April 15, 2021
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Today’s State of Marxism

the-state-of-marxism-today2“Marxism today governs over one third of mankind. If it could be shown that the originators and perpetrators of this movement were indeed behind-closed-doors devil-worshipers, consciously exploiting Satanic powers, would not such a startling realization require action?” (Richard Wurmbrand, Marx & Satan, vii)

“Today one third of the world is Marxist. Marxism in one form or another is embraced by many in capitalist countries, too. There are even Christians, and amazingly, clergymen, some in hight standing, who are sure that while Jesus might have had the right answers about how to get to heaven, Marx had the right answers about how to help the hundry, destitute, and oppressed here on earth.”

“Marx, it is said, was deeply humane. He was dominated by one idea: how to help the exploited masses. What empoverishes them, he maintained, is capitalism. Once this rotten system is overthrown after a transitional period of dictatorship of the proletariat, a society will emerge in which everyone will work according to the collective, and will be rewarded according to his needs. There will be no state to rule over the individual, no wars, no revolution, only an everlasting, universal brotherhood.”

“In order for the masses to achieve happiness, more is needed than the overthrow of capitalism. Marx writes: “The abolition of religion as the illusory happiness of man is a requisite for their real happiness. The call to abandon their illusions about their conditions is a call to abandon a condition which requires illusions. The criticism of religion is, therefore, the citicism of the vale of tears of which religion is the halo (Karl Marx and Friedrich Engels, Zur Kritik der Hegelschen Rechts-philosophie (Critique of Hegelian Philosophy of LAw), Introduction I, i (1), MEGA, pp. 607, 608; cited in Wurmbrandt, Marx and Satan, p. 10)

Allegedly, Marx was antireligious because religion obstructs the fullfilment of the Communist ideal, which he considered the only answer to the worls’s problems. This how Marxixts explains their position, and sadly there are clegymen who explain it in the same way.” (Richard Wurmbrand, Marx & Satan, p.10)

“Communism, whetever its present varied forms of expression, both good and bad, is in origin a movement for the emanticipation of man from exploitation by his fellowman. Sociologically, the Church was and largely still on the side of the world’s exploiters. Karl Marx, whose theories only tinly veils a passion for justice and brotherhood that has its roots in the Hebrew prophets, loathed religion because it was used as an instrument to perpetuate a status quo in which children were slaves and worked to death in order to ake others rich here in Britain. It was no cheap jibe a hundred years ago to say that religion was the opium of the masses… As member of the body of Christ we must come in simple penitence knowking that we owe a deep debt to ever Communist.”

Marxism make an impression on on people’s thinking because of its success, but success proves nothing. Witch doctors often succeed too. Success confirms errors as well as truth.”

The Young Marx’s Christian Writtings

Karl-Marx-Altar-Boy-christian-believerWho was Marx? Little is known of Karl Marx’s childhood. (Nicolaievsky and Maenchen-Helfen 1976, p. 12; Wheen 2001, p. 13.) The third of nine children, he became the oldest son when his brother Moritz died in 1819, (McLellan, David (2006). Karl Marx: A Biography (fourth edition). Hampshire: Palgrave MacMillan.,. p. 7) and was baptised into the Lutheran Church along with his surviving siblings Sophie, Hermann, Henriette, Louise, Emilie and Karoline in August 1824. (Nicolaievsky, Boris; Maenchen-Helfen, Otto (1976) [1936]. Karl Marx: Man and Fighter. trans. Gwenda David and Eric Mosbacher. Harmondsworth and New York, p. 6; McLellan, David (2006). Karl Marx: A Biography (fourth edition). Hampshire: Palgrave MacMillan., p. 4) He was privately educated until 1830, when he entered Trier High School, whose headmaster Hugo Wyttenbach was a friend of his father. Wyttenbach had employed many liberal humanists as teachers, angering the conservative government. Police raided the school in 1832, discovering that literature espousing political liberalism was being distributed among the students; considering it seditious, the authorities instituted reforms and replaced several staff. (Nicolaievsky, Boris; Maenchen-Helfen, Otto (1976) [1936]. Karl Marx: Man and Fighter. trans. Gwenda David and Eric Mosbacher. Harmondsworth and New York, pp. 12–15; Wheen, Francis (2001). Karl Marx. London: Fourth Estate., p. 13; McLellan, David (2006). Karl Marx: A Biography (fourth edition). Hampshire: Palgrave MacMillan.,, pp. 7–11. ) What we do know, hoever, is that in his early youth, Karl Marx professed to be and lived as a Christian. His first written work is called The Union of the Faithful with Christ.” The piece goes on as Marx exposes for everybody to see, his love of Jesus Christ: “Through love of Christ we turn our hearts at the same time toward our Brethren who are inwardly bound to us and for whom He gave Himself in sacrifice. […] Union with Christ could give an inner elevation, comfort in sorrow, calm trust, and a heart susceptible to human love, to everything noble and great, not for the sake of ambition and glory, but only for the sake of Christ. (Karl Marx, Die Vereinigung der Gläubiden mit Christo (The Union of the Faithful with Christ), Wérké (Works) (MEW), Supplement, I p. 600; cited in Richard Wurmbrand, Marx & Satan, p.11) At approximately the same time Marx has written in his thesis Consideration of a Young Man on Choosing his Career: “Religion itself teaches us that the Ideal towrad which all strive sacrified Himself for humanity, and who shall dare contradict such claims? If we have chosen the position in which we can accomplish the most for Him, then we can never be crushed by burdens, because they are only sacrifices made for the sake of all.” (Karl Marx, Betrachtung eines Junglings bie der Wahl eines Berufes (Considerations of a Young Man on Choosing His Career), in Karl marx, Die Vereinigung der Gläubigen mit Christo (The Union of the Faithful with Christ), Werké (Works) (MEW), Supplement, I) p. 600; cited in Richard Wurmbrand, Marx & Satan, p.11) Marx started out as a Christian believer. When he finished high school, the following was written on his graduation certificate under the heading “Religious Knowledge”: “His knowledge of the Christian faith and morals is fairly clear and well grounded. He knows also to some extent the history of the Christian church.” (Karl Marx, Archiv fur die Geschichte des Sozialismus und Arbeiterbewegung (Archives for History of Socialism and the Worker’s Movement), MEGA, I, i )2), 183;cited in Richard Wurmbrand, Marx & Satan, p.11-12 )

Marx’s Early Revolt against God

Karl-Marx-Revolt-against-gods2No very long after Marx received his certificate, something mysterious seems to have happened in his life: he suddenly became passionately antireligious. We’ll probably never know what really happened but one thing is certain is that a new Marx began to emerge. marx writes in a poem “I wish to avenge myself against the One who rules above.” 9Karl marx, “Des verzeiflenden Gebet” (“Invocation of One in Despair” in Karl Marx, Archiv fur die Geschichte des Sozialismus und Arbeiterbewegung (Archives for History of Socialism and the Worker’s Movement), MEGA, I, i )2), 183; cited in Richard Wurmbrand, Marx & Satan, p.11-12 ). Obviously Marx was utterly convinced that there was someone in the heaven who rules over the thing down here on Earth and he was now taking a quarell with him. Like Wurbrand noted, the God that is seated in the heavens, had does Marx no wrong if we think about what is life had been until the “mysterious seminal event.” Marx belonged to a relatively well-to-do family, he ahd not faced hunger in his choldhood and, as a matter of facts, he was much better off than many of fellow students. So there must have been some terrible event that had occured in his life to explain such an existential “turn” and such a teriible hatred for God. No personal motive is known. When he wrote the works quoted here, marx, a premature genius, was only eighteen. At an age where most young men have beautiful dreams of doing good to others and preparing a career for themselves, the young Marx wrote the following lines in his poem “Invocation of One in Despair”:

So a god has snatched from me my all,
In the curse and rack of destiy.
All his worlds are gone beyond recall.
Nothing bu revenge is left to me.

I shall build my throne high overhead,
Cold, tremendous shall its summit be
For its bulwark – superticious dread.
For its marshall – blackest agony.

Who looks on it with a healthy eye,
Shall turn black, deathly pale and dumb,
Clutched by blind and chill mortality,
May his happiness prepare its tomb?

