Posts Tagged ‘swastika’


What a great weekend of noise, power electronics and industrial music in London! Meeting old and new friends, witnessing an absolutely fantastic two day event with lots of great acts at a very nice venue. Some notes of the weekend with pics below, sugarcoated with some one liners that I penned to my notebook during the trip.

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I had early wake up after just three hours of sleep at 4 am. As I walked through Turku the city looked like a warzone after the 1st of May celebration. Broken bottles, broken places, vomit, shit and carbage everywhere. Some drunks were still alive and crawling the quiet streets. It was cold and snowing.

I met Pekka PT at the airport. Air Baltic took us to Riga where to our surprise we needed to spend some six hours instead of one to our connection flight to London. Coffee, bread, some chocolate, good talks. I did read Juha Jyrkäs’ Ouramoinen (Salakirjat, 2014) from cover to cover, some of the best lines of it out loud.


Pekka PT reading a zionist rant.

Air Baltic seems to revel in Engrish. ”Exlusively on board” and ”for saftey reasons” made us smile. Some zionist had made hilarious ranting notes over an article about Israel into the airline magazine. We almost stereo-spanked an air hostess who kept on bending over next to us. She was clearly asking for it.

Gatwick express to Victoria. Lovely peaceful half an hour with a very British scenery, including the legendary Battersea powersation. After surviving some metro stations and a short walk we found our hostel and went to check the venue, the Apiary studios. Then it was time for some nourishment and we hit Raizes, a Brazilian restaurant. The place was so damn good it became our regular spot of gluttony for our whole stay.


Members of Bizarre uproar, Sick seed, Halthan, Pogrom and Unclean met. Pogrom kindly gave us copies of Creation through destruction and The entrancing cage by Maxacan tactics. We walked back to our hostel in rain and hit our beds. There was some truly hellish noise outside but it didn’t disturb us a bit. We slept like dead soldiers of the second world war.

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I wanted to visit the St. Leonard’s, Shoreditch, church that was very close to our hostel. The place looked charmingly ramshackled from the outside and it was that also from the inside. We found impressive stocks and some pretty swastika-decoration. The place was empty, except for an army of spirits roaming around. I decided we needed to come back there on Sunday.

Swastika pattern at St. Leonard’s, Shoreditch.

Swastika pattern at St. Leonard’s, Shoreditch.

Shacks of St. Leonard’s, Shoreditch.

Shacks of St. Leonard’s, Shoreditch.

Meeting the very nice guys who arranged the event. Artists and other people arriving to the place. Soundchecks. Arrangements run smoothly, spirits high. It was clear that everything was done professionally. The venue was perfect with wonderful staff. The backstage was cozy and decorated with good taste. I think it is the coolest backstage I’ve seen in ages.












The gig started in time, Am not as an opening act at 8 pm after Dj Andrew CPFA’s selected music. Am not (UK) blasted a great set with a thought provoking background video that dealt among other things with colonianism. Superb.





Umpio (FIN) was the next to stand on the stage. Pentti whipped and beat the hell out of the metal junk he had collected for the set, with his trademark energy. Nice intense noise.



Unclean (FIN) opened his power electronics set with some Finnish song, I don’t remember what, but it placed proper mood for the rest of the set. From the voice samples used I recognized Veli Saarikalle, a legendary past Finnish religious preacher, a hilarious raving lunatic. Other samples used dealth with religion, for what I remember. Proud, loud, well executed set with a nice finale of smashing the CD-player against the wall.




Bizarre uproar (FIN) played in Helsinki just a week before this gig. If I’m correct, the set was the same including the famous masturbation/piss/shit/latex and high heels on a dead rat-video. The duo whipped more intense and electrifying set than that of Helsinki, which in itself was good. There was one confrontation between the bass player and a member of the audience who continually tried to grasp the artists instrument. One firm push from the pig-masked bassist gave a clear message and there was no more interference to his playing. The mastermind behind Bizarre uproar bombarded the audience with intense vocals like stukas in action in 1944. It was clear that the audience was happy with the result.



I had heard lots of positive notes about Iron fist of the sun that played the next. Those notes were correct. The man, at times with headphones on his head, gave us a very delicate set with nice nyances and brilliant sounds, superbly structured together. This was definitely one of the sets that I enjoyed the most this evening.


Dj Codex Europe closed the evening musically.

Umpio chilling out at the backstage.

Umpio chilling out at the back stage.

The Finns returned to their hostel, carrying one heavily chemically wounded comrade the whole way. The spirit of the Winter war lives, no comrade was left on the battle field.

– – –


The day started with traditional English breakfast in the great company of Bizarre uproar, Sick seed, Shift and Iron fist of the sun.


SSRI (FIN) opened Saturday at 3 pm. Regardless of the early starting time there were lots of people present, the place was certainly not empty. As Mika of Unclean said, Pekka PT is a ”mad genius” and this is true and it certainly was evident, again. There was Aleister Crowley’s speaking in the spoken samples. At the end of the set it looked like there was some technical trouble in the set, but there was not. The whole final part with the c-tape player, ending in smashing it, was all purposeful.




A reliable source told Mesikämmen that this was the last gig of SSRI and that the whole project is finished, except for already agreed publications and such.

It must also be noted that Pekka was like Peter Sellers in Dr. Strangelove during the event – he played in three different acts: Bizarre uproar, SSRI and Sick Seed. I am not surprised if there were people in the audience who did not recognize all of these roles instantly. I certainly did not figure out that Sellers played three roles in the movie when I saw it the first time.

Mollusk King (UK) smashed a traffic sign with sticks and gave his clearly own kind of addition to the evening. I might be wrong and I probably am, but my first impression was that this is a guy with a background in gothic scene who has started to do power electronics.







Shift (UK) marched to the stage at 4.30 pm. Two guys in commando beanies, military camouflage, project badges in their uniform. This was some tight stuff. It was technically well executed, provocative with middle fingers and a march into the middle of the audience. It was evident that Shift was much appreciated by the crowd, and with a good reason.







After Shift there was a break. Dj. Andrew CPFA continued the program at 7 pm. Halthan (FIN) started his set a bit after 8 pm.

”Join Halthan jugend now” projected on the wall before the gig begun gave a certain impression to everyone present. What the audience got once the set began was a tsunami of nihilism and misanthrophy. Basse offered the audience a bottle of Finnish Salmiakki-Koskenkorva booze as a sort of communion. Quotes from Pentti Linkola were seen projected on the wall as well as some provocative pictures of Pekka Eric-Auvinen and his manifesto. Basse weared a Pekka Siitoin Kiitos-t-shirt, manifesting a sort of an egregore of many Finns in the genre. Mesikämmen approves.


There certainly was a sense of danger in this set. I was forewarned to not be in the front row if I wanted to avoid Salmiakki-Koskenkorva being spitted on me or getting into a confrontation. I decided to take a safe position to witness it all. Niko of the Obscurex label was more brave and got duly attacked during the gig by Halthan. I later heard it was not the first time Halthan attacked him live. Damn, Basse, the next time confront a guy who is bigger than you! Anyway, maybe there is a reason why Halthan has been called the G.G. Allin of the genre. I certainly wish the man a smoother life than what Jesus Christ Allin had.




There was a ”secret act” in the program starting at 8.50 pm. That was Pogrom (LIT). He gave us an awesome gig with an awesome background video that consistend of three parts. All of them were titled ”Solace” of different kinds. Part two was Solace of madness, part three solace of suicide. The first part’s name escapes my memory. I visually liked especially the second part with its abstact description of madness. This was a very nice set from Pogrom on many levels.


Human larvae (GER) walked on the stage next. The long haired Teuton gave some hard threatment to a piece of aluminium and all in all gave the audience an awesome experience.



Stab electronics (UK) started with some very strong visuals about open bodies. The power electronics bombarded to the audience matched the imagery perfectly. At that point my camera’s battery died and I went to backstage. What I heard from the rest of Stab electronics from others, it was great.

Sick seed (FIN) closed the event. As it has been clear from Sick seed’s latest gigs the project has traveled into some new areas, quite different from earlier Sick seed material. This was industrial with a twist.

A reliable source told Mesikämmen that there was a meditation and some sort of a ritual done at a quiet backstage before the gig. Instant comments after the gig from Pena of Umpio were ”weird!” and ”white boys funk!”. Maybe he has a point. There were some new tracks in the set and two covers: And the snow fell and Mutiny in heaven.

