Tuesday, January 8, 2019

Richard Wurmbrand - Was Karl Marx A Satanist? (Or A Sabbatean-Frankist/K...



Today 1/3 of world Marxist-before Marx was a communist ,was humanist and economist of renown--Marxist theory "How to help exploited masses" capitalism impoverishes them-once capitalism is overthrown, transition to dictatorship of the proletariat-everyone will work re to his ability, then organization by collectives-rewards re to needs, no state to rule over individual, no revolutions, only everlasting universal bro hood   abolition of religion which is illusory happiness of man  needs to be abolished    vale of tears  Marx loathed religion  it was on the side of exploiters

Marx's 1st bk THE UNION OF THE FAITHFUL W CHRIST
1841 Moses Hess brought him to socialism  before this event Marx became passionately anti religious   what motivated this terrible hatred against God?   no personal motive known

BLACK MASS   ritual of the Satanist church Satanist priest recites at midnight  prayer BOOK READ FROM THE END  towards the beginning   bible is burned 7 deadly sins, orgy follows
Marx's dramatic play ULAMEN   inversion of the name Immanuel   enchanted sword covenant signed in blood  soul would belong to Satan after death  Marx received rites of initiation into Satanist church   hallucinatory orgy   MARX is Satan's mouth  "I wish to avenge myself on Him who rules above "  all are corrupt and doomed   Marx wi9shed to bring the world to ruin
ULAMEN  all characters aware of their own corruption  new gods to be installed
W BLUMENBERG BOOK  MARX   father's fear of demonic influence on his young son   Marx avowed enemy7 of all gods   avowed to drag all men to the abyss & follow laughing   no thought re socialism    Marx meets Hess who makes him  embrace socialist ideal   GEO YOUNG friend of Marx  1841  re Marx Christianity one of most immoral of religions  re Marx  ancient Christians slaughtered men and ate their flesh   Marx hated all gods
Sovietsx fulfilled Marx's legacy   BAKUNIN  Russian anarchist   Satan frees mankind from God
Prudeaux   Marx's friend also a Satanist wrote  About Justice in the Revolution and in the Church   victory= overco0ming the divine  POEM  "prayer of a desperate man"
Arnold Kutzley  T MARX A Psychogram
MARX'S  bk The Jewish Question


Aleksandr Solzhenitsyn

NOBEL SPEECH

One

Just as the savage in bewilderment picks up . . . a strange object cast up by the sea?. . . something long buried in the sand? . . . a baffling object fallen from the sky?—intricately shaped, now glistening dully, now reflecting a brilliant flash of light—just as he turns it this way and that, twirls it, searches for a way to utilize it, seeks to find for it a suitable lowly application, all the while not guessing its higher function . . .
So we also, holding Art in our hands, confidently deem ourselves its masters; we boldly give it direction, bring it up to date, reform it, proclaim it, sell it for money, use it to please the powerful, divert it for amusement—all the way down to vaudeville songs and nightclub acts—or else adapt it (with a muzzle or stick, whatever is handy) toward transient political or limited social needs. But art remains undefiled by our endeavors and the stamp of its origin remains unaffected: Each time and in every usage it bestows upon us a portion of its mysterious inner light. But can we encompass the totality of this light? Who would dare to say that he has defined
art? Or has enumerated all its aspects? Moreover, perhaps someone already did understand and did name them for us in the preceding centuries, but that could not long detain us; we listened briefly but took no heed; we discarded the words at once, hurrying—as always—to replace even the very best with something else, just so that it might be new. And when we are told the old once again, we won’t even remember that we used to have it earlier.
One artist imagines himself the creator of an autonomous spiritual world; he hoists upon his shoulders the act of creating this world and of populating it, together with the total responsibility for it. But he collapses under the load, for no mortal genius can bear up under it, just as, in general, the man who declares himself the center of existence is unable to create a balanced spiritual system. And if a failure befalls such a man, the blame is promptly laid to the chronic disharmony of the world, to the complexity of modern man’s divided soul, or to the public’s lack o
Another artist recognizes above himself a higher power and joyfully works as a humble apprentice under God’s heaven, though graver and more demanding still is his responsibility for all he writes or paints—and for the souls which apprehend it. However, it was not he who created this world, nor does he control it; there can be no doubts about its foundations. It is merely given to the artist to sense more keenly than others the harmony of the world, the beauty and ugliness of man’s role in it—and to vividly communicate this to mankind. Even amid failure and at the lower depths of existence—in poverty, in prison, and in illness—a sense of enduring harmony cannot abandon him. But the very irrationality of art, its dazzling convolutions, its unforeseeable discoveries, its powerful impact on men—all this is too magical to be wholly accounted for by the artist’s view of the world, by his intention, or by the work of his unworthy fingers.
Archaeologists have yet to discover an early stage of human existence when we possessed no art. In the twilight preceding the dawn of mankind we received it from hands which we did not have a chance to see clearly. Neither had we time to ask: Why this gift for us? How should we treat it?
All those prognosticators of the decay, degeneration, and death of art were wrong and will always be wrong. It shall be we who die; art will remain. And shall we even comprehend before our passing all of its aspects and the entirety of its purposes?
Not everything can be named. Some things draw us beyond words. Art can warm even a chilled and sunless soul to an exalted spiritual experience. Through art we occasionally receive— indistinctly, briefly—revelations the likes of which cannot be achieved by rational thought
It is like that small mirror of legend: you look into it but instead of yourself you glimpse for a moment the Inaccessible, a realm forever beyond reach. And your soul begins to ache. . . .

Two

Dostoyevsky once let drop an enigmatic remark: “Beauty will save the world.” What is this? For a long time it seemed to me simply a phrase. How could this be possible? When in the bloodthirsty process of history did beauty ever save anyone, and from what? Granted, it ennobled
There is, however, a particular feature in the very essence of beauty— a characteristic trait of art itself: The persuasiveness of a true work of art is completely irrefutable; it prevails even over a resisting heart. A political speech, an aggressive piece of journalism, a program for the organization of society, a philosophical system, can all be constructed—with apparent smoothness and harmony—on an error or on a lie. What is hidden and what is distorted will not be discerned right away. But then a contrary speech, journalistic piece, or program, or a differently structured philosophy, comes forth to join the argument, and everything is again just as smooth and harmonious, and again everything fits. And so they inspire trust—and distrust
In vain does one repeat what the heart does not find sweet.
But a true work of art carries its verification within itself: Artificial and forced concepts do not survive their trial by images; both image and concept crumble and turn out feeble, pale, and unconvincing. However, works which have drawn on the truth and which have presented it to us in concentrated and vibrant form seize us, attract us to themselves powerfully, and no one ever—even centuries later—will step forth to deny them.
So perhaps the old trinity of Truth, Goodness, and Beauty is not simply the decorous and antiquated formula it seemed to us at the time of our self-confident materialistic youth. If the tops of these three trees do converge, as thinkers used to claim, and if the all too obvious and the overly straight sprouts of Truth and Goodness have been crushed, cut down, or not permitted to grow, then perhaps the whimsical, unpredictable, and ever surprising shoots of Beauty will force their way through and soar up to that very spot, thereby
And then no slip of the tongue but a prophecy would be contained in Dostoyevsky’s words: “Beauty will save the world.” For it was given to him to see many things; he had astonishing flashes of insight.
Could not then art and literature in a very real way offer succor to the modern world?
Today I shall attempt to set forth those few aspects of this problem which I have been able to discern over the years.
And then no slip of the tongue but a prophecy would be contained in Dostoyevsky’s words: “Beauty will save the world.” For it was given to him to see many things; he had astonishing
Could not then art and literature in a very real way offer succor to the modern world?
Today I shall attempt to set forth those few aspects of this problem which I have been able to discern over the years.
And then no slip of the tongue but a prophecy would be contained in Dostoyevsky’s words: “Beauty will save the world.” For it was given to him to see many things; he had astonishing flashes of insight.
Could not then art and literature in a very real way offer succor to the modern world?
Today I shall attempt to set forth those few aspects of this problem which I have been able to discern over the years.https:/ /www.solzhenitsyncenter.org/nobel-lecture three

Three

To have mounted this rostrum from which the Nobel lecture is delivered—a platform placed at the disposal of but few writers and then only once in a lifetime—I have climbed not the three or four attached steps, but hundreds and even thousands of them, with almost no toehold, steep, and covered with ice, leading out of the darkness and cold where it had been my fate to survive while others—perhaps more gifted and stronger than I—perished. Only a few of them did I meet in the “Gulag Archipelago,” scattered as it was into a multitude of islands. But under the burden of surveillance and mistrust I could not say much to most of them; of some I only heard; of still others I could only guess. Those who vanished into this abyss when they had already earned a literary reputation are at least known; but how many there were who had not yet been recognized, who had never been publicly named!And almost no one managed to return.
An entire national literature remains there, buried without a coffin, even without underwear—naked, with only an identifying tag on one toe. Not for a moment did Russian literature cease! Yet from the outside it seemed a wasteland. Where a congenial forest might have stood, there remained after all the felling but two or three trees overlooked by chance.
And today, accompanied by the shades of the fallen, as with bowed head I permit others who were worthy earlier to precede me to this platform— how am I today to surmise and to express what they would have wished to say?
This duty has long weighed upon us and we knew it all along. In the words of Vladimir Soloviev:
Even in chains we must ourselves complete
That orbit which the gods have traced for us.
In the midst of exhausting prison camp relocations, marching in a column of prisoners in the gloom of bitterly cold evenings, with strings of camp lights glimmering through the darkness, we would often feel rising in our breast what we would have wanted to shout out to the whole world—if only the whole world could have heard any one of us. It all seemed very clear then: just what our fortunate messenger would say and how the world would at once respond in turn. Our field of vision was then filled with distinct physical objects and clear psychological motivations; an unambiguous world seemed to contain nothing which could prevail against this vision. These thoughts came not from books and were not borrowed for their appearance’s sake: They were forged in prison cells and around bonfires in the forest, in conversation with people now dead; they were tested by that life and it is from there that they arose.
But when the external pressures had fallen off, our field of vision grew broader, and gradually, even if only through a tiny crack, that “whole world” became visible and understandable.
To our amazement the “whole world” turned out to be quite different from what we had hoped, it was not living by the “right” values, nor was it headed in the “right” direction; it was a world which upon seeing a slimy bog exclaimed: “What a charming meadow!” and of a concrete pillory said: “What an exquisite necklace!” Where some were shedding tears that could not be wiped away, there others danced to the tune of a carefree musical.
How did this happen? Why this yawning chasm? Were we insensible? Or is the world? Or is this due to a difference in languages? Why are people who address each other sometimes incapable of making out distinct speech? Words ring out and fade away, they flow off like water—leaving no taste, no color, no smell. No trace.
As I came to understand this more and more over the years, a succession of changes was introduced into the structure, meaning, and tone of my projected speech. Today’s speech.
And it now bears little resemblance to the one first conceived on those icy evenings in the prison camp.

