I – Introduction
II – Characters and Races
III – Events and Places – Fellowship of the Ring
IV – Events and Places – The Two Towers
V – Events and Places – The Return of the King
VI – Conclusion
I – Introduction
The Lord of the Rings is perhaps one of the greatest epics ever written, certainly the greatest epic from the 20th Century, and will go down in the history as one of the great works of English language literature. Like all works of high caliber there are many levels of understanding that apply – kids’ minds see an exciting adventure story, while the more educated perception sees profound metaphysical themes and a grand spiritual vision; no doubt that children’s appeal to the story is that they too feel this aspect in some way. Due to the large volume of the work, reading it once is hardly enough, nor is seeing each film just once enough. The Lord of the Rings is a tale to read, reread (in full or in part) and to watch many times on the screen thanks to the superb film adaptations that came out between 2001 and 2003. This massive film project was produced as one film and then released in separate parts with each one roughly equating to its respective book. Due to the differences between the literary and film mediums, there are some apparent inconsistencies, though the extended DVD editions fill in many of these gaps. However, the most important thing is that the films are true to Tolkien’s themes, thus making most differences go virtually unnoticed by even many of those who read the books, though die hard fans have no doubt picked them out.
This series of essays will not concern itself with those small matters and instead focus on the broad themes that run through the entire work. All story references will be to the film versions unless otherwise specified.
Due the nature of the work many people have come to see The Lord of the Rings as an allegory for Medieval Europe and Tolkien even drew from primarily Germanic mythology and legends to formulate much of his tale. Orcs, for one, are present in Germanic myth and the “Men of the South” (who appear in the Battle of Pelennor Fields) can be seen as a version of the Ottoman Turks or possibly soldiers from Ancient Carthage. However, despite these apparent parallels there remains the fact that Tolkien himself disapproved of allegorical interpretations of his work and claimed to have preferred “applicability.” Since Tolkien did not provide an interpretation of his own, he thus wished for us readers to think about how the struggle he describes in his work applies to our real World. Like all great thinkers, he was ultimately encouraging discovery, instead of just reciting what he himself was taught.
“I cordially dislike allegory in all its manifestations, and always have done so since I grew old and wary enough to detect its presence.”
———-~J.R.R. Tolkien, forward to The Fellowship of the Ring
The many nations and characters that Tolkien describes in his books are therefore not stand-ins for any real World figure or nation, though this does not mean that their actions cannot parallel the real World. Tolkien so precisely constructed such a vast fictional universe so that he could have as much creative freedom as was possible when it came to communicating ideas and themes. Fiction often draws from real events or writers and artists “get inspired” by real events and are always seeking “inspiration” etc…, however Tolkien went beyond this – he created his own universe so that when it came time to create the fictional story, his inspiration was drawn purely from metaphysical concepts. He took storytelling to a very grand spectrum, one with a high quality fiction, a pure artistic fiction, on one side and for the other side he dug deep into the throes of reality, way past the typical surface story, and down to the fundamentals. This can be seen in the great variety of the characters, their differing motivations and the complex nature of the conflict at hand.
Think of any popular book or movie out in the mass media, if it is “inspired by real events” it usually is just a surface level examination of what really goes on – it boils down to good and bad, right and wrong, and all of the approved simplifications. However, Tolkien’s conflict has that critical third side making it actually a three-sided conflict. Many of the story’s audience do not notice this since as they watch or read, they simply see a battlefield with two armies, one good one bad, but they fail to notice the motivations that led to this battle as well as what is not on the battlefield; conflict is not limited to physical fighting. Thus, Tolkien’s epic is not “inspired by real events” but rather inspired by genuine concepts of the life, the universe, and everything.
These are the crux of the story’s symbolism and in particular it is the Ring of Power that is the very center of action. The Ring is far from being just a MacGuffin or a simple metaphor for the source of power to drive the story forward, it has an applicability to our very real World.
First, we can see that the Ring is made of Gold, which has been the source of greed and power throughout the course of history. In the prologue, each race is given a certain number of rings that were created by Elven smiths. Presumably the number is in proportion to the population of each race in Middle Earth to make the different amounts seem fair. However, in secret, the Dark Lord Sauron forges one ring, the Ring of Power, all for himself and he puts so much energy into it that his life force is dependant on the Ring’s survival; without it, he’ll be in limbo – with it’s destruction he’ll perish – however when wearing it, when the illusion is in play, he has a massive source of power that allows him to raise armies and plunder all there is to reap.
In our World, what does this Ring metaphor apply to? Fiat money, which at the time of the tale’s writing, was backed by gold. In our real World, the money system we have is an illusion of power that works out the same way that Tolkien’s rings do. The illusion is the key that keeps the system going as people believe that they have an actual say and can exert actual influence with their power. The reality is, that from the shadows there is the real power that only issues loans on power and freedom, and these loans are what nations are all bound to.
“Three Rings for the Elven kings under the sky,
Seven Rings for Dwarf lords in their halls of stone,
Nine for Mortal Men doomed to die,
One for the Dark Lord on his dark throne
In the Land of Mordor where the Shadows lie.
One Ring to rule them all, One Ring to find them,
One Ring to bring them all and in the darkness bind them
In the land of Mordor where the Shadows lie.”
Interestingly, there is a work by Richard Wagner called The Ring of Nibelung, in which the protagonist, Alberich, is told that if he forges a ring out of a trove of gold that rests on the bottom of the Rhine he will have all the power in the World – with a catch – he must renounce the power of love.
“The World as heirloom would I gain!
And if I cannot have Love
Might I not cunningly extort Lust?
The Light will I extinguish for you
The Gold will I tear from the reef
And forge the avenging Ring!
Let the Waves be my witness:
FOREVER HAVE I CURSED LOVE!”
Wagner also had this to say about a particular group of people:
“You ask me about the ‘Judenthum.’ You must know that the article is by me. Why do you ask? Not from fear, but only to avoid that the Jews should drag this question into bare personality, I appear in a pseudonymous capacity. I felt a long-repressed hatred for this Jewry, and this hatred is as necessary to my nature as gall is to the blood. An opportunity arose when their damnable scribbling annoyed me most, and so I broke forth at last. It seems to have made a tremendous impression, and that pleases me, for I really wanted only to frighten them in this manner; that they will remain the masters is as certain as that not our princes, but the bankers and the Philistines, are nowadays our masters.”
——–~Richard Wagner, in a letter to Franz Liszt dated April 18th, 1851 (see letter 59)
Oddly, Tolkien said that his Ring and Wagner’s Ring are only alike in their round appearance. Yet, in theme they are practically one and the same. In The Return of the King, the opening flashback scene even shows the Ring being found at the bottom of a river or lake. So many parallels cannot be dismissed as “coincidence” though that is a favorite way of the Jew to write off patterns that he finds inconvenient.