In addition to the live acts there was a large room with art videos projected on the wall, distro tables from Filth and Violence, Unrest productions and Cold spring. Lots of good stuff that made me wish my budget and luggage was bigger. Unrest productions did sell a limited edition compilation tape Hatred is nothing without action which features all the artist who were on the event’s bill. There might still be some copies of the tape left if you are interested.

During the two day event there was enthusiastic audience at least from the UK, Finland, Lithuania, Germany, Norway, Holland, Bulgaria, Sweden and Italy. The artists were brilliant, the event was professionally arranged by Filth & violence and Unrest productions, the venue was perfect. The place was packed and it can be said that it was a huge success in many ways.

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We hadn’t had the traditional British fish and chips with Pekka PT yet, so that was in our ”must to do”-list. Before of that we went to St. Leonard’s, Shoreditch, church that we visited on Friday. The priest noted us in the opening of his sermon. I liked that. The next thing I’m going to say is that the past genius, Wesley Willis, made a great track called They threw me out of church.



Fish and chips, we got it. And we got lots more. This was a great weekend.



– – –

Overheard during the weekend

These one liners are mostly in Finnish as they were verbally shot during the weekend. Collected by yours truly.

Missään ei oo niin hyvää uusnatsiskeneä kuin Suomessa.

(On a phone) You come and have sex with us. We are in the London. (The other person hangs up) homoloordi…

Mä oon aina halunnut olla sun päällä.

Suurin osa mun vaatteista on Thor Stenoria tai jotain muita natsimerkkejä.

Mä yritin saada vähän rakkautta mut ei… mies käänty.

Nyt panettaa. Ei voi mitään. Joku vois auttaa.

Mä näin Carbagen keikalla ja yritin vetää käteen, mut olin niin kännissä, ettei seissy.

N: Ootteko kuullu Lykke Li:tä? Y: Mimmosta se on, vähän samanlaista kuin Jenni Vartiainen? N: Semmosta eteeristä. Y: Hyi vittu.

Täällä on vanhoja hikisiä miehiä. No bitches.

N: Hailasitteks te? Y: Ei. N: Jos on mahdollisuus hailata eikä hailaa, on ämmä tai homo.

(Siivoojasta) Kiva tehdä duunii kun kuus äijää tuijottaa.

I passed out. Which is nothing new.

Me ollaan Lontoossa. Missäs muualla me oltais? Himassa vetämässä käteen.

Kliinasin prince albertin ihan kunnolla ihan tätä reissuu varten. Ihan turhaan.

N: Jätkä kaivaa munia koko ajan. Y: No kun mulla on tää herpes.

N: Kattokaa, natsi. Y: Eiks täs oo aika monta?

Genitaaliherpes. Sä et voi panna enää ketään.

Genitaaliherpes. Tietsä mul ei oo yhtään sympatiaa sua kohtaan.

Ei tää yhteiskunta pyöri silleen et mä kannan sun kassuja.

Mä en oo saanu pillua moneen kuukauteen.

I’m not like you. You collect veneral diseases.

Haluuksä koskee mun munaa?

I’m a fucking working class hero.

I need bestiality.

Cocaine buffet and black prostitutes.

Mä yritin vetää käteen siinä edessä (Bizarre Uproarin keikan aikana) muttei ottanut eteen kun olin niin kännissä.

Mun aivot lilluu läskissä.

Pekka tuo erektiovarmuuden.

Me ollaan kaikkein saastaisimpia, alhaisimmista alhaisimpia.

Vitun pullee jätkä jolla on himonussijan viikset.

Homostelua. Jos ei kaupan laitteet kelpaa, ei tarvii soittaa.

(Soundchekissä) Tuntui hyvältä. Tuntuks susta kans?

Thaimaassa on paljon paremman näkösiä lady-poikia.

(Jättää lautaselle ruokaa) N: Ajattele kehitysmaan lapsia. Y: Nimen omaan.

Nyt on asiat huonosti kun nekrutkin vittuilee.

Tämmösen vuoteen kun sais mikitettyä.

(Anglikaanikirkossa muita paikalla olijoita kommentoiden) Jumala tarvitsee mustiakin enkeleitä.

N: Tän kebab-paikan hygienia-rating on 5/5. Y: Ite printattu.


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Mesikämmenen tassuihin päätyi kuvan mukainen swastika-koru. Koru on kooltaan pieni, vain 1cm per sivu, eikä siinä ole mitään merkintöjä. Korun taustoista kerrottin, että se on “sota-ajalta” ja suomalaista alkuperää. Mesikämmen ei ollut nähnyt eikä kuullut vastaavasta mitään, eikä internetkään tunnu asiassa auttavan. Nyt tarvittaisiin siis historian tuntijoiden apua. Osaako joku blogin lukija valottaa tämän korun historiaa?

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Aiheeseen liittyen:

Dominick Crowley of My Swastika speaks!

ManWoman speaks!

Alexa McDermot on Irish swastika reclaimationists.

The origin of swastika.

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2 February 1938 – 13 November 2012

Ad Astra.

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ManWoman speaks!

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Kymenlaakson maakunta (ruots. Kymmenedalen) on Suomen maakunta Kaakkois-Suomessa. Maakunnan nimi johtuu sen halki kulkevasta Kymijoesta, jonka varrella tai lähellä sitä ovat seudun suurimmat asutuskeskukset. Sigurd Wettenhovi-Aspan Kalevala ja Egypti-klassikon hengessä on kaikille nykyään selvää, että Kymenlaakso vastaa Khemin laaksoa (eli Ala-Egyptiä) ja Kemijoki taas Niiliä. Tässä väkevän esoteerisessa maastossa pitää kotiaan myös Kymenlaakson Esoteeris-Mytologinen Seura.

Mesikämmen sai ensikosketuksen Kymenlaakson-Esoteeris-Mytologiseen Seuraan YouTuben kautta. Seuran syysseminaari 2011-video, jossa osoitetaan kunnioitusta mm. Pekka Siitoimelle ja Kai M. Aallolle, jäi Mesikämmenelle lähtemättömästi mieleen. Tämän jälkeen seura alkoikin pullahdella Mesikämmenen silmiin siellä ja täällä, mm. hypnoottis-magneettisen katseen SM 2011:ssa, jossa seuran Hermes Sanguis ylsi pronssimitalisijalle.

Tässä seurassa oli selvästi substanssia. Mesikämmenen mielessä alkoi hautua ajatus seuran haastattelusta – ja kuin maagisen synkronisiteetin kautta seuran Anselm von Weltheim ottikin samoihin aikoihin yhteyttä Mesikämmeneen.

Alkuperäinen idea oli, että Kymenlaakson Esoteeris-Mytologinen Seura olisi tehnyt Mesikämmenen blogille matkapäiväkirjan matkastaan Kai M. Aallon luokse Ouluun, mutta tämä idea valitettavasti abortoitui. Päädyimme lopulta perinteiseen haastatteluformaattiin, joka kyllä ajaa asiansa hyvin.

Seuraavassa haastattelussa selviää mm. seuran inspiraation lähteet, seuran suhde henkivaltoihin ja magiaan, seuran aiheuttama julkinen pahennus, seuran hypnoottis-magneettiset harjoitteet, viiksimagia, alkoholin ja magian salat, universumin tärkein ulottuvuus, ruokavalion ja magian salaisuudet, sekä elämän tarkoitus.

Hyvät naiset ja herrasmiehet, Kymenlaakson Esoteeris-Mytologinen Seura puhuu!


Keitä olette ja mitä teette?

AIvW: Olen Anshelm Ingemar von Weltheim, Kymenlaakson esoteeris-mytologisen seuran Hierophanta Dei Kuusankoskelta.

HS: Olen Hermes Sanguinis, Kymenlaakson esoteeris-mytologisen seuran Magus. Oma toimenkuvani seurassa on tiedon vaaliminen seuran tarpeisiin niin luonnontieteiden kuin salatieteiden piiristä. Itse pidän toistaiseksi majaani Kotkassa.

Anshelm Ingemar von Weltheim.

Jos tämä haastattelu voisi tapahtua missä tahansa, koska tahansa, oikeassa tai kuvitteellisessa Maailmassa, missä tekisimme tämän haastattelun?

