I have mostly refused to interpret my music, preferring to allow listeners to come to their own conclusions. This has inevitably sparked some confusion. Despite several recent interviews I’ve granted detailing my apolitical stance, I notice that the current atmosphere of divisive partisan dualism has led some to again project erroneous worldly political conceptions on my work. As clarification, perhaps it will be instructive to cite this Open Letter that Zeena and I released in June 1991 under the auspices of Radio Werewolf via Gymnastic Records, the record label who released our albums at that time. While the Radio Werewolf Operation ceased in 1993, the following statement still accurately represents my point of view:
“As there has been so much unfounded and misinformed controversy over Radio Werewolf‘s supposed ‘political’ beliefs, allow this statement to clearly present our personal opinion. Radio Werewolf is against all forms of politics, right, left, or middle. Politics has absolutely nothing to do with our music! Politics is the concern of the small-minded masses, who cannot see the greater artistic picture we present. Politics of any kind we find boring, monotonous and totally lacking in importance. We a re against all forms of mass control, censorship, mindless conformism, economic and banking exploitation (which is the root of all politics) Our vision of human potential goes much higher than the restrictions of social and political issues can ever hope to contain. Our only social concern is for the welfare of the environment, threatened by capitalist corporations. The world of money, politics, ideology seems meaningless and empty to us, compared to the disastrous environmental situation our planet is in, as well as the endangerment and extinction of millions of animal species by a truly destructive humanity. We consider ourselves artists first and foremost, and refuse the glib name-calling and rumor-mongering the so-called ‘media’ has used to sell magazines at our expense. RW, June 1991″
Twenty-five years ago today, Radio Werewolf ceremonially concluded the public performance aspect of its sonic-magic cycle with The Zürich Experiment, held at the historic Kaufleuten concert hall, Zurich, Switzerland at Midnight, December 30, 1991. Pictured below, the poster for the event, and a still from the Zurich Experiment video showing Nikolas, Zeena & RW percussionist Christoph D on stage
In February 2010, when I was completing The Manson File: Myth and Reality of an Outlaw Shaman, I attended the book launch in Berlin for Die Zwillinge by my friends Jutta Winkelmann and Gisela Getty, the twins who became infamous in the Sixties and early 70s as the photogenic faces ofthe German counterculture. This event was populated by a veritable love-in of prominent survivors from the rapidly thinning Teutonic communard contingent of the ageing acid and revolution generation.
A gaunt grizzled gentleman with the bearing and look of a battle-worn pirate captain came up to me. He told me, with a snaggle toothed grin, that he was an admirer of the Radio Werewolf album The Fiery Summons. As we conversed, it turned out that this was none other than the notorious terrorist activist and author “Bommi” Baumann. A legendary and controversially contrarian figure in the radical insurgency that rose in West Germany in 1968, Bommi was revered and reviled for his founding of the self-described terrorist unit the June 2 Movement, and though he eventually renounced his violent actions as counter-productive, his dramatic fugitive years on the run as a wanted man and eventual imprisonment had made him a divisive and polarizing force.
I had quoted Bommi’s positive reflections on Manson in the original 1988 edition of The Manson File, a work he was also familiar with. When I told him that I was in the process of finishing a greatly expanded and updated version of my book, he graciously invited me to his home to interview him in depth about the relatively forgotten influence of Manson on the German radical left. Although already suffering from the liver disease which eventually killed him on July 16th, 2016, Bommi took time to share his memories of that volatile period with me. After our formal interview, to the soundtrack of old Nepali and Afghanistani music cassettes he’d purchased as a fugitive in the hippie meccas of Katmandu and Kabul in the mid-70s, he regaled me with anecdotes from his colorful criminal escapades, including his extremely eye-opening encounters with German and U.S. Intelligence operatives. As a tribute to one of the last of the free thinkers, here below is an excerpted section from The Manson File: Myth and Reality of an Outlaw Shaman which includes the information gleaned from my interview with Bommi. Om Dewa Ami Hri!