Four

Man has from the beginning been so constituted that his view of the world (if it is not induced by hypnosis), his motivations and scale of values, his actions and his intentions, are all defined by his experience as an individual and as a member of a group. In the words of the Russian proverb: “Your brother, he might lie; trust instead your own bad eye.” This is the soundest of bases for understanding one’s environment and for acting in it. And for many long centuries, while our world was completely and mysteriously dispersed— before it was interlaced by unbroken lines of communication and turned into a single feverishly throbbing mass—people were unfailingly guided by their own experience within their own circumscribed locality, within their community, within their society, and finally within their national territory. At that time it was possible for the individual human eye to see and accept a certain common scale of values: what was considered average, what unbelievable; what was cruel, what was beyond villainy; what constituted honesty, and what deceit. And even though the scattered nations lived quite differently, and the scales of their social values could diverge as strikingly as their systems of measurement, these discrepancies astonished only the infrequent wayfarer or turned up as curiosities in magazines. They held no danger for humanity, which was not yet united.
But in the course of the last few decades, humanity has imperceptibly and suddenly become united—a unity fraught with hope and with danger—so that shocks or inflammations in one part are instantly passed on to the other portions—some of which may well lack the appropriate immunity. Humanity has become one, but it is not the stable undividedness of a former community or even that of a nation. It is a unity achieved not by means of gradually acquired experience, not from the eye, affably referred to as “bad” in the proverb, not even through a common native language; but rather—surmounting all barriers—this is unity brought about by international radio and the press. Onrushing waves of events bear down upon us: Half the world learns in one minute of what is splashed ashore. But lacking are the scales or yardsticks to measure these events and to evaluate them according to the laws of the parts of the world unfamiliar to us. Such scales are not, nor can they be, carried to us through the ether or on sheets of newsprint: These scales of values have been settling into place and have been assimilated for too long a time and in too unique a fashion in the particular lives of specific countries and societies; they cannot be transmitted on the wing.
In each region men apply to events their own particular hard-won scale of values; intransigently and self-confidently, they judge by their own scale and by no other.
There are perhaps not multitudes of such different yardsticks in the world, but certainly several: a scale for close-by events and a scale for far-off ones; the scale used by old societies and that used by new ones; the scale of the well off and that of the unfortunate. The gradations on the various scales diverge drastically, their kaleidoscopic variety makes our eyes smart. To prevent discomfort, we dismiss all alien scales out of hand, as if they were madness and error, and we confidently judge the whole world according to our own homegrown scale. Thus we perceive as more significant, more painful, and more intolerable not those conditions which are indeed all these things—but those which are closer to us. But everything that is far away and does not threaten, today, to surge up to our doorsill, we accept—with all its groans, stifled shouts, destroyed lives, and even its millions of victims—as being on the whole quite bearable and of tolerable dimensions.
In one region not so long ago hundreds of thousands of voiceless Christians laid down their lives for their faith in God amid a persecution that yielded nothing to that of ancient Rome. In another hemisphere a certain madman (and he is undoubtedly not alone) speeds across an ocean in order to free us from religion with a blade-thrust aimed at the Pontiff.[1] He deduced this from his own scale of values for the benefit of us all. What according to one scale—from afar—seems an enviable and contented freedom is perceived according to another scale—close at hand—as galling coercion which calls for buses to be overturned. What in one land would be dreamed of as an improbable level of well-being, in another land provokes resentment as a barbaric exploitation demanding an immediate strike. Different also are the scales for evaluating natural disasters: A flood with two hundred thousand victims seems less important than a minor incident in our home town. There are different scales for assessing personal insult: In one place an ironical smile or a disdainful gesture can humiliate, in others even a cruel beating can be forgiven as a bad joke. There are different scales for punishment and for wrongdoing: According to one, a monthlong detention, a banishment to the countryside, or “solitary” with white rolls and milk, all stagger the imagination and fill columns of newsprint with wrath. But according to another scale it is both commonplace and forgivable to have prison sentences of twenty-five years, punishment cells with ice on the walls where the prisoners are stripped to their underwear, insane asylums for normal persons, and shootings at the border of countless unreasonable people who for some reason keep trying to flee somewhere. Our heart is especially at ease about that exotic land about which we know nothing whatsoever, from which no tidings ever reach our ears with the exception of some belated and hackneyed conjectures from a few correspondents.