HS: Jossakin vanhassa ajan syövyttämässä kappelissa tai hautaholvissa kynttilöiden ja suitsukkeiden palaessa taustalla, samalla nauttien vanhaa viskiä suoraan tammitynnyristä.

AIvW: Idi Aminin kestitessä meitä palatsissaan, porealtaassa makoillen, Kristal-shamppanjaa nauttien.

Mitkä henkilöt ja seurat ovat inspiroineet teitä esoteeris-mytologisessa kilvoittelussanne?

AIvW: Suurinta innoittajaamme tuskin tarvitsee erikseen mainita. Innoittajia on toki useita, mutta nostan esiin Heinrich Himmlerin, Karl-Maria Wiligutin ja seuransa Ahnenerben. Heidän päättäväisyytensä miltei mahdottomalta tuntuvan tehtävän edessä ja ikuisuudesta kumpuava halu taistella ideaaliensa puolesta tulisivat olla kansalaisvelvollisuuksia.

HS: Omat syvimmät okkultistisen inspiraation lähteeni kumpuavat tietysti oman sieluni sopukoista, mutta mainittakoon, että maailmassa on elänyt ja elää yhä suuria innoittajia jotka jatkavat esimerkkinsä näyttämistä kaikille jotka haluavat seurata heitä henkisessä vaelluksessaan maailmojen välillä. Seuroista mainitsen tässä myöskin Ahnenerben, sekä lisään vielä toisen aikalaisseuran Thule-Gesellschaftin tähän innoittajien listaan.

Ja koska itse henkilökohtaisesti pidän luonnontieteitä yhtä korkeassa arvossa kuin salatieteitä, voisin tiedemaailman puolelta omiksi innoittajikseni mainita suurmiehet Aubrey de Grey, Carl Sagan ja Stephen Hawking.

Koska, missä ja miksi KEMS perustettiin? Keiden toimesta? Mihin seura pyrkii?

HS: KEMS perustettiin eräänä talvi-iltana eräässä nimeltämainitsemattomassa baarissa Kouvolassa. Ollessamme Hammer Open Air -festivaalilla, Hierofanttimme löysi nahkaliivinsä taskusta äärettömän reliikin, nimittäin perustamisasiakirjamme kyseiseltä illalta.

Onko KEMS vain esoteeris-mytologinen, vai kuuluuko agendaan myös poliittisia päämääriä? Jos seura on myös poliittinen, niin mihin päin olette poliittisesti kallellaan.

AIvW: Seura on epäpoliittinen. Otamme toki tarvittaessa kantaa päivänpolitiikkaan tai historiallisiin tapahtumiin politiikan kentällä. Seuramme jäseniltä löytyy kaikenlaisia näkemyksiä radikaalista uusnatsismista tulenpalavaan kommunismiin.

Hermes Sanguinis.

HS: Esoteeris-mytologiset piirteet kulkevat usein kulttuurillisten asioiden kanssa käsikynkkää, joten emme voi välttyä huomioimatta merkittäviä poliittisia tapahtumia, mutta kuten aiemmin sanottua, Seura on epäpoliittinen.

Miten tosissanne olette KEMS:n kanssa? Millaisia esimerkkejä omistautumisesta KEMS:lle teillä on?

HS: Visio koko seurasta ilmoitettiin minulle eräässä unessa, joten päätin omistaa koko sieluni näiden suurten salaisuuksien vaalimiseen ja tutkimiseen. Koska KEMS kulkee täysin käsi kädessä omien henkisten tavoitteni kanssa, ei ole mitään syytä miksi en omistautuisi sataprosenttisesti.

AIvW: Minulla on elämässä kaksi tointa, KEMS ja rakennusalan opiskelu, KEMS menee etusijalle. Synkkien salaisuuksien kaiveleminen ei ole terveellistä ihmismielelle, mutta pakkohan jonkun on se tehdä. Välillä ihan puistattaa kun Eetteristä löytyy toinen toistaan kammottavampia asioita, jotka ovat toisaalta myös erittäin mielenkiintoisia. Seikkaperäistä selvitystä en tässä yhteydessä asiasta tee, sillä kuitenkin on kyse salaseurasta.

Kuulutteko muihin esoteris-mytologis-maagisiin seuroihin kuin KEMS:ssin?

AIvW: En.

HS: Itse kuulun myös Turun Hengentieteen Seuran Lucifer-looshiin.

Tarinan mukaan KEMS:llä on käytössään sukellusvene, ja että se olisi ollut esillä Hammer Open Air -festivaaleillakin. Pitääkö tämä väite paikkansa? Jos pitää, millaisesta sukellusveneestä on kyse?

Annetaan kuvan puhua puolestaan.

Teittekö juhannustaikoja?

AIvW: Taisi jäädä välistä, mutta tapasimme henkilökohtaisesti arkkienkeli Gabrielin. Se oli puhutteleva kokemus.

HS: Tosiaan, tapaamista arkkienkelin kanssa lukuunottamatta, koko juhannus meni krapulassa kotona makaillessa, joten ainoat loitsut mitä tein, perustuivatkin krapulakauhujen karkottamiseen mielestäni.


Mitä KEMS:n toiminta pitää nykyisellään sisällään? Ryhmältä löytyy Facebookista sivut sekä YouTubesta kanava. Kertokaa näistä ja muista toiminnan puolista.

HS: Seuran toimintaa en ala tarkemmin erittelemään, sillä tietty salaisuuden verho täytyy pitää esoteerisen puolen yllä. Facebook-sivu edustaa seuramme eksoteerista puolta, jonka suunnalta mitään elämää mullistavia suuria salaisuuksia ei paljastu, mutta sillä voi saada pienen katsauksen joihinkin teemoihin jotka ovat seuramme sydäntä lähellä. YouTube-touhuihin en ota kantaa lainkaan, seminaareissa sattuu ja tapahtuu kaikenlaista. Olkoon se sitten vaikka monumenttina sille kuinka vähän muiden mielipiteillä meidän seurallemme on merkitystä.

Ovatko henkivallat todellisia? Olette jossain sanoneet arvostavanne niin Luciferia kuin Jeesustakin. Mitä tällä tarkoitatte? Millaisia henkivaltoja KEMS:ssä yleisesti arvostetaan?

AIvW: Tottakai henkivallat ovat todellisia. Tämän tietää jokainen sielun omistava ihminen maan päällä (olen vakaasti sitä mieltä, että 50% negrideistä puuttuu sielu). Monet tosin sysäävät nämä asiat maton alle epämiellyttävinä ja hieman pelottavinakin.

Kristuksen Henki on rakkauden ja elämän henki Ikuisessa Kirkkaudessa. Rakkaus sen kaikissa muodoissaan on kuitenkin Kosmoksen kantava voima, joka väkevänä leijailee Eetterissä materialisoituneena hahmona, jonka suurin osa ihmisistä tunnistaa nimellä IESVS HRISTOS.

HS: Itse uskon henkivaltojen olemassaoloon osana ihmistä. Ihmisen korkein tavoite on tulla Jumalan kaltaiseksi, joten näiden voimien täytyy olla ihmisessä jo valmiina. Tavallaan voisi sanoa minun pitävän henkivaltoja sinä äärimmäisenä potentiaalina joka elää jokaisen ihmisen sydämessä. Jeesus ja Lucifer ovat molemmat tämän potentiaalin eri aspekteja. Koska sielu ei ole sidottu tähän saastaiseen temppeliin ja kulkuneuvoon jota ruumiiksi kutsumme, on täysin ymmärrettävää puhua myös ihmiskehon ulkopuolisista voimista.

Harjoitetaanko KEMS:ssä magiaa? Jos vastaus on kyllä, niin millaista?

AIvW: Kyllä. Kyseessä on salaseura, joten tarkempia tietoja emme anna medialle. Sen verran voin kuitenkin sanoa, että meidän kanssa ei koskaan pelleillä.

Teidän toimintaanne ja YouTube-videoitanne on kauhisteltu oikein Suomi24:n laatufoorumillakin. Mitkä sananne ja tekonne ovat aiheuttaneet pahennusta? Mistä tämä kertoo?

HS: Niin, heikkomieliset tarttuvat aina yksittäisiin asioihin unohtaen kokonaisuuden. En tiedä onko se nykyajan vitsaus, että ihmiset ovat täysin valmiita tekemään johtopäätöksensä pelkän ensivaikutelman mukaan, sen sijaan että kunnolla pureskelisi kaiken informaation ja vasta sen jälkeen ottaisi kantaa asioihin. Henkilökohtaisesti itseäni eivät muiden mielipiteet seurastamme hetkauta. Ei Suurta Työtä yleisen hyväksynnän takia tehdä.

AIvW: Eiköhän se ole tuo yksi nimeltämainitsematon pahaenteinen symboli joka sitä pahennusta herättää. Yleismaailmallinen totuuden kieltäminen on yksi merkki maailmaamme lähitulevaisuudessa kohtaavasta kataklysmista!

Jotain KEMS:n maagis-henkisestä tasosta kertonee se, miten hyvin pärjäsitte viime vuoden hypnoottis-magneettisen kisan SM-kisoissa. Kommentteja asiasta? Oletteko jatkaneet HM-katseen harjoitusta kisan jälkeen? Miten olette käyttäneet HM-katsetta?

HS: Hypnotismi on vain yksi osa koko maailman esoteeris-mytologista perinnettä. Seurassamme on kyllä enemmänkin katseen taitajia kuin me jotka kisaan osallistuimme, mutta heidän katseensa oli niin väkevä, että pelkäsimme heikkomielisemmille aiheutuvan niin paljon ikävää ne katseet nähtyään, joten ainoastaan me perustajajäsenet näytimme lievää esimerkkiä. Katseen harjoitus jatkuu edelleen, mutta missä… se jääköön salaisuudeksi.

Molemmat tunnetut KEMS:n jäsenet ovat viiksekkäitä miehiä. Onko KEMS:siin asiaa, jos ei ole viiksiä?

AIvW: Itseasiassa omat viikseni ovat lähinnä mallia ”amis”, eli tarvitsen vielä iän tuomaa varmuutta ennenkuin pystyn tarkemmin ottamaan kantaa viiksikysymykseen.

HS: Itse olen tässä vanhojen mestareiden Guido von Listin, Rasputinin ja Henry Steel Olcottin tyyliin antanut parran sittemin kasvaa vapaasti pelkkien viiksien sijaan. Osittain laiskuudesta, osittain siksi että parta tekee ihmisestä salaperäisemmän, kätkien alleen ison osan kasvoista.

Kuinka tärkeää maagis-katalyyttistä roolia alkoholi näyttelee KEMS:ssä? Suosikkialkoholijuomanne?

AIvW: Ryyppääminenhän nyt on helvetin mukavaa ja miehistä toimintaa. Se tuo ihmisestä esiin sekä parhaat, että huonot puolet ja herkistää mielen anturit henkimaailman asioiden vastaanottamiseen. Viinaa käytämme kovasti, mutta kohtuus kaikessa. Rapajuoppous ei missään nimessä ole tavoiteltavaa. Eihän Mestari Siitoinkaan ollut kännissä joka päivä, vaan joka ilta, aamupäivällä hän oli kykenevä hoitamaan virallisia asioita ja ajamaan autoa. Suosikkijuomani on ehdottomasti Jaloviina*.

HS: Itse vaan pidän ryypiskelystä. Tätä haastattelua tehdessäkin on kädessäni lasillinen Johnnie Walker Red Label -viskiä. Erityisesti yksin ryyppäämisen ohella olen itse kokenut hienoimpia katharsiksia mitä ihminen voi ylipäätään kokea. Rankka dokaaminen tuo parhaat ja pahimmat piirteet ihmisestä ulos ja jokainen näistä piirteistä on sellaisia jotka ovat ihmisessä jo entuudestaan. Alkoholin avulla voi hyvin opetella tuntemaan itsensä. Alkoholi on siitä mielenkiintoinen päihde, että se toimii eri tavalla yksin käytettynä, kuin seurassa. Esoteeris-mytologisessa seurassa ryyppääminen onkin sitten ihan oma lukunsa.

Mitkä ovat universumin tärkeimmät ulottuvuudet?

HS: Universumin tärkein ulottuvuus on tämä jossa me elämme. Vaikka hipit muuta usein väittävätkin, niin ihminen on luomakunnan herra ja meillä on varmasti tulevaisuudessa mahdollisuudet muokata maailmastamme juuri sellaisen kuin me tahdomme.

Oletteko nähneet UFOja tai olleet yhteydessä Maan ulkopuolisiin olentoihin? Mitä mieltä olette koko UFO-kysymyksestä? Oliko natseilla UFOja?

AIvW: Tuolla kaukana on jotain, sen minä tiedän. Ja se mitä minä tiedän, on niin kamalaa etten tule kertomaan sitä kenellekään KEMS:n ulkopuoliselle.

HS: Sanon vain sen, että maailma on täynnä asioita, joita ihmismieli ei pysty täysin koskaan käsittämään.

Jos ovellenne tulee kauniita nuoria jehovantodistanaisia kertomaan teille Jeesuksesta, niin miten KEMS:siläisinä menettelevät tilanteessa?

AIvW: Itse varmaan ajaisin ne pois kepillä. Tässähän nyt mentiin pieleen heti siinä, että nämä neitokaiset ovat poistuneet keittiöstä. Jos ihmisellä sukupuolestaan johtuen ei ole sielua, niin miten
hän voi kertoa minulle Jeesuksesta yhtään mitään.

HS: Naisen kuuluu olla hiljaa seurakunnassa. Niin omassa kuin meidänkin seurakunnassa.

Parhaat Pekka Siitoimen kirjat?

AIvW: Mustat magiat ja Rotu-Oppi. Nämä pitäisi saada peruskouluun oppikirjoiksi, sillä pienestä sivumäärästään huolimatta niistä voi ammentaa äärettömän paljon viisautta.

HS: Anshelm siinä sanoikin jo kaiken oleellisen. Allekirjoitan täysin.

Parhaat magiaa, esoteriaa, mytologiaa käsittelevät kirjat muuten?

KEMSsin kirjastoa.

HS: Näitä ovat tietysti kaikki grimoiret eli taikakirjat, joita on aikojen saatossa tehty useitakin suuruudenhullujen maagikoiden ja muiden okkultistien toimesta. Kalevala ja miksei muutkin kansalliseepokset ovat erinomaisia mytologian lähteitä tutkimukselle.

AIvW: Raamattu tottakai, Vanha testamentti tosin sisältää lähinnä juutalaisten sukurutsausta ja loputtomia sukutauluja, niin se ei niin kovasti kiinnosta. Toki siitäkin löytyy mahtavan verisiä taisteluja ja Jumalan raivoa, tuhoavaa ja uutta luovaa energiaa puhtaimmillaan.

Millainen ruokavalio on otollisin KEMS:issä harjoitettavaa esoteriaa, mytologiaa ja magiaa silmällä pitäen?

HS: Olet mitä syöt. Kasvisruokavaliolla voi ehkä kasvattaa maanläheisempiä voimia, mutta suurin Mana piilee lihassa, jossa on vielä sielu tallella. Koska väkevimmät loitsut lähes poikkeuksetta kohdistuvat suuriin universaaleihin ja heikkoihin ihmismieliin, vannon lihaisan ruokavalion puolesta.

AIvW: Liha, mutta se ei missään nimessä saa olla halal. Tätä perinteistä musulmaanimenetelmää käytettäessä sielu karkaa eläimestä ja näinollen aterioitsija ei saa imettyä ruoastaan taikavoimia
vahvistavaa manaa. Tästä varmaan johtuukin se, että Lähi-Idän maat ovat säälittäviä.

Mikä on elämän tarkoitus?

AIvW: Ikuisen Rakkauden tavoittelu.

HS: Mielen transendenssi materian yläpuolelle ja Jumalaksi tuleminen. Miksi tyytyä tähän heikkoon ruhoon, kun tajuntamme suorastaan pursuaa tämän mädän ihmistemppelin ulkopuolelle jatkuvasti eri energioiden muodossa.


Millaisia suunnitelmia KEMS:llä on? Aiotteko rekisteröidä seuran viralliseksi jossain vaiheessa?

AIvW: Emme ole tehneet minkäänlaisia suunnitelmia ”firman” laajentamiseksi, mutta on mahdollista, että rekisteröinti tulee vastaan jossain vaiheessa.