Obviously no longer seeing himself as a pious Christian, Marx is now dreaming about ruining the world created by God. Interestingly enough, he would go down in history like the man who did exactly that. Marx explain his ambition more in detail in another poem:

The I will be able to walk triumphantly,
Like a god, through the ruins of their kingdom.
Every word of mine is fire and action.
My breast is equal to that of the Creator.
(Quoted in Deutsche Tagespost, West germany, December 31, 1982; cited in Richard Wurmbrand, Marx & Satan, p.13)

Karl-Marx-and-the-Throne-of-SatanWhat Marx is saying about “his throne” that he wants to build “high overhead” and what he gtells his readers about his wish that sitting on this throne he will come to emanate dread and agony is not without echoing Lucifers proud boast, “I will ascend into heaven, I will exalt my throne above the stars of God” (isaiah 14:13). Marx was now a potential “putchist” himself as far as throne of God was concerned and he then embarqued on the same philosophical tracks as the old biblical “adversary. According to Wurmbrand this was not the only characteristic that Marx will come to share with his new philosophical mentor. Perhaps Bakunin was right when he said that “one has to worshipped Marx in order to be loved by him. One has at least to fear him in order to be tolerated by him. Marx is extremely proud, up to dirst and madness.” (Bakunin, Works, Vol. III (Berlin, 1924), p. 306; cited in Richard Wurmbrand, Marx & Satan, p.13) Another of Marx’s poem called “The Player” would display the young man’s obsession and facsination with hellish atmosphere, macabre imagery and develish lore:

The hellish vapors rises and fill he brain,
Till I go mad and my heart is utterly changed.
See this sword?
The prince of darkness
Sold it to me.
For me he beats the time and gives the signs.
Ever more boldly I play the dance of death. (Karl Marx, “Spielmann” (“The Player”), op. cit., Deutsche Tagespost, p.. 57-58; cited in Richard Wurmbrand, Marx & Satan, p.15)

Young Marx Casting Himself as a Poet of Doom

Karl-Marx-was-aSatanistNow we can see in this poetic imagery the young Marx buying a sword at the hands of the devil himself and feeling greatly empowered by it. Richard Wurmbrand thinks that “these lines take on a special significance when we learn that in the rite of higher initiation in the Satanist cult an “enchanted” sword which ensures success is sold to the candidate. He pays for it by signing a covenant, with blood taken from his wrists, agreeing that his soul will belong to Satan after death.” (Richard Wurmbrand, Marx & Satan, p.15) Another of Marx’s poem, Oulanem, offers the reader even more of this dark prose:

And they are also Oulanem, Oulanem.
The same rings forth like death, ring forth
Until it dies away in a wretched crawl.

Stop, I’ve got it now! It rises from my soul
As clear as air, as strong as my bones. (Karl Marx, Oulanem, Act 1, Scene 1, in ibid, p. 60; cited in Richard Wurmbrand, Marx & Satan, p.15)

Obviously the young Marx has embarked himself onto a path to become a doomed dark poet. He sound full of resentment, he is plotting some kind of revenge and sometiment even sound homicidal:

Yet I have the power within my youthful arms
To clench and crus you [i.e. personified humanity] with tempestuous force,
You will sink down and I shall follow laughing,
Whispering in your ears, “Descend, come with me, friend. (Karl Marx, Oulanem, Act 1, Scene 2, p. 63; cited in Richard Wurmbrand, Marx & Satan, p.15)

Just like it is described in The Bible, which Marx knew so well, the Devil is to be bound by an angel and cast in the bottomless pit (Revelation 20:3) Full of this vision, it seems now that the young Marx want to draw the whole mankind into this pit reserved for the devil and his accolytes. This is a strange thing to a a young man of this age entertaining himelf with the vision of humanity entering the abyss of darkness casting himself as the “laughing” guide of this downfall. Wurmbrand bote that “nowhere in the world is this ideal is cultivated except in the initiation rites of the Satanist church at its highest degree.” (Richard Wurmbrand, Marx & Satan, p.16) When, in the drama, the time comes for Oulanem’s death, Marx uttered those words:

Ruined, ruined. My time has clean run out.
The clock has stopped, the pygmy house has crumbled
Soon I shall embrace eternity to my breast, and soon
I shall howl gigantic curses on mankind. (Karl Marx, Oulanem, Act 1, Scene 3, p. 68; cited in Richard Wurmbrand, Marx & Satan, p.16)

We know that Marx had loved the words of Mephitopheles in Faust: “Everything in existence is worth being destroyed.” Everything, including the proletariat and the comrades. Marx quotes these words in the 18th Brumaire. (…) Stalin acted on them and destroyed even his own family. Satan is called in Faust the spirit that denies everything. According to Wurmbrand, “this is precisely marx’s attitude.” (Richard Wurmbrand, Marx & Satan, p.17) He writes about “pitiless criticism of all that exists”; “war against the situation in Germany”; “merciless criticism of all.” He adds, “It is the first duty of the press to undermine the foundations of the existing political system.” (MEW, I, p. 344; I p. 380; XXVII, p. 190; VI, p. 234; cited in Richard Wurmbrand, Marx & Satan, p.17) Marx said about himself that he is “the most outstanding hater of the so-called positive.” (Quoted in Brecht, Works, Vol. I (Frankfurt, 1979). p. 651; cited in Richard Wurmbrand, Marx & Satan, p.17) The Satanist Sect is not materialistic, quite the contrary, it believes in eternal life. Oulanem, the person through whom Marx speaks, does not question this fact. He asserts eternal life, but as a life of hate magnified to its extreme. It is worth noting that eternity in the demonic realms means etrnal torment. and the young Marx seems to be pretty much aware of that fact:

Ha! Eternity! She is our eternal grief,
An indescribable and immesurable Death,
Vile artificiality conceived to scorn us,
Ourselves being clockwork, blindly mechanical,
Made to be the fool-calendars of Time and Space,
Having no purpose save to happen, to be ruined,
So that there shall be something to ruin. (Karl Marx, Oulanem, Act 1, Scene 3, p. 68; cited in Richard Wurmbrand, Marx & Satan, p.17)

Karl Marx is the “Marquis de Sade” of Political Science

Karl-Marx-Marquis-deSade-of-Political-ScienceWe have now a little bit more material to help us to understand what has happened to the young Marx. He had had Christian convictions, but had a lot led a consistant life. His correspondence with his father testifies to his sqandering great sums of money on pleasures and his constant quarreling with parental authority about this and other matters. According to Wurmbrand, it is at this moment that the yound man seems to have fallen in with the tenets of the “highly secret Satanist church” and that he “received the rites of initiation.” (Richard Wurmbrand, Marx & Satan, p.18) Wurmbrand also compares the young Marx’s new philosophical framework and compares it to those of the marquis de Sade. For example, at the end of Oulanem, we find those words:

If there is a Something which devours,
I’ll leap within it, though I bring the world to ruins –
The world which bulks between me and the abyss
I will smash to pieces with my enduring curses.
I’ll throw my arms around its harsh reality,
Embracing me, the world will dumbly pass away,
Perished, with no existence – that would be really living. (Karl Marx, Oulanem, Act 1, Scene 3, p. 68; cited in Richard Wurmbrand, Marx & Satan, p.17)

Marx was probably inspired by the world of the Marquis de Sade:

I abhor nature. I would like to split its planet, hinder its process, stop the circles of stars, overthrow the globes that float in space, destroy what serves nature, protect what harms it – in a world, I wish to insult it in my works… Perhaps, we will be able to attack the sun, deprive the universe of it, or use it to set the world on fire. These would be real crimes.

We are forced to admit with Wurmbrandt that Marx and Sade seems to be in a similar mood, and if they are not philosphically identical, we can bet that they would at the very least be good drinking buddies. They seems to have similar interests from a philosophical and lyrical point of view. Their enthousiam for the sinister and the maccabre is certainly not a disposition of mind that their share with most of their fellow men whether they are Christians or not. Wurmbrand argue that “honest men, as well as men inspired by God, often seek to serve their fellowmen by writting to increase their store of knowledge, improve their morality, stimulate religious sentiments, or at least provide relaxation and amusement.”(Richard Wurmbrand, Marx & Satan, p.18) But the young Marx would have none of it. His rage and his fury against people, institutions, god and country was so astonishingly intense that he litterally passed to the “dark side.” And what about the content of his poetry? What kind of person would bother put such evil thoughts into print? Wurmbrand answer the question stating that “the Devil is the only being who consciously purveys only evil to humankind, and he does this through his elect servants.” (Richard Wurmbrand, Marx & Satan, p.19) Talking about the darkness that seems to have taken possession of young Marx’s mind, Wurmbrand tells his readers: “As far as I know, Marx is the only renowned author who has ever called his own writings “shit,” “swinish books.” (MEW, XXX, p. 239; cited in Wurmbrand, Marx & Satan, p.19) No wonder why this man doesn’t hesitate to give his readers filth and dirt. In Oulanem Marx does precisely what the Devil Does: he consigns the entire human race to damnation. Analysing Marx’s character set Wurbrand has the following reflection:

Oulanem is probably the only drama in the world in which all the characters are aware of their own corruption, and flaunt it and celebrate it with conviction. In this drama there is no black and white. There exist no Claudius and Ophelia, Iago and Desdemona. here all are servant of darkness, all reveal aspect of Mephistopheles. All are Stanic, corrupted, doomed. (Richard Wurmbrand, Marx & Satan, p.19)

The Concerns of Marx’s Father about his Son’s Descent into Satanism

Marx-at-the-gates-of-hellAt this point of his life Marx had no vision of serving mankind, couldn’t care less about the proletariat, socialism or anything else for that matter. He merely wished to bring the world to ruin, to build for himself a “throne” whose bulwark would be human fear. At this point the correspondence between Karl Marx and his father seems to be revealing the underlying drama behind this sudden change of heart in the young man. When he wrote Oulanem and his other maccabre poetic pieces Marx was eighteen. One can assume that his life’s program was probably already been established by then. One thing is sure is that he had no vision of serving mankind, the proletariat, or socialism. All he wanted then was to bring the world to ruin, to build for himself a throne whose bulwark would be human fear. At that point, correspondence between Marx and his father included some especially cryptic passages. On November 10, 1837 he writes to his father:

A curtain has fallen. My holies was rent asunder and new gods had to be installed.

