Ritual War: Chapter II, by Nicholas Kozlov

Chapter II: 'The Dance of Death' from Nicholas Kozlov's ‘Ritual War’ focuses on the intersection of ritual terrorism and warfare. We strongly advise reading Chapter I prior to this text.

The second chapter of Nicholas Kozlov's ‘Ritual War’ centers on the ideological origins of Islamic terrorism and war atrocities evident during the 19th-century Caucasus conflicts and contemporary Chechen campaigns. To enhance comprehension and provide context, we advise reading Chapter 1 before delving deeper into this work.

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The Assassins practiced Kabbalistic methods of managing their followers and conquering surrounding peoples through bloody ritual terror against their ruling elites. This was ideologically justified by the Kabbalistic concept of transferring power, energy or ‘charism’ from the slain victim to the ritual’s beneficiary.

The Kabbalistic idea about seizing world power through ritual murders represent a theoretical justification and practical development of the usual military magic of antiquity with its institution of blood feuds, and the ritual consumption of the blood of killed enemies.

The Old Man of the Mountain ordering his assassins to commit suicide. In modern day Iran, the bare mountain rock is all that remains of the once mighty Alamut Assassin fortress.

The doctrine of the Kabbalistic meaning of ritual murder is clearly stated in the Jewish Kabbalistic book Etz Chaim:

‘Every animal preserves through life a well-known particle of the holiness of the Almighty. And man, whoever he is, retains this sanctity in life more than an animal.’

When you kill an animal, then the shadow of holiness departs from it and turns in favor to the one who eats this animal; but while the shadow of life has not yet completely gone away from the animal, the known particle of holiness that remains in it prohibits us to eat it. That’s what it says in the Scriptures and about man, in Numbers 14:9: ‘nor fear the people of the land, for they are our bread; their protection has departed from them’.

This exegesis hints to us that, since they no longer have more than that particle of holiness, they are, like slaughtered animals or bread, given to us in the meal, so it is said in Numbers 23:24:

“Look, a people (People of Israel – Д.К) rises like a lioness, and lifts itself up like a lion; It shall not lie down until it devours the prey, and drinks the blood of the slain.”
And this hints at people who do not keep their holiness from above. From all this, we conclude that killing and drinking the blood of an unbeliever multiplies the sanctity of Israel or the Jews. (Archpriest Timothy Butkevich, About the meaning and significance of blood sacrifices in the pre-Christian world and about the so-called ‘ritual murders’, 1995, p. 280).

The ancient and contemporary wars waged in traditional societies held overt ritualistic purposes and objectives. Presently, considerable endeavors by ideological intelligence services and propaganda entities strive to obscure the ritualistic and bloodthirsty essence of modern warfare from humanity.

“In some primitive societies, the main purpose of war was to obtain prisoners and then throw them into a cauldron. There are enough cases when extreme need forced people to eat human flesh, but this had nothing to do with war itself. Historically, most tribes that practiced cannibalism on a regular basis did not do so because of famine. This very notion, when discussed by anthropologists, is often met with ridicule. Wherever we look - be it Brazil in the pre-Columbian era, Dahomey in the 18th century, or the islands of Fiji in the 19th century - slain soldiers were not immediately consumed, and the same applied to prisoners. Instead, they were intended to play the role of the ‘main course’ in festivities dedicated to victory.

To the extent that these celebrations had any rational basis, they often revolved around the winners' desire to acquire qualities of the defeated enemy, such as courage. Both in Dahomey and on the islands of Fiji, this belief led to the study of complex rites aimed at imbuing prisoners with these qualities if they were deemed lacking in bravery. The primary goal for the highly developed civilizations of Central America, later destroyed by Cortez, was to acquire prisoners in large numbers. However, in this context, the fate of the prisoners was different from being cooked over a fire. Instead, they were utilized - if such a phrase is appropriate, as it seems they were complicit - in sacrificial ceremonies.

The blood from their hearts was believed to fertilize and renew the universe. The braver the prisoner, the more valuable they were considered. Exceptional individuals were kept alive for up to a year, treated well, and simultaneously subjected to elaborate rituals designed to prepare them for their intended role. The sacrifices themselves were ritualistic, with their significance dependent on which god the sacrifice was dedicated to. Sacrifices to the main gods were attended by a large number of people, accompanied by as much splendor and solemnity as these societies could muster. The act of sacrifice was so crucial for societal survival that in the absence of ordinary conflicts, special ‘flower wars’ were conducted, during which noble Aztecs fought among themselves to determine the future victim. Even when encountering Europeans, indigenous peoples attempted to capture their opponents more often than kill them - a factor believed to have contributed to the downfall of these indigenous civilizations." (The Transformation of War, 2005, p. 227-228).

For contemporary readers, ensnared and pacified by media influences, it is challenging to conceive that consuming the flesh and blood of adversaries is not merely a revered tale from ancient times but rather an 'old vice of cannibalism' entrenched within contemporary Talmudic teachings, as articulated by Professor Ivan Sikorsky in his: ‘The expertise in the case of the murder of Andrew Yushchinsky’: