Holocaust in Dresden
Prayers for the Living and the Dead
February 13 and 14, 2020: we call to mind the unquenchable fire unleashed on a German city.
We supplicate for the victims of ego.
And the pity of it is, our prayers are made ever new, because war is a perpetual racket.
By Michael Hoffman
[Five Days of our Dresden Holocaust Commemoration are online in installments: Day One, Day Two, Day Three, Day Four, Day Five]
The bombing began seventy-five years ago today, Shrove Tuesday, 1945. From the point of view of the homicidal maniacs in London and Washington it was an auspicious day for killing German mothers and children— they would be traveling to and from the carnival festivities prior to the start of Lent on that doomed day in Saxony.
In our time, February 13 and 14, 2020 are days for grieving, rather than scientific, historiographical or statistical argument and analysis. We undertook that work in the preceding five days.
Today and tomorrow we pray for the living and the dead (as a Catholic I pray for the dead, as some older Anglicans do. Please, I am not a theologian and do not wish to entertain a debate on the matter; consider it a poetic act).
In the 1980s German television filmed a documentary series. In English the title would be something like “No Roof Over the Reich” (my German is awful and I won’t hazard a translation). Back then, survivors of the Dresden holocaust, obviously still devastated people even forty years later, testified in that documentary to the horror they had lived. There was a group session in one film segment and one lady survivor, God bless her heart, lit into Churchill’s prestige with great passion, crying out that he had remorselessly ordered the bombing of hospitals, schools, homes and churches. “No Roof Over the Reich” should be made available for streaming and on DVD, and translated into other languages besides German. It contains genuine holocaust testimony from anguished, shattered survivors, without any temporizing or weasel words.
In the 1990s, the families of this writer and the late revisionist Jack Wikoff met in Dresden, New York on February 14. We observed silence, lit candles and meditated. Months later in that very same hamlet on the shores of Seneca Lake, I encountered three young tourists from Dresden, Germany. I apologized to them for America’s part in the bombing. They seemed startled and were nearly speechless.
Today and tomorrow are not days for many words. Silent contemplation. Consideration of what type of world we inhabit, where some victims have far more rights and incomparably more remembrance and commemoration than others.
What are the “lessons of the Holocaust”?
What are the lessons of Dresden?
One lesson would seem to be the ravages wrought by the egos of the victors, confident in their own righteous and unlimited wrath.
For this writer, some insight into the infinitude of that ego is found in the volumes that have devoured my days and nights: I have spent hundreds of hours reading and studying, more perhaps than I should, the two-tiered human / less-than-human teaching of the Babylonian Talmud, which drifted into the echelon of the Church of Rome through the mandate Medici Pope Leo X gave to the master printer Daniel Bomberg in Venice (despite his name, Bomberg was a gentile), to create the finest Talmud edition ever published. From there, the two-tiered human / less-than-human mental fog materialized as “Catholic” Hermeticism and Kabbalism, then Rosicrucianism, and “Protestant” Freemasonry. The two tier system is not confined to one wing of Christendom, nor is it proprietary to the Left or the Right. It is a universal solvent for the destruction of the soul.
Obstreperous, fiercely independent George Orwell ripped its habiliments to shreds in his fable, Animal Farm. Members of Abraham Lincoln’s inner circle (including Thurlow Weed and William Seward, among others), battled it. Later John F. Kennedy confronted the same dragon, the same secret society dichotomy of insiders who are human, and outsiders who are said to be less so. At the command of official history we are misled into believing that the doctrine’s nearly exclusive exponents were Hitler and his NSDAP.
How then do we explain the Cambridge Apostles, Britain’s elite secret society? Their members included Gerald Balfour (brother of Arthur Balfour, architect of the Zionist usurpation in Palestine), Victor Rothschild, John Maynard Keynes, sodomite predator Lytton Strachey, and Stalin’s traitors inside the British government (Guy Burgess, Sir Anthony Blunt, John Cairncross, and Guy Liddell). All had been “Apostles,” initiated and indoctrinated ruling class luminaries. These “enlightened” products of the crème de la crème of society, were taught the Talmudic duality that there are two classes of beings on earth, the humans and those who only resemble them.
The Left would have us believe that this occult conceit is limited to the fever swamp of the Klan and the neo-Nazis. They assume that we too are non-entities, without knowledge of Giovanni Pico della Mirandola and Johannes Reuchlin, without awareness of the Cambridge Apostles, whose self-exaltation was reflected in this eternal Talmudic dualism. In the Cambridge dichotomy, all who were not apostles were “phenomena.” In other words, the Cambridge insiders were the reality, and the rest of us phantoms.
