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From New Dawn 107 (Mar-Apr 2008)

Since the time of Elizabeth I, British secret services have worked according to the principle of ‘the end justifies the means’. Money, bribery, blackmail – these are their recruitment methods…
– Nikolai Patrushev, head of the Russian Federal Security Service (FSB), October 2007

It is not really surprising that historically occultism and espionage have often been strange bedfellows. The black art of espionage is about obtaining secret information and witches, psychics and astrologers have always claimed to be able to predict the future and know about things hidden from ordinary people.

Gathering intelligence is carried out under a cloak of secrecy and occultists are adept at keeping their activities concealed from sight. Like secret agents they also use codes, symbols and cryptograms to hide information from outsiders. Occultists and intelligence officers are similar in many ways, as both inhabit a shadowy underworld of secrets, deception and disinformation. It is therefore not unusual that often these two professions have shared the same members.

The ‘father of the British Secret Service’ was the Elizabethan lawyer, politician, diplomat and spymaster Sir Francis Walsingham. He was a Protestant and as a young man during the bloody reign of the Catholic Queen Mary was forced to flee abroad to escape persecution. While in exile, Walsingham learnt Italian and French and became acquainted with the work of the famous Venetian Secret Service that used its spying skills for trade and commerce under the cloak of diplomacy.

When Queen Elizabeth I was crowned Francis Walsingham returned to England. He was appointed as a secretary to the English ambassador to the French court in Paris and also worked as a secret agent reporting back the intelligence he gleaned to Queen Elizabeth’s Secretary of State, Sir William Cecil, later Lord Burghley. Between 1568 and 1570 Walsingham, who had become a Member of Parliament, worked in England in domestic counter-espionage exposing Catholic plots against the monarchy.

In 1570 Walsingham was appointed as the new ambassador to France. He proceeded to set up his own network of undercover agents in France, Italy, Spain and the Low Countries. The late Cecil Williamson, who worked for British Intelligence during World War II and later ran a witchcraft museum, told this writer that Walsingham often used witches as spies.

The Mysterious Dr Dee

One of the famous occultists he is known to have recruited was Queen Elizabeth’s court astrologer and the magical architect of the British Empire, the Welsh magician Dr John Dee. Walsingham was involved in the machinations for the proposed marriage of the Duc d’Anjou and Elizabeth. At the spy master’s personal recommendation, the queen dispatched Dee to France with orders to report back on the progress of the marriage negotiations. The magus travelled to the Duchy of Lorraine and drew up the birth charts of both the Duc and his brother, who was also regarded as a possible husband for the English monarch. Dr Dee, probably influenced by Walsingham, diplomatically reported back to London that the stars suggested a political alliance would be far wiser than matrimony and the queen took his advice.

In 1573 Sir Francis returned to London and became a privy councillor. This placed him at the heart of government and he proceeded to set up what amounted to the first organised foreign espionage service to operate from England. In 1566 he had put in place a pan-European network of spies extending as far to the east as Turkey and Russia, where Dr Dee reported on the goings-on at the Tsar’s court. This network mostly gathered intelligence on the military activities of the Spanish, who were England’s primary enemies at this time. Walsingham was also responsible for foiling the Catholic plot whose exposure led to the execution of Mary, Queen of Scots. Using Dr Dee’s psychic powers, he was apparently able to discover that the plotters were passing secret messages to the imprisoned Scottish queen hidden in bottles of wine.

While travelling in Europe in 1562, Dr Dee had come across a book written by Abbot Trimethus of Spanhiem (1462-1516). This was a guide to writing ciphers and secret codes for magical purposes and Dee informed Sir William Cecil about his discovery. On his return to England Dr Dee adapted the abbot’s cryptography and gave it to Sir Francis Walsingham for use by his secret agents. He also passed on the political and military intelligence he had acquired during his travels across Europe. It has been alleged that Dee used the famous Enochian magical alphabet as a code to disguise this information. If he had been arrested his captors would not have understood it and dismissed it as nonsense.

In 1587 Dee even claimed he had received a spirit message from one of his angelic contacts concerning a threat to the English Fleet. The message said that a group of disguised Frenchmen working for the Spaniards was secretly visiting the Forest of Dean. The forest was the centre for English ship-building and the French agents planned to bribe disloyal foresters to burn it down. Dr Dee sent his supernatural intelligence to Walsingham and the saboteurs, who were masquerading as squatters, were arrested.

Information supplied to Sir Francis Walsingham from his European spy network convinced him that a Spanish armada would be launched against England in 1588. He asked Dee to use his knowledge of astrology to calculate the weather prospects for an invasion. The magus told him there would an impending disaster in Europe caused by a devastating storm. When news of this prophecy was leaked and reached Spain, naval recruitment fell and there were desertions of sailors from the Spanish Fleet. In Lisbon an astrologer who repeated the prediction was charged with spreading false information. In an act of psychological warfare, Dr Dee also informed Emperor Rudolf of Bohemia (the modern Czech Republic) and King Stephen of Poland that the predicted storm would “cause the fall of a mighty empire.” Rudolf, who was an occultist and Dee’s patron when he stayed in Bohemia, passed on the warning to the Spanish ambassador.