If that wasn’t enough, Tolkien added some of his own traits to the Ring, most notably that it has an inscription that can only be seen if the Ring is held to fire. According to Judaic lore on the creation of the universe, the Creator first inscribed the letters of the alphabet with a pen of fire before going on to writing everything into existence. Thus, the Ring is an effective symbol for the Jewish worldview. Note that all of Sauron’s creations are dependent on this Ring, once it gets annihilated, they all perish along with their Dark Master. It is very true that by manipulating gold one cannot control the World. The Jew, however, seems to stubbornly disagree.
On a parallel note: a certain ringleader in propagating the Talmudic nature of our Universe and the Life-Force in it, is Richard Dawkins who wrote a book called The God Delusion. While he has a point that many “believers” are quite delusional, it is them and not the idea of God, Allah, Divinity, Practical Reason or whatever arbitrary name one wishes to give It. Words are nothing compared to the greatness of the Idea they attempt to explore. That Idea is the energy for the Aryan Metaphysical Drive. Secularists have no such thing, just The Gold Delusion!
The Dark Lord
Sauron is the one who secretly forged the illusion of power known simply as the Ring of Power (the only “power” it really has is the third word in name arbitrarily given to it), and he can be seen, on a simplistic level, as a Devil figure. Now we ask, what is this idea known as the Devil, Satan, or whatever arbitrary name one wishes to give it?
The first clue as to what Sauron can apply to in our World can be seen on the original cover of The Two Towers. These covers were hand drawn by Tolkien himself, thus their symbolism can only be his intention. The cover in question is in the middle, with a white tower and moon on the left, a flying entity in the middle, and a black tower and pentagram on the right. Note the three prongs on the black tower. In the film version this tower actually has four prongs, but this is a 2-D sketch, not 3-D graphics where the obvious fourth prong is visible, while in the sketch the middle one hides it. The top of the black tower also contains the Eye of Sauron that allows to the Devil to see the Earth, a periscope from the infernal domain. This brings up to…
…Baphomet. Note the recurring images here, albeit in the different overall composition: the moon, tower on its head, the star, a corresponding black and white theme and the wings. The black and white theme also demonstrates that the Dark Lord has two Forces at his disposal. One, his own army created from black magic; two, the corrupted ones that he lured and bribed over to his side. Thus, the whole conflict is THREE SIDED with opposing Good, Bad, and Ugly sides.
If Sauron is applicable to Baphomet, then who exactly is the latter? A very interesting question and one very revealing quote begins to shed light as to the answer.
“The image of Yahweh Elohim had been transformed. No longer just the One Supreme God worshiped by the earliest Israelite tribes, he was now a revengeful, partisan deity, with a special people identified by their separateness. Of significance may be the prevalent conception of Yahweh seen in the period of the Maccabees in the second century B.C. Judean Maccabee amulets of around 100 B.C. depict IAWA or IAWAHH (Yahweh) as snake-footed – two monstrous serpents below the torso – and wielding a whip.”
Note the similarities to Baphomet. There are those serpents below the torso. The “people identified by their separateness” is a spot on description of the Jews. Then, of course, there is the fact that the Jews call their deity “Yahweh” or “Yhwh” though the more common name is “the Devil.” The full text from where the above quote comes from can be found here. The film Equilibrium also reveals the nature of what “Yhwh” truly stands for, an oppressive system based on obedience to dogma.
Next, we’ll look at the specific characters and how they fit into the Three-Sided Conflict that is tearing through Middle Earth.
II – Characters and Races
There is a great deal of character diversity in The Lord of the Rings with not only many protagonists, but also many races that live in Tolkien’s Middle Earth. In general, each group has a particular region that it calls home and many characteristics that are unique to it. Some groups can be seen as outright good, others as bad, however there are also groups that cannot be generalized in this way and it is their key players that must be looked at.
Hobbits: The first group of Middle Earth inhabitants that we meet at length. The Hobbits are a cheerful bunch of villagers who like beer and festivities to excite their humble little life in the Shire. They are a well meaning humanist crowd. However, we soon learn that one of the Hobbits, Bilbo Baggins, actually has the long, lost Ring of Power and it has somewhat degraded him; he is now quite the recluse when compared to his festive kin and it is not an easy task to give up the Ring, he can clearly be seen to have become addicted to its presence. However, since Hobbits are good at heart, he does give it away on Gandalf the Wizard’s wise orders and it is entrusted to his younger cousin, Frodo. Bilbo’s actions, after having possessed the Ring for so long, seem to suggest that Hobbits are not mere Gentiles. Bilbo says of his kin: “Where our hearts truly lie is in peace and quiet and good-tilled earth.” This strongly reflects the Aryan Farmer archetype.
Frodo is the Hobbit who rises to Arhat through his quest; his friends who accompany him certainly become Aryans through their enlightenment and intense experience. Frodo, Sam, Merry and Pippin learn about the vast expanse of the World in which they live, about the forces that have been driving it, and they take part in the Aryan Kampf to bring about a New Order in a New Age.
Gollum/Smeagol: He is a specific character and is mentioned here, since Gollum is actually a degenerated Hobbit. He still goes by his old name Smeagol, including when talking about himself in the third person, but Gandalf refers to him as Gollum and so does Tolkien’s text. This two-name theme reflects the character’s dual nature of good and bad, which has now mixed into a degraded and corrupt unit. This character also parallels the Golem from Jewish lore, which was supposed to be a being created from inanimate materials, most often stone or clay, and then “activated” and meant to protect a Rabbi or a group of Jews from harm.
Gollum is very much associated with stone. There is the color of his skin, that fact that he is first scene in Moria jumping from one stone to another, and in a brief scene of Gandalf explaining that Gollum was tortured by Orcs before being released it could certainly pass for him being “made” in a lab of some sort. Lastly, in The Two Towers, he is first seen crawling down a stone cliff and he is supposed to recover the Ring and thus protect the life-force of the Dark Lord Sauron. Also, Gollum doesn’t seem to feel pain, which suggests his body is artificially kept alive. He can be seen eating a fish at one point, but it also looks like he is just killing and munching it for his own amusement.
This many parallels in theme and imagery could not have been a coincidence. Thus, the character’s dual nature has two meanings. First, there is Smeagol, who is the ultimate example of Gentile corruption, driven to and dominated by love for gold, even to the point of neglecting his own physical and spiritual well-being. Second, there is Gollum, a soulless artificial goy built by Jews to serve Jews, and to protect their material gains. In a way, Smeagol is the polar opposite of the Hobbit Frodo.