From Wikipedia, the free encyclopedia
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Aleksandr Solzhenitsyn
Александр Солженицын
Solzhenitsyn in 1974
Solzhenitsyn in 1974
BornAleksandr Isayevich Solzhenitsyn
11 December 1918
Kislovodsk, Russian SFSR
Died3 August 2008 (aged 89)
Moscow, Russia
Occupation
  • Novelist
  • essayist
Citizenship
Alma materRostov State University
Notable works
Notable awards
Spouses
  • Natalia Alekseyevna Reshetovskaya
    (1940–52; 1957–72)
  • Natalia Dmitrievna Svetlova
    (1973–2008; his death)
Children
  • Yermolai Solzhenitsyn (born 1970)
  • Ignat Solzhenitsyn (born 1972)
  • Stepan Solzhenitsyn (born 1973)
  • (all with Natalia Svetlova)
Website
www.solzhenitsyn.ru
Aleksandr[a] Isayevich[b] Solzhenitsyn[c] (/ˌslʒəˈntsɪn, ˌsɒl-/;[2] 11 December 1918 – 3 August 2008)[3][4][5] was a Russian novelist, historian, and short story writer. He was an outspoken critic of the Soviet Union and communism and helped to raise global awareness of its Gulag forced labor camp system. He was allowed to publish only one work in the Soviet Union, One Day in the Life of Ivan Denisovich (1962), in the periodical Novy Mir. After this he had to publish in the West, most notably Cancer Ward (1968), August 1914 (1971), and The Gulag Archipelago (1973). Solzhenitsyn was awarded the 1970 Nobel Prize in Literature "for the ethical force with which he has pursued the indispensable traditions of Russian literature".[6] Solzhenitsyn was afraid to go to Stockholm to receive his award for fear that he would not be allowed to reenter. He was eventually expelled from the Soviet Union in 1974, but returned to Russia in 1994 after the state's 

Biography[edit]

Early years[edit]

Solzhenitsyn was born in Kislovodsk, RSFSR (now in Stavropol Krai, Russia). His mother, Taisiya Zakharovna (née Shcherbak), was of Ukrainian descent.[7][8] Her father had risen from humble beginnings to become a wealthy landowner, acquiring a large estate in the Kuban region in the northern foothills of the Caucasus.[9] During World War I, Taisiya went to Moscow to study. While there she met and married Isaakiy Semyonovich Solzhenitsyn, a young officer in the Imperial Russian Army of Cossack origin and fellow native of the Caucasus region. The family background of his parents is vividly brought to life in the opening chapters of August 1914, and in the later Red Wheel novels.[10]
In 1918, Taisiya became pregnant with Aleksandr. On 15 June, shortly after her pregnancy was confirmed, Isaakiy was killed in a hunting accident. Aleksandr was raised by his widowed mother and his aunt in lowly circumstances. His earliest years coincided with the Russian Civil War. By 1930 the family property had been turned into a collective farm. Later, Solzhenitsyn recalled that his mother had fought for survival and that they had to keep his father's background in the old Imperial Army a secret. His educated mother (who never remarried) encouraged his literary and scientific learnings and raised him in the Russian Orthodox faith;[11][12] she died in 1944.[13] 
As early as 1936, Solzhenitsyn began developing the characters and concepts for a planned epic work on World War I and the Russian Revolution. This eventually led to the novel August 1914; some of the chapters he wrote then still survive.[citation needed] Solzhenitsyn studied mathematics at Rostov State University. At the same time he took correspondence courses from the Moscow Institute of Philosophy, Literature and History, at this time heavily ideological in scope. As he himself makes clear, he did not question the state ideology or the superiority of the Soviet Union until he spent time in the camps.[citation needed]

World War II[edit]


Solzhenitsyn as an officer in the Red Army in 1943
During the war, Solzhenitsyn served as the commander of a sound-ranging battery in the Red Army,[14] was involved in major action at the front, and was twice decorated. He was awarded the Order of the Red Star on 8 July 1944 for sound-ranging two German artillery batteries and adjusting counterbattery fire onto them, resulting in their destruction.[15]
A series of writings published late in his life, including the early uncompleted novel Love the Revolution!, chronicles his wartime experience and his growing doubts about the moral foundations of the Soviet regime.[16]
While serving as an artillery officer in East Prussia, Solzhenitsyn witnessed war crimes against local German civilians by Soviet military personnel. The noncombatants and the elderly were robbed of their meager possessions and women and girls were gang-raped. A few years later, in the forced labor camp, he memorized a poem titled "Prussian Nights" about these incidents. In this poem, which describes the gang-rape of a Polish woman whom the Red Army soldiers mistakenly thought to be a German,[citation needed] the first-person narrator comments on the events with sarcasm and refers to the responsibility of official Soviet writers like Ilya Ehrenburg.
In The Gulag Archipelago, Solzhenitsyn wrote, "There is nothing that so assists the awakening of omniscience within us as insistent thoughts about one's own transgressions, errors, mistakes. After the difficult cycles of such ponderings over many years, whenever I mentioned the heartlessness of our highest-ranking bureaucrats, the cruelty of our executioners, I remember myself in my Captain's shoulder boards and the forward march of my battery through East Prussia, enshrouded in fire, and I say: 'So were we any better?'"[17] 

Imprisonment[edit]

In February 1945, while serving in East Prussia, Solzhenitsyn was arrested by SMERSH for writing derogatory comments in private letters to a friend, Nikolai Vitkevich,[18] about the conduct of the war by Joseph Stalin, whom he called "Khozyain" ("the boss"), and "Balabos" (Yiddish rendering of Hebrew baal ha-bayit for "master of the house").[19] Also he had talks with the same friend about the need of a new organisation against the Soviet regime.[20]