It is a fact that in 1588 a great storm did scatter the ships of the Spanish Armada in the English Channel and aided the English victory. This metrological event was popularly credited to a magical ritual performed by the buccaneer Sir Francis Drake on the cliffs at Plymouth. Superstitious people believed Drake was a wizard and sold his soul to the Devil in exchange for success over the Spanish. It is claimed that he also organised several covens of witches to work magically to raise the storm and prevent the invasion. Meanwhile, as a result of scrying in his shewstone or crystal, Dr Dee saw a symbolic vision of a castle with its drawbridge drawn up (England) and the image of the elemental king of fire. As a result he urged the Navy to employ fire-ships against the Armada and they did so with good results.

After Sir Francis Walsingham’s death in 1590, and the ascension to the English throne of the Scottish king James, Dr John Dee fell into royal disfavour. The new king had an unhealthy obsession with witchcraft and his early reign was dominated by this preoccupation. It led him to employ the Secret Service in his own personal vendetta against suspected witches. James I ordered its agents to hunt down alleged practitioners of witchcraft and expose their alleged plots against the monarchy. One of those involved was the Earl of Bothwell, accused of high treason for organising a coven of Scottish witches to work magic against the king in an attempt to seize the throne. To assist his secret agents in their new witch-hunting activities, King James persuaded Parliament in 1604 to pass a new and stronger Witchcraft Act to deal with the problem. The Bill was rushed through and it was made law within three months.

Dashwood & the Hellfire Club

In the 18^th century the Secret Service became concerned at the activities of the so-called ‘Hellfire Club’ founded by Sir Francis Dashwood, later the Chancellor of the Exchequer and a close friend and political adviser of King George III. As a young man Dashwood went on the Grand Tour of Europe that was compulsory for aristocrats and he was initiated into a Masonic lodge in France. While visiting Italy he developed anti-Catholic views, violently broke up a celebration of the Mass and insulted the Pope. Even though he was an aristocrat, Dashwood was disgusted at the vast wealth of the Roman Church compared with the poverty of its devoted worshippers. He also became fascinated by classical mythology and decorated his country house at West Wycombe in Buckinghamshire with murals, paintings and statues of Greek and Roman gods and goddesses.

Sir Francis Dashwood founded a secret society called the Order of the Friars of St Francis of Medmenham (more popularly known as the Hellfire Club) named after the abbey he had purchased on the banks of the River Thames where its meetings were held. Rumours circulated in the coffee houses of London that the Friars practised sexual orgies featuring aristocratic ladies and prostitutes dressed up as nuns. There were also satanic rites such as Black Masses where the naked body of a noblewoman acted as an altar. However, according to one senior member of the Hellfire Club, this occult mummery was just an amusing diversion for the dandies. The inner circle of the Order was actually dedicated to the serious revival of the pagan Eleusian Mysteries and the worship of the Bona Dea or Great Mother Goddess. Dashwood’s present-day descendant, also called Sir Francis, confirmed this fact in a BBC radio interview some years ago,

It has been claimed secret agents infiltrated the Hellfire Club because of its many famous members. They included the Earl of Sandwich, John Montagu, who was the First Lord of the Admiralty, the Paymaster General Thomas Potter, several members of Parliament, the Lord Mayor of London, a son of the Archbishop of Canterbury, the Earl of Bute, who was the prime minister, and it has been claimed even the Prince of Wales. At least four members of the group were known to be actively involved in espionage. They was a radical MP called John Wilkes, a transvestite French diplomat, Chevalier D’Eon de Beaumont, the American statesman and philosopher Benjamin Franklin, and Sir Francis Dashwood himself. Wilkes had allegedly recruited the chevalier into the British Secret Service.

During his stay in Russia on the Grand Tour Dashwood had spied on the court of the Tsar through his close friendship with the Grand Duchess Catherine. In Italy he gathered intelligence on the exiled Stuart dynasty and their supporters, although the head of the British Secret Service in Rome believed Dashwood was a Jacobite agent. In fact he was only pretending to support the Stuart cause and was passing on information about their activities directly back to London. In later years Sir Francis and Benjamin Franklin were involved in a clandestine plan to reconcile the American colonists and the British government to prevent the War of Independence.

Rudolf Hess & the British Occult Connection

During World War II British Intelligence invited many occultists into its ranks because it needed their specialist knowledge and skills. The assistant director of Naval Intelligence during the war was Lt. Commander Ian Fleming RN, best known later as a thriller writer and the creator of the famous fictional spy James Bond 007. Fleming was also interested in astrology and numerology and he was a friend of the notorious magician Aleister Crowley, who had worked for MI6 (the Secret Intelligence Service) during World War I and in the 1920s and 1930s spying on Germans with occult interests (see ‘The Magus Was A Spy’ by Dr Richard Spence in New Dawn No. 105, November-December 2007).

Ian Fleming conceived an audacious plan to lure a high-ranking member of the German government into defecting to Britain so as to provide a morale-boosting propaganda coup. This idea had been inspired by a novel written by Fleming’s brother, Peter, called Flying Visit (Jonathan Cape 1940). Peter Fleming was a journalist and also worked for both MI5 (the Security Service) and the propaganda section of the clandestine Special Operations Executive (SOE). The novel imagined that Hitler’s plane crash-landed in England and he was captured. The Reichminister and deputy fuehrer himself, Rudolf Hess, was chosen as a suitable candidate for the actual plot. This was because he was a supporter of peace with Britain and was also under the influence of astrologers and occultists. It was believed this could be used against him.