Wizards: The race of wizards in the storyline is also presented with an opposing duality theme. First is the fact that there are two wizards, Gandalf the Grey and Saruman the White. Gandalf is not led astray from Nobility, while Saruman succumbs to corruption. Thus, each wizard takes on a new form as the story progresses. The change is almost purely superficial with Saruman who begins to serve Sauron (note that Saruman’s staff resembles the Dark Tower) and enjoys command of a large army – will to power. However Gandalf’s change is more profound as he gets a new body after risking himself to save others. The new Gandalf that emerges is now much more able bodied as evidenced in his fighting skills and capable of wielding more potent magic as he breaks Saruman’s staff – sense of duty to allies, acting on his own initiative, thus will to freedom.
Gandalf ascends to a position analogous to that of Arhat, while Saruman falls from his former post. In the film version this fall is literal as he plunges to his death from the top of Isengard. In the book, though, he reappears at the end in the Shire, which he has transformed into a crude industrial complex – since he can no longer wield power by magic and divine knowledge, he makes machines to do it for him. However in the end, he perishes the same with his slimy assistant who is very appropriately named Grima Wormtongue.
Elves: Elves are the purest race present in Middle Earth. They possess knowledge and wisdom like no other. It was Elven smiths who initially forged the Rings with good intention of gaining knowledge about Middle Earth. The only Rings that were not tainted by Sauron were the ones belonging to the Elves, thus for all intents and purposes it is the Elves who know most about the Rings: how they work, how they should work, and are thus able to detect corruption in the system. It is the Elf Elrond who instructs the characters on how to destroy the Ring; the Elf Galadriel gives each member of the Fellowship a useful gift; the Elf Legolas is part of the Fellowship and his keen senses and combat skills prove vital. The Elves’ graceful nature is reflected in how Legolas fights – with knowledge and foresight as seen in those impeccably launched arrows that always land their mark.
Men: The race of Men is the most morally ambiguous. They may possess great knowledge and great ability, but are easily corrupted by prospects of power. This can be seen as early as the intro sequence to The Fellowship of the Ring where Isildur has the ability to destroy Sauron’s power forever, but chooses to keep it for himself.
Needless to say, any attempt to rein in such a wild and savage force will only end with wildness and savagery; Isildur is soon ambushed by some men who also want the Ring and in the violence it is lost until Smeagol finds it at least a millennium later. Isildur’s lust for power led to his own destruction and effectively kept Sauron’s life-force intact, thus the fate of Middle Earth is still potentially up for grabs by evil. However, there are men who are not so easily wooed by power.
Aragorn is noble at heart and has had Elven training thus is a very capable warrior as well as a wise leader. He is the heir of Isildur and ends up wielding his forefather’s broken sword, Anduril (which Elrond has reforged), and playing a key role in the Kampf all the way to the very end at final battle at the Black Gate of Mordor. This great task, which he approaches as a duty, effectively makes him an Arhat by the end of The Return of the King.
Theoden and the Men of Rohan are what we could call typical Gentiles. They are motivated to duty almost only by imperative, not fully by the conscience to do what is right. However, they do mean good and with some guidance from Gandalf, the soldiers of Rohan end up diligently fighting the forces of evil, though at great cost – even King Theoden ends up falling in battle.
Denethor is the steward of Gondor, sitting in for the absent king, and this close position to power has corrupted his spirit. He is unable to make clear and rational decisions and takes his anger out on his son, Faramir. The conflict between the men of Rohan and the men of Gondor is very illustrative of real world conflicts between groups of people – their disagreement is effectively a grudge, they refer to some past date and event that justifies not having to help the other, or justifies demanding something, however the point is that division is clearly leading them closer to doom.
Faramir and Boromir are brothers and sons to Denethor. Boromir ends up joining the Fellowship right after the Council of Elrond, while Faramir is introduced in The Two Towers as he happens to meet Frodo, Sam, and Smeagol as they move around the mountain walls of Mordor. These two men show both major paths that Men (as a whole) take: both are within reach of great power, yet as Boromir slowly begins to fall for it eventually winding up at his doom, Faramir begins to gradually understand why he must put his duty first and do his part in ensuring the destruction of the Ring. Every real world Gentile has these two options. The only question is will they take “Boromir’s Choice” or “Faramir’s Choice?” Note that Faramir’s Choice is harder and ends up requiring a great deal more persistence.
The other groups of men are the Men of the South and the Corsairs. Both are identified to be in Sauron’s service, thus have made Boromir’s Choice and just like for Boromir, it ends up spelling out their end.
There is also a group of ghosts, the Army of the Dead, men from a group of soldiers shamed for breaking their oaths of service. They are trapped in the confines of a mountain and the only thing that will ever see them redeemed is if a King of Gondor holds their oath fulfilled, which of course will require the completion of a great task to even consider as an option. These men are a good representation of the dangers of apathy and selfishness. When they abandoned their master, Isildur, in order to save themselves, they were in effect, ready to accept slavery under Sauron. Now, after being cursed for millennia, they finally stand up to their duty. They prove that their honor is loyalty. Thus, Aragorn, rightful heir to the throne of Gondor, holds their oaths fulfilled and they are released from their curse and shame. The Army of the Dead’s passing is similar to Boromir’s, who in his last minutes repents and realizes that it was the Ring that seduced him, so he then fights to save Merry and Pippin from an ambush. He is struck down, but dies and passes on with honor. The Army of the Dead remained trapped in stone and only passing into Arya after their duty was done. Same end result as Boromir, just drawn out over thousands of years!
Dwarves: Great miners and craftsmen. They are somewhat similar to Hobbits, short and stocky, though much stronger and with great endurance. They are also adept at fighting as Gimli, a member of the Fellowship, demonstrates. Dwarves are less susceptible to corruption than men, as the fate of the seven who received the Ring in the prologue verse was somewhat different. Instead of becoming goys to the Dark Lord, the Rings worked up their greed for gold, which they mined with increasing feverishness. It was Durin III who received the Ring, but it was his Son who inherited it and through excessive mining awoke the Balrog, a hibernating beast in Moria, which promptly went on to be called “Durin’s Bane.”
Orcs: They are the primary soldiers in Sauron’s service. They have virtually no characterization or identifiable characters as they have very little to identify with in the first place. They are just brawlers and fighters who thirst for violence and plunder. They also seem to be cannibalistic and unable to feel pain or concern for anything; they are purely impulse and aggression driven beasts. The Uruk-Hai are a stronger breed of Orcs due to Saruman’s magic and engineering. All Orcs, however, are made from Earthly materials, literally created out of mud and clay, which directly mirrors the Jewish golem concept and that is what Orcs are: a brigade of armed golems serving the Dark Lord.