He was accused of anti-Soviet propaganda under Article 58 paragraph 10 of the Soviet criminal code, and of "founding a hostile organization" under paragraph 11.[21][22] Solzhenitsyn was taken to the Lubyanka prison in Moscow, where he was interrogated. On 9 May 1945, it was announced that Germany had surrendered and all of Moscow broke out in celebrations with fireworks and searchlights illuminating the sky to celebrate the victory in the Great Patriotic War as Russians call the war with Germany.[23] From his cell in the Lubyanka, Solzhenitsyn remembered: "Above the muzzle of our window, and from all the other cells of the Lubyanka, and from all the windows of the Moscow prisons, we too, former prisoners of war and former front-line soldiers, watched the Moscow heavens, patterned with fireworks and crisscrossed with beams of searchlights. There was no rejoicing in our cells and no hugs and no kisses for us. That victory was not ours".[23] On 7 July 1945, he was sentenced in his absence by Special Council of the NKVD to an eight-year term in a labour camp. This was the normal sentence for most crimes under Article 58 at the time.[24]
The first part of Solzhenitsyn's sentence was served in several different work camps; the "middle phase", as he later referred to it, was spent in a sharashka (i.e., a special scientific research facility run by Ministry of State Security), where he met Lev Kopelev, upon whom he based the character of Lev Rubin in his book The First Circle, published in a self-censored or "distorted" version in the West in 1968 (an English translation of the full version was eventually published by Harper Perennial in October 2009).[25] In 1950, he was sent to a "Special Camp" for political prisoners. During his imprisonment at the camp in the town of Ekibastuz in Kazakhstan, he worked as a miner, bricklayer, and foundry foreman. His experiences at Ekibastuz formed the basis for the book One Day in the Life of Ivan Denisovich. One of his fellow political prisoners, Ion Moraru, remembers that Solzhenitsyn spent some of his time at Ekibastuz writing.[26] While there Solzhenitsyn had a tumor removed. His cancer was not diagnosed at the time.
In March 1953, after his sentence ended, Solzhenitsyn was sent to internal exile for life at Birlik,[27] a village in Baidibek district of South Kazakhstan region of Kazakhstan (Kok-terek rural district).[28][29][better source needed] His undiagnosed cancer spread until, by the end of the year, he was close to death. In 1954, he was permitted to be treated in a hospital in Tashkent, where his tumor went into remission. His experiences there became the basis of his novel Cancer Ward and also found an echo in the short story "The Right Hand". It was during this decade of imprisonment and exile that Solzhenitsyn abandoned Marxism and developed the philosophical and religious positions of his later life, gradually becoming a philosophically-minded Eastern Orthodox Christian as a result of his experience in prison and the camps.[30][31][32] He repented for some of his actions as a Red Army captain, and in prison compared himself to the perpetrators of the Gulag: "I remember myself in my captain's shoulder boards and the forward march of my battery through East Prussia, enshrouded in fire, and I say: 'So were we any better?'" His transformation is described at some length in the fourth part of The Gulag Archipelago ("The Soul and Barbed Wire"). The narrative poem The Trail (written without benefit of pen or paper in prison and camps between 1947 and 1952) and the 28 poems composed in prison, forced-labour camp, and exile also provide crucial material for understanding Solzhenitsyn's intellectual and spiritual odyssey during this period. These "early" works, largely unknown in the West, were published for the first time in Russian in 1999 and excerpted in English in 2006.[33][34] 

Marriages and children[edit]

On 7 April 1940, while at the university, Solzhenitsyn married Natalia Alekseevna Reshetovskaya.[35] They had just over a year of married life before he went into the army, then to the Gulag. They divorced in 1952, a year before his release, because wives of Gulag prisoners faced loss of work or residence permits. After the end of his internal exile, they remarried in 1957,[36] divorcing a second time in 1972.
The following year Solzhenitsyn married his second wife, Natalia Dmitrievna Svetlova, a mathematician who had a son from a brief prior marriage.[37] He and Svetlova (born 1939) had three sons: Yermolai (1970), Ignat (1972), and Stepan (1973).[38]
Solzhenitsyn's adopted son Dmitri Turin died on March 18, 1994, aged 32, at his home in New York City due to a heart attack.[39]

After prison[edit]

After Khrushchev's Secret Speech in 1956, Solzhenitsyn was freed from exile and exonerated. Following his return from exile, Solzhenitsyn was, while teaching at a secondary school during the day, spending his nights secretly engaged in writing. In his Nobel Prize acceptance speech he wrote that "during all the years until 1961, not only was I convinced I should never see a single line of mine in print in my lifetime, but, also, I scarcely dared allow any of my close acquaintances to read anything I had written because I feared this would become known."[40]
In 1960, aged 42, he approached Aleksandr Tvardovsky, a poet and the chief editor of the Novy Mir magazine, with the manuscript of One Day in the Life of Ivan Denisovich. It was published in edited form in 1962, with the explicit approval of Nikita Khrushchev, who defended it at the presidium of the Politburo hearing on whether to allow its publication, and added: "There's a Stalinist in each of you; there's even a Stalinist in me. We must root out this evil."[41] The book quickly sold out and became an instant hit.[citation needed] In the 1960s, while he was publicly known to be writing Cancer Ward, he was simultaneously writing The Gulag Archipelago. During Khrushchev's tenure, One Day in the Life of Ivan Denisovich was studied in schools in the Soviet Union, as were three more short works of Solzhenitsyn's, including his short story "Matryona's Home", published in 1963. These would be the last of his works published in the Soviet Union until 1990.
One Day in the Life of Ivan Denisovich brought the Soviet system of prison labour to the attention of the West. It caused as much of a sensation in the Soviet Union as it did in the West—not only by its striking realism and candor, but also because it was the first major piece of Soviet literature since the 1920s on a politically charged theme, written by a non-party member, indeed a man who had been to Siberia for "libelous speech" about the leaders, and yet its publication had been officially permitted. In this sense, the publication of Solzhenitsyn's story was an almost unheard of instance of free, unrestrained discussion of politics through literature. Most Soviet readers realized this, but after Khrushchev had been ousted from power in 1964, the time for such raw exposing works came to an end.[citation needed]

