion. It was a
molla you know, you to have, and so on down
the line and legion and division molas. They were the
equivalent of company commander. And these were fighting men. One
of the most famous of the imm he was a
Bosniak named Hallem Malich. He held the Iron Cross and
slew of other awards. You know. So these these guys
weren't just actors or stand in propaganda elements. And it
also this was a level of religious formalized religious hierarchy
and institutionalization, which basically it was there's there's just there's
something brilliant about it. That's not how Maslim armies were organized.
It was really assimilating Islamic cultural coding into a Wehrmacht model,
and a lot of the recruits really took to that.
There were some Maslim legions that were terrible, and there
were some that were absolutely savage. But this almost ecclesiastical
structure that one would have found in the company in
the Thirty Years War, for example, you know, transposed to
an Islamic cultural paradigm. Like when it worked when the
mentioned material constituting the company, platoon or division in question,
when it was game fighters, and when it was mentioned
material suitable for soldiery, it was a it was it
was a fantastic formula. And it also it that's did
wonders for discipline and morale. It was just a question
of spiritual council. There was a way of conveying to
these recruits that you know, this is a this is
a against Bolshevism and Jewry and being a good national
socialist and being a good maslam or synonymous. And where
those tendencies converge is in the person of the Islamic
national socialist political soldier, exemplified by the Imam, you know,
who was both a cleric and a warrior, you know,
and who you know and and in and not just
a commander in in the path of Jahad that we
are on, but you know, also a spiritual guide the
h ralphvan Hagendorf, who was a career UH Vermacht officer
and an expert in military jurisprudence. In May ninety three
he issued a formal recommendation that in Moslem formations, before
of course martial a science punishment to a defendant, there's
to be a consultation with the divisional mulla on the
scope and severity of punishment to legitimize the military justice system.
And this was huge too. Hagendorff recalled also that he said,
often these emams, what they'd recommend was usually substantially more
severe than what the secular coded German military justice and
the Vermacht SS otherwise demanded. You know, so in practice,
these emails acted as intermediaries with a European and Christian
military justice system that nevertheless, you know, abided Islamic principles
and its punitive aspect. And this this insinuated legitimacy into
it that otherwise would be lacking. Round the same time,
May ninety forty three, gottlab Burger he issued a formal
decree from the main office. It was on the quote
ideological spiritual education of them of the Maslim SS divisions,
and it formally identified emovs as the most important transmitters
of political and religious education within Mauslim formations. It made
clear that the emphasis was to be on the common
enemies of Germans and Moslims, you know, Judaism, quote, Anglo Americanism, communism, freemasonry, secularism,
you know, and that these shared ideals including militancy and
the Marshall ethos, the role and morality of tradition, of
upright manliness, and you know, like all this is what
brought together national socialists of different faiths, you know, whether
they be the Protestant, Catholic or Moslem. And you know, again, Burger,
the more I dive into I was I was researching
his battle record in his career in the ss ohing
to like a different, a related but distinguishable subject matter,
and I he was just an amazing guy. You really
only find footnotes about him as oh he was this
big war criminal in this brute or he's described, you know,
kind of similar terms to Martin Borman. It's just, oh,
he was just a sort of creetiness function here, not
not at all. And for a military man he he
had he had a lot of deep esoteric interests and
I think that has attracted those types frankly, you know,
not not just romantics and dreamers, but there was Orientalism
was literally coded into it, you know. I mean, that's
why the Proud and Book on Genghis Khan was required
reading at SS younger school. And of course Yaka and
Piper wrote his senior thesis on the Proud and Book
and Genghis Khan. But I mean, I think it's I
Schopenhower was an Orientalist, and I you know, Chopenhower more
than Nietzsche was the patron philosopher of the of the German, right,
I think. But yeah, we're coming up on the hour, man,
I I I hope people are finding this educational and interesting,
and well we'll wrap it up the next episode, I promise. Awesome.
Speaker 1: Awesome, That's what I was gonna ask if we if
you have another episode in this and is is that
the up? Are you going to be getting into post war?
Speaker 2: I'd like to do war? Okay? Yeah, I mean I
mean it's your show literally, like I mean, if you're
a minimal of ad and of the subs, the main
thing is that you're happy and the subs are finding
this interesting, and then I promise we'll get back to
the thirty Years War.
Speaker 1: No problem at all. Remind everybody go over to real
Thomas seven seven seven dot substack dot com. It's probably
the best way to connect to Thomas, and can go
to his website Thomas seven seven seven dot com. The
T and Thomas is a seven and basically you can
connect to him everywhere from there. From those places, it's
a firm thank you Thomas, appreciate you, Thank you.
Speaker 2: S