Nazgul, the Ring-Wraiths: These demons are the top servants of the Dark Lord and the formerly great kings of men that received the nine Rings of Power (as mentioned in the prologue verse). Now they are totally corrupted and blindly subservient to Sauron. Their goal is the Ring, which they seek to bring it back to their master in order to give him his full power back. In story dynamics, these nine are a Dark Fellowship or anti-Fellowship. A group fully committed to evil, while the Fellowship led by Gandalf is fully committed to good.
Other Things Fair and Foul
There are a great many elements to this grand tale. The key ones have been addressed, however, here is a list of some minor characters that often have brief and/or parallel stories to the main plot.
Arwen: Elven Maiden and Daughter of Elrond. Arwen loves Aragorn and she knows that despite her Elven immortality, Aragon will die as all men do. This creates a dilemma for her, whether to leave Middle Earth with the Elves or stay with a doomed love. Her storyline is interesting in that it presents a variant on the slavery/preservation theme. By going with the Elves and leaving Aragorn, she would have eternal life, but no love. However, she chooses love and idealism, with inevitable death, over this choice of self-preservation. She chooses a short purposeful life, over regret and pointless eternity.
Ents: Tree-beings from Fanghorn Forest that help bring down Isengard and Saruman who destroyed much of the forest to make way for his crude industrial complex and war machine. The hobbits Merry and Pippin befriend some of the Ents and join in their fight.
Balrog: Huge subterranean dwelling beasts, one of which makes an appearance in the mines of Moria in The Fellowship of the Ring, the one known as “Durin’s Bane.” It would be just a passing danger, however, it bears relevance to the overall theme of the tale. First off, the Balrog can be seen as a projection of Sauron who we never see as he cannot walk the surface without his Ring of Power – the fire imagery is the best visual connection of these two. This fire wasn’t present in the book as it is seen in the movie. In the book, the Balrog has an internal fire and is shrouded in dark and hence able to hide underground unnoticed. In the movie version, it’s plausible that the Balrog’s internal fire only emerges as it prepares to fight and remains inside when the beast is dormant or idle, we just never see it in that state. Additionally, the name “Durin’s Bane” was given since it can indicate an event, a place, and not necessarily a creature as it was not known what killed the Dwarf-lord Durin until much later when the beast was actually seen.
Tolkien was also a master philologist and his love of words can be seen in the fact that good characters have elegant and well versed speech, while evil characters have very primitive language laced with curses and growls. It is also why he chose the name “Gollum” for the appropriately themed character. The “Balrog” is another example of this naming theme. “Ba’al” was the first name the Jews used for their deified idol. Not surprisingly, in Christian lore (Tolkien was a Traditionalist Catholic and read from a Latin Bible), “Baal” is a demon, an evil, often written with the full name “Baal Zebub” or “the Lord of the Flies.” “Beelzebub” is the Anglicized version of the word. Finally, “rog” is Hindi for “malady.” Thus, the “Balrog” is literally a “Lord of Sickness” – a sickness that afflicts folks and cultures as can be seen in the decayed Moria Mine and fate of the Dwarf Folk there. With this brief, but striking, image, J.R.R. Tolkien united several languages and cultures to show the true demon visage of the Demiurge – the principal deity of the Jewish religion.
“The Fellowship of the Ring” is also a unity from many elements; it’s a multi-ethnic and multi-racial alliance rallying against their common affliction. At this point, it’s still far off, however from this struggle, a new age and a new order will arise.
And so… the quest and struggle begin.
III – Events and Places
Volume I: The Fellowship of the Ring
In the opening sequence we see the history of the Rings of Power and how they were formed by Noble beings, the Elves, with the intention of gaining insight about their World and the other beings in it. It was an act benevolent in conception and intended to be that way in practice. However, the Dark Lord gained knowledge of this and quickly found a way to cheat the new order for his benefit with his own Ring. His campaign of war and pillage tears apart many groups from many different races, but it was not the military aggression from Mordor that led to the decline, that was just the final step of exploitation and reaping of resources. From what we know about the Rings, we can assume that there was some moral corruption that penetrated the leadership hierarchy of each nation and thus made them easy to conquer – they were not united. These factors must also include economic turmoil as well and the Gold symbolism of the Ring is more than enough to link it to a monetary interpretation, among others. The main idea, however, is that due to Sauron’s secret Ring, all the others were indebted to him and thus slowly lost their power, he slyly sucked enough of it up to unleash an easy conquest. The Jewish controlled usury system on our very real World works just the same, a central bank works like the One Ring that has all of its pawns in debt slavery and this routinely leads to wars, revolts, depressions and general turmoil for honest working people.
We’ve had many opportunities to rid our World of this money menace, though as Isildur’s Choice shows, this kind of exploitative power is not only corrupting (that’s a later step), it first appears to us as appealing and desirable and hence has continually found a host. The Noble and wise Elrond sees that dangerous folly of Isildur’s Choice and watches in hopelessness as the man with the chance to put an end to the World’s plague decides to try and rein it in for his own use. This quickly results in Isildur’s final bane and the Ring is lost amidst chaos, passing into legend with the common folk of Middle Earth being hardly aware of its significance. Only the few and the wise like Elrond knows all too well what it is and what it means.
The Ring, as it leaves Isildur when he is killed in an ambush, is said to betray him in that moment. The Ring then passes to myth during its long period of being lost. This is directly akin to the real nature of the Jew, who due to fictional lore in nearly every field of science and knowledge, has been lost. But this real Judaic face has also been replaced with something – a face of good, a face of a victim. As we will soon find out, the greatest trick evil ever pulled was convincing the World that it didn’t exist.
The Discovery is Made and the Quest Begins
The Ring was picked up by a small being who eventually became the Gollum, its protector, but it betrayed even him. However, it then accidentally fell into the possession of a Hobbit, Bilbo Baggins, who took it back home to the Shire. It gave him long life and it is on his 111th birthday that his old and wise friend, Gandalf the Wizard, begins to suspect something is not right. To his surprise, it ends up being the Ring that he’s heard about from the history texts, the one Isildur failed to destroy.
Interestingly, a quality of the Ring is that it makes the one wearing it invisible in the regular spectrum of light, but as we find out, this condition is not absolute invisibility; the wearer is visible in another spectrum. This makes the Ring in Tolkien’s story not only similar to Wagner’s aforementioned ring, but also to a ring conceived by Plato called the Ring of Gyges, which also grants invisibility and tempts the wearer to do evil. Plato’s Ring can only be destroyed in the Crack of Doom, which parallels Tolkien’s Mount Doom and both locations are even described as volcanic, in fact, Mount Doom is actually an active volcano. The “other spectrum” in which the Ring Wearer is visible is of course a symbol for the new plane of possibilities that they find themselves in. Note that the Wearer is not alone in this new plane; other players are already in this field and they don’t like uninvited guests!