Mitä haluatte sanoa blogin lukijoille ja potentiaalisille KEMS:n jäsenille?

HS: I am the gate, I am the key. Älkää sulkeko portteja, vaan pyrkikää avaamaan niitä. Maailmankaikkeus ei tunne salaisuuksia, siksi on meidän tehtävämme varjella ja tutkia niitä.

AIvW: Tulkaa rohkeasti vain nykäisemään hihasta, pääsyvaatimukset eivät ole kohtuuttomat. Vaadimme vain omistautumista sille, mitä ikinä teetkin.

Mikä tekee teidät onnellisiksi?

AIvW: Saatananpalvonta, juopottelu, seesteinen perhe-elämä ja hikilenkin jälkeen nautittu tuopillinen kylmää vettä, sitruunalla ja suolahivenellä maustettuna.

HS: Kaikki laiton, moraaliton ja lihottava. En ole hedonisti, en pidä nautintoa mitenkään sen kummempana tunteena kuin muutkaan, mutta erilaiset nautinnot tekevät elämästä huomattavasti miellyttävämpää.

Mesikämmen kiittää Kymenlaakson Esoteeris-Mytologisen Seuran Anselm Ingemar von Weltheiminia ja Hermes Sanguisia haastattelusta!

Aiheeseen liittyen:

Anselm von Weltheimin privaatti tervehdys Mesikämmenen blogin lukijoille.

KEMS Facebookissa.
KEMS YouTubessa.

Hermes Sanguinis puhuu!

KEMS antaa hypnoottis-magneettisen katseen SM 2011-kisaan voittajalle palkinnoksi 6,66e.

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The following article is published with the kind permission of Alexa MacDermot. Her website White Lady Art – Art for contemporary Dublin can be found from here.

The article is about Irish Swastika reclaimationists Dominick Crowley of My Swastika documentary, Phil Cummins of Traditional World Culture Festival, Boz Mugabe of The Gentle Swastika blog and Trevor McLave of pro Swastika metal band Coldwar. Artist known as Manwoman is also discussed. Photos used in the article are from The Gentle Swastika blog 卐

My Swastika

by Alexa MacDermot

I visited Dominick at his flat in Kilmainham in March 2011, where I learned about what it was to be a Swastika reclaimationist. He is part of a group who call themselves the Gentle Swastika Collective. In Ireland the most prominent reclaimationists include Boz Mugabe, an Irish surrealist artist; Phil Cummins, a tattoo artist in Cork; Trevor McLave, lead singer of the metal/punk rock band “Cold War”; ManWoman, a Canadian artist, poet and writer; and a rock band called “Yurt”. Although Ferank Manseed, a Buddhist tattoo artist, is based in the U.K., he can also be considered a major figure on the Irish reclaimationist scene. Driven by their own artistic goals they each strive to use the tetraskellion in their art, the collective umbrella term for the hundreds of symbols that are known loosely to most people as swastikas.

The Collective has a large following world-wide made up of spiritualists, scientists, artists, and people of a multitude of varying professions, and as Dominick pointed out to me the swastika affects every possible facet of life – from architecture to theology, electronics to history.

Dominick is currently filming and editing footage for his documentary My Swastika, interviewing people from different religions, age groups, and professions about their opinions concerning the reintroduction of the swastika into mainstream society as a peaceful and healing symbol. Dominick, and his Polish fiancée, Kasia, have armed themselves with a library full of reference books with which to argue the positive of every possible argument against the reintroduction of the symbol, and serve to illustrate the reasons they see as the backbone of their project. This academic approach of presenting theories with references has the stamp of Kasia’s higher education background.

Kasia is an archaeologist, and as a scientist this “journey” into an increased awareness and understanding of the symbol is, for her, one of intellectual properties only. With an education and professional life grounded in research and documented fact, Kasia forms the logical and earthly-bound Ying to Dominick’s neo-theological Yang. For Dominick, this is a spiritual journey that came to him as a calling from Swastika itself – he uses the word to describe the spirit of the symbol that embodies it, a presence who speaks to him when meditated upon.

The Gentle Swastika Collective seem to boldly play with fire by publicising their loyalty to a symbol that is for the West very clearly associated in the mainstream psyche with Nazi Germany. When I asked what I supposed to be a constant enquiry into their response to people who might accuse them of Neo-Nazi sympathy, Dominick and Kasia replied they had not yet been asked this. Whether this was due to lack of exposure of the Collective, or a suprising number of unquestioning followers or simply a lack of general interest in the question, they told me they were not at all pro-Nazi, and furthermore that the symbol had been bastardised by Hitler’s Third Reich from its peaceful beginnings.

Anyone who has been to India might recall that the swastika has a multitude of different forms that are represented in art and architecture. Its four-legged wheel is a recurrent symbol of the Hindu faith, in particular “Jainism” meaning the seventh saint, Tirthankara Suparsva. In Hindu “svastika” means lucky or auspicious, and Jain temples and holy books contain this symbol many times over. Although the swastika is an Eastern holy symbol and is acceptable and revered in India, the people of the West are not yet a hundred years past the fall of Hitler’s hold over Europe, and thus the symbol still generates an extreme reaction to those whose families were affected in the Holocaust not so very many generations ago.

Canadian reclaimationist, ManWoman, is someone who is quick to state on his website that he has no desire to undermine or insult those who were personally or indirectly affected by the atrocities performed beneath the symbol in the Nazi camps. But is this avoidable? Certainly one cannot please everyone, but is it simply ‘too soon,’ and if so when would the time be right? Dominick believes that to disgrace the swastika because of the millions who died is unfair to the original meanings behind the symbol.

If that is the reason people would turn away from it then should we also consider other symbols that have heralded armies in fanatical religious wars? Such as the Christian crucifix for example, responsible for the Holy War that waged for nearly two hundred years between Christians and Muslims, pagans, heretics, and anyone else who wasn’t Roman Catholic. Against Hitler’s six year rampage across Europe, the Crusades killed far more people. But the Crusades are no longer present in living history whereas there are still living Holocaust survivors, and hardly-weathered memorials that still retain an acute sense of despair and horror.

Kasia realises that there is no difference in most people’s minds between the word “Hitler” and the symbol of the Nazi hakenkreuz – “hooked cross”. Indeed, the documentary Triumph of the Will (1934) by Leni Riefenstahl, was unable to use a picture of Hitler due to technical faults and substituted a swastika to achieve the same effect in post-production. Despite these vertiginous hurdles the Gentle Swastika Collective wish to reinstate the symbol, and give it a rebirth from the ashes of the Holocaust.

The documentary divides the reclaimationists into three distinct categories, that has defined the symbol in three separate ways in turn. There are those that collect memorabilia from a time when the symbol was accepted by societies in the West, and was used as logos, seen on clothing, jewellery and by businesses that deny ever using it when asked today. For these people the importance of hunting and gathering the symbol in its various forms is of historical and sociological interest. Collections in individuals’ homes across the world are full of swastikas that meant something utterly different in their time, and websites pioneering the Collective are sent photographs of these objects to post up daily. As well as objects, a fascination with swastika tattoos has risen, that leads on to the second group of reclaimationists.

Dominick understands that young people need something to fight for, something to believe in and to defend. A symbol as downtrodden and demonised as the swastika becomes like an empty vessel for people who want to champion freedom of expression, anti-establishment thinking, and to become an activist in defense of perceived injustice. Reclaiming the swastika fills a need to create a backlash against mainstream culture. For this reason we see a huge amount of people within the punk community embracing this movement as it provides a banner under which to march.

Tattoo artist Phil Cummins runs the Traditional Tattoo and World Culture Festival, that has become an unofficial European event that brings reclaimationists together for three days a year in Cobh, Co. Cork. People can roam the fields wearing swastika symbols without fear of

2nd Traditional Tattoo And World Culture Festival, Cobh, Co Cork, Ireland. June 3rd-6th 2011.

reproach, attend spiritual ceremonies that focus on the symbol’s self-affirming aspect, and have hand-poked tattoos of a variety of patterns, including swastikas, that collectively give rise to a sensation of membership. These people feel a keen sense of belonging as they come together at the festival. Ironically, while some devotees have swastikas tattooed on body parts like their arm-pits or feet, the Hindus to whom this symbol is sacred define these areas as unclean, and therefore the tattoo is placed disrespectfully. But many attendees are not Hindu, and have embraced the symbol for their own interpretation. This freedom to do what you want with the symbol is welcomed by those who dislike religious doctrine, and are looking for something that is as inclusive as it is distinct from those who are not as ‘free-thinking’ as them. To follow swastika you can be a rebel and a hippy.