Manson Über Alles: Comrade Charlie and the German Radical Left
“That much-spoken of but so vaguely defined Revolution remained something of a middle-class student fantasy in the USA and Britain, nations with no domestic model of serious armed uprising against their ruling elites to draw on.
German hippies, known as Gammler, were far more inclined toward violent revolution than their pacifist flower children cousins in America. Imminent social upheaval was simply a more realistic prospect in West Germany. Working class street-fighting against capitalism was no pot-induced pipe-dream in the homeland of Karl Marx but an everyday historical reality.
Especially in the country’s former capitol and Cold War hotspot, that walled island of ideological ferment stranded between the Superpowers which had long been known as “Red Berlin.” It was there that the police shooting of young student protestor Benno Ohnesorg during a peaceful demonstration against the Shah of Iran on June 2, 1967 split the first fissures in the then-new Federal Republic’s staid social structure.
The Ohnesorg murder abruptly radicalized the formerly sedate post-war German left, giving birth to a movement recalled today as the “68ers”. The heavy-handed brutality with which German police and intelligence agencies, often at the behest of the omnipresent CIA, infiltrated and repressed the far left only served to push anti-establishment street fighters to ever more desperate and violent countermeasures. From the other side of the Iron Curtain, the East German Stasi manipulated and secretly funded many of these often hapless amateur Western revolutionaries in order to fulfill their owncynical Realpolitik agenda.
By December of 1969, the atmosphere was so tense that several German leftist factions could even interpret the Manson commune’s then inexplicable deeds in far off California as revolutionary acts of war. Naturally, once the German media got hold of the already grossly misreported and sensationalized story much was lost in translation. Nevertheless, the rudiments of Manson’s larger-than-life outlaw mystique struck a particular chord in West Berlin’s radical underground. Long-haired stoned orgiasts offing rich pigs? Groovy!
At the forefront of West German leftist pro-Mansonism in the early Seventies was young Michael “Bommi” Baumann, charismatic co-founder of the Central Council of Wandering Hashish Rebels. Even the name of Baumann’s loose-linked anarchic network was anathema to the more orthodox oldschool of West German Marxist-Leninists, who cleaved closely to the Bolshevik party line from whence sprang the now overused phrase “politically correct”.
Baumann’s Hash Rebels took off from where RainerLanghans’s then much publicized Kommune 1 left off. The Hash Rebels enlivened their anarchist socialist political platform with an aggressive and provocative sex, drugs, guns, and rock and roll attitude that polarized the puritanical German left, which favored bookish hyper-rational intellectualismrather than bohemian countercultural extremes. Affinities between Baumann’s Hash Rebels and Manson’s Slippies on the Spahn Ranch were obvious.
Like his confreres in the Weather Underground in the\ U.S.A., Baumann had lost faith in the potential of peaceful protest to bring any substantive change to the war-mongering pro-U.S. German establishment. By 1968, he already extolled armed revolution. However, his plans for the radical reform of society extended beyond the usual limits of leftist political platform. Even before the Hash Rebels embraced sooutre an outlaw as Manson, they supported Valerie Solanis, the eccentric ultrafeminist and failed assassin of Andy Warhol whose SCUM Manifesto is one of the more bizarre screeds produced in a period marked by incendiary rhetoric.
When I spoke with Baumann about the early days of the Hash Rebel Movement, he told me that he believed then and now that a truly transformative revolution must “reach out to all factions” including the forces of spiritual liberation. This vision included the consciousness-raising properties of psychedelic drugs, which the law-abiding “uptight” West German left largely disdained as counter-revolutionary escapism.
In this eclectic spirit, Baumann’s Hash Rebels joined forces with several disparate metaphysical streams. Along with the usual yogic acid-heads drawn to the counterculture world-wide, the Hash Rebels’ iconoclast allies ranged from a prominent Sufi translator of Islamic mystical texts to a psychedelic Satanic coven in the Berlin district of Moabit centered around an esoteric bookstore operated by an initiate of the German sex-magical order, the Fraternitas Saturni. According to Baumann, these socialist Satanists celebrated rituals on certain nights on the Teufelsburg, an artificial mountain made ofWorld War II rubble which served as one of the CIA’s most important listening posts.