We can reasonably think that the man was done with Christianity at this point. This young man who once declared that Christ was in his heart is now telling his father that he replace him with new gods. Which “gods” is he talking about? He did not mentioned. But suffices to say that his father was very worry about that. He replies:

I refrained from insisting on an explanation about a very mysterious matter although it seemed highly dubious.

No biographer of Marx seems to have explained this mysterious matter to this day. Obviously the father seems to suspect that his son is up to no good at this point. On March 2, 1837, Marx’s father writes to his son:

Your advancement, the dear hope of seeing your name someday of great repute, and your earthly well-being are not the only desires of my heart. These are illusions I had a long time, but I can assure you that their fulfillment would not have made me happy. Only if your heart remains pure and beats humanly and if no demon is able to alienate your heart from better feelings, only then will I be happy.

What exactly made a father suddenly express the fear that his young “Christian educated” son could be under some sort of demonic influence? Wurmbrand suggests that it could be that the young Marx was sharing some of his poetry with his father. He suggest that the worries could have been induced by the poem he received as a present from his son for his fifty-fifth birthday? The folowing quotation is taken from Marx’s poem “On Hegel”:

Words I teach all mixed up into a devilish muddle.
Thus, anyone may think just what he chooses to think.

Even more chilling are his words extracted from another of his epigrams on Hegel:

Because I discovered the highest,
and because I found the deepest through meditation,
I am great like a God;
I clothe myself in darkness like him.

Karl Marx definetely see himself as a prophet of doom. He is quite obviously full of himself and borderline dellusional. The man has now come to he himself as similar to a God. Self-deification is of course one of the principal characteristics of Satanism whether it is good old fashioned medieval Satanism or even Anton’s Lavey’s modern brand as exposed in his book The Satanic Bible. In his poem “The Pale Maiden,” Marx writes:

Thus heaven I’ve forfeited,

I know it full well.

My soul, once true to God,

Is chosen for hell.

Reading such declarations, Wurmbrand entertain his reader by comparing Karl Marx to other failed artists like himself that will later become horrible monsters in the political realm.(Richard Wurmbrand, Marx & Satan, p.22) Like we have just seen, Marx has stared out with artistic ambitions. His poems and drama are important in revealing the state of his heart; but having no literay value, they reveived no recognition. Lack of success in drama gave us a Goebbels, the propaganda minister of the Nazis; in philosophy a Rosenberg, the purveyor of German racism; in painting and architecture a Hitler. (Richard Wurmbrand, Marx & Satan, p.22) Hitler was a poet too. It can be assumed that he never read Marx poetry, but the ressemblance is strinking. In his poems Hitler mentions the same Satanist practices:

On rough nights, I go sometimes

To the oak of Wotan in the still garden,

To make a pact with dark forces.

The moonlight makes runes appear.

Those that were sunbathed during the day

Become small before the magic formula.

Of course “Wotan” is the chief god of German heathen mythology and the “Runes” were the symbols used for writing in ilden times. Hitler soon abandoned a poetic career, and so did Karl amrx, who exchanged it for a revolutionary career in the name of Satan against a society which had not appreciated his poems. This is conceivably one of the motives for his total rebellion against everything on the surface of the earth and all the Gods above it.

Marx’s Crusade against God was Ongoing Way Before his Socialist Ideals

Marx-InfernoApproximately two years after his father’s expressed concerns, in 1839, the young Marx wrote The Difference Between Democritus’ and Epicurus’ Philosophy of Nature, in the preface to which he aligns himself with the declaration of Aeschylus, “I harbor hatred against all gods.” (8) This he qualifies by stating by stating that he is against all gods on earth and in heaven that do not recognize human self-consciousness as the supreme godhead. Another strange behavior displayed by Marx is brought to our attention by his own daughter Eleanor who says that Marx told her and her sisters many stories when they were children. The one she liked the most was about a certain Hans Röckle.

The telling of the story lasted months and months, because it was a long, long story and never finished. Hans Röckle was a witch… who had a shop with toys and many debts… Though he was a witch, he was always in financial need. Therefore he had to sell against his will all his beautiful things, piece after pice, to the Devil… Some of these adventures were horrifying and made your hair stand on end. (9)

Even though this hardly a proof of devil worship or anything like that, we must admit that this is not quite the usual bedtime stories that a normal children from ordinary families would have. The story of a debt ridden human wreck who is reduced to selling all his belongings at the devil’s pawn shop doesn’t quite compared with tales about the tooth fairy. On the other hand, some people would argue that the Bible contains even more horrifying stories and he wouldn’t that much far from the truth either. Suffice to say that those are certainly not the kind of stories that are commonly told to children in Christian homes whether it is a Catholic or a Protestant one. Robert Payne in his book Marx, (10) also recounts this incident in great details, as told by Eleanor – how unhappy Röckle, the magician, sold the toys with reluctance, holding on to them until the last moment. But since he had made a pact with the Devil there was no escaping it. Marx’s biographer had the folowing comments about this strange episode:

There can be very little doubts that those interminable stories were autobiographical. He had the Devil.s view of the world, and the Devil’s malignity. Sometimes he seemed to know that he was accomplishing works of evil. (11)

When Marx finished Oulanem and other early poems in which he wrote about having a pact with the Devil, he had no thought of socialim. He even fought against it. He was editor of a German magazine, the Rheinische Zeitung, which “does not concede even theoritical validity to Communist ideas in their present form, let alone desire their practical realization, which it anyway finds impossible… Attempts by masses to carry out Communist ideas can be answered by a canon as soon as they have become dangerous…” (12)


Moses Hess

After reaching this stage in his thinking, Marx met Moses Hess, the man who played the most important role in his life, the man who led him to embrace the Socialist ideal. Hess used to call him “Dr Marx – my idol, who will give the last kick to medieval religion and politics.” (13) To give a kick to religion of course was Marx’s first aim, not Socialism.


Georg Jung

Georg Jung, another friend of Marx at the time, writes even more clearly in 1841 that Marx will surely chase God from His heaven and will even sue Him. Marx calls Chrisianity one of the most immoral religions (14) No wonder, for Marx now believed that Christianity of ancient times had slaughtered men and eaten their flesh. So the point Wurmbrand is making is that “there is no support for the view that Marx entertained lofty social ideals about helping mankind, saw religion as a hindrance in fulfilling this ideal, and for this ideal, and for this reason embraced an antireligious attitude. On the contrary, Marx hated any notion of God or gods. He was determined to be the man who would kick out God – all this before he had embraced socialism, which was only the bait to entice proletarians and intellectuals to embrace this devilish ideal. ” (Richard Wurmbrand, Marx & Satan, p.25)

Eventually Marx claims not to even admit the existence of a Creator. Incredibly, he maintained that mankind shaped itself. He wrote,

Seeing that the Socialist man all of so-called world is nothing other than the creation of man through human work, than the development of nature for man, he has the incontestable proof of his being born from himself… The criticism of religion ends with the teaching that man is the supreme being for man.

When no Creator is acknowledge, there is no one to give us commandments, or to whom we are accountable. Marx confirms this by stating, “Communists preach absolutely no morals.” When the Soviets in their early years adopted this slogan, “Let us drive out the capitalists from earth and heaven,” they were merely fulfilling the legacy of Karl Marx. One of the peculiarities of black magic is the inversion of names. Inversions in general so permeated Marx’s whole manner of thinking that he used them throughout. He answered Proudhon,s book The Philosophy of Misery with another book entitled The Misery of Philosophy. he also wrote, “We have to use instead of the weapon of criticism, the criticism of weapons.” (15) Here are further examples of Marx’s use of inversion in his writing:

Let us seek the enigma of the Jew not in his religion, but rather let us seek the enigma of his religion in the real Jew (16)

Luther broke the faith in authority, because he restored the authority of faith. He changed the priests into laymen, because he changed the laymen into priests. (17)

Satan’s Mistress & Karl Marx’s Strange Granola Look

Karl-Marx-is-a-Demoniac-Mother-FuckerMarx used this technique in many places. He used what could be called typical Satanist style. Shifting gears somewhat, men usually wore beards in Marx’s time, but not beards like his, and they did not have long hair. Marx’s manner and appearance was characteristic of the disciple of Johanna Southcott a self proclaimed cultic priestess of an occult sect who claimed to be in contact with the ghost Shiloth. (18) Born at Taleford, and raised in the village of Gittisham in Devon, England, she was the daughter of a farmer, Joanna Southcott (1781-1837) was originally of the Church of England, but around1792 she became persuaded that she possessed supernatural gifts. She started writing and dictate prophecies in rhyme, and then announced herself as the woman spoken of in Revelation – in the King James Version, Revelation 12:1–6:

  1. And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:

  2. And she being with child cried, travailing in birth, and pained to be delivered.

  3. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.

  4. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.

  5. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.

  6. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.