Leading the spiritual aspect of the festival is ‘Manwoman’, who has been called the father of the swastika reclamation. He has embraced the symbol in his life for over fourty years. He is a collector of swastika paraphernalia, educates interested parties about the symbol’s history, and plainly feels a deep spiritual calling to offer the overall negative current opinion about the swastika his own enlightened one. Manwoman is part of the third perceived branch of the reclaimationists, who are less concerned with the physical symbol itself and most connect with the spiritual meaning of swastika. The word itself has the universal meaning of a peaceful attitude towards the whole, with minor variations depending on each culture who uses it: the Hindus translate swastika as ‘peace and unity’, the Indians ‘all well-being’. In fact to use the word ‘swastika’ outside of speaking about the Indian symbol is incorrect. To speak about the tetraskellion in China you would call it ‘wan’, or in Japan it would become ‘manji’. There are hundreds of different tetraskellion symbols and each one has its own particular name, yet they are all associated in the West with Hitler’s atrocities.

If an individual’s aversion to the symbol stems from recent history then it also depends on the surfeit of the symbol within the country they live in. One might conclude automatically that the people of Poland would naturally despise it as an aberration, and the suggestion of reclaiming it as something other than Nazi ideology as amoral and disrespectful. But Dominick found that when interviewing public on the streets of Warsaw – the site of the largest ghetto of Jewish people in Nazi-occupied Europe – they had a more understanding opinion of reintroducing the swastika than he had encountered elsewhere. The documentary puts that down to simple saturation of the symbol throughout people’s lives, and and how it remains a part of the culture even today. People in Poland are more aware of the early history of the swastika than one would expect from a country that suffered so greatly. Rather than rejecting it outright it has been examined, dissected, and sometimes separated completely from its European history.

Some prominent Irish reclaimationists are more inclined towards the idea as a counter-culture, such as artist Boz Mugabe and musician Trevor McLave. The use of the swastika in Mugabe’s art is designed more as a provocation towards curiosity about the symbol, and questioning why it would be placed with such frequency and boldness in his paintings. The subjects of Mugabe’s work are imaginary, mythical and primitive monsters that are placed within dream-like landscapes, and so the occurrence of such a symbol within that context is more easily looked over as idiosyncrasy by a casual observer than it an isolated instance.

‘Cold War’, the band led by McLave, uses the swastika less overtly by occasionally wearing the Gentle Swastika Collective tee-shirt onstage, but he connects with the punk mentality of freedom of expression and supports the idea by attending and playing at the Festival. When asked, they found that pin-pointing the exact reasons behind their support of the reclaim the swastika idea impossible, because the very aspect of

2nd Traditional Tattoo And World Culture Festival, Cobh, Co Cork, Ireland. June 3rd-6th 2011.

the Collective is ever transient and shifting. They might chose to support it, and become part of something that is constantly shifting depending on who is part of the online community, or gathering, or individual polemic. Or they could distance themselves from it and risk a chance to be part of a fascinating discourse about ownership, cultural doctrine, and individual expression. I doubt either Mugabe or McLave feel strongly about outside perceptions of themselves as individuals, or their art and music. However, it may well affect how others see them and be tempted to create a one-sided argument against the decision to be part of it, as all reclaimationists may incur.

Phil Cummins, who organised the second Traditional Tattoo an World Culture Festival in Co. Cork in June this year, feels a passionate spiritual belonging to the swastika and it’s meaning of ‘all well-being’. He has already sacrificed and gained much to this calling, once again asking the question of how far an individual is willing to be dictated by the perceptions of others in the drive and ambition of their lives. Cummins invited Manwoman to Ireland in 2010, which immediately made his ideas and influence more immediate to collectors, punk anti-establishment followers, and spiritualists. The Festival changed the dynamic of the swastika Collective as it gave the online community a chance to come together, exchange ideas, and pushed it from being a commitment on cyber space to a place where rituals, talks and celebrations took place under the flagship of the swastika.

There is a palpable sense of the reclaim the swastika idea gaining momentum, and the My Swastika documentary has recorded the opinions of people from a variety of cultures, ages, and backgrounds to show where it stands today. I visited Dominick again recently and found that his allegiance to the Collective had undergone a shift. I had last heard how he was creating the documentary to challenge views of the swastika and illustrate the difference between Hitler’s bastardised symbol and the one that reflected peace and unity. He filmed the concluding interview for the film in Warsaw’s Polish Hindu Temple, and came away realising that while some may argue championing the swastika as freedom of expression, there runs the danger of doing more damage than good. My Swastika will prove that there is much to be gained from living the peaceful path that the spiritual aspect of swastika asks of its followers, and releasing the self-interest of the individual, to embrace the whole. The final part of the documentary that explores this dichotomy in full is not to be missed.

My Swastika began life as a short film that expanded into a full-length documentary, as Dominick and Kasia excavated a mountain of undocumented facts and prominent people in religious, social and peripheral groups, that enriched the understanding of the project. Reclaiming the swastika as an idea will divide, unite, and at the very least inspire debate, between people from every walk of life. The documentary will premiere at the next Traditional Tattoo and World Culture Festival 卐

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Dominick Crowley of My Swastika speaks!

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There has been a very interesting documentary called My Swastika in the making for some time now. The documentary deals with the swastika debate, investigating the psychological, sociological, anthropological and human aspects of this controversial and spiritual symbol.

I met the documentary team and spent some time with them when they were in Finland earlier this year. I had in my mind already back then that it would be interesting to interview Dominick Crowley (writer/director/presenter/executive producer) about the film. I had fascinating long talks with him and the team about the symbol and tons of things involved.

Some months passed and we stayed in touch. At some point I remembered my idea of an interview and I finally sent a bunch of questions to Dominick. The following interview is the result of those questions and Dominick’s answers 卐

Some background

Nice to speak to you again, Dominick! How are you?

I am very well since our last meeting. At the moment we are very productive in the new company that will be producing the My Swastika documentary. It is being produced by 3rd Prophecy, a film company, just formed, that will be specializing in new, thought provoking films and documentaries. We are very excited.

If this interview could take place anywhere, anytime in the universe, where and when and why there and then?

Well, without trying to predict where we will be in 23 years but I would ideally like to have this interview when I am 60, in the conservatory of my beautiful self-sufficient, country home. Why 60? Well even at the age of 37 I do not consider myself to know all the facts about this subject. If this interview had be done just last year I would have a completely different set of answers to your questions. With each year we gather new knowledge and develop ourselves intellectually, morally and spiritually. So to give better, more informed answers, in a beautiful relaxing environment, then how about my place at 1pm on the 30th of June in 2034?

For those who don’t know you, please introduce yourself. Who are you, what you’ve done and what you do currently?

I was born in central Dublin in 1974. The son of a Butcher and Hygienist (but back then they were know as Cleaners). From an early age I was attracted to Spirituality, the Arts and Orientalism. I was very much the Irish Catholic and felt a strong relationship with God. In my search to expand my spiritual education I explored everything from Witchcraft to Judaism. At 16 I had the good fortune to meet the Hare Krishna movement (ISKCON) where I was introduced to the Hindu Gods and Eastern philosophy and meditation. I was active in this faith for about 9 years until I decided to explore the more “mundane” aspects of live. I became a health fanatic and, instead of rejecting my human body, I fed it. I had an ambition to become a body builder. I trained with a very outgoing character who saw my theatrical energy and insisted I should become an actor, to which I followed his advice and ended up threading the boards, which then led to film, which then led to directing and producing. Now at the helm of my own film company, and with the culmination of my past experiences, I am producing a ground breaking documentary called My Swastika

My Swastika

What My Swastika is all about? Who will be interviewed in the film, where you have been making it? What kind of crew you’ve been making the film with? What you aim to achieve with the documentary? Is the film first of its kind?