This other spectrum is one that Sauron and his Nazgul golems have under constant observation, thus Bilbo’s little disappearing trick at his birthday party inevitably draws evil closer to him and the Shire. Luckily, Gandalf has detected what is going on at this point and convinces his old friend to give up the Ring. Hobbits are shown to be mostly apathetic as to what goes on in the World beyond their Shire, though Frodo rises to the task when it comes to the duty of getting the Ring to a safe location, one where it can remain hidden. The first idea is to keep it in the Shire, somewhere secret, but it proves too late for that. So Frodo sets out with his trusted friend Sam, and they soon take along two other hobbits, Merry and Pippin, on their journey. It is a journey that will forever change them.
When Frodo tries to hide from the Nazgul as he encounters them on Weathertop, he sees the futility in trying to win at a game that is rigged by the Dark Lord. He may be invisible to his friends, but the Nazgul still see him; they are part of the Dark Lord’s chessboard, thus by putting on the Ring he is just making a predictable move and is soon mortally wounded. Aragorn, whom the Hobbits met the previous night, manages to fend off the Nazgul and the group presses on to Rivendell to get medicine for Frodo. It is actually Arwen, in her first story appearance, who takes Frodo to safety. She finds safety is a river – water is a corresponding energy to the Sun – thus the Nazgul are weakened by it. Earlier, the Hobbits escape a Nazgul by taking a ferry also across a river. However now, we see some Elven magic as a river surge washes the Nazgul away. This scene plays out with different characters in the book, however Arwen’s initiative and heroism here complement her deciding her fate later.
Going back some scenes, there is an interesting visual detail when Gandalf first tries to pick up the Ring, the framing of the shot has a hexagram shaped light fixture overhead and the shot composition looks like a thought-bubble. Thus, Gandalf seems to be thinking about a six-pointed object when looking at the gold Ring of Power. Then, when he tries to pick it up, the Eye of Sauron, a.k.a. the Eye of Zion as seen on the back of a Dollar Bill (a debt inducing tool), appears in a flash and Gandalf realizes the frightening truth.
The Order to which Gandalf belongs is based in a large tower, Orthanc, in the middle of Isengard. His superior is Saruman the White, who unfortunately will make the same choice as Boromir later, only Saruman does not go on to redeem himself. He fully commits to an alliance with the Dark Lord and clearly states that this is “the only choice” that the Wizards have. In other words, he is worried about saving his own skin and gaining some power while he’s at it. He becomes a shabbos goy. He also starts to destroy the forest around Isengard and industrializing the land to make a large quarry or forge of some sort from which he makes an army of golems/orcs. A particularly powerful breed of orc that he starts to make, the Urak-Hai, is said to have some traces of Elf in its life-force. This will prove to be a danger for our heroes as these more powerful golems can stand the light of the Sun and move about with full strength during the day, yet they still avoid water.
Rivendell and the Council of Elrond
Frodo heals after being brought here by Lady Arwen with her quick horse riding and water magic. Rivendell is one of the main cities of the Elves in Middle Earth and home to King Elrond who has called a council of Dwarves, Men, and his fellow Elves to decide what is to be done with the One Ring.
Elrond, when describing their situation in Middle Earth, says “men are scattered, divided, leaderless” and doesn’t express much hope about their abilities. This can be directly applied to real World strife that Gentiles face and their ineffectiveness at dealing with the problems and dangers that plague them. Interesting to note is that the lack of leadership is indicated as one of the principal causes of chaos in the realm of men. Later we will see that it is not just leadership, but a militarist leadership that finally gives all good folk in Middle Earth a fighting chance.
Boromir is also introduced at the Council of Elrond and his weakness, which is the same one that spelled doom for Isildur, becomes apparent at the meeting. He suggests that the Ring is actually a gift and can be used against the enemy. However, we have already seen the futility of such matters. Not just with Isildur, but also with Frodo on Weathertop. An argument ensues at the meeting when the question is raised as who will be tasked with destroying the Ring as that is quickly seen as the only logical option. Note the quick shot of the characters reflected in the Ring as they argue… it is fueling their anger as it has always done to divide and conquer and thus outlast all of its enemies. Frodo, who has seen first-hand the power of the Ring, rises now to the new and much grander task of taking the Ring to Mordor and destroying it. He does this out of a sense of duty and this one voice of reason almost immediately gets everyone else to see what they must do: “Unite or Fall” as Elrond said earlier, though it is only now that they all fully understand it.
Interesting is that while the Ring can easily divide to conquer its victims, it doesn’t take much to get people rallied against it – even Frodo, a small Hobbit who doesn’t at all initially appear to be a militarist leader, manages to do this due to his new found will. He basically takes the first step to becoming a Foe Destroyer in that moment, an idea that Arthur Schopenhauer described and one that Hitler later applied in German society. Note that it is not a biological term, rather a sociological, or better yet – mythical one – and a member of potentially any race or nation can ascend to it, just like potentially any conventional group can have traits of the mythical Aryan, the traits are not ethnic specific.
The Fellowship of the Ring is what is needed to smite evil, a multi-ethnic cooperation looking past arbitrary borders and differences in order to realize common purpose.
After some traveling, including a failed attempt to cross the mountains due to Saruman’s obstructing efforts, the Fellowship enters the Dwarven Mines of Moria. This is a whole underground city and one of the main locations of the Dwarf Folk. Unfortunately, the city mine is in complete ruin and its inhabitants have been all killed. Legolas determines the culprits to be Goblins, though there is something far more sinister lurking here and it soon senses the Fellowship’s presence.
The overall symbolism of Moria is a vision of a dark future, as what happened here is a dangerous possibility across all of Middle Earth. It was the greed from the Rings of Power (once they were tainted by Sauron) that led to the Dwarves’ destruction here. They mined so deep that they awoke an ancient beast called the Balrog and, as we have seen, this monster is really just a projection of Sauron who wants to wreak havoc across all of Middle Earth as the Balrog did in Moria. Sauron is routinely shown with fire, especially his Eye. Balrog is also clearly a devil-like creature who, just like Sauron, was recently roused from slumber and immediately sprung into action to repeat and expand upon his former deeds of civilization and culture destruction. Note that the Balrog wields a whip, likening it to images of Yahweh as depicted on the Judean Maccabee amulets.
Foe Destroyer vs. Demiurge – whom are you rooting for?
This sequence ends with the key image of the Balrog falling to an abyss, the theme of falling will repeat several times at key events of the whole story. The defeat of the Balrog also came at a heavy price, though – Gandalf fell down with it.