Joanna Southcott

During her lifetime she held such power over her 14,000 believers that some refused to make a simple decision without consulting her. She claimed to have person-to-person conversations with not only God but Satan too. That’s why she is also reffered to in Val Lewis’ book as Satan’s Mistress. Coming to London at the request of William Sharp (1749–1824), the engraver, she began to seal the 144,000 elect at a charge varying from twelve shillings to a guinea. At the age of sixty four she affirmed that she was pregnant and would be delivered of the new Messiah, the Shiloh of Genesis 49:10. The date of 19 October 1814 was that fixed for the birth, but Shiloh failed to appear, and it was given out that she was in a trance. She died not long after. The movement did not end with Southcott’s death in 1814. Her followers, referred to as Southcottians, are said to have numbered over 100,000 but had declined greatly by the end of the nineteenth century. Joanna Southcott still has a significant following today not only in Britain but also in New Zealand, Australia, South Africa and in the Caribbean, where she is particularly revered. It is strange that some sixty years after her death on 1814, “the Chartham group of Southcottians were koined by a soldier, James White, who, after his period of service in India, returned and took the lead locally, developing further the doctrines of Joanna… with a communistic tinge.” (19)

Marx’s First Contact with Socialism.. and Anarchism


Mikhail Bakunin, collectivist anarchist and Satanist

Marx did not often speak publicly about metaphysics, but we can gather his views from the men with whom he associated. One of his partners in the First International was Mikhail Bakunin a Russain anarchist. Bakunin was a Russian revolutionary, libertarian socialist, and founder of “collectivist anarchism” philosophy. He is considered among the most influential figures of anarchism, and one of the principle founders of the “social anarchist” tradition of anarchism.(Masters, Anthony (1974), Bakunin, the Father of Anarchism, Saturday Review Press) Bakunin’s enormous prestige as an activist, made him one of the most famous ideologues in Europe; during his lifetime, he was arguably more infamous than Karl Marx. Bakunin argued in his book God and the State that “the idea of God implies the abdication of human reason and justice; it is the most decisive negation of human liberty, and necessarily ends in the enslavement of mankind, in theory and practice.” Consequently, Bakunin reversed Voltaire’s famous aphorism that if God did not exist, it would be necessary to invent Him, writing instead that “if God really existed, it would be necessary to abolish Him.” (see God and the State, Michael Bakunin, 1882) Bakunin was also a Satanist and consider Lucifer as the lightbearer and the figurehead of the freethinkers of the world:

The Evil One is the satanic revolt against divine authority, revolt in which we see the fecund germ of all human emanticipations, the revolution. Socialists recognize each other by the words “In the name of the one to whom a great wrong has been done.” […¸ Satan [is] the eternal rebel, the first freethinker and the emanticipator of worlds. He makes man ashamed of his bestial ignorance and obedience; he emanticipated him, stamps upon his brow the seal of liberty and humanity, in urging him to disobey and eat of the fruit of knowledge. (20)

Bakunin does more than praise Lucifer. He has a concrete program of revolution, but not one that would free the poor from exploitation. He writes:

In this revolution we will have to awaken the Devil in the people, to stir up the basest passions. Our mission is to destroy, not to edify. The passion of destruction is a creative passion. (21)

Marx, along with Bakunin, formed the First International and endorsed this strange program. Marx and Engels said in The Communist Manifesto that the proletarian sees law, morality, and religion as “so many bougeois prejudices, behind which lurk in ambush just as many bourgeois interests.”


Pierre-Joseph Proudhon, libertarian socialist, anarchist and Satanist.

Another of Marx’s early influence and acquiantance is Pierre-Joseph Proudhon (1809 – 1865), a French politician, the founder of Mutualist philosophy, an economist and a libertarian socialist. Proudhon was the first person to declare himself an anarchist, and is among its most influential theorists. He is considered by many to be the “father of anarchism”. (Daniel Guerin, Anarchism: From Theory to Practice (New York: Monthly Review Press, 1970). His best-known assertion is that Property is Theft!, contained in his first major work, What is Property? Or, an Inquiry into the Principle of Right and Government (Qu’est-ce que la propriété? Recherche sur le principe du droit et du gouvernement), published in 1840. The book’s publication attracted the attention of the French authorities. It also attracted the scrutiny of Karl Marx, who started a correspondence with its author. The two influenced each other: they met in Paris while Marx was exiled there. The two men had much in common. Bakunin reveals that Proudhon also “worshipped Satan.” (22). That was Moses Hess who had introduced Marx to Proudhon, “who wore the same hair style typical of the nineteenth-century Satanist sect of Joanna Southjcott.” (Richard Wurmbrand, Marx & Satan, p.27) Proudhon, in The Philosophy of Misery, declared that God was the prototype for injustice.

We reach knowledge in spite of him, we reach society in spite of him. Every step forward is a victory in which we overcome the Divine. (23)

He exclaim:

Come Satan, slandered by the small and by kings. God is stupidity and cowardice; God is hypocrisy and falsehood; God is tyranny and poverty; God is evil. Where humanity bows before an altar, humnity, the slave of kings and priests, will be condemned… I swear

Marx later quarrelled with proudhon and their friendship finally ended when Marx responded to Proudhon’s The System of Economic Contradictions, or The Philosophy of Poverty with the provocatively titled The Poverty of Philosophy. The dispute became one of the sources of the split between the anarchist and Marxian wings of the International Working Men’s Association. But what we have to keep in mind here is that “Marx contradicted only minor economic doctrines” and that he had no objections whatsoever to Proudhon’s demonic anti-God rebellion, quite the contrary.


Heinrich Heine, Poet, Journalist, essayist, literary critic and Satanist.

Another unholly influence and acquaintance of Karl Marx was Heinrich Heine (1797 – 1856), one of the most significant German poets of the 19th century who happened also to be a journalist, essayist, and literary critic. According to Wurmbrand “he too was a satanist.” (Richard Wurmbrand, Marx and Satan, p. 28) Heine is best known outside Germany for his early lyric poetry, which was set to music in the form of Lieder (art songs) by composers such as Robert Schumann and Franz Schubert. Heine’s later verse and prose are distinguished by their satirical wit and irony. His radical political views led to many of his works being banned by German authorities. Heine spent the last 25 years of his life as an expatriate in Paris. In October 1843, Karl Marx and his wife Jenny von Westphalen arrived in Paris after the Prussian government had suppressed Marx’s radical newspaper. The Marx family settled in Rue Vaneau. Marx was long time admirer of Heine and his early writings show Heine’s influence. In December Heine met the Marxes and got on well with them. He published several poems, including Die schlesischen Weber, in Marx’s new journal Vorwärts (“Forwards”). Marx was a great admirer of Heinrich heine and “their relationship was warm, heartly.” (26) Ultimately Heine’s ideas of revolution through sensual emancipation and Marx’s “scientific materialism” were incompatible, but both writers shared the same negativity, lack of faith in the bourgeoisie and of course a vivid interest in anything develish and Satanic. In one of his poem Heine wrote:

I called the devil and he came,

His face with wonder I must scan;

he is not ugly, he is not lame.

he is a delightful, charming man. (25)

Despite their minor philosophic disagreements Marx remained very entousiast about Heine’s poetry and litterature and of course one of the main reason for that is their common interest in everything having to do with the devil, the maccabre, doom, destruction and death. Heine was renowned for having develish thouts and attitudes like the following:

I have a desire… for a few beautiful trees before my door, and if dear God wishes to make me totally happy, he will give me the joy of seeing six or seven of my ennemies hanged on these trees. With a compassionate heart I will forgive them after death all the wrong they have done to me during their life. Yes, we must forgive our enemies, but not before they are hanged. I am not revengeful. I would like to love my enemies. But I cannot love them before taking revenge upon them. Only then my heart opens for them. As long as not avenged himself, bitterness remains in the heart.


Anatoly Lunacharskii, ex-minister of education in USSR had also noted that Marx’s thinking leans dangerously toward Satanism.

We can now better appreciate the kind of moral code those men lived by. Of course Marx and his entourage thought alike. Lunacharskii, a leading philosopher himself a marxist who was once minister of education of the U.S.S.R., also saw the Satanic overtones of Marx’s philosophical guidelines. He wrote in his book Socialism and Religion that Marx set aside all contact with God and instead put Satan in front of marching proletarian columns. It is essential at this point to state emphativally that Marx and his comrades, while anti-God, were not atheists, as present-day Marxists claim to be. That is, like Wurmbrand had pointed out, “while the openly denounced and reviled God, they hated a God in whom they believed. They challenged not His existence, but his supremacy.” (Richard Wurmbrand, Marx and Satan, p. 29) When the revolution broke out in Paris in 1871, the Communard Flourens declared, “Our enemy is God. hatred of God is the begining of wisdom.” (27) Marx greatly praised the Communards who openly proclaimed this aim. But what has this to do with a more equitable distribution of goods or with better social institution? Such are only the outward trappings for concealing the real aim – the total eradiction of God and His worship. Today we see the evidence of this is such countries as Albania and North Korea, where all churches, mosques, and pagodas have been closed.


The Case for Marx’s Hidden Satanic Corpus of Writtings

Marx-occult-Corpus-of-Writting2We see this clearly in Marx’s poetry. In “Invocation of One in Despair” and “Human Pride,” man’s supreme supplication is for his own greatness. If man is doomed to perish through his own greatness, this will be a cosmic catastrophe, but he will die as a godlike being, mourned by demons. Marx’s ballad “The Player” records the signer’s complaints against a God who neither knows nor respect his art. This emerges from the dark abyss of hell, “bedeveling the mind and bewitching the heart, and his dance is the danse of death.” (Op cit., Marx, “Spielmann'” p. 57-58; cited in Wurmbrand, Marx and Satan, p. 30) The minstrel draws his sword and throws it into the poet’s soul. Art emerging from the dark abyss of hell, bedeviling the mind… This reminds us of the words used by the American revolutionary Jerry Rubin in his well known sixties classic Do it where he states:

We’ve combined youth, sex, drugs, and rebellion with treason – and that’s a combination hard to beat. (Jerry Rubin, Do It (New York: Simon & Schuster, 1970), p. 249; Cited in Wurmbrand, Marx and Satan, p. 30)

In his poem “Human pride'” Marx admits that his aim is not to improve the world or to reform or revolutionize it, but simply to ruin it and to enjoy its being ruined:

With disdain I will throw my gauntlet

Full in the face of the world.