Commander Fleming recreated The Link, a defunct Anglo-German friendship society of the 1930s that had a wealthy membership of Nazi sympathisers drawn from the British Establishment. Ironically, or perhaps coincidentally, The Link had been founded by Admiral Sir Barry Domville, an ex-director of the Naval Intelligence Department (NID), after he retired in 1930. Domville was arrested and interned in May 1940 because MI5 believed he was plotting a fascist coup d’etat supported by aristocratic peacemongers. The admiral was a friend of Major-General J.F.C. ‘Boney’ Fuller CBE, a famous military analyst who designed the tactics for the first tank battle in World War I. Fuller also invented the concept of blitzkrieg used so successfully in World War II by the German Panzers. Fuller was an open admirer of Hitler (he attended the fuehrer’s 50^th birthday party in 1939), a leading member of Sir Oswald Moseley’s British Union of Fascists (BUF), a friend of Ian Fleming and a leading disciple of Aleister Crowley. In the 1930s Fuller formed the extreme-right wing Nordic League (aka the White Knights of Britain), allegedly established by Nazi agents. However in the 1950s he was a member of a MI6 supported group of Russian émigrés engaged in anti-communist propaganda. It has been suggested that Fuller was not interned during the war with other leading fascists such as Mosley and Domville because he was a MI6 double-agent.

Ian Fleming’s idea was to persuade the German High Command in Berlin, and especially Rudolf Hess, that when war broke out The Link had not disbanded but had gone underground. It had allegedly regrouped and recruited even more prominent pro-Nazi members in the British Establishment including aristocrats and royalty. These were represented by the NID as influential people with the political muscle to overthrow prime minister Winston Churchill’s national wartime government, call a ceasefire and agree to a peace treaty with Germany. Under its terms Britain would keep control of its Empire and Germany would have free reign in occupied Europe. The Nazis also hoped that British troops would be sent to fight alongside the German Wehrmacht and the SS against the Soviet Union in a joint anti-communist crusade.

Hitler did not want to invade and occupy Britain. Instead he would have preferred to negotiate a treaty with a sympathetic new government in London. It has been suggested that the only reason the fuehrer abandoned Operation Sea Lion – the proposed invasion of Southern England – and instead invaded the Soviet Union was to force Churchill to accept peace terms. If the Red Army had been defeated Britain would truly have been standing alone, as Hitler did not believe the Americans had the political will to enter the war. Unfortunately he underestimated the ability and resolve of the Soviets to defend their motherland and also the clandestine support that the US was already offering Great Britain.

The NID plot to ensnare Rudolf Hess used bogus astrological predictions combined with political intelligence. Hess was persuaded that a Scottish aristocrat, the Duke of Hamilton, was willing to negotiate peace terms on behalf of the influential people at the top of British society who wanted to end the war. The duke had met Hess at the Berlin Olympics in 1936 and the deputy fuehrer for some reason thought he was a member of the surviving Hermetic Order of the Golden Dawn. Ian Fleming commissioned an astrologer to produce a faked astrological forecast indicating that 10 May 1941 would be a propitious date for Rudolf Hess to fly to Scotland and meet secretly with the Duke of Hamilton and other members of the so-called British ‘peace party’. Hess’ occult advisors had also told him there would be an unusual planetary conjunction on 10 May. On that day six planets would be aligned in the zodiac sign of Taurus and conjoined to the full moon. At the same time Hitler’s chart showed ‘malefic’ astrological aspects. Hess saw himself in the role of a messianic hero saving Germany from possible future defeat by making peace with the British. All the (false) reports reaching the deputy fuehrer about the political situation in England and the astrological aspects convinced him that his mission would be a success.

Rudolf Hess flew to Scotland on 10 May 1941 in the firm belief that on landing he would be met by the Duke of Hamilton and the Duke of Kent and whisked off to London for a private audience with King George VI. He had been convinced by the misinformation fed to him by British Intelligence that these three men represented a genuine peace movement capable of removing the warmonger Churchill and agreeing to German terms. Hess had also previously met the Duke of Windsor when he had visited Berlin before the war. As a result Hess was persuaded that some members of the German-descended royal family were sympathetic to Nazism. Certainly the Duke of Saxo-Coburg, formerly Prince Charles Edward, a grandson of Queen Victoria and a close friend of the Duke of Windsor, had willingly embraced Nazism. In fact Hitler had appointed him as the head of the German branch of the Red Cross that was responsible for exterminating the mentally sick and physically disabled.

Unfortunately instead of meeting pro-Nazi aristocrats and royals when he landed, Hess was captured by a local farmer and a Home Guard unit. They handed him over to the police and he was transferred to London to be interrogated by MI5. Unfortunately the British government completely mishandled the capture of Hess. It has been suggested that Churchill believed the subterfuge by the NID and SIS suggesting leading members of the British Establishment might be pro-German may have been based on fact. For that reason the government did not capitalise on Hess’ ‘peace mission’. The German High Command had also disowned him and said that his flight had been unauthorised. They also suggested that Hess might be insane so his value for propaganda purposes was undermined and diminished.

Rudolf Hess’ apparent defection caused widespread panic in Berlin concerning the influence of occultism on the Nazi Party. The Gestapo immediately launched Operation Aktion Hess. On the direct orders of Hitler, they rounded up hundreds of occultists, psychics and astrologers, including Hess’s leading occult advisor Ernst Schulte-Strathaus. In June 1941 a decree was issued banning all public performances of clairvoyance, astrology, fortune-telling or telepathy. Anybody associated with Hess and his esoteric interests was thrown into concentration camps and occult secret societies were closed down. Because of staff shortages in the Gestapo, officers from the Naval Intelligence Service were drafted in to interrogate some of the arrested psychics. It has been claimed that they recruited some of them for secret operations using dowsing on maps with pendulums to hunt down British submarines.

