Intergalactic Apocalyptic Communism

America has long been considered a place welcoming to eccentric and outré ideas. Cults, New Age philosophies, gurus, mind-positivity moves –that the United States has welcomed the bizarre, especially California, which Archie Bunker referred to “the land of fruits and nuts”
As it happens, the individual ability for the eccentric is not limited to the West. Take the case of Posadism, the subject of a new novel, I Wish To Consider: Posadism, UFOs and Apocalypse Communism from A.M. Gittlitz. Described as”apocalyptic communism,” Posadism is based upon the eyesight of an Icelandic Trotskyist known as J. Posadas (1912-1981). Posadas, whose real name was Homero Rómulo Cristalli Frasnelli, was one of those 20th century’s most dominant Trotskyists from the West. Posadas was a working militant from Buenos Aires who grew up poor, combined a group of Trotskyist intellectuals from the late 1930s, led the Latin American bureau of the Fourth International, also came to think that extraterrestrials and nuclear warfare would play a important function in a global anticapitalist revolution.
Those might look like extremely different worlds, but they all have something in common: the need for a utopian answer, whether from the country or from the heavens, to the issues of inequality and human suffering. A final, totalizing answer to life’s issues has been suggested by not just Joseph Stalin and Fidel Castro and Bernie Sanders, but L. Ron Hubbard. It is mostly forgotten in 1908 Marxist revolutionary Alexander Bogdanov composed Red Star, ” a story of how Martians take a young Russian student back into Mars, a world that’s a communist utopia in which women have escaped”domestic slavery.” Bogdanov would become a rival to Lenin for its leadership of the Russian Revolution. Bogdanov’s style of science fiction was prohibited following the Soviet Union was launched in 1922.
Back in 1919, Homero Cristalli was seven years of age and residing in his working area of Boedo once he observed a revolution from his door. A workers strike at the local Vasena metalworks plant remained bloody, together with six people killed, and the funeral procession turning into a mass demonstration and riot. The nation’s 1919 workers and intellectuals were inspired by the recent revolution in Russia. The words of anarchist-communist forefather Mikhail Bakunin were in the air:”The passion for destruction is a creative enthusiasm, also!” It was intoxicating to Cristallil, the son of 2 poor cobblers who had immigrated from Italy.
Following a brief period for a soccer player, Cristalli combined a socialist party childhood group. He was a passionate”newsie,” distributing papers while working odd jobs. In the 1930s he came to the eye of the International Communist League, described as”a little circle of bohemian intellectuals which have members of the Communist Party, daring musicians, and existential philosophers.” Posadas, who would eventually grow into a cult leader, required his followers reside on light sleep and always produce celebration texts and papers. In Cristalli the celebration saw an authentic proletarian worker who had grown up poor and understood the class struggle. To one comrade, Cristalli was street smart and ignorant:”He did not know a lot about politics, economics or planet parties, and his openings in the scientific discipline made him believe anything.” Since Gittlitz notes, Posadas’s present was enthusiasm and enthusiasm, not analytical thinking:”His perceived role as figurehead and leader stemmed from his lengthy experience, intuition used to arbitrate disagreements, working legitimacy and the charisma needed to win new militants into the organization.”
Posadas’s tendency to be more emotive than rational produced him gullible not just in terms of politics, but with regard to the plausibility of all occult science fiction notions. At the winter of 1947, his colleague Dante Minazzoli arrived into some socialist coffeehouse meeting with an article about flying saucers which was observed in America:”Minazzoli was enamored with science fiction, cosmic doctrine, and the Bolshevik futurists who thought that humans were just one race song many in our galaxy”
While the other Trotskyites tried to ban talk of UFOs from their conferences, Posadas found in aliens that the true great leap forward that would bring paradise on earth. They contended that the first Marxists, especially Alexander Bogdanov, author of Red Star and co-founder of their Bolsheviks, had”proven reality to ultimately be a part of intersubjective human consciousness.” Posodists considered themselves the heirs of the First International. It was aliens and nuclear warfare the old world would be wiped out and the utopian future would be established.
Back in 1961 Posadas was denied that the leadership of the Fourth International, so in 1962 he formed his own team. In a 1967 assembly, Posadas delivered a speech in which he discussed UFO sightings and extraterrestrial existence, arguing that aliens might be capable of harnessing”all the energy existing in matter” In his team’s 1962 heritage, Posadas maintained:”Atomic war is unavoidable. It will ruin half of humankind. It is going to ruin immense human riches. It is extremely possible. The nuclear warfare is going to give an actual inferno on Earth. But it won’t impede communism.” By today Castro was denouncing Posadas, although, as Gittlitz notes, mainstream Marxist dogma was no longer stable than belief in UFOs:”Until then, Posadism was similar to other Trotskyist groups they had little ammunition to politically attack Posadas, because his cult-of-personality, misuse of militants, rabid anti-imperialism, paranoia, intense zigzagging, and catastrophism were features more or less present in almost any tendency.”
From the late 1960s, Posadas had turned into a full-time cult leader. He began to demand excessive field out of his followers, including austere living conditions and proscriptions on non-reproductive sex, homosexuality, and abortion. One leader described an encounter with Posadas this manner:”Meetings with Posadas often became psychoanalytic sessions…somewhat like a confessor, a little warrior, Militants constantly walked away feeling which Posadas had a extraordinary insight into their character.” Gittlitz contrasts it to a blend of L. Ron Hubbard’s Scientology”audits” and cult leader Jim Jones’s”mixture of empathetic salesmanship and gospel,” with a flair of Marshall Applewhite’s”soul-piercing confidence”
Marxist groups, whether in science, politics or academia, are inclined to splinter and assault each other to get ideological impurity. Here is the long and tragic story of leftism, and it is what occurred to Posadas because his cult became younger and more marginalized from the 1970s, even as the Posadas grew more intense in his beliefs. It’s amazing the number of groups, sub-groups, and communities Gittlitz itemizes in I Want to Believe, all battling with greater and greater durability about smaller and bigger matters –not unlike the current social justice warriors and professors. In the long run, Posadism turned into a splinter of a splinter. Since Trotskyite Michael Pablo noted in an article written after Posadas’s death in 1981, the pioneer became insular and buff he watched permanent revolution”everywhere concurrently, to the purpose of providing it an interplanetary dimension” When socialists can not create paradise on earth, the only place to go is the stars.