And see the collapse of this pygmy giant

Whose fall will not stifle my ardour.

The will I wander godlike and victorious

Through the ruins of the world

And, giving my words and active force.

I will feel equal to the Creator.(Karl Marx, “Menschenstolz” (“Human Pride”), MEGA, I, i, (2), p. 50; cited in Wurmbrandt, Marx and Satan, p. 31)

Marx adopted Satanism after intense inner struggle. He ceased writing poems during a period of severe illness, which was a psychomatic reaction to his spiritual struggle, according to Wurmbrandt, “a result of the tempest withing his heart.” (Richard Wurmbrand, Marx & Satan, p.31) Marx wrote at that time about his vexation at having to make an idol of a view he detested. He felt sick. (Ibid., Karl Marx, letter of November 10, 1837 to his father, p. 219; cite in Wurmbrand, Marx and Satan, p. 31) The overriding reason for Marx’s conversion to communism appears clearly in a letter of his friend Georg Jung to Ruge: it was not the emanticipation of the proletariat, nor even the establishing of a better social order. Jung writes:

If Marx, Bruno Bauer and Feuerbach associate to found a theological-political review, God would do well to surround himself with all his angel and indulge in self-pity, for these three will certainly drive him out of heaven… (Ibid., Georg Jung, letter of October 18, 1841 to Arnold Ruge, pp. 261, 262.)


It doesn’t take a big stretch of imagination to anticipate how those infamous Karl Marx secret Volumes probably look like.

At this point it does not take a wild stretch of imagination to think that Karl Marx may have write more than just a couple of Satanic poems, that maybe he produced big stacks of this kind of material, maybe even more heresies, curses, scatological litterature and grimoires full of black magic. Who knows? Unfortunately we would probably never know the answer to this question because the bulk of his works is kept secret by those who guard his manuscripts. In his book The Revolted Man, Albert Camus stated that thirty volumes of Marx and Engels have never been published and expressed the presumption that they are not much like what is generally known as Marxism. On reading this, Wurmbrandt, the author of the book Marx and Satan, had one of his secretaries write to the Marx Institute in Moscow, asking if this assertion of the French writer is true. When he received the reply, it came from the vice director, a guy named Professor M. Mtchedlov. In subtance, after saying that Camus lied, the Russian Professor nevertheless confirmed Camus’ allegations. Mtchedlov wrote that of a total of one hundred volumes, only thirteen have appeared. In the letter he offered Wurmbrand “a ridiculous excuse” for this state of affairs. He said that it was the advent of “World War II that forestalled the printing of the other volumes.” (Richard Wurmbrand, Marx & Satan, p.32) The letter was written in 1980, thirty-five years after the end of the war. And the State Publishing House of the Soviet Union surely has sufficient funds. The conclusion we can deduce from this letter is that though the Soviet Communists have all the manuscripts for one hundred volumes, they have chosen to publish only thirteen. There is no other explanation than that “most of Marx’s ideas are deliberately being kept secret.” (Richard Wurmbrand, Marx & Satan, p.32)


Marx’s Ravaged Personal Life


Like most Satanists, Karl Marx had a ravaged personal life.

According to Wurmbrandt, “all Satanists have ravaged personal lives” (Richard Wurmbrand, Marx & Satan, p.32). This view extend to all type of black magicians and is based most of the time on the “boomerang” effect of the magician’s attempts to interfere with the natural order of things. When a magical operation goes wrong it is said that there is a “blowback” that inevitably occurs in the personal life of the magician. This explains in great part why it is commonly belived that “all satanists have ravaged personal lives.” It was certainly the case for a great number of them, from ELiphas Levi to Aleister Crowley, but to keep things in perspective it must be acknowledged that making a hobby of someting that is so much widely socially diapproved may be hazardous. So if it is true tat “all Satanists have ravaged personal lives,” the least we can say is that “this was the case with Marx as well.” (Richard Wurmbrand, Marx & Satan, p.32)


Karl Marx’s daughter, Laura, commited suicide.

Arnold Künzli, in his book Karl Marx – A Psychogram, (Arnold Künzli, Karl Marx: Man, Thinker and Revolutionist (Karl Marx als Denker, mensch und Revolutionär) (New York: Internatinal Publishers, 1927)) writes about Marx’s life, including the suicide of two daughters and a son-in-law. Three children died of malnutrition. His daughter Laura, married to the Socialist Lafargue, also burried three of her children. During most of their lives Laura and Paul Lafargue were financially supported by Friedrich Engels. They also inherited a lot of Engels’ money when he died in 1895. On 26 November 1911, the couple committed suicide together, having decided they had nothing left to give to the movement to which they had devoted their lives. Laura Marx was 66 and Paul Lafargue was 69. Paul Lafargue left a suicide note saying:

Healthy in body and mind, I end my life before pitiless old age which has taken from me my pleasures and joys one after another; and which has been stripping me of my physical and mental powers, can paralyse my energy and break my will, making me a burden to myself and to others. For some years I had promised myself not to live beyond 70; and I fixed the exact year for my departure from life. I prepared the method for the execution of our resolution, it was a hypodermic of cyanide acid. I die with the supreme joy of knowing that at some future time, the cause triumph to which I have been devoted for forty-five years will triumph. Long live Communism! Long Live the Second International.

karl-marx-eleonor-marx-suicide-satanic-dumb-assMarx’s favorite daughter, Eleanor, with her’s father’s approval, married Edward Eveling. He lectured on such subjects as “The Wickedness of God” just like the usual Satanist would do. Unlike atheists, they do not deny the existence of God, except to deceive others; they know of his existence, but describe him as wicked. In his lectures he tried to prove that God is “an encourager of polygamy and an investigator of theft.” He advocated the right to blaspheme (Chuschi Tuuzuki, The Life of Eleonor Marx (Oxford: Clarendon press, 1967), p. 85; cited in Wurmbrandt, Marx and Satan, p. 44) In 1898, Eleanor discovered that the ailing Edward Aveling had secretly married a young actress, to whom he remained committed. Aveling’s illness seemed to her to be terminal, and Eleanor was deeply depressed by the faithlessness of the man she loved. On 31 March 1898, Eleanor sent the maid to the local chemist with a note to which she signed the initials of the man the chemist knew as “Dr. Aveling,” asking for chloroform (some sources say “padiorium”) and a small quantity of hydrogen cyanide (then called “prussic acid”) for her dog. (Yvonne Kapp, Eleanor Marx, Volume 2: The Crowded Years, 1884–1898. London: Lawrence and Wishart, 1976., p. 696; see also Matthew Gwyther: Inside story: 7 Jew’s Walk. In: The Daily Telegraph. 23 September 2000) On receiving the package, Eleanor signed a receipt for the poisons, sending the maid back to the chemists to return the receipt book. Eleanor then retired to her room, wrote two brief suicide notes, undressed, got into bed, and swallowed the poison. (Yvonne Kapp, Eleanor Marx, Volume 2: The Crowded Years, 1884–1898. London: Lawrence and Wishart, 1976., pp. 696–697; cited in Wurmbrandt, Marx and Satan, p. 33 ) The maid discovered Eleanor in bed, scarcely breathing, when she returned. A doctor was called for but Eleanor had died by the time he arrived.


Yes… You probably guessed it. Karl Marx was a drunk too!

Marx felt no obligation to earn a living for his family, though he could easily have done so through his tremendous knowledge of languages. Instead, he lived by begging from Engels. He had an illegitimate child by his maidservant, Helen Demuth. Later he attributed the child to Engels, who accepted this comedy. Marx drank heavily. Riazanov, director of the Marx-Engels Institute in Moscow, admits this fact in his book Karl Marx, Man, Thinker and Revolutionist. (David Rjazanov, Karl Marx, Thinker and Revolutionist (Karl Marx als Denker, mensch und Revolutionär) (New York: Internatinal Publishers, 1927) ) Eleanor was Marx’s favorite daughter. He called her Tussy and frequently said, “Tussy is me.” She was shattered when she heard about the scandal of illegitimacy from Engels on his deathbed. It ws this that led to her suicide. it should be noted that Marx, in the Communist Manifesto, had railed against capitalists “having the wives and daughters of their proletarians at their disposal.” At the eyes of his favorite daugter such hypocrisy was out of character for Karl Marx.

There was an even darker spot in the life of Marx, the great revolutionary. The German newspaper Reichsruf (January 9, 1960) published an article talking about the fact that the Austrian chancellor Raabe donated to Nikita Kruschchev, who was then director of Soviet Russia, an original letter of Karl Marx. Turns out that Krushchev did not enjoyed his gift at all. The reason for that is because this letter, that was probably been given to him as a “point of irony,” contained irrefutable proof that Marx had once been a paid informer of the Austrian police, spying on revolutionaries and even close friends. The letter had been found accidentally in a secret archive. It indicated that Marx, as an informer, reported on his comrades during his exile in London. He received 25$ for each bit of information he turned up. His notes were about the revolutionary exiles in London, paris, and Switzerland. One of those against who he informed was Ruge, who considered himself an intimate of Marx. Cordial letter exchanged between the two men still exist to this day. Rolv Heuer describes Marx,s ravaged financial life in Genius and Riches:

While he was a student in Berlin, the son of papa Marx received 700 thalers a year pocket-money. (Rolv Heuer, Genie and Reichtum (Genius and Riches) (Vienna: Bertelsman Sachbuchverlag, 1971), pp. 167-168; cited in Wurmbrandt, Marx and Satan, p. 33).


Despite his talents in languages and letters, Marx lived all his life in abject poverty

This was an enourmous sum because at that time only 5 percent of the population had an annual income greater than 300 thalers. The truth is Marx wasn’t very poor, he was just a very bad at managing his own money. And one could think that he must have had a lot of expensive vices and personal flaws too. During his lifetime, Marx received from Engels some six million French francs, according to the Marx Institute. Yet he always lusted after inheritances. While uncle of his was in agony, Marx wrote, “If the dog dies, I would be out of mischief.” (Karl Marx, letter of Febuary 27, 1852 to Friedrich Engels, MEW, XXVII, p. 30) To which ngels answers, “I congratulate you for the sickness of the hinderer of an inheritance, and I hope that the catastrop will happen now.” (ibid, Friedrich Egngels, letter of March 2, 1852 to Karl Marx, p. 33; cited in Richard Wurmbrandt, Marx and Satan, p.34 ) The “dog” finally died and Marx wrote on March 8, 1855:

A very happy event. yesterday we were told about the death of the ninety-year-old uncle of my wife. My wife will receive some one hundred Lst; even more if the old dog has not left a part of his money to the lady who administered his house. (Ibid, Karl Marx, letter of MArch 8, 1855 to Friedrich Engels, p. 438; cited in Richard Wurmbrandt, Marx and Satan, p. 34)

He did not have any kinder feelings for those who were much nearer to him than his uncle. He was not even on speaking terms with his mother. In December 1863 he wrote to Engels:

Two hours ago a telegram arrived to say that my mother is dead. Fate needed to take one member of the family. I already had one foot in the grave. Under the circumstances I am needed more than the old woman. I have to go to Trier about their inheritance.” (Karl Marx, letter of December 2, 1863 to Fredrich Engels, MEW, XXX, p. 376; cited in Wurmbrandt, Marx and Satan, p.34)

This was all Karl Marx had to say about his mother’s passing. in addition, the relationship between Marx aand his wife was demonstrabily poor. She abandoned him twice but returned each time. When she died, he did not even attend her funeral.

Always in need of funds, Marx lost much money at the stock echange, where he, the great econimist, knew only ghow to loose. Marx was an intellectual of high caliber, as was Engels. But their correspondence is full of obscenities, something unusual for their class of society. Foul language abounds, and there is not one letter in which one hears an idealist speaking about his humanist or Socialist dream. Since the Satanist sect is highly secret, we have only reports about the possibility of marx’s connections with it. But his disorderly life is undoubtedly another link in the chain of evidence already considered.


Engel’s Counter-Conversion

ENGELS-gates-of-hell-openSince Friedrich Engels figures so proeminently in Marx’s life, it is useful to examine him also. Friedrich Engels (1820 – 1895) was a German social scientist, author, political theorist, philosopher, and father of Marxist theory, alongside Karl Marx. Frederick was the eldest son of a wealthy German cotton manufacturer. His father, Friederich, Sr., was an evangelical. Accordingly, Engels was raised Christian Pietist. In fact, in his youth he had composed a beautiful Christian poems. In 1845 he published The Condition of the Working Class in England, based on personal observations and research. After meeting Marx, he wrote about him:

Who is chasing wild endeavor? A black man from Trier [Marx’s birthplace], a remarkable monster. He does not walk or run, he jumps on his heels and rages full of anger as if he would like to catch the wide tent of the sky and throw it to the earth. he stretches his arms far away in the air; the wicked fist is clenched, he rages without ceasing as if ten thousand devils had caught him by the hair. (Franz Mehring, Karl Marx – geschichte seines Lebens (Karl Marx – Story of his Life) (Berlin: Dietz-Verlag, 1964), p. 99-100; cited in Wurmbrand, Marx & Satan, p. 36)

Engels had begun to doubt the Christian faith after reading a book written by a liberal theologian, Bruno Bauer. he had had a great struggle in his heart. he wrote at that time:

I pray every day, indeed almost all day, for truth, and I have done so ever since I began to doubt, but still I cannot go back. My tears are welling as I write.” (Karl Marx – Story of his Life) (Berlin: Dietz-Verlag, 1964), p. 99-100; cited in Wurmbrand, Marx & Satan, p. 36)

Engels never found his way back to the Word of God, joining instead the one whom he himself had called “the monster possessed by ten thousand devils.” (Karl Marx – Story of his Life) (Berlin: Dietz-Verlag, 1964), p. 100; cited in Wurmbrand, Marx & Satan, p. ???) he had experienced a counter-conversion. What kind of person was Bruno bauer, the liberal theologian who played a decisive role in the destruction of Engel’s Christian faith and who endorsed Marx, in his new anti-Christian ways? Like Engels himself, he started life as a believer and later as a conservative theologian even writting against critics of the Bible. Afterward he himself became a radical critic of the Holy Scriptures and creator of a materialistic Christianity which insisted that Jesus was only human, not the Son of God. Bauer wrote to his friend Arnold Ruge, also a friend of Karl Marx and Engels, on December 6, 1841:

I deliver lectures here at the university before a large audience. I don’t recognize myself when I pronounce my blasphemies from the pulpit. They are so great that these children, whom nobody should offend, have their hair standing on ned. While delevering the blasphemies, I remeber how I work piously at home writting an apology of the holy Scripture and of the Revelation. In my case, it is a very bad demon that possesses me as often as I ascend the pulpit, and I am so weak what I am compelled to yield to him… My spirit of blasphemy will be satisfied only if I am authorized to preach openly as professor of the atheistic system.” (Bruno Bauer, letter of December; cited in Wurmbrand, Marx and Satan, p. 37)

The man who convinced him to become a Communist was the same Moses Hess who had previously convinced Marx. Hess wrote, after meeting Engels in Cologne:

He parted from me as an overzealous Communist. This is how I produce ravages… (A. Melskii, Evangelist Nenavisti (The Evangelist of Hate, Life of Karl MArx) (Berlin: Za Pravdu Publishing House, 1933, in Russian), p. 48; cited in Wurmbrand, Marx and Satan, p. 37)

To produce ravages – was this Hess’s supreme purpose in life? It is Lucifer’s too. The traces of having been a Christian never disapeared from Engel’s, mind. In 1865 he expressed his admiration for the song of the Reformation, “A Mighty Fortress Is Our God,” calling it “a triumphal hymn which became the Marseillaise of the sixteenth century.” (Friedrich Engels, poem probably written in early 1837. MEGA, I, ii, p. 465; cited in Wurmbrand, Marx and Satan, p. ???) There are also other such pro-Christian statements form his pen. According to Wurmbrandty, “the tragedy of Engels is moving, and even more gripping that that of Marx.” (Richard Wurmbrandt, Marx and Satan, p. 38) Engels was very well aware of the danger of Satanism. In his book Schelling, Philosopher in Christ, Engels wrote:

Since the terrible French Revolution, an entirely new, devilish spirit has enterred into a geat part of mankind, and godlessness lifts its daring head in such an unashamed and subtle manner that you would think the prophecies of Scriptures are fullfilled now. (Fiedrich Engels, Schelling und die Offenbarung (Schelling and Revelation), MEGA, pp. 247-249; cited in Richard Wurmbrandt, Marx and Satan, p39)

Yet the man who made such warning against Satanism, the man who recognized Marx as being possessed by a thouzand devils will eventually became mar’s closest collaborator in the devilish fight, “for Comminism abolishes eternal truths, it abolishes alll religion, and all morality…” (Karl Marx and Frierich Engels, Selected Works (London: Lawrence and Wishart, 1958), p. 52; cited in Richard Wurmbrandt, Marx and Satan, p41) Liberal theology had accomplished this monstruous change. Parental disapproval of his revolutionary activities is recorded in an October 1848 letter from his mother, Elizabeth Engels. (Elisabeth Engels’ letter contained at No. 6 of the Appendix in the Collected Works of Karl Marx and Frederick Engels: Volume 38 (International Publishers: New York, 1982) pp. 540–541.) In this letter his mother berates him for having “really gone too far” and “begged” him “to proceed no further.” (Elisabeth Engels’ letter contained at No. 6 of the Appendix in the Collected forks of Karl Marx and Frederick Engels: Volume 38, pp.540–541.)