It has also been claimed that Ian Fleming and the NID was involved in a plot to silence the Spiritualist medium Helen Duncan, the penultimate person to be charged under the old Witchcraft Act of 1736. She was arrested in 1944 after holding a séance during which allegedly the spirit of a dead sailor from the sinking of the HMS Bolham physically manifested. As the news of the loss had not been publicly released, and the Admiralty was keeping it secret for morale purposes, Duncan became a target for the security services. She and other psychics were regarded as a serious threat to national security and they became the object of a MI5/NID dirty tricks operation to silence leaks. This suggests that the Intelligence Services actually believed these mediums had genuine powers. Duncan’s arrest and subsequent trial, which in fact was condemned by Winston Churchill as a waste of public funds, was allegedly meant to deter other mediums. The War Office was paranoid that military secrets about the forthcoming D-Day landings in Normandy would be revealed at séances and become public knowledge or passed to the Germans.

[alert type=”general” dismiss=”no”]This article was published in New Dawn 107.[/alert]

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Bibliography:

Derek Wilson, Sir Francis Walsingham (Constable 2007)

Richard Deacon, John Dee (Muller 1968)

Donald McCormack, The Hellfire Club (Jarrolds 1958)

P. Mannix, The Hellfire Club (Four Square 1961)

M.R.D. Foot, SOE: The Special Operations Executive 1940-46 (BBC publications 1984)

J.M. McKenzie The Secret History of the SOE 1940-1945 (St Ermins Press 2000)

Nigel West, The Secret War: The Story of SOE (Hodder & Stoughton 1992)

Richard Deacon, The History of British Secret Service (Frederick Muller 1979)

Donald McCormick, The Life of Ian Fleming (Peter Owen 1993)

© New Dawn Magazine and the respective author.
For our reproduction notice, click here.

From New Dawn 108 (May-June 2008)

My name is surrounded with such hate and fear that no one can judge what is true and what is false, what is history, and what is myth.1
– Baron Roman Fedorovich von Ungern-Sternberg, 1921

In Mongolia, there was a legend of the warrior prince, Beltis-Van. Noted for his ferocity and cruelty, he spilled “floods of human blood before he found his death in the mountains of Uliasutay.”2 His slayers interred the corpses of the Prince and his followers deep in earth, covered the graves with heavy stones, and added “incantations and exorcism lest their spirits again break out, carrying death and destruction.” These measures, it was prophesied, would bind the terrible spirits until human blood once more fell upon the site.

In early 1921, so the story goes, “Russians came and committed murders nearby the dreadful tombs, staining them with blood.”3 To some, this explained what followed.

At almost the same instant, a new warlord appeared on the scene, and for the next six months he spread death and terror across the steppes and mountains of Mongolia and even into adjoining regions of Siberia. Among the Mongols he became known as the Tsagan Burkhan, the incarnate “God of War.”4

Later, the Dalai Lama XIII proclaimed him a manifestation of the “wrathful deity” Mahakala, defender of the Buddhist faith.5 Historically, the same individual is best known as the “Mad Baron” or the “Bloody Baron.” His detractors are not shy about calling him a murderous bandit or an outright psychopath.

The man in question is the Baron Roman Fedorovich von Ungern-Sternberg. His exploits can be only briefly sketched here. In the wake of the Russian Revolution, Baron Ungern found himself in eastern Siberia where he aligned himself with the anti-Bolshevik “White” movement. However, his extreme monarchist sentiments and independent ways made him a loose cannon in that camp.

In 1920, he led his “Asiatic Mounted Division,” a rag-tag collection of Russian, Mongol, Tatar and other troops, into the wilds of Mongolia, a land seething with unrest against Chinese occupation. Rallying Mongols to his banner, in early February 1921 Ungern scored a seemingly miraculous victory by wresting control of the Mongol capital, Urga (today Ulan Bator), from a large Chinese garrison. He then restored the Mongols’ spiritual and temporal leader, the “Living Buddha” Jebtsundamba Khutukhtu Bogdo Gegen, or, more simply, Bodgo Khan and established himself as warlord over Outer Mongolia and the scattered White Russian detachments that had taken refuge there.

Surrounding himself with an inner circle of murderous sycophants and fortune-tellers, he instituted a reign of terror that claimed as victims Jews, real or suspected Reds, and hundreds of others who somehow aroused the Baron’s wrath or suspicion.6 In June of the same year, he launched an ill-fated invasion of Soviet Siberia which ended with his capture by the Red Army and his subsequent trial and execution on 17 September.

This article focuses on Baron Ungern’s real and alleged mysticism and its influence on his actions. A key question is whether his perceived “madness,” in whole or in part, was a misreading of his devotion to esoteric Buddhist, and other, beliefs.