My Swastika is a documentary that explores the Swastika symbol, the people who would like to see it used worldwide, the people who would like it banned worldwide and the mentality and psychology of both. We explore the true history, which is very absent from school books, of the symbol which debatably dates back nearly 18,000 years. We look at the Swastika Reclamation movement to see if the Swastika can be used again in the West and by what means they are using to spreading their vision. We talk to Academics who are asked to examine this movement and the goals that they wish to achieve to see if it is actually possible. We also talk to people who see this reclamation movement as something dangerous and not to be taken lightly.

So far we have interviewed people from Hinduism, Falun Dafa, Pagans and others who use the symbol daily. We spoke also to military archivists, Jewish Rabbi, a psychologist, cult buster and not to forget, the everyday guy on the street.

Earlier this year our crew and I went through Europe in search of the answers to our questions. A small crew of four people who, without being paid for their work, gave their valuable time and energy to help make this documentary happen. I think people are happy to help out so much because of what we are actually trying to achieve with this project.

With the documentary our real goal is to open peoples eyes and reveal the things which you are not supposed to know.

It is a one of a kind documentary which goes out of its way to save a burning witch from the pyre. What joy it is for a filmmaker to be able to attempt a project that will change the way we see something that we were exposed to at school and was told was the truth. To bring the real truth to the audience is something worth giving your time to. With the documentary our real goal is to open peoples eyes and reveal the things which you are not supposed to know.

Do you remember the first moment of getting the idea for the documentary? How it all got started? Was it like a moment of “Yes! This is a must thing to do!” or more like “Hmm, this is somewhat crazy idea, but it would be an interesting thing to do…”?

The moment I got the idea for the documentary was when I was sitting on the steps of Original Skin Tattoo studio with my good friend Phil Cummins. We were relaxing after filming Phil’s son tattooed him. His son was 8 at the time and the tattoo was a Swastika. Don’t worry, he was supervised at all times by the hygiene conscious Phil and his assistant Dave. Over a coffee Phil explained his passion for Swastika and his mission to reclaim the symbol. This was all very very interesting and I thought immediately that it was a worthy story to tell. Now, at that time I envisioned only a 10 minute documentary. As I researched I understood that all this info would not fit into that time duration, so I thought best 20 minutes. 2 years later and looking at all the information gathered and a documentary that is 90 mins long I still think its is not enough time.

Although there has been much enthusiasm for the film, you’ve also faced lots of challenges with the documentary, which tells that the subject is hot, if not outright tabu. Tell us about the challenges regarding funding the film, prejudices involved, getting people to the documentary, etc. You must have expected challenges in making the documentary but has it been tougher than what you thought?

Straight off the bat, one of the first challenges I had, personally, was say the word Swastika in public. When first talking to friends about the project when I first started, I would tell them what subject it was, rather the same was as you would tell a racist joke while in a public place. Very quietly. After overcoming that hurdle the next was how to present the documentary. Knowing how to word and visualize the documentary was no easy task. I knew the subject I wanted to sing about but was finding it hard to find the right notes.

Funding was, and still is, the biggest hurdle of all. We are too taboo to be associated with mainstream funders and have been put through a loop the loop with funding sites. Even just setting up an email account for the documentary was difficult. The word Swastika was seen as an unacceptable word to be used as a mail address. We first tried myswastika, rejected, the my-swastika, rejected, my.swastika, my/swastika and my:)swastika. All rejected. In the end we found myswastik@ slipped through. As a side story I even tried to create a mail address name that could be more unacceptable than Swastika. So I tried to create a mail address as c$£tf^&k%£r&&pist@hotmail.com.(censored version). It was accepted.

So far there has been no help from the industry itself and all work and funding has come through donated items to auction, Gentle Swastika Collective t-shirt sales and our own personal pleas to Swastika supporters. I have to say that one of the first people who gave a Geronimo cheer and helped us from the beginning was Dr Kevin Sisk from Canada. It is people and donations like that which helps us continue.

As for the documentary being tougher than what I thought? Yes. It has been a near Herculean task for us but has educated us on so many levels.

Talking about swastika today the discussion turns sooner or later to Nazi-Germany. How much this Nazi-angle to the symbol dominate the discussion and feelings about the symbol here in the Western world still? What does that tell about what Nazis did to the symbol and what it tells about the symbol itself?

Today, to the common Western person there is no difference between the two images. The peaceful Swastika and the Nazi Hakenkreuz. But you will be shocked to know that this is not entirely the fault of the Nazi’s. This is also the fault of Westerners! It is the continuation of a witch-hunt that happened in the 1930s and still exists today. Every day you can see movies, books, graffiti, etc. that associates the Swastika with the Nazis, and not all of it depicts the Hakenkreuz in its strict red, white and black coloring. Some depictions just show Hindu Swastika’s, Jain Swastika or even Buddhist Swastikas without understanding what they are depicting. By the West consistently associating the Swastika with the Nazis and not having knowledge of the difference between the Swastika and Hakenkreuz then, we as Westerners, reinforce their ownership of that image.

I always make the point that it is like jailing Charles Manson twin brother up for looking like his brother. We have to now start making a difference between the two. We have to identify that Charles and John Manson are not the same and should not be held for the others crime.

In Germany they didn’t, and don’t call the Nazi image Swastika. They call it Hakenkreuz. Most German people I spoke to didn’t know what a Swastika was. But they knew what Hakenkreuz was.

Swastika is innocent and is untarnished by Nazis. It is our view that is tarnished. As long as we in the West repeatedly remind ourselves of that connection then reclaimationists will have a hard road ahead.

To answer your other point quickly, the Nazis did not do anything to the symbol. Same as you don’t do anything to a lock when you put a key in it, other that open it. I don’t think the symbol has, is, or will be tainted. Rather I think our perceptions, understanding and knowledge of the symbol is tainted. I don’t see Swastika as the Godhead or a goal in itself. I see it as a gateway, a tool, a desire stone. Swastika gives you what you most desire or opens a door to your desires, but like all intentions what you get back may not be what you want and may come out in a negative rebound or expression. Nazis put impure ideals in their desire, what they got back was destruction. So Swastika is innocent and is untarnished by Nazis. It is our view that is tarnished. As long as we in the West repeatedly remind ourselves of that connection then reclaimationists will have a hard road ahead.

How much there has been change in Western peoples view and experience of the symbol since the end of the WW II? Are we as Western people still profoundly stuck with the Nazi-association or are we getting over it sooner or later? Will swastika be reclaimed back to its former glory or is it a hopeless idea?

Very little. Apart from very small pockets of post war Swastika Reclamation supporters. It was very isolated and could only gain expression amongst the ranks of artists and academics. And even then it was a taboo subject. Canadian artist Manwoman‘s appearance in the book Modern Primitives, a book that focused on the growing tribal sub culture of tattooists, body modifications and artists at that time. His bold statement of tattooing Swastikas all over his body and views on the “sacred” Swastika gave the modern reclamation movement its foundations. It is only over the last 10 years that there has been an explosion in Swastika Reclamation movement. The Internet is one main factor for this. There is change, slow but progressive. Word is definitely spreading.

I think to truly reclaim Swastika you must first reclaim its meaning. To display the symbol is easy but to display its meaning is a completely different story.

As for will it be reclaimed? As long as Westerners can’t tell the difference between what a Swastika is and what a Hakenkreuz is, and as long as reclaimationists can’t tell the difference between the symbol and the meaning, then I think it will experiences a few stumbles on its way. I see many people collecting the symbol as way of half rebellion and half hobby but only see a few core sections extolling swa-asti-ka. I try not to use the term “the fight to reclaim the Swastika” for how can you reclaim all well being through fighting? I think to truly reclaim Swastika you must first reclaim its meaning. To display the symbol is easy but to display its meaning is a completely different story.

Who are the most important persons and groups who seek to reclaim swastika? How are they doing in their cause? What people who would like to reclaim swastika can do about it?

Everyone is as equally important as each other in reclaiming the symbol. Each group is trying to reclaim their Swastika in their way and at their own time. The majority or these groups reclaim the symbol simply by using it as their faith’s, group’s or individual thinking draws them to.

Reclaiming anything takes three things. Hard data, an understanding of the information and that information in action.

I think also if people want to reclaim the symbol the best thing they can do is what I would call a 3 step program. Step 1: Read and read and read. Not just the information on the internet, but books on the subject. If your national library, college or museum has a reading room, make use of it. Find out as much information on the subject as you possibly can. Step 2: Put all the collected information into the back of your head and meditate on what you have learned. Step 3: Understand and put into practice what you have learned about Swastika. Reclaiming anything takes three things. Hard data, an understanding of the information and that information in action.