The spirit that coalesced in Babylon is yet older — older than the pyramids where it first found systematized theological foundation in the state religion of the dog-headed deity of the Pharaohs, and of Hermes Trismegistus and goddess Isis, who made their infernal way to the papal apartments in the Renaissance, where they were secretly venerated by turncoat pontiffs and prelates five hundred years before the Pachamama idols fulfilled the same function under Pope Francis.
The tale of the serpent is a long peregrination across the sands of time, from primeval Memphis to Dresden by way of London and New York. Out of that cauldron emanated the fire that roasted the Saxons alive, done in by the dragons of the Anglo-Saxons, a fratricidal, Mephistophelian irony.
Over the past five days we have endeavored to recall the reality of the Dresden apocalypse through the words of David Irving, John Wear and in the mournful music of Rudolf Mauersberger, which will be played today in Dresden and to which I have harkened as I wrote these words.
In attempting to marshal facts and evidence, analysis and arguments to testify to the fact that Dresden too was a holocaust, we have no way of knowing whether we have failed or succeeded, persuaded or merely antagonized.
1952: Dresden city center still in ruins seven years after the inferno
Where, then, does that leave us over these next two days, as we call to mind the unquenchable fire of hell unleashed on a helpless German city, wherein the dragons flew unopposed, and seared with equal glee the blonde braids from the heads of the German carnival children, and the gray hairs on the heads of their grandmothers?
How many will read our five day commemorative, compared with the audience Prof. Lipstadt, Steven Spielberg, the New York Times and the cable television networks command? Their omission of Dresden from the holocaust roll of sanctified victims leaves no trail. Invisibility by its nature goes undetected.
Dresden was no holocaust, they say; it is undeserving of the distinction; to state otherwise is “mythology.”
Over the past five days we made a factual case. But that is not where we let the matter rest.
Ultimately, the matter does not rest in “the facts,” as important as they are. Here we claim the sanction of the survivors of the Nazi Judeocide, who have often rejected what they consider the limitations of revisionist reason.
If we cut through the diversionary rhetoric, in the view of the Establishment, Dresden doesn’t rate as a war crime because the people of that city got what they deserved. If we peer through the circumlocutions and fancy moral embroidery, it comes down to the belief of the Allies in justifiable homicide and collective guilt.
The people of Dresden were not guilty, of course. But historians Richard Evans, Sinclair McKay, Ms. Lipstadt and the legion of academics who take their cues from them, suggest and hint that they were guilty, and they premise their prosecutorial case on legal reasoning. Circumstantial evidence points to the women, children and elderly males of Dresden being Nazis, or Nazi helpers, or Nazi sympathizers, or their sadly corrupted offspring. But the fact is they were innocent human beings, like innocent Dmitry in The Brothers Karamazov, who looked guilty in the cold glare of courtroom logic.
So it comes down to who you believe.
Only those who have the intuition of the heart, not the supposed facts marshaled by those who have the eye and ear of Allied prosecutors and their publishing monopolies, know the truth. We intuit that many tens of thousands of German civilians and anti-Communist refugees were burned alive in Dresden. The Dresdeners have been convicted falsely. The super-structure of our adversary’s rationality isn’t sufficient for discerning the truth of Dresden.
If it takes a leap of faith to believe that somewhere in the neighborhood of a hundred thousand innocent human beings suffered mass slaughter in Dresden, then that is what we invoke.
This day in February 2020 I see, I feel, I absorb, I take into my innermost being, the fire that does not die.
The fire that traveled from Dresden to Gaza to Beirut and Baghdad, killing the Arab mothers and fathers and progeny, is unquenchable.
Wherever hatred is kindled, wherever the other person is demonized and degraded, there will be found the innocent burning.
We pray for Dresden, for Hiroshima and Nagaski. We remember Beirut in the summer of 1982, when the unopposed Israeli air force, modeling itself after the RAF, bombed hospitals, schools and apartment blocks.
The Cryptocracy is all too ready to bomb us whenever we get out of line. They bombed their own people on 9/11, and they would do it again, to achieve their esoteric objectives.
We pray for the dead of Auschwitz, yes, and of Dresden, because we subscribe to one humanity, in which we all share. This is of Christ.
We supplicate for the victims of ego. And the pity of it is, our prayers are made ever new because war is a perpetual racket; the most profitable there is, after compound interest.
Eternal rest grant unto them, O Lord Jesus, and may the perpetual light shine upon them. Amen.
Michael Hoffman is a German-American writer residing in Coeur d’Alene, Idaho.
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