Later years in the Soviet Union[edit]

Every time when we speak about Solzhenitsyn as the enemy of the Soviet regime, this just happens to coincide with some important [international] events and we postpone the decision.
Solzhenitsyn made an unsuccessful attempt, with the help of Tvardovsky, to get his novel Cancer Ward legally published in the Soviet Union. This had to get the approval of the Union of Writers. Though some there appreciated it, the work ultimately was denied publication unless it was to be revised and cleaned of suspect statements and anti-Soviet insinuations.[42]
After Krushchev's removal in 1964, the cultural climate again became more repressive. Publishing of Solzhenitsyn's work quickly stopped; as a writer, he became a non-person, and, by 1965, the KGB had seized some of his papers, including the manuscript of The First Circle. Meanwhile, Solzhenitsyn continued to secretly and feverishly work upon the most well-known of all his writings, The Gulag Archipelago. The seizing of his novel manuscript first made him desperate and frightened, but gradually he realized that it had set him free from the pretenses and trappings of being an "officially acclaimed" writer, something which had come close to second nature, but which was becoming increasingly irrelevant.
After the KGB had confiscated Solzhenitsyn's materials in Moscow, during 1965–67, the preparatory drafts of The Gulag Archipelago were turned into finished typescript in hiding at his friends' homes in Estonia. Aleksandr Solzhenitsyn had befriended Arnold Susi, a lawyer and former Estonian Minister of Education in a Lubyanka Prison cell. After completion, Solzhenitsyn's original handwritten script was kept hidden from the KGB in Estonia by Arnold Susi's daughter Heli Susi until the collapse of the Soviet Union.[43][44]
In 1969, Solzhenitsyn was expelled from the Union of Writers. In 1970, he was awarded the Nobel Prize in Literature. He could not receive the prize personally in Stockholm at that time, since he was afraid he would not be let back into the Soviet Union. Instead, it was suggested he should receive the prize in a special ceremony at the Swedish embassy in Moscow. The Swedish government refused to accept this solution because such a ceremony and the ensuing media coverage might upset the Soviet Union and damage Swedish-Soviet relations. Instead, Solzhenitsyn received his prize at the 1974 ceremony after he had been expelled from the Soviet Union.
The Gulag Archipelago was composed from 1958 to 1967. It was a three-volume, seven part work on the Soviet prison camp system (Solzhenitsyn never had all seven parts of the work in front of him at one time). The book was based upon Solzhenitsyn's own experience as well as the testimony of 256[45] former prisoners and Solzhenitsyn's own research into the history of the Russian penal system. It discussed the system's origins from the founding of the Communist regime, with Vladimir Lenin having responsibility, detailing interrogation procedures, prisoner transports, prison camp culture, prisoner uprisings and revolts, and the practice of internal exile. The Gulag Archipelago has sold over thirty million copies in thirty-five languages.
According to fellow gulag historian Anne Applebaum, The Gulag Archipelago's rich and varied authorial voice, its unique weaving together of personal testimony, philosophical analysis, and historical investigation, and its unrelenting indictment of communist ideology made The Gulag Archipelago one of the most influential books of the 20th century.[46]

Solzhenitsyn and his long-time friend Mstislav Rostropovich at the celebration of Solzhenitsyn's 80th birthday
Even though The Gulag Archipelago was not published in the Soviet Union, it was extensively criticized by the Party-controlled Soviet press. An editorial in Pravda on 14 January 1974 accused Solzhenitsyn of supporting "Hitlerites" and making "excuses for the crimes of the Vlasovites and Bandera gangs." According to the editorial, Solzhenitsyn was "choking with pathological hatred for the country where he was born and grew up, for the socialist system, and for Soviet people."[47]
During this period, he was sheltered by the cellist Mstislav Rostropovich, who suffered considerably for his support of Solzhenitsyn and was eventually forced into exile himself.[48]
In August 1971, the KGB allegedly made an attempt to assassinate Solzhenitsyn using an unknown biological agent (mos

Later years in the Soviet Union[edit]