Background and Early Years

While the Baron spent most of his life in the service of the Romanovs, he was almost entirely German by blood. He entered the world as Robert Nicholaus Maximilian von Ungern-Sternberg on 10 January 1886 (new style) in Graz, Austria. In Russian-ruled Estonia, his father, Teodor Leonard Rudolf von Ungern-Sternberg, enrolled his son in the Tsar’s nobility as Roman Fedorovich. The Ungern-Sternbergs were an old and illustrious family. The Baron dated his line back at least a thousand years and boasted to his Bolshevik captors that seventy-two of his ancestors had given their lives in Russia’s many wars.7

There is a suggestion of mental instability, even madness, in his immediate line. For instance, one late 18^th century ancestor, Freiherr Otto Reinhold Ludwig von Ungern-Sternberg, earned infamy as a ship-wrecker and murderer who died in Siberian exile.8 Roman’s own father had a reputation as a “bad man” whose violence and cruelty led to divorce and a ban on him having any “influence” on his children.9

As regards Roman von Ungern-Sternberg’s mental state, obviously a diagnosis of insanity can be made only after examination by a psychiatrist, something impossible in this case.10 However, Dmitry Pershin, an eye-witness who took a somewhat positive view of the Baron, still felt that Ungern suffered from a “psychotic abnormality” which made him lose his temper at the “least provocation,” often with terrifying result.11

Later stories claimed that Roman’s aberrant behaviour was the result of a sabre cut to his head, but he manifested rebellious, violent tendencies much earlier. His school days were marked by constant problems; at the elite Naval Cadet Corps, he racked-up no less than twenty-five disciplinary charges before withdrawing in the face of certain expulsion.12 His education left him with a life-long aversion to “thinking” which he equated with “cowardice.”13

As a junior officer before and during World War I, he established a reputation as a violent troublemaker with a penchant for hard-drinking. However, he also earned medals for wounds and reckless bravery. In the words of one superior, the young Baron was a “warrior by temperament,” who “lived for war” and adhered to his own set of “elemental laws.”14 The latter were influenced by an interest in mysticism and the occult, especially of the Eastern variety.

The Baron as Mystic Warrior

Just when and where this interest began is uncertain. Ungern’s personal brand of faith, if it was Buddhism at all, adhered to the mystical Tibetan Vajrayana or Tantric sect. Young Roman got his first taste of the East as an infantryman during the Russo-Japanese War, and he spent 1908 to 1914 as a Cossack officer in Siberia and Mongolia. It was then, he later claimed, that he formed an “Order of Military Buddhists” to serve the Tsar and fight against the evils of revolution. The rules of his Order included celibacy and the “limitless use of alcohol, hashish and opium.”15 The latter was to help initiates overcome their “physical nature” through excess, but as the Baron confessed, it did not work quite as he had planned. Later, in Mongolia, he enforced a strict ban on drink. Still, he asserted, he gathered “three hundred men, bold and ferocious,” and some who did not perish in the fighting against Germany and the Bolsheviks were still with him in 1921.

Ungern resigned his regular commission at the end of 1913. Alone, he headed into the vastness of Outer Mongolia which had proclaimed independence from China. By one account, he rose to command the cavalry forces of the fledgling Mongolian Army, while another holds that he joined the marauding band of the bloodthirsty anti-Chinese rebel, Ja Lama. At some point, Ungern ended up in the western Mongolian town of Kobdo (Khovd) as a member of the guard of the local Russian consulate.

One of his comrades recollected that “when one observed Ungern, one felt himself carried back to the Middle Ages…; [he was] a throwback to his crusader ancestors, with the same thirst for war and the same belief in the supernatural.”16 Another recalled that he displayed “a great interest in Buddhism,” learned Mongolian and took to frequenting lama fortune-tellers.17 According to Dmitri Aloishin, a later, unwilling member of the Baron’s army, Ungern’s “Buddhist teachers taught him about reincarnation, and he firmly believed that in killing feeble people he only did them good, as they would be stronger beings in the next life.”18

The parallels between aforementioned Ja Lama and the Baron seem too close to be mere coincidence. Also known as the “Lama with a Mauser,” Ja Lama briefly made himself master of western Mongolia. Another “militant Buddhist,” he earned a fearsome reputation for ripping out the hearts of unfortunate captives and offering them up in skull-shaped bowls as bali (sacrifice) to the “Tibetan terror gods.”19 One such “Tantric” ritual slaughter occurred in Kobdo in the summer of 1912, just before Ungern arrived on the scene. In February 1914, the Russian consul in Kobdo arrested Ja Lama and Cossack troops, possibly including Ungern, and escorted the captive to exile in Russia. Did Ja Lama become a role model for the Baron, or even a religious inspiration?

A Tibetan angle figures prominently in Ungern’s subsequent Mongolian escapade. The Living Buddha was himself a son of the Land of Eternal Snows, and a small Tibetan community dwelled in Urga. A hundred or so of these men formed a special sotnia (squadron) in the Baron’s forces and played a critical part in the assault on Urga by snatching the Bogdo from under the noses of his Chinese guards. The Chinese and Mongols were convinced that the feat had been accomplished through sorcery. These Tibetans maintained a distance from the rest of the Baron’s army; apparently others were put off by their habit of dining out of bowls made from gilded human skulls, perhaps the same sort of vessels used in Ja Lama’s sacrificial rites.

The Tibetan nexus also provided the Baron with a link to Lhasa and the Dalai Lama, to whom he addressed personal letters. After his power in Mongolia collapsed, Ungern dreamed of leading the remnants of his division to far-off Tibet and putting himself at the service of the Buddhist holy man.20 The prospect of this gruelling, and potentially suicidal, trek was the final straw in provoking mutiny against the Baron.

Also serving under Ungern in his Mongolian adventure were fifty or so Japanese soldiers. This has fuelled accusations that he was a cat’s paw of Japanese imperialism. While it is clear that the Japanese military monitored the Baron’s activities and thought he might be useful, it is equally evident that they had no real control over him. Still, his tiny Japanese contingent received better rations and the unique privilege of consuming alcohol.21 Japanese military records suggest that the men were “mostly petty adventurers” acting on their own accord, but that is far from clear.22 Their commander, a Major or Captain Suzuki, had met the Baron in 1919 at a “Pan-Mongol Congress” and the pair maintained a special and secretive friendship.