The Fellowship next comes to Lorien, the capital city of the Elf Folk. Here Frodo, in the mirror of Galadriel, sees essentially a repeat of what he saw in Moria: a possible dark future, including a vision of a destroyed and enslaved Shire. This last bit will come into play at the very end of the third book, however in the film version, it just motivates Frodo to push on with his mission as failure will have dire consequences.
Each Fellowship member also receives some gifts, in the form of gear for their quest. Frodo’s being perhaps the most interesting and thematically on point: a vial of light containing the light of the star of Eärendil, the brightest star in the night sky.
By the Falls of Rauros
After saying Farewell to Lorien, the Fellowship boats down Anduin, the Great River, and stops at the Falls of Rauros where the last key events of this episode take place. Boromir finally succumbs to the Power of the Ring, however with his last breaths actually finds redemption by stopping himself from killing Frodo and letting him escape. Boromir then fights to save Merry and Pippin from the Uruk-Hai, though ends up mortally wounded. Aragorn gives the fallen and honorable Boromir a warrior’s burial with his armor, shield, and sword. Such a heavy toll as Boromir’s cannot be paid by all in the Struggle for the Kampf to succeed and we must realize, before inevitable death, what needs to be done and how. Aragorn realizes this and refuses the Ring, as does Gandalf in the beginning in the Shire, and as Galadriel does in Lorien.
Frodo and Sam go it alone to Mordor and Frodo’s increasing independence has him also making the spiritual journey to the Arhat. Note that Sam will be by Frodo’s side like a conscientious loyalist to the very end, until the final key task of the journey is completed by Frodo.
Aragorn, Gimli and Legolas go after the remaining Uruk-Hai who have kidnapped Merry and Pippin. Oddly, this chapter, in the novel as well as in the DVD chapter list, is called “The Breaking of the Fellowship” and this can be misleading. The members of the Fellowship may be in different locations with some being held against their will, however the Fellowship is still at work, as it is continuing on with its ultimate duty, though individual members have different tasks to carry out. Even the late Boromir is still in effect a part of it, since the bond of the Fellowship was and still is:
Unity Through Nobility
The story picks up right where the previous installment left off. The Fellowship members have been separated by the Falls of Rauros and now three parties push on with the Grand Task. As previously mentioned, the Fellowship isn’t really “broken” (as the chapter title seems to suggest), rather it is still intact spiritually and only different duties sent the members in different directions. This idea is confirmed by the Extended Edition DVD, which includes a map of the Fellowship’s trek on the box art. The map on the first film’s DVD box shows the Fellowship’s path from the Shire and to the Falls of Rauros, thus the Fellowship was formed much earlier than when it was formalized by Elrond, simply new members joined the mission. In the box art to The Two Towers, there is also a map, just now with three paths – that of Frodo and Sam; that of Aragorn, Legolas and Gimli; and that of Merry and Pippin, who go through a similar change that their two fellow Shire folk have already begun to experience.
Frodo and Sam’s Journey
This is the first of three major plot lines in the film. Frodo and Sam are traveling through a chain of mountains and the journey is starting to take a heavy toll on Frodo. First, he has a nightmare about Gandalf’s fall from the Bridge of Kazad-Dum in Moria. Second, the weight of the Ring is making him ever weary and even seems to be altering his body. Sam notices that Frodo is eating and sleeping very little, thus it must be the Ring that is somehow driving him, and this condition also must be the first step that led to Smeagol’s degradation into the Gollum.
Gollum is also introduced as a character here – previously he had just been an ominous background stalker. Frodo connects with Gollum in a way and he seems to at least partly understand Gollum’s condition, since he himself is going through what Gollum went through many years ago. Conversely, Sam is very wary of Gollum and suspects him to be pulling a two-faced trick so that he can get his hands on the Ring, which he repeatedly calls “the Precious.” Gollum may be just a goy of Sauron, though he’s well versed in the Dark Lord’s favorite tactics of divide and conquer via deception. Gollum knows that he cannot overpower both Hobbits at the same time, especially when one is not falling for his charade, so he starts to wedge discord between them. This is subtle at first, such as calling Frodo “Master” and belittling Sam as “the fat Hobbit,” thus placing them on opposite ends of a forced dichotomy – esteem and disgust. Through constant repetition, this division begins to settle into the minds of the two friends and the weeds of conflict start to push their way in. The first argument between Frodo and Sam is after being with Gollum for a few days, they have never acted like this towards each other before. Thus, this newfound callousness they have towards each other, though mainly Frodo towards Sam, must have been subversively introduced – first by the Ring and then further churned by Gollum, and both in the interest of the Dark Lord.
Frodo and Sam’s brewing conflict is also a mirror of Gollum’s inner conflict. The theme of duality seems to be very pervasive in Lord of the Rings, and due to the great length and scope of the work, Tolkien was able to demonstrate many possibilities, and their opposites – Boromir and Faramir; Saruman and Gandalf; Denethor (whom we still have to meet) and Theoden; Gollum/Smeagol and Frodo & Sam. In all instances, one side is seduced by evil, while the other rises up to the call of duty. Note the latter does not always mean survival, nor is some form of redemption impossible for the former as we have seen with Boromir.
The destructive efficiency of evil hopes that by making one side fall, the other side will be pulled down trying to save it. This image of a forced dichotomy that is engineered to destroy is the main theme of this episode and the first great task of the Fellowship is to counter it.
Dichotomy of the Two Towers
There are two literal towers in the film, Orthanc in Isengard and Barad-Dur in Mordor. These titular towers represent the Grand False Dichotomy that the Dark Lord is using to divide the nations of Middle Earth, though mainly the two nations of men – Rohan and Gondor. This can be directly applied to the real World Cold War that was in full swing when Lord of the Rings was first published with the two towers being Washington DC and Moscow, or Capitalism and Communism, or possibly NATO and the Warsaw Pact.
This idea of subversive divide to pave the way for easier conquest and control is nothing new and a well versed scholar like J.R.R. Tolkien was certainly well aware of this. To this day we have people arguing over left and right in countless forms be they social, political, or even in the fields of science. The point is that it very effectively negates the objectivity and focus that unity requires and thus most nations remain repressed in some sort of deadlock. It is a grand irony that this unfortunate condition is largely due to their own doing, and that is what makes it so hard to combat – it requires the swallowing of one’s own pride – something not easily done – and realizing – or rather admitting – that you’ve been fooled by an illusion.
This is what the puppet master Sauron is counting on: that capable Men are unable to swallow their pride and sacrifice for their neighbor toward whom they have a grudge or in whom they see some arbitrary difference, be it political, social, cultural, or national – or even simply geographical. Conquest of spirit precedes conquest by sword.