Every time when we speak about Solzhenitsyn as the enemy of the Soviet regime, this just happens to coincide with some important [international] events and we postpone the decision.
Solzhenitsyn made an unsuccessful attempt, with the help of Tvardovsky, to get his novel Cancer Ward legally published in the Soviet Union. This had to get the approval of the Union of Writers. Though some there appreciated it, the work ultimately was denied publication unless it was to be revised and cleaned of suspect statements and anti-Soviet insinuations.[42]
After Krushchev's removal in 1964, the cultural climate again became more repressive. Publishing of Solzhenitsyn's work quickly stopped; as a writer, he became a non-person, and, by 1965, the KGB had seized some of his papers, including the manuscript of The First Circle. Meanwhile, Solzhenitsyn continued to secretly and feverishly work upon the most well-known of all his writings, The Gulag Archipelago. The seizing of his novel manuscript first made him desperate and frightened, but gradually he realized that it had set him free from the pretenses and trappings of being an "officially acclaimed" writer, something which had come close to second nature, but which was becoming increasingly irrelevant.
After the KGB had confiscated Solzhenitsyn's materials in Moscow, during 1965–67, the preparatory drafts of The Gulag Archipelago were turned into finished typescript in hiding at his friends' homes in Estonia. Aleksandr Solzhenitsyn had befriended Arnold Susi, a lawyer and former Estonian Minister of Education in a Lubyanka Prison cell. After completion, Solzhenitsyn's original handwritten script was kept hidden from the KGB in Estonia by Arnold Susi's daughter Heli Susi until the collapse of the Soviet Union.[43][44]
In 1969, Solzhenitsyn was expelled from the Union of Writers. In 1970, he was awarded the Nobel Prize in Literature. He could not receive the prize personally in Stockholm at that time, since he was afraid he would not be let back into the Soviet Union. Instead, it was suggested he should receive the prize in a special ceremony at the Swedish embassy in Moscow. The Swedish government refused to accept this solution because such a ceremony and the ensuing media coverage might upset the Soviet Union and damage Swedish-Soviet relations. Instead, Solzhenitsyn received his prize at the 1974 ceremony after he had been expelled from the Soviet Union.
The Gulag Archipelago was composed from 1958 to 1967. It was a three-volume, seven part work on the Soviet prison camp system (Solzhenitsyn never had all seven parts of the work in front of him at one time). The book was based upon Solzhenitsyn's own experience as well as the testimony of 256[45] former prisoners and Solzhenitsyn's own research into the history of the Russian penal system. It discussed the system's origins from the founding of the Communist regime, with Vladimir Lenin having responsibility, detailing interrogation procedures, prisoner transports, prison camp culture, prisoner uprisings and revolts, and the practice of internal exile. The Gulag Archipelago has sold over thirty million copies in thirty-five languages.
According to fellow gulag historian Anne Applebaum, The Gulag Archipelago's rich and varied authorial voice, its unique weaving together of personal testimony, philosophical analysis, and historical investigation, and its unrelenting indictment of communist ideology made The Gulag Archipelago one of the most influential books of the 20th century.[46]

Solzhenitsyn and his long-time friend Mstislav Rostropovich at the celebration of Solzhenitsyn's 80th birthday
Even though The Gulag Archipelago was not published in the Soviet Union, it was extensively criticized by the Party-controlled Soviet press. An editorial in Pravda on 14 January 1974 accused Solzhenitsyn of supporting "Hitlerites" and making "excuses for the crimes of the Vlasovites and Bandera gangs." According to the editorial, Solzhenitsyn was "choking with pathological hatred for the country where he was born and grew up, for the socialist system, and for Soviet people."[47]
During this period, he was sheltered by the cellist Mstislav Rostropovich, who suffered considerably for his support of Solzhenitsyn and was eventually forced into exile himself.[48]
In August 1971, the KGB allegedly made an attempt to assassinate Solzhenitsyn using an unknown biological agent 
(most likely ricin) with an experimental gel-based delivery method. The attempt left him seriously ill but was unsuccessful.[49][50] 

Expulsion from the Soviet Union[edit]

In a discussion of its options in dealing with Solzhenitsyn the members of the Politburo considered his arrest and imprisonment and his expulsion to a socialist country.[51] Guided by KGB chief Yury Andropov, and with encouraging statements from Willy Brandt, it was decided to deport the writer directly to West Germany.[52]

In the West[edit]


Solzhenitsyn with Heinrich Böll in Langenbroich, West Germany, 1974
On 12 February 1974, Solzhenitsyn was arrested and deported the next day from the Soviet Union to Frankfurt, West Germany and stripped of his Soviet citizenship.[53] The KGB had found the manuscript for the first part of The Gulag Archipelago and, less than a week later, Yevgeny Yevtushenko suffered reprisals for his support of Solzhenitsyn.[citation needed] U.S. military attaché William Odom managed to smuggle out a large portion of Solzhenitsyn's archive, including the author's membership card for the Writers' Union and Second World War military citations; Solzhenitsyn subsequently paid tribute to Odom's role in his memoir Invisible Allies (1995).[54]
In West Germany, Solzhenitsyn lived in Heinrich Böll's house in Langenbroich. He then moved to Zürich, Switzerland before Stanford University invited him to stay in the United States to "facilitate your work, and to accommodate you and your family." He stayed on the 11th floor of the Hoover Tower, part of the Hoover Institution, before moving to Cavendish, Vermont, in 1976. He was given an honorary Literary Degree from Harvard University in 1978 and on Thursday, 8 June 1978, he gave his Commencement Address, condemning, among other things, the press, the lack of spirituality and traditional values as well as anthropocentrism in Western culture.[55] ^ Jump up to: a b c A World Split Apart, Harvard Class Day Exercises, 8 June 1978, archived from the original on 8 June 2003
Over the next 17 years, Solzhenitsyn worked on his dramatized history of the Russian Revolution of 1917, The Red Wheel. By 1992, four "knots" (parts) had been completed and he had also written several shorter works.
Despite spending almost two decades in the United States, Solzhenitsyn did not become fluent in spoken English. He had, however, been reading English-language literature since his teens, encouraged by his mother.[citation needed] More importantly, he resented the idea of becoming a media star and of tempering his ideas or ways of talking in order to suit television. Solzhenitsyn's warnings about the dangers of Communist aggression and the weakening of the moral fiber of the West were generally well received in Western conservative circles (e.g. Ford administration staffers Richard Cheney and Donald Rumsfeld advocated on Solzhenitsyn's behalf for him to speak directly to President Gerald Ford about the Soviet threat),[56] prior to and alongside the tougher foreign policy pursued by US President Ronald Reagan. At the same time, liberals and secularists became increasingly critical of what they perceived as his reactionary preference for Russian nationalism and the Russian Orthodox religion.
Solzhenitsyn also harshly criticised what he saw as the ugliness and spiritual vapidity of the dominant pop culture of the modern West, including television and much of popular music: "...the human soul longs for things higher, warmer, and purer than those offered by today's mass living habits... by TV stupor and by intolerable music." Despite his criticism of the "weakness" of the West, Solzhenitsyn always made clear that he admired the political liberty which was one of the enduring strengths of Western democratic societies. In a major speech delivered to the International Academy of Philosophy in Liechtenstein on 14 September 1993, Solzhenitsyn implored the West not to "lose sight of its own values, its historically unique stability of civic life under the rule of law—a hard-won stability which grants independence and space to every private citizen."[57]
  1. .
  2. ^ Ericson (2009) p. 599
In a series of writings, speeches, and interviews after his return to his native Russia in 1994, Solzhenitsyn spoke about his admiration for the local self-government he had witnessed first hand in Switzerland and New England.[58][59] He "praised 'the sensible and sure process of grassroots democracy, in which the local population solves most of its problems on its own, not waiting for the decisions of higher authorities.'"[60] Solzhe
nitsyn's patriotism was inward-looking. He called for Russia to "renounce all mad fantasies of foreign conquest and begin the peaceful long, long long period of recuperation," as he put it in a 1979 BBC interview with Janis Sapiets.[61] ^ Kauffman, William 'Bill' (19 December 2005), "Free Vermont", The American Conservative 
^ Solzhenitsyn, Aleksandr I (1980), East and West, Perennial Library, New York: Harper, p. 182 
https://www.solzhenitsyncenter.org/articles-essays-speeches