In 1968, influenced by the international Satanomania craze unwittingly unleashed by Polanski’s Rosemary’s Baby, the Hash Rebels had already adopted some Satanic elements into their revolutionary position. The Hash Rebels’ then unheard of penchant for dressing in black at political demonstrations defied the norms of counterculture conformism and made them antinomians among the antinomians. Baumann, like Manson, didn’t consider himself a hippie and generally considered the romantic utopianism of the flower children to be naive and self-destructive.
Manson’s image as a creature of the Teufel was particularly pronounced in Germany, whose long history of xenophobic witch-hunting goes back to the sadistic Kramer and Sprenger of Malleus Maleficarum infamy. This prevalent notion of Manson as seditionary Satanist which prevailed in the German media inspired the Baumann group’s activism in its early days of street-fighting. In his once banned autobiography Terror or Love? – a title which echoes LIFE magazine’s description of the Manson circle as “The Love and Terror Cult” – Baumann wrote:
“The whole action was a little crazy, and of course everyone shouted, ‘Say hello to Charles Manson’. When the bulls came in we put on the record Sympathy for the Devil and yelled ‘Hail Satan!’ Sure, Charles Manson, we wrote that on the wall with red paint. And we were on that trip of signaling with two fingers: ‘Hail Satan’ was actually our internal greeting. Unconsciously we had touched one of those borderline places- we didn’t think Charles Manson so bad. We found him quite funny.
We still had a guy among us who celebrated Black Masses in a torn-down house on the Kreuzberg. He turned us on to this. In that film, Rosemary’s Baby, that’s where the ‘Hail Satan!’ is from, at the end, where they’re all standing around the crib, screaming.
People like Proudhon, the old anarchists, often were also Satanists at the same time; Bakunin too. God and the State is actually in some ways a Gnostic piece. It has religious content when he says that once we take the Bible seriously, we can only say at the end, ‘Hail Satan’. That story fascinated us.”
When I asked Baumann if this was pro-Manson grafitti he explained that, “We went into the apartments of guys we had some trouble with or we with them, and we painted ‘Greetings from Charles Manson’ on the wall. It was an image you can travel on, that frightened, and it was directed against certain people.”
Naturally, Baumann told me, a magical-Gnostic approach to revolution aroused the disdain of the traditional West German Left, including his erstwhile friends in the Baader-Meinhof gang, or Red Army Faction, which followed the Marxist-Leninist and Maoist hatred of anything that smacked of the supernatural or mysticism. Like Manson, Baumann’s vision of revolution broke with the old Communist model of a repressive and purely materialistic dictatorship of the proletariat. In many respects, Baumann’s anarchic approach to societal transformation has more in common with the Digger ideals of a total freedom transcending ideology than the blind Ho Chi Minh and Mao worship indulged in by so many of his supposedly “anti-authoritarian” revolutionary peers.
Baumann was amused to note that his unrepentant advocacy of Manson later led Professor K.H Frick, an academic historian of Western Occultism, to float the absurd rumor that Baumann was personally chosen by Manson to be the “head of the Satanists in Germany”. Which only goes to show that the Ed Sanders “ooo-eee-ooo” school of gullible occult fantasy so associated with Manson in Satanic Panic-prone Anglo-Saxon culture also infected Europe.
After a brief spell in West German prison which granted him his own local reputation as an outlaw hero to the subversive young, Baumann formed the clandestine terror group, the June 2 Movement, whose Mansonesque motto was “A Pig is a Pig … The Pig Must Be Offed!”
Under the aegis of the June 2 Movement, Baumann went underground, wanted by the German state as a Terrorist, arsonist and bank robber. He later served time for these crimes after a long adventurous period on the lam that brought him as far afield as India, Pakistan, Iran, Syria, and Afghanistan. There he became involved in the highest levels of the shadowy global narcotics trade, with its murky connections to intelligence agencies. Baumann’s book Terror und Rausch, informed by that experience, sheds light on the same hidden connections between narcotics traffic and the governmental power structure which Manson so often refers to.
Even forty years later, Baumann still retains a fellow convict’s collegial pirate respect for Manson and has continued to follow the case.
When I asked him what attracted him to the Charlie mystique in his youth, he said,
“It was a big thing here in the newspapers as well when they got arrested. We had a certain sympathy because it ended all this naive hippie ‘have a nice day’ way of thinking. That love, peace and brown rice bullshit which doesn’t correspond with reality, let’s face it. So, we saw it as something that goes our way, so we supported Manson, based on what information we had. Yes, it was a bit gruesome but it stops all that idiotic bullshit. The whole idea that it went our way in that sense it was militant, it was clandestine. More extreme. We corresponded somehow … Here in Berlin he had many followers, several fans, the girls liked him, his clothes, his looks, a lot came together to create that image, of course. The real Marxist-Leninist and Maoist left-wing was appalled, of course, goes without saying, but to the counterculture, he was a hero, and somehow accepted. You could get his record, posters from America, and pictures of Manson were pasted up everywhere. He had a certain influence in 1969 and 1970.”
Baumann claims that the iconic German left-wing rock group Ton, Steine, Scherben were also Manson admirers, as were several prominent left-wing activists who eventually sold out to the establishment by becoming involved in mainstream political parties. Baumann suspected these reformed revolutionaies would no longer admit the Manson influence of their youth.
Most of Baumann’s surviving fellow revolutionaries fro the ‘68 generation have either compromised their insurrectionary ideals or continue to trade on a nostalgic romantic myth bearing little relation to reality. Baumann renounced terrorism after the police killed one of his fellow guerillas in 1972 but remains an outspoken critic of the system. He has recently made himself a controversial and uncomfortable figure in radical circles by breaking the taboo of critiquing his former comrades’ misguided but still glorified revolutionary actions, including the exploits of the fabled RAF, which he claims were largely inspired by West German intelligence operatives an police agent provocateurs.”
The official concert film of Nikolas Schreck’s 28 May 2016 concert at Berlin’s Epicurean Escapism Festival, photographed and edited by Thorium Heavy Industries is now playing on The Nikolas Schreck Channel: https://www.youtube.com/watch?v=f5dXZsbtBmk
Nikolas Schreck is a musician, author, film-maker and religious teacher. His initiatory application of the arts formally began in 1984 when he returned to the West from a life-changing spiritual pilgrimage in Egypt to found the shapeshifting musical ensemble RADIO WEREWOLF, a nine-year sonic magic operation which concluded in 1993. His recent musical activities include the 2015 release of the Kingdom of Heaven album XXIII and a 2014 sonic magic ritual performed at the Tower Transmissions IV Festival in Dresden.
His Berlin performance at the Epicurean Escapism Festival 2016 will feature new solo work and reinterpretations of Radio Werewolf classics. Schreck has previously collaborated musically with Zeena, John Murphy, Death in June, NON and Sir Christopher Lee, whose first solo album he produced.
“What was it like to during the Cold War and the Satanic Panic in the US to knowingly wear the stigma of “the most evil man in the world”? asks SANCTUARY webzine’s article about NIKOLAS. Partially a translation from Christopher Bickel’s excellent interview with NS in Dangerous Visions, even if you can’t read Czech or use Google Translate, you can enjoy the photos and music links. http://www.sanctuary.cz/12773-chuze-po-ostri-nikolase-schrecka
“It is an interesting question in itself why there’s so much music in American popular culture containing elements of church music as well as sounds reminiscent of carnival and the circus. Is it really just because both areas have an affinity to organs? Did Hollywood play a vital part in this, as movies often used to present the Sacred in a carnivalesque manner? Or is there something like a secret connection between these heterotopias so different at first glance, where people seek refuge for a moment from their daily grind and indulge in many different illusions – and nonetheless have the chance to learn more about life than in the most fatal of all illusions, namely the functionalized alienation, commonly known as normality? Maybe it’s a coincidence, but this thought, which has crossed my mind more than once when I think about Baby Dee, is even stronger on my mind when I think about Kingdom of Heaven.