An intriguing possibility is that Suzuki was not an emissary of the Mikado’s Army but of one of the secret societies that permeated it, such as the Black Dragon Society or the even more secretive Green Dragon Society. The latter was based in a sect of esoteric Buddhism, and its Pan-Asiatic, Pan-Buddhist agenda meshed with Ungern’s own beliefs.23 The Baron felt that the West had lost its spiritual moorings and had entered a stage of moral and cultural disintegration. The Russian Revolution was but a manifestation of this advanced corruption. Only in the East, specifically in Buddhism, did he see a force capable of resisting this decay and restoring spiritual order in the West.

The Baron’s Lamas and Fortune-Tellers

Ungern was fascinated by all forms of divination. He allegedly carried a deck of Tarot cards with him, even in the heat of battle. As noted, in Kobdo he consorted with lama soothsayers and in Urga he surrounded himself with a small army of fortune-tellers (tsurukhaichi), sorcerers and shamans.24 Aloishin recalls that the Baron’s diviners were forever consulting the roasted shoulder blades of sheep, pouring over the cracks “to determine where the troops must be stationed, and how to advance against the enemy.”25 On other occasions, Ungern ordered his troops to stop “at various places in accordance with old Mongolian prophecies.”26

The Baron’s staff physician, Dr. N. M. Riabukhin, damned the fortune-tellers as “brazen, filthy, ignorant and bow-legged” and decried the fact that Ungern “never took any important step” without consulting them. The soothsayers convinced him that he was the incarnation of Tsagan Burkhan, the God of War. To White officer Boris Volkov, the Baron’s dependency on these types seemed proof of the “moronic mentality of the degenerate who imagined himself the saviour of Russia.”27

Prior to his advance in Red Siberia, Ungern spent 20,000 precious Mexican dollars to hire thousands of lamas to “perform for him elaborate services in the temples and to call to his assistance all their mystic powers.”28 One drugged shamaness’s prediction of the Baron’s approaching doom proved eerily accurate, and helped convince him to undertake the disastrous invasion.29 The fortune-telling lamas failed him when they counselled a two day delay in the attack on Troitskosavsk, a key border town.30 This gave the Reds opportunity to bring up reinforcements and repel the assault. Later, officers bribed a Buriat fortune-teller to change his predictions, which led Ungern to call-off further advance and order retreat to Mongolia.31

But if Ungern was influenced – and mislead – by the supernatural, he also knew how to use it to his advantage. Prior to his final attack on Urga, he dispatched fortune-tellers into the city where they “filled the Chinese soldiery with superstitious fear” by predicting his imminent arrival and spreading rumours that the White Baron was immune to bullets and could appear and disappear at will.32 He also ordered nightly bonfires set on the surrounding hills. His Mongol agents told the credulous Chinese that the fires were Ungern offering sacrifices to the spirits who would take their vengeance on the sons of China.33

One person struck early by the Baron’s peculiar nature was mystical philosopher Count Hermann Keyserling who knew Roman and his brother Constantin from childhood. Keyserling later regarded the Baron as “the most remarkable person I have ever had the good fortune to meet,” but also a mass of contradictions.34 He saw Ungern as one whose “nature was suspended… in the void between heaven and hell,” someone “capable of highest intuition and loving kindness” alongside “the most profound aptitude for the metaphysics of cruelty.”35 The Baron’s metaphysical ideas, Keyserling believed, were “closely related to those of the Tibetans and Hindus.”36 Keyserling was convinced that Roman possessed the occult power of “second sight” and “the faculty of prophecy.”

Keyserling was not the only one to come to such conclusions. Years later, fascist and occult philosopher Julius Evola opined that Baron Ungern possessed “supernormal faculties” including clairvoyance and the ability to “look into the souls” of others.37 Ferdynand Ossendowski claimed that he did exactly that at their initial meeting. “I have been in your soul and know all,” the Baron proclaimed, and Ossendowski’s life was secure.38

Much the same is repeated in the testimony of others who knew Ungern. Aloishin thought the Baron patently insane but also felt that he “possessed a dangerous power of reading people’s thoughts.”39 He recounts how Ungern would inspect recruits by staring into each man’s face, “hold that gaze for a few moments, and then bark: ‘To the army’; ‘Back to the cattle’; ‘Liquidate’.”40 Riabukhin mentions that on their first meeting “it was as though the Baron wanted to leap into my soul.”41 Another anonymous officer recounts that “Ungern looked at everyone with the eyes of a beast of prey,” and this instilled fear in all who met him.42 A Polish soldier in Mongol service, Alexander Alexandrowicz, accepted the Baron’s “second sight,” but believed that it was his “superior” intellect that helped him “size up any man in a few minutes.”43