What are the most “swastika friendly” and “swastika banning” areas in the Western world currently and how that manifests?

I was recently asked if there was any Swastika Reclamation movement in the East. Not to my knowledge in any case. In the East the Swastika is as common as the Cross in the West, it is part of the everyday culture and ambiance in its Hindu or Buddhist orientated cities. You could say that these would be Swastika Friendly areas.

In the East the Swastika is as common as the Cross in the West, it is part of the everyday culture and ambiance in its Hindu or Buddhist orientated cities.

There are also some areas in Europe that are inwardly Swastika Friendly but due to its sensitive neighbours it holds the symbol and its history to them in archive only. Finland is a fine example. Stemming from the formation of the history of the Finnish air force and the artist Gallen-Kallela’s use in design and decorations for the former, the symbol holds a place in Finnish history but sadly, like the Hopi Indian tribe, dropped its prominent use in favour for discretion. Still today I have spoken to many Finns who see this symbol as part of their proud and daring history and acknowledge its relevance to their historical national identity. Germany and Poland on the other hand have pretty much zero tolerance for the symbol. In the belly of the beast, as I call the two, the image is too strong. There are so many reclaimationists in these countries though. Some come under fire and some are simply seen as anarchists.

The strangest story I have heard is that of a young boy in Beer Sheba, Israel. The police were called to his home when a neighbour saw that on his jacket was a Swastika. The boy liked a certain heavy metal band that happened to have the symbol on the album and like all kids of that age had drawn it on his rocker jacket. Now due to the fact that Israel actually does not have an exact law on this they could not figure out what to do.

How swastika is viewed outside the Western world today? How Nazi use of the symbol and associations involved have effected non-westerners experience of the symbol? Or has the symbol been more or less immune to the Nazi taint for example among hindus and buddhists in the East?

Outside the Western world Swastika is seen in a relevant context to the country it is seen in. Even by Westerners abroad. I lived in Israel and have many Jewish friends who travel to the Far East. They see Swastika everywhere and understand the context in which it is seen in those countries; still holding that fear and distrust of the symbol which has been educated to them. The youth in the West and in most English speaking are continuously brainwashed as to the Nazi connection with the symbol. The word Swastika is continuously tied to the Nazi party through literature, cinema, and political security. Swastika, in all its form, has become the Nazi party and their history in their absence. I re-illiterate that the Nazis never officially referred to their banner as a Swastika. It is the Westerners who gave it that title and it is the Westerners who tarnish the symbol and its true meaning.

I re-illiterate that the Nazis never officially referred to their banner as a Swastika. It is the Westerners who gave it that title and it is the Westerners who tarnish the symbol and its true meaning.

As for the symbol being immune to Nazi connotations amongst the Hindus and Buddhist. Has the Crucifix been tarnished amongst Christians even after its use by the K.K.K?

What have been the best experiences in making the documentary? The worst? The most surprising? The most odd? Any special stories you’d like to share?

Meeting new friends. Mr “Sponge”. What was told to me in the Hindu Temple in Warsaw. The Jewish synagogue in Dublin. You will have to watch the dvd to understand. Spoilers!

If you could go back in time, would you still start making the documentary? Has it been too much trouble, worth it all?

All I can do is what the Universe wants me to do. Even if I travelled back in time I would probably do it all over again, simply because that is what the Universe wanted me to do. As for trouble. Getting out of bed in the morning can cause trouble. Trouble is trouble, no matter where it comes from or what you are doing. So at least all the troubles I have experienced has been while doing my work with my given skills as a human being.

How has your personal relationship to Swastika changed during making the documentary? Have you started to see swastikas here and there, everywhere? Has swastika “started to speak to you”? I guess your relationship to symbol has got deeper and more personal, right? What are the angles to swastika that you personally find most interesting?

If I was to answer any of these questions I would end up giving away my conclusion in the documentary. But I will answer one question. There is not a single angle of Swastika I don’t find interesting. It really is the most interesting subject. It covers everything. Totally fascinating.

Now that you’ve been exploring the symbol, studying it, interviewing people about it, what do you think swastika is really about at its core? What is a swastika? What is at the core of this ancient and universal symbol?

I am afraid this answer must wait until people see the documentary. I will say one thing though. When I found out what Swastika is, I ended up in a intellectual daze for 3 days. Spoilers 卐


Most of the film has been filmed, right? When can we expect the film to come out? Do you plan the film to be seen at some film festivals, will it be in theaters, etc.?

90% of the documentary has been filmed. We are still waiting on certain academics to have free time, but their interviews will be slotted in when they are ready. We were actually due to release this summer, but due to financial problems we were delayed in getting to footage we needed.

We are now in post production stage and hope to be ready by January 2011. After the film is ready we will be touring Europe and hopefully further. Attending film festivals on all scales to promote the documentary. As for theaters, well this all hangs on a distributor deal. I have constantly been asked when the film is ready, when it will be released etc. Most think that the filmmaking process is, point, shoot, print and abracadabra. In reality there is a lot of politics and deals to deal with before the public ever get to see a finished film. A very tricky road. We are presently looking at distributors in China and Japan.

Will the DVD have bonus materials? Where it can be ordered?

Yes there will be bonus material. Again we can’t possibly add all material to the actual documentary but with the option of bonus material we can add a few extra treats. As for ordering. We will be taking orders by late December 2011 and will release by mid January 2012

Why should everybody see My Swastika documentary?

I wish I could give that answer. Why should anybody see anything, because they want to. I cannot push Swastika or the views of the interviewees onto anyone. All I can answer, really, is that people should see this documentary because there is no one who will stop you. And if they do stop you then all the more reason to see it.

What you will do once My Swastika is completed? Do you have an idea for the next film already in your mind?

I shall take very long break. It has and is an exhausting process and I will look forward to some time to concentrate on writing. Our next project idea is a documentary that concentrates on the subject of animal shelters and animal welfare in so called advanced first world countries.

What makes you happy?

Having two of the most amazing women in my life. My Fiance, Kasia and my daughter Kai 卐

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Thank you for the interview, Dominick! Swastika blessings! 卐

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Some related links:

My Swastika in Facebook.

My Swastika official webpage.

My Swastika YouTube channel.

Interview with Dominick regarding My Swastika on DCTV (from 14:35 forward).

My notes on the origin of swastika.

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Uutinen vihasopasta.

Ranskassa on äärioikeistolta kielletty oikeus jakaa köyhille sianlihasoppaa. Se on aivan oikein! Eivätkö ne taulapäät wannabe-natsit tajua, että siinä loukataan juutalaisten ja varsinkin muslimien tunteita oikein kunnolla. Jos joku ruohonpurija-keliaakikko-laktoosi-intolerantikko-pastafari-hindu-raelilainen-natsi ei asiasta tykkää, niin Koraanista tulee päähän ja viharikoksesta syyte. Kyllä.

Olen aiemmin vaatinut, että pikaruokapaikkojen roskikset, Arabian WC-pytyt ja kansallis-romanttiset swastikat tulee kieltää, koska ne ovat todella törkeitä ja loukkaavia. Nyt lisään listaan ranskalaisten sianlihasopasta valaistuneena Svinhufvudin patsaan, joka kököttää eduskuntatalon edustalla. Siis SIANPÄÄ on eduskuntatalon edustalla. Oikein valtiollisen hallinnon ykköspaikalla monumentin muodossa mennään loukkaamaan muslimeita epäpyhän eläimen pään kuvalla! Svinhufvudin patsas tulee räjäyttää välittömästi!

Kuinka kauan meidän pitää venyttää Suomen islamilaisen yhdyskunnan uuden imaamin Anas Hajjarin ja hänen uskonveljiensä pinnaa? Tanskassa ja länsinaapurimaassamme Ruotsissa muslimipinnan katkeamiseen riitti vihasarjakuva – meillä on täällä Suomessa jo mm. vihapytty ja vihapatsas! Nyt järki käteen ja ottamaan mallia Kanta-Espoon seurakunnan kappalaiselta, jonka esimerkillisen hienotunteisuuden innoittamana Vantaalla ei vuonna 2001 menty tekemään vihabetonipossuja.

Vihapatsas eduskuntatalon edustalla.

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