A longer version of Gandalf’s great fall from the broken bridge of Kazad-Dum is the opening sequence of the film. Despite already being very deep underground, Gandalf and the Balrog seem to fall into a pitch black abyss and in this sequence we see that it is actually very deep; they fall and even fight while still falling and falling…
This could be explained by the fact that they actually weren’t that deep underground, rather near the foot of a mountain as the surrounding landscape seems to show when the other Fellowship members get out of Moria shortly afterwards. However, the empirical explanation is a dead end, since when Gandalf tells Aragorn, Legolas, and Gimli of his fall, he says that he eventually defeated the Balrog on the peak of a huge mountain. Thus, how did he fall so far yet wind up on a summit? The explanation, therefore, must be metaphysical and/or spiritual. This would also explain why Gandalf is still alive after such a strenuous feat as well as why he seems to be endowed with not just new powers, but effectively a new life – Gandalf has ascended to Arhat. The fall down to the depths of Middle Earth and the final fight up on an icy peak is him triumphing over all levels of his natural condition – both in spirit and in body. Each member of the Fellowship is on the same kind of journey in conjunction with their mission.
Edoras is the main city of Rohan, which is one of two nations of Men in Middle Earth. An alliance between these nations is key for Sauron to be defeated. The Dark Lord knows this all too well and has used his puppet Saruman to forge an army of elite orcs in order to destroy Rohan. Saruman contribution to this strategy is that he has divided the leadership of Rohan and effectively made it powerless and, in fact, subversively guided by him. King Theoden of Rohan is under Saruman’s spell and the King’s advisor, Grima Wormtongue, has been bought out by Saruman to maliciously advise the King. When Eomer, the King’s own nephew, warns his uncle of the coming danger from orcs, Grima accuses Eomer of being a warmonger and has him banished from Edoras after getting Theoden to sign an “official order.” Grima Wormtongue is a very apt name for this character as with many names in the whole work.
This image can be directly applied to real World Zionist subversion of national leaderships. The United States government is a perfect example and it doesn’t take very much research to see that while the US President is (and thus far in 2020 has been) a Gentile, the amount of Zionist Jews in and around the Presidential Cabinet has been ever increasing. This allows the subversive agents to be very influential with a direct link to national leadership (right at his side and whispering into his ear), while also being able to take zero responsibility for any failures of their puppet since they didn’t “officially” make the decision – they merely “advised” and “suggested.” This allows the lobby to place a weak leader in order to attempt to execute a strong (and possibly even well intentioned) plan, but the inability of the leader will be ignored upon the inevitable and calculated failure upon which it will be the plan, not the leader, that will be labeled as “ineffective.” Next, very quickly the opposite plan will be implemented, which was the scheme all along and allows the weak puppet to enjoy the publicity of success, thus ensuring his loyalty to the lobby. The other possible subversive course is if a leader gets too near a controversy of some sort (often even this can be engineered as well), he can be promptly removed and a new puppet, one ready to listen or take the fall, can be then installed. The overall point is that even when leadership changes, the parasitic agents always remain. And the masses still wonder why change hasn’t come as initially – and repeatedly – “promised.”
Consider the motto of the Zionist sabotage/subterfuge group, the Mossad: “Where there is no guidance, a nation falls, but in an abundance of counselors there is safety.” The subversive factor is that these “counselors” are actually placed in foreign nations; they are the parasitic advisors who funnel an able nation’s resources to Israel. The United States gives Israel a large annual unconditional sum of money, along with military equipment and political aid. This on top of the numerous informal pro-Israel fundraisers that are held in big cities. These are the real World’s biggest example of “guidance” and “counselors” which via secrecy and brainwashing is either kept from the American public, or hidden among enough big media distractions to effectively remain hidden. However, there are some who are well aware of this.
Grima’s mission is to ensure that division and indecision keep Rohan in a weak and disorganized status quo with everyone hesitant and doubful about what to do and how to do it. Gandalf, now as Arhat, easily sees through this veil and quickly reveals the real nature of this corner of the chessboard. Grima, confronted with reality and unmasked, flees in shame without any of the prizes that were promised him. King Theoden is tempted to strike Grima down, however he is held back by Aragorn and promptly realizes that impulsive reactions cannot be the solution to their present situation. King Theoden was thus freed from his mind prison, reverted back to his normal state of character, and has begun to act more nobly. Theoden is taking his own initial small steps out of the ignobility that plagues the men of Middle Earth.
When pulling Theoden out of Saruman’s spell Gandalf used some very descriptive words, “like poison from a wound.” This applies directly to the method Zionist subversion, which secretly frightens its puppets with some infliction of false flag terror – the wound – and then claims to have all the “remedies” – the poison – which are then implemented by parasitic advisors to keep the puppet within bounds. Gandalf snaps Theoden out of just such a condition.
Gandalf then advises King Theodon on the best course of action and this is, no surprise here, a militarist plan – the Folk of Rohan are to set aside their differences with the Folk of Gondor and meet their shared enemy in battle.
An interesting visual detail, which can be seen in the screen shot above, is the Gnostic Cross in the design of the throne that is right by the King’s head when he is sitting up straight. However, when he was under Saruman’s spell, Theodeon was slumped and slightly angled away from the Cross towards the traitor Grima.
The Battle of Helm’s Deep
This is an interesting development in the story since going to Helm’s Deep seems to contradict Gandalf’s advice of militarist action. However, Gandalf agrees with the decision, and in broader terms the motivations behind it are militarist and they certainly go on to achieve such results. Militarism is not aggression; it is strategic thinking to achieve greater ends.
The Battle of Helm’s Deep will later be seen as a mirror to the final battle by the Black Gate of Mordor. At Helm’s Deep, evil arrives to confront good, while later at the Black Gate, good will march to confront evil. The overall strategy of this move is also a dynamic opposite to Sauron’s strategy of divide and conquer. By hiding in the defensible position of Helm’s Deep, Theoden evens out the odds of facing Saruman’s massive army of orcs, and also in effect, denies cooperation between Saruman’s army and Sauron’s army, thus allowing his own army to fight one opponent at a time. The main stratetgic weapon here is a counter-move, a “split (the enemy force) and defend” move to be more precise. By using his realm’s own means, Theoden did not succumb to the power of the Ring nor sell his honor out in any way. The members of the Fellowship may have felt somewhat aggravated by Theoden not doing things exactly as they imagined, though they realized that Theoden is a sovereign leader and must be allowed to enact his own leadership in his own realm, as well as bear its results. It was Grima who was there to subvert the will of the King, the Fellowship are there to affirm it.