God and Devil, doom and salvation, side shows and superheroes, the sublime grandeur of the antique world and shabby love hotels in the juggernaut of LA – these are the things that shape the textual character of Kingdom of Heaven’s debut, and if you know the better-renowned part of the duo, you won’t be surprised about the choice of subject, but will experience more than one deja-vu instead. Kingdom of Heaven was created when Nikolas Schreck, who has made himself a name as a Buddhist meditation teacher in his new Berlin home, contacted his old friend James “Filth” Collord. Collord was bassist in the earliest incarnation of Radio Werewolf, best known for their song “Buried Alive” or their appearance in the movie “Mortuary Academy”. Déjà vu, however, doesn’t mean that the two are on the road to Death Rock again, even though Schreck as lead singer, who always sounds a bit like David Bowie with a gigantic chest, cannot help but start a double-ironic persiflage on this idea. What they revive from their earlier phase is their love for all kinds of sinister trash and the mood of old B-Movies, which we all took so seriously in our teenage days.
Musically, Schreck and Collord dive deep into the realms of American pop culture, and it’s a grim form of what Rhythm and Blues used to be in the 50s and 60s – music which has little in common with contemporary R’n’B – that constitutes a major influence – may others use the term „Prog“ for the mixture of bar-piano, hammond organ and a maybe sometimes a bit too powerful drum section. It’s not only Schreck’s vocals that give the circuslike music a strong touch of liturgy, it’s also the stories that he tells in the songs. Most of the lyrics run along on the fine line between mysticism, pulp and the conviction that everything is just an illusion anyway. Lines like “I dreamt I swam in the river Jordan/A bottle of booze in my hand” from “The Ballad of Lurleen Tyler” sum this up quite well. The ambiguous character of illusions does not only appear in this story of a dubious preacher and girl killer: whilst in “Farewell to the Carousel” the farewell to the beautiful other world of a funfair is mourned, the sci-fi scented song “In Dreamland” urges the listener to wake up from a media-mediated loss of consciousness.
Many pieces revolve around biblical themes or the mystical aspects of the ancient world, or they enjoy the exoticism of a mysterious Orient, which has left its musical traces in “Midnight in Cairo”. But they always do it in the way of moody cock and bull-tales, and one can imagine these stories as a comic, which consistently satirizes the style of the „Watchtower“ of Jehovah’s Witnesses. Since romantic love is one of the most beautiful illusions, even a flawless love song doesn’t go missing on the album, and “The World for You” is really a love song of superlatives, where one always wonders whether it is not about worshipping a deity. The song about a love that does not weigh all the wonders of the world, could be a hit from a Broadway musical and in a better world it would be a long runner in all karaoke shows.
In one sentence: pure „Kurzweil“, great fun and sometimes more than that, hopefully soon available on vinyl and also live in all churches and circus arenas of distinction. (U.S.)”
AN INTERVIEW TO DIE FOR? ANOTHER OOO-EEE-OOO! MANSON FILE SYNCHRONICITY FOR THE RECORD
On Sunday, June 7, NIKOLAS SCHRECK was BRIAN DAVIS’s special surprise guest on the Tate LaBianca Radio Show 4 year anniversary season finale broadcast. Many mysterious Mansonian matters were discussed. You can listen to the full program here: https://archive.org/download/TheTateLabiancaRadioProgramPodcastPage/061TLBRadioProgramSchreckJune072015.mp3 Due to the time zone gap, the interview was pre-recorded on Saturday night, June 6 – at approximately the same time a certain Vincent T. Bugliosi was making his exit from this world. As Brian wrote to Nikolas after their conversation: “Bugs actually passed away on Saturday night which means you are giving a rare interview about TLB at the same time Bugs is actually departing this life. Somewhere during the time we were talking in that realm he was in transition. That is so weird … Also, for some reason that night I chose to end the show by going back to what caused all this real confusion…I started at the beginning and read from HELTER SKELTER until the music bed faded out….then Bugs dies.”