The Mysterious Ferdynand Ossendowski

Arguably, no one did more to create the prevailing image of Baron Ungern than the above noted Polish writer Ferdynand Ossendowski. However, he is a far from an impeccable source. Prior to his encounter with the Baron, Ossendowski had a long history as spy, intriguer and purveyor of fraudulent documents. He almost certainly was an agent of the Tsarist secret police, the Okhrana. In 1917-18 he was mixed-up with the infamous Sisson Documents, a fake (if fundamentally accurate) dossier on German-Bolshevik intrigues.44 Later, in Siberia, Ossendowski served White “Supreme Ruler” Admiral Kolchak as an economic adviser and, probably, a spy. Ossendowski arrived in Mongolia as a refugee from the Red tide. In his widely-read 1922 book Beasts, Men and Gods, the Pole describes his meeting with the “Bloody Baron” in vivid detail, and not without some sympathy for the subject. Nevertheless, Ossendowski knew that “standing before me was a dangerous man,” and that “I felt some tragedy, some horror in every movement of Baron Ungern.”45 Nor did Ossendowski mince words about the climate of fear that gripped Urga under the Baron. He describes Ungern’s brace of murderous underlings such as the psychotic “strangler” Leonid Sipailov, the equally repellent Evgeny Burdukovsky and the sadistic Dr. Klingenberg. What Ossendowski conveniently side-steps is the mystery of his own survival in that precarious environment.

In the views of others who witnessed the Baron’s rule, Ossendowski was not just lucky and no innocent observer. Konstantin Noskov notes that from the moment of his arrival in Mongolia, “Professor” Ossendowski played “a strange role understood by no one.”46 “He interfered in everything,” adds Noskov, “quarrelled very skilfully [and] wove complicated political intrigue….” Pershin charges that Ossendowski was another who exploited Ungern’s obsession with the supernatural, a view echoed by one of the Baron’s officers, K.I. Lavrent’ev.47 By encouraging “the Baron’s faith in occultism and other things of the beyond,” Ossendowski became an “adviser” to the Baron, which may explain a later claim that the Pole became Ungern’s “chief of intelligence.”48

Ossendowski, according to Pershin, “wormed his way into a position close to the Baron” and so “extracted all the advantages he wanted.”49 Those included money and safe passage to Manchuria “in comfort and, perhaps, with something more than that.” Dr. Riabukhin and Noskov both recall that Ossendowski was inexplicably the sole survivor among a group of refugees whose other members were murdered on Ungern’s orders.50 Boris Volkov adds that Ossendowski played a key role in formulating the Baron’s infamous and “mystical” Order #15, and so secured his life and a large sum of money.51 Noskov flatly declares that Ossendowski was the author of the Order.52

“Order #15,” the closest Ungern ever came to outlining a philosophy or mission, deserves closer examination. Since the Baron was not in the habit of issuing numbered orders, the #15 is meaningless in that context. According to Aloishin, that number and the date of its issue were more work of the “learned lamas” who picked them as lucky numerals.53 Basically, the Order outlines a grandiose scheme to initiate an ever-expanding wave of counter-revolution that would cleanse Russia of its radical contagion and restore the Romanov throne under the late Tsar Nicholas’s brother, Mikhail Alexandrovich. The Baron, as many others, was not aware that Mikhail had been dead since June 1918. The Order proclaimed that “the evil which has come to Earth in order to destroy the divine principle of the human soul must be destroyed at the root,” and that “the punishment may be only one: the death penalty, in various degrees.”54

The most notorious article, though, was #9 which declared that “Commissars, Communists and Jews, together with their families, shall be destroyed.” The Baron had a pathological hatred of Jews, and wherever his power held sway there was a ruthless extermination of that community. Even Pershin, who felt that “stories concerning [Ungern’s] mercilessness have been much exaggerated,” admitted that the mass killing of Jews was regrettably true and that the Baron was implacable on the matter.55 Volkov felt that Ungern used pogroms as a tool to exploit anti-Semitism among the émigrés and troops, but there was an almost religious zeal to his hatred. In a letter to a White Russian associate in Peking, the Baron warned against “international Judaism” and even the insidious influence of “Jewish capitalists” who were an “omnipresent, though very often undetected, enemy.”56 At his trial, the Baron assured his Jewish, Bolshevik prosecutor, Emelian Yaroslavsky, that “the Communist International was organised 3,000 years ago at Babylon.”57 In his feelings towards Jews, Ungern certainly prefigures the Nazi mentality, and much the same could be said for his whole weird mixture of mystical anti-modernism.

In August 1921, the Baron’s despotic reign came to an end when desperate officers of the Asiatic Mounted Division staged a coup against him and his dwindling cadre of loyalists. Almost miraculously, Ungern escaped the general slaughter and found a brief, final refuge among his Mongol soldiers. They too soon abandoned him to the approaching Reds, but without harming a hair on his head; they were still convinced that he was the Tsagan Burkhan and could not be killed.58

The Soviets suffered from no such delusions. At his trial in Novo-Nikolaevsk, he was a calm, even dignified, prisoner. He had foreseen his fate and accepted it. The prosecution was most interested in portraying him as an agent of the Japanese, which he denied. However, the Baron readily admitted to mass killings and other atrocities. So far as his brutal discipline was concerned, he proclaimed himself a believer in a system that had existed “since Frederick the Great.”59 He went before the firing squad quite convinced that someday he would be back.

A final point brings us back to Ossendowski, who claimed that the Baron sought contact with the mythical subterranean kingdom of Agarthi and its mysterious ruler, the “King of the World.”60 Agarthi, of course, is identical with Agarttha or Shambhala, a mystical land enshrined in Hindu and Buddhist mythology. In the early twentieth century, the story was picked-up and elaborated by Western esoteric writers such as Alexandre Saint-Yves d’Alveydre and Nikolai Roerich who believed that it described an actual realm hidden somewhere in northern Tibet or a nearby Central Asia. By an interesting coincidence, another officer in Ungern’s Division was Vladimir Konstantinovich Roerich, Nikolai’s younger brother. Then again, perhaps it was no coincidence at all. But that brings us to a story that is best saved for a following article: “Red Star over Shambhala: Soviet, British and American Intelligence and the Search for Lost Civilisation in Asia.”

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Footnotes:

1. Ferdinand Ossendowski, Beasts, Men and Gods [BMG] (New York: Dutton, 1922), 238.

2. Konstantin Noskov, The Black Year: The White Russians in Mongolia in the Year 1921 (Harbin, 1930), 75.

3. Ibid.

4. Tsagan Burkhan roughly translates as “White God” but can also be used to mean “White Buddha.” The use of the term for Ungern seems to have started among his Buriat troops and spread to other Mongols.

5. Markus Osterrieder, “From Synarchy to Shambhala: The Role of Political Occultism and Social Messianism in the Activities of Nicholas Roerich,” presented at “The Occult in 20^th Century Russia: Metaphysical Roots of Soviet Civilization,” Munich, March 2007, 10, n. 51.

6. Boris Volkov, About Ungern (trans. Elena Varneck), 6 , Hoover Institution Archives [HIA], Stanford, CA,.

7. Izvestiya (23 Sept. 1921). Standard genealogy puts the beginning of the line in the mid-13^th century with one Hanss von Ungern or Johannes de Ungaria who took service under the Bishop of Riga: Genealogisches Handbuch des Adels (Glueksburg: C.A. Starke, 1952), 467.

8. Marquis de Custine, Empire of the Czar: A Journey through Eternal Russia (New York: Anchor, 1989), 61-65.

9. Vladimir Pozner, The Bloody Baron: the Story of Ungern-Sternberg (New York: Random House, 1938), 50-51.

10. I. V. Ladygin, “Chetyre mifa o barone Ungerne,” http//army.armor.kiev.ua/hist/ungern.shtml.

11. D. Pershin, “Baron Ungern, Urga, i Altan Bulak,” 113, HIA, Stanford.

12. Paul du Quenoy, “Warlordism a la russe: Baron von Ungern-Sternberg’s Anti-Bolshevik Crusade, 1917-21,” Revolutionary Russia, Vol. 16, #2 (December 2003), 4. This article provides an excellent overview of Ungern’s career.

13. Pozner, 81-82.

14. Baron Petr N. Vrangel’ (Wrangel), “Yuzhnyi front,” Beloe delo, Vol. V (1927), 12-13.

15. Ossendowski, “With Baron Ungern in Mongolia,” Asia, Vol. 22, #8 (1922), 618.

16. Pershin, 53c.

17. Boris Volkov, “On Ungern,” 45, trans. by Elena Varneck, HIA, Stanford.

18. Dmitri Aloishin, Asian Odyssey (New York: Henry Holt, 1940), 230.

19. Charles R Bawden, The Modern History of Mongolia (New York; Praeger, 1969), 198.

20. N. M. Riabukhin, “The Story of Baron Ungern Sternberg As Told by His Staff Physician,” 30, trans. by Elena Varneck, HIA, Stanford.

21. Volkov, 47.

22. Fujiko Isono, “The Mongolian Revolution of 1921,” Modern Asia Studies, Vol. 10, #3 (1976), 388.

23. My thanks to the late Charles Rice for this information.

24. Pershin, 53c.

25. Aloishin, 228. See also Ossendowski, BMG, 218.

26. Aloishin, 231.

27. Volkov, 5.

28. Aloishin, 258.

29. Osssendowski, “Baron,” 661-662.

30. Riabukhin, 23, and Volkov, 42.

31. Riabukhin., 28.

32. Pershin, 45.

33. Ibid., 49.

34. Pozner, 81.

35. Hermann Keyseling, Creative Understanding (New York: Harper, 1929), 276 and Pozner, 81-82.

36. Ibid.

37. Julius Evola, “Ungern-Sternberg, el Baron Sanguinario,” trans. from Roma (9 Feb. 1973).

38. Ossendowski, “Baron,” 615.

39. Aloishin, 229.

40. Ibid.

41. Riabukhin, 2.

42. Ungernovets, “Memories of Ungern-Sternberg: Memories of a Participant” (c. 1933), 11, trans. by Elena Varneck, Varneck Collection, HIA.

43. Rene Guenon. Theosophy: History of a Pseudo-Religion (Hillsdale, NY: Sophia Perennis, 2001), 311.

44. George Kennan, “The Sisson Documents,” The Journal of Modern History, Vol. 28, #2 (June 1956), 130-154.

45. Ossendowsky, BMG, 226.

46. Noskov, 14.

47. Pershin, 53c.

48. Osterrieder, 11, n. 70.

49. Pershin, 53c.

50. Noskov, 16.

51. Volkov, 6.

52. Noskov, 26

53. Aloishin, 258.

54. “Order No. 15 issued by Baron Ungern Sternberg,” trans. by Elena Varneck, Varneck Papers, Hoover Institution Archives, 5.

55. Pershin, 59, 59c, 66, 75. See also Volkov, 15, 20, 26, 50.

56. Ungern to “Grigorii,” (20 May 1921), 7-8, “Letters Captured from Baron Ungern in Mongolia,” HIA, Stanford.

57. “Trial of Ungern,” from Izvestiya (23 Sept. 1921), trans. by Elena Varneck, Varneck Collection, HIA, Stanford.

58. Aloishin, 267-268.

59. “Trial,” Ibid.

60. Ossendowski, BMG, 301-312.

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