Articles, Essays, & Speeches

Solzhenitsyn’s many essays, speeches, and interviews, while less important intrinsically than his literary works, valuably distill his ideas in expository form. During his years in prison and as an underground writer, he could hardly have imagined being begged from all directions to speak his mind freely. But as soon as he landed in exile in 1974, invitations flooded in. So, while not welcoming distractions from his literary writing, he addressed numerous European and American audiences over the next few years and later visited Japan and Taiwan. Everywhere, he shared his analysis of the twentieth century, with special attention to the effects of Communism and the experience of Russia.
Solzhenitsyn’s discourses met with a mixed response. Starting with his programmatic Letter to the Soviet Leaders (1974) and extending through his kindly intended criticisms of the West, his nonliterary views often clashed with those of Western opinion shapers.  Naïvely taking the West’s trumpeted freedom of speech at face value, Solzhenitsyn sometimes painted in broad brushstrokes and incautiously employed a peremptory tone. The elites’ negative reactions gradually hardened into a consensus.  Feeling rebuffed, he sharply reduced his public speaking. He did wrap around his return home in 1994 another flurry of speeches saying good-bye to the West and hello to post-Communist Russia.
Solzhenitsyn’s Nobel and Harvard addresses are well known; others, such as the Templeton and Liechtenstein addresses, are also meritorious, as are many of the essays composed strictly at his own initiative.
-- by Edward E. Ericson, Jr. and Daniel J. Mahoney, The Solzhenitsyn Reader

A Selection of Solzhenitsyn's Major Articles, Essays and Speeches

Nobel Lecture (1972) 
The Nobel Lecture encapsulates Solzhenitsyn’s literary theory. He opens with a spiritual justification of art and proceeds to the social uses that art, especially literature, can serve.  It closes with his famous dictum that "one word of truth shall outweigh the whole world."

A World Split Apart (1978)
Solzhenitsyn’s June 8, 1978, commencement address at Harvard was the most controversial and commented-upon public speech he delivered during his twenty-year exile in the West, for he critiqued the spiritual crisis of both East and West. But far from being inspired by hostility to the West, Solzhenitsyn refuses to break faith with a civilization still capable of drawing intellectual and spiritual sustenance from “the moral heritage of Christian centuries with their rich reserves of mercy and sacrifice.”
A Reflection on the Vendée Uprising (1993)
In the fall of 1993 Solzhenitsyn traveled to Western Europe to say his final goodbyes before his imminent return to Russia. On September 25th he delivered the principal address at the dedication of a memorial to the tens of thousands of Frenchmen who perished between 1793 and 1795 during the Vendée uprising in western France. Solzhenitsyn warns against the revolutionary illusion that human nature can be transformed at a stroke. His eloquent defense of evolutionary social change and his identification of terror with an ideology of inexorable Progress are central to his political reflection as a whole.

Other Notable Articles, Essays and Speeches 

  • Open Letter to the Secretariat of the RSFSR Writers' Union (1969)
  • Letter to the Soviet Leaders (1973)
  • Repentance and Self-Limitation in the Life of Nations (1973-74)
  • Live Not By Lies! (1974)
  • Warning to the West (1976)
  • The Mortal Danger (1980)
  • Rebuilding Russia (1990)
  • We Have Ceased to See the Purpose (1993)
  • The Russian Question at the End of the Twentieth Century (1994)
  • Russia in Collapse (1998)
  • Interview with Der Spiegel (2007)

Additional Resources

  • “Warning to the West”
    A collection of Solzhenitsyn’s speeches to the Americans and the British in 1975 and 1976.
    Available for download on Amazon (UK) & iTunes (UK)







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