Engels is commonly known as a “ruthless party tactician”, “brutal ideologue”, and “master tactician” when it came to purging rivals in political organizations. However, another strand of Engels’s personality was one of a “gregarious”, “bighearted”, and “jovial man of outsize appetites”, who was referred to by his son-in-law as “the great beheader of champagne bottles.”(Fox Hunter, Party Animal, Leftist Warrior by Dwight Garner, The New York Times, 18 August 2009) His interests included poetry, fox hunting, and hosting regular Sunday parties for London’s left-wing intelligentsia where, as one regular put it, “no one left before 2 or 3 in the morning.” His stated personal motto was “take it easy”, while “jollity” was listed as his favorite virtue.(Frederick Engels. “Frederick Engels’ “Confession””. Marxists.org. Retrieved 2011-01-25.)


Marx and Engels: A Match made in… Hell.

Marx’s Bogus Concerns with Socialism

satanism-with-Karl-MarxMarx, the man who posed as a fighter for the proletariat, called this class of people “stupid boys, rogues, asses.” Engels well knew what to expect from them. he wrote, “The democratic, red, yes, even the Communist mob, will never love us.” Marx identified black people with “idiots” and constantly use the offensive term “nigger” in private correspondence. He called his rival Lasalle “the Jewish nigger” and made it very clear that this was not intended as an epithet of disdain for just one person.

It is now absolutely clear to me that, as both the shape of his head and his hair texture shows, he is descended from he Negroes who joined Moses’ flight from Egypt (unless his mother or grandmother on the paternal side hybridized with a nigger)… The pushiness of the fellow is also nigger-like.

Believe it or not, Karl Marx even championed salavery in Norh America at one point. For endorsing this opinion, he came to quarreled with his friend Proudhon, who had advocated the emanticipation of slaves in the U.S. Marx wrote in response:

Without slavery, North America, the most progressive of countries, would be transformed into a patriarchal country. Wipe North America from the map of the world and you will have anarchy – the complete decay of modern comerce and civilization. Abolish slavery and you will have wiped America off the map of nations.

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Marxism is a Church and Karl Marx is it’s Prophet

Marxism-is-a-religionMarxism is a new religion, and it even “uses” Scripture. Its main work, The Capital by Marx, is called “the Bible of the working class.” Marx considered himself “the Pope of Communism.” (Bakinin, Works, Vol. III, p. 206; cited in Wurmbrand, Marx and Satan, p. 81) Communism “has the pride of infallibility.” (Quoted in Arnold Künzli, Karl Marx, a Psychography (Vienna, 1966), p. 403; cited in Wurmbrand, Marx and Satan, p. 81) All who oppose the Communist “creed” (this expression is used by Engels) (20…;cited in Wurmbrand, Marx and Satan, p. 81) are excommunicated. Marx wrote, “Bakunin should beware. Otherwise we will excommunicate him.” (MEW, XXVII, P. 351; cited in Wurmbrand, Marx and Satan, p. 81) Those who die in the service of Marxism are feasted as “martyrs.” Marxism also has its sacraments: the solemn receptions in the toddlers’ organization called “the Children of October,” the oaths given when received as “Pioneers,” after which come the higher grades of initiation in the Komsomol and the Party. Confession is replaced with public self-criticism before the assembly of Party members. (Konrad Low, Why Communism Fascinates (Germany: Deutscher Institute Verlag, 1983); cited in Wurmbrand, Marx and Satan, p.81) According to Wurmbrandt, “Marxism is a church. It has all the characteristic of a Church.” (Richerd Wurmbrandt, Marx and Satan, p. 81) The only difference between Marxism and the other conventional Churches or even the Satanic Church, is that “its god is not named in its popular literature.” (Richard Wurmbrandt, Marx and Satan, p. 81) But for those who have a background in philosophy, those who know about the strange world of the occult and those who can read between the lines can see pretty clearly that the real god of the Marxist Church is Satan. One of the strangest phenomenon that we can think of is the fact that despite the fact that Marxism is clearly Satanic, it is not considered as a threat by mant churches in the free world.

An American Commander Sergius Riis, had been a disciple of Marx. Grieved by the news of his death, he went to London to visti the house in which the admired teacher had lived. The family had moved. The former housemaid Helen Demuth. She said these amazing words about him:

He was a God fearing man. When very sick, he prayed alone in his room before a row of lighted candles, tying a sort of tape measure around his forehead. (Sergius Martin Riis, Karl Marx, Master of Fraud (New York: Robert Speller, 1962, p. 11; cited in Wurmbrand, Marx and Satan, p. 46)

This suggests the presence of “phylacteries'” according to Wurmbrandt, which are implements worn by Orthodox Jews during their morning prayers. But Marx had been bapized in the Christian religion, had never practiced Judaism, and later became a fighter against God. He wrote books against religion and brought up his children as atheists. What was this ceremony which an ignorant maid considered an occasion of prayer? jews, saying their prayers with phylacteries on their foreheads, don’t usually have a row of candles before them. Could this have been some kind of magic practice?

We also know that Marx, a presumed atheist, had a bust of Zeus in his study. In Greek mythology Zeus, a cruel heathen deity, transformed himself into a beast and took Europe captive – as did Marxism later. Coincidentally, the naked figure of Zeus, known for his ferocity, is the only religious emblem in the main lobby of the United Nation building in New York City.

Another possible hint about Marx’s strong tendencies towards Satanism is contained in a letter written to Marx by his son Edgar on March 31, 1854. It begins with the startling words, “My dear devil.” (Edgar Marx, letter of March 31, 1854 to Karl Marx, MEW, Suppl. Vol. I, p. 652; Richard Wurmbrand, Marx and Satan, p.??) It’s surely not a common thing to see a son adressing his father in this manner. Maybe this is the way that a Satanist writes to someone dear to his heart. Wurmbrandt ask himself “Could the son have been initiated as well?” (Richard Wurmbrand, Marx and Satan, p.47) Equally significant, Marx’s wife adresses him as follows, in a letter of August 1844:

Your latest pastoral letter, high priest and bishop of souls, has again given quiet rest and peace to your poor sheep. (Jenny Marx, letter (dated after August 11, 1844) to Karl Marx, MEW, Suppl. Vol. I, p. 652; cited inRichard Wurmbrand, Marx and Satan, p.47)

Marx had expressed, in The Communist Manifesto, his desire to abolish all religion, which one might assume would include abolishing the Satanist cult too. Yet ghis wife refers to him as hight priest and bishop. Of what religin? The only European religion with high priest is the Satanic one. What pastoral letters Karl Marx, a man believed to be an atheist, could have written. Whre are those letters? Maybe in that secret Satanic corpus of writting we talked earlier, those many volume kept under key at the Karl MArx Institute. This is a part of Marx’s life that remained undocumented and unreseached to this day. There are some biographers of Marx that have had a suspicion about the connection between devil-worship and the subject of their book. But unfortunately, Wurmbrandt tells us, “not having the necessary spiritual preparation, they could not understand the facts they had before their eyes. ” (Richard Wurmbrandt, Marx and Satan, p. 48) Even if they couldn’t really put a name on it and recognize what they were reading for what it’s truly was, their testimony is nevertheless interesting to hear and show us how close they flirted with the darkness in Marx’s writtings. The Marxist Franz Mehring wrote in his book Karl Marx:

Although Karl Marx’s father died a few days after his son’s twentieth birthday, he seems to have observed with secret apprehension the demon in his favorite son…” (Franz Mehring, Karl Marx – The Story of his Life (New York: Covici, Friede, 1935), p. 18; Richard Wurmbrand, Marx and Satan, p.48)

Henry Marx dis not think and could not have thought that the rich store of bougeois culture which he handled on to his son Karl as a valuable heritage for life would only help to deliver the demon he feared. (Franz Mehring, Karl Marx – The Story of his Life (New York: Covici, Friede, 1935), p. 32; cited in Wurmbrand, Marx and Satan, p. 48)

Marx died in despair, as all Satanist usually do. On May 25, 1883, he wrote to Engels, “How pointless and empty is life, but how desirable!” (Karl Marx, letter of May, 20, 1882 to Friedrich Engels, MEW, XXV, p. 65; cited in Wurmbrand, Marx and Satan, p. 48) Marx was a contemporary of great Christians: the composer Mendelssohn, the philanthropist Dr. Barnardo, the preachers Charles Spurgeon and General William Booth. All lived near him in London. Yet ne never mentions them. They went unobserved. There is a secret behind Marx which few Marxists know about. Lenin, who somehow knew about this hidden dimension of Karl Marx, wrote: “After half a century, not one of the Marxists has comprenended Marx.” (Walter Kaufman, Hegel (Garden City: Doubleday, 1965), p. 288; citd in Wurmbrand, Marx and Satan, p. 48)

Marx’s Universal Hate against All Races and All Nation

Karl-Marx-want-to-bring-hell-on-earthMarx whole attitude and conversation is Satanic in nature. Though a Jew, he wrote a pernicious anti-Jewish book called The Jewish Question. In 1856, he wrote in The New York Tribune an article entitled “The Russian Loan,” in which we read:

We know that behind every tyrant stands a Jew, as a Jesuit stands behind every Pope. As the army of the Jesuits kills every free thought, so the desire of the oppressed would have chances of success, the usefullness of wars incited by capitalists would cease, it if were not for the Jews who steal the treasures of mankind. It is no wonder that 1856 years ago Jesus chased the usurers from the Jerusalem temple. They were like the contemporary usurers who stand behind tyrants and tyrranies. The majority of them are Jewish. The fact that the Jew have become so strong as to endeanger the life of the world causes us to disclose their organization, heir purpose, that its stench might awaken the workers of the world to fight and eliminate such a canker. (Franz Mehring, Karl Marx – Geschichte seines Lebens (Karl Marx – Story of his Life) (Berlin; Dietz-Verlag, 1964), p. 100; cited in Wurmbrand, Marx and Satan, p. 41)

Even Hitler himself never managed to say anything worst than this. Strangely, Marx also wrote to the contrary, in The Capital, Volume I, under the heading “The Capitalist Character of Manufacture”: “In the front of the chosen people it was written that they are the property of Jehovah.”) Many other Jewish Communists imitated Marx in their hatred of Jews. Ruth Fisher, renowned German Jewish Communist leader and a member of Parliament, said: “Squash the Jewish capitalists, hang them from the lamp posts; tread them under your feet.” (Ossip Flechtheim, The Communist Party of Germany in the Weimar Republic (Offenbach, 1948), Cited in Wurmbrand, Marx and Satan, p.42) Why just the Jewish capitalists and not the other remains an unanswered question. Marx hated not only the Jews, but also the German: “Beating is the only means of resurrecting the Germans.” He spoke about “the stupid German people… the disgusting national narrowness of the Germans.” And he also said that “Germans, Chineese, and Jews have to be compared with peddlers and small merchants.” (Op. cit, Künzli, p. 187; cited in Wurmbrand, Marx and Satan, p.42) He called the Russians “cabbage-eaters.” (Bertram Wolfe, marxism – One Hundred Years in the Life of a Doctrine (New York: The Dual Press, 1965), p. 32; cited in Wurmbrand, Marx and Satan, p.42) The Slavic peoples, in his eyes, were nothing but “ethnic trash.” (Karl Marx and Friedrich Engels, The Russian Menace to Europe (Glencoe: The Free Press, 1952), p. 63; cited in Wurmbrand, Marx and Satan, .p.42) Like Wurmbrandt has noted, Marx “expressed his hatred of many nations, but never his love.” (Richard Wurmbrandt, Marx and Satan, p. 42) Marx wrote in his new year’s roundup of 1848 about “the Slavic ruffraff,” which included Russian, Czechs, and Croats. These “retrograde” races had nothing left for them by fate except “the immediate task of perishing in the revolutionary world storm.” According to Marx “the coming world war will cause not only reactionary classes and dynasties, but entire reactionary peoples, to disapear from the face of the earth. And that will be progress.” He conclude by saying not without any satisfaction that “their very name will vanish” (Quoted in op. cit., Wolfe, Marxism; cited in Wurmbrand, Marx and Satan, p. 42) Neither Marx nor Engels were concerned about the destruction of millions of people. The former wrote:

A silent, unavoidable revolution is taking place in society, a revolution that cares as little about the human lives it destroys as an earthquake cares about the houses it ravages. Classes and races that are too weak to dominate the new conditions of existence will be defeated. (…; cited in Wurmbrand, Marx and Satan, p.42)

In contrast, Wurmbradt tells his readers, “Hitler, who desired only the enslavement and not the destruction of these nations, was much more humane than Marx.” (Richard Wurmbrandt, Marx and Satan, p. 43) Engels wrote in the same vein:

The next world war will make whole reactionary peoples disapear from the face of the earth. This, too, is progress. (Engels, MEW, VI, 176…; cited in Wurmbrand, Marx and Satan, p.43)

Obviously this cannot be fulfilled without crushing some delicate national flower. But without violence and without pitilessness nothing can be obtained in history. (Deutschland Magazine, febuary 1985; cited in Wurmbrand, Marx and Satan, p.43)

Engels wrote in Anti-Duhring, “Universal love for men is an absurdity.” And in a letter to a friend he said, “We need hate rather than love – at least for now.” This is precisely what the Devil wishes to make of men. As we can see, he has succeeded all too well with many notorious leaders of the human race. In our lifetime we have witnessed more than our share: Hitler, Eichmann, Megele, Stalin, Mao, Andropov, Pol Pot. Marx writes in The Communist Manifesto:

The Communists despise making a secret of their opinions and intentions. They openly declare that their aims can be reached only through the violent overthrow of the whole existing social structure. […] There is only one method to shorten the murderous pains of death of the old society, the bloody birth pangs of the new society; only one method to simplify and concentrate them, that is revolutionary terrorism. (MEW, V, p. 457.; Cited in Wurmbrand, Marx and Satan, p.58)

There have been many revolutions in history. Everywhere, whenever they happened, each and everyone of them had an objective. The American revolutions in history had objectives, purpose and meaning. The American revolution, for example, was fought for national independence, the French revolution for democracy. Marx is the only one who formulates as his aim a “permanent revolution,” terrorism and bloodshed for revolution’s sake. There is no purpose to be attained; violence to the point of paroxysm is its only objective. This is what distinguishes Satanism from ordinary human sinfulness. Marx called terrorists executed for murder in Czarist Russia “immortal martyrs” or “amazingly capable fellow.” (MEW, XXXI, p. 191; XXV, p. 179. ; cited in Wurmbrand, Marx and Satan, p.58) Engels wrote, too, of the “bloody revenge we take.” This expression occurs often. “In the interior (of Russia), what a splendid development. The attempts at murder become frequent.” “Leaving aside the problem of morality… for a revolutionist any means are right which lead to the purpose, the violent, as the seemingly tame.” (MEW, VI, p. 283, VI p. 286, VI, p. 279; cited in Wurmbrand, Marx and Satanp.58-59) The Communist pushed this idea to its more extreme limits for afterhaving killed million of their enemies, turned their violence against even their friends, including their most illustrious comrades, the chiefs perpetrators of their revolution. According to Wurmbrandt, “this is the seal of Satanism.” (Richard Wurmbrandt, Marx and Satan, p. 64-65) It is revolution not for attaining a goal but revolution and killing’s sake, what Marx called “the permanent revolution.” Of twenty-nine members and candidate in the Central Commitee of the Soviet Union in 1917, the year of the revolution, only four had the good fortune to depart this life before being deprived of it. One of the four was posthumously declared “an enemy of the revolution.” Thirteen were sentenced to death by their own comrades or disappeared. Two were so persecuted by Stalin that they committed suicide. To be a criminal or a Mafioso is a heinous human sin, but Satanic goes beyond even what the Mafia allows. Tomasso Buscetta, a representative of the Sicilian Mafia, who became a police informer and revealed the crimes of that organization, said:

Crime is a necessity that one cannot avoid, but that always has a reason. With us gratuitous crime, which is an end in itself or the result of an individual impulse, is excluded. We exclude, for example, “transversal vendetta,” i.e., the calculated killing of someone near the target of our crime, such as a wife, children , or relatives. (cited in Wurmbrand, Marx and Satan, p.65)

Satanic crime is of another order. Hitler killed million of Jews, including babies with the excuse that Jews had done harm to the German people. For the Comminists it was a matter of course to imprison and torture the family members of a person they considered guilty. When I was jailed, it was taken for granted that my wife must be jailed too, and that my son must be excluded from all schooling. Marxism is not an ordinary sinful human ideology. It is Satanic in its manner of sinning, as it is Satanic in the teaching it purveys. Only in certain circumstances has it openly avowed its Satanic character. One can judge a teacher by his disciples. The painter Picasso said, “An artist must discover the way to convince his public of the full truth of his lies.” (Pierre Daix, Picasso, The Man and His Work (Paris: Somology), p. 8; cited in Wurmbrand, Marx and Satan, p.66) This is the same man who wrote: “I came to communism as one comes to a fountain… My adherence to communism is the logical consequence of my entire life and work.” (Pierre Daix, Picasso, The Man and His Work (Paris: Somology), p. 188-190; cited in Wurmbrand, Marx and Satan p.66) We can ask ourselves what all that stuff has to do with with socialism and the well-being of the proletariat? Are their anticapitalist slogans not merely pretexts for organizing Satanic blasphemies and orgies? Marxists are supposed to be atheist who believe in neither heaven nor hell. In these extreme circumstances, Marxism has lifted its atheistic mask to reveal its true face, the face of Satanism. Communist persecution of religion might have a human explanation, but the fury of such perverse persecution can only be Satanic. In Romanian prisons an in the Soviet Union as well, nuns who would not deny their faith were raped anally, and Baptist girls had oral sex forced on them. (Herman Hartfeld, Irina (Chappaqua, N.Y.: Christian Herald Books, 1981; cited in Wurmbrand, Marx and Satan, p. 75) Many prisoners who were so treated died as martyrs, but the Communists were not satisfied with this. Using Luciferian techniques, they made martyrs die Using Luciferian techniques, they made martyrs die blaspheming because of the delirium provoked by torture. During his own lifetime, many of his followers were tortured by Russian Czarist authorities. Since Marx is usually described as a humanist, one would expect him to write with horror about such an abominable practice. But his only comment was:

Torture alone given rise to the most ingenious mechanical inventions and employed many honorable craftmen in the production of the instruments. (Theorie of Sulplus Value, p. 375; cited in Wurmbrand, Marx and Satan, p. 76)

Torture is productve, it leads to ingenious inventions – this is all Marx had to say about the subject. No wonder Marxist governments have surpassed all others in torturing their opponents! This alone displays the Satanic nature of Marxism.


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