The victory at Helm’s Deep is a tough and costly one, since victory here is not just on the battlefield, it was also the effective uniting of the Rohan folk, as well as the destruction of a key part of the False Dichotomy set up by Sauron – Isengard’s army gets annihilated. This victory would have been impossible at Edoras or in the surrounding plains, thus Theoden’s pulling back into Helm’s Deep was strategizing to find the right battlefield for his army, not to avoid battle all together; in short, it was successful militarism.
A strange and seemingly out of place event in the battle is when the orcs breach the fortress’s outer wall with some powerful explosives, which they placed in a key weak point – a drain. These bombs are set off in a suicide run by a torch bearing orc and the most frustrating part of this scene is that Legolas fails to bring him down despite launching two arrows. This is the only time Legolas misses and it’s two shots in a row. However, this is not so much of an excuse to show a big explosion, as it is a reflection on how the Dark Forces in the story work. The orcs’ initial mass storming of the wall served as a cover to plant the bombs. Aragorn and Legolas realized too late what was going on and the mines were detonated. This progression by subterfuge is exactly what Sauron is doing and the Dark Lord getting a hold of the Ring would be analogous to the bombs going off here – only the disruption unleashed then wouldn’t even be defeatable in a Pyrrhic victory for the Good in Middle Earth.
The end of the battle at Helm’s Deep has some very on point symbolism. Gandalf rides down a giant slope with Rohan’s Cavalry and the rising Sun, the light of the Swastika, blinds the orcs/golems and their lines are decimated with the scattered remaining ranks fleeing into the nearby Fangorn Forest where the living trees and Ents finish them off for good. The triumphant army of Rohan, which now includes Eomer and his Riders, is set to be part of the overall Kampf against the Dark Lord Sauron.
Ents and the Battle of Isengard
The Ents are an interesting addition to the story and the third of the major plot lines in The Two Towers. This plot is the one with Merry and Pippin who were kidnapped at the end of the last film. Aragorn, Legolas, and Gimli unsuccessfully set out after them however, they met Gandalf who told of his fight with the Balrog and assured the Fellowship members that the Hobbits are safe.
Merry and Pippin escaped during a fight at the orc camp when Eomer and his Riders ambushed the Uruk-Hai; the two little Hobbits fled to the nearby wood. There they found out that the trees are not just alive… rather sentient! These tree beings are the Ents who safeguard and care for the forest. As a metaphor, this is directly applicable to the Aryan notion of the unity of all things under the Sun, as symbolized by the Swastika or any other of the many Sun symbols, which all derive from the Aryan Swastika. In brief, the trees join the Kampf! This plot line also shows that Merry and Pippin are developing as warriors and are on their own respective journeys of ascent out of their natural Hobbit condition. Each one has a role in getting the Ents to rally against Saruman. Much like Men, the Ents only really rise up to the call of duty after seeing the destructive results of the Dark Lord’s plan; the Ents see that Saruman has destroyed much of their forest to fuel large industrial forges and create his army.
With this sight, the Ents now know that they must spring into action and march on Isengard. The ensuing battle has more Aryan symbolism as the golem foundries, fueled by artificial fires, are flooded with a great river that Saruman had blocked to allow his industry to expand. This is an image of organic life overcoming the artificial – water snuffs the foundries and the Ents smash the orcs – the trees shatter the golems.
An interesting visual detail here is that the walled compound that is now at the center of Isengard, and the one that the Ents flood and destroy, has six sections as can be seen below – three diameters in a circle means it has been partitioned into six parts. Thus, a six-pointed icon that has been forcibly scorched into the face of Middle Earth is destroyed in this battle.
The Kampf Continues
One side of the False and Forced Dichotomy has been destroyed, however, the struggle is far from over. In the ruins of the city of Osigiliath, Faramir, brother of the fallen Boromir, realizes that he cannot bring the Ring to his father, Denethor, even though he is very anxious to please his father who doesn’t seem to appreciate his efforts. This is an important step and the defining moment between Boromir and Faramir – both were faced with the same choice and both chose differently and thus wound up on very different paths.
Osigiliath, a destroyed city, parallels the wrecked halls of Moria, which is no surprise as both fell to the same plague. Frodo and Sam left Moria in despair, however now they go forth with a newfound hope. Sam optimistically says, “some things are worth fighting for” – he is talking about idealism. Gollum also has a final monologue, with himself, and he continues his scheme of trying get his hands on the Ring. He even seems to suggest that he wants to keep it for himself and not give it Sauron, which reflects his true nature of serving only himself – a trait that ultimately even Sauron possesses and exemplifies.
Next, the Kampf will face its two greatest tasks – facing Sauron’s Army in battle, which will require the alliance of Gondor; and the destroying of the Ring, which will require entering Mordor.
V – Events and Places
Volume III: The Return of the King
Once again, picking up right where the previous film left off. The nation of Rohan had achieved victory in the battle at Helm’s Deep, which resulted in Saruman’s army being destroyed. In story dynamics, it means that the False Dichotomy had been exposed and one side of it has been put to an end. However, Men are easy to claim victory and settle down after one hard fought battle and it will still take some convincing, a final push, to unite in alliance the two nations of Rohan and Gondor.
The Fall of Saruman and Isengard
Isengard is knee-deep in water. The only thing left standing is the tower, Orthanc. In the book this is explained by revealing that Orthanc is actually one massive piece of unbreakable stone that the Ents are unable to bring down. This is only implied in the film. However in both film and book versions, Saruman has locked himself inside Orthanc and is at a loss of what to do after his resounding defeat in the field. Gandalf and company arrive offering Saruman peace if he only tells them what he knows of Sauron’s plan. Quite predictably, evil and ego go hand in hand, thus Saruman still thinks he can cause some damage, first by insulting Theoden and then by shooting a fireball at Gandalf. This proves folly as Gandalf is now an Arhat. In The Fellowship of the Ring, Saruman easily defeated Gandalf in a wizard duel, though now it is Gandalf who defeats Saruman by breaking his staff with so much as a snap of his fingers.
Grima Wormtongue, Saruman’s former infiltrator in Edoras, is also here and Theoden honorably allows Grima to redeem himself and join the forces of good. However, the selfishness of Saruman once again comes out and he scolds his servant for even considering such an option, which in turn angers Grima who jumps at Saruman with a dagger only to be shot down by Legolas, but not before he wounds Saruman who falls from the tower! Quite the quick series of events, and it shows very well how volatile the power-hungry really are, as well as where it often leads them. The first sequence of this third film is actually an elaboration on the back story of Smeagol/Gollum and it shows how he was, still as a happy hobbit, fishing with his friend, Deagol, who by chance found the Ring resting on the riverbed. In less than a minute, after the both of them have had a good look at the Ring, they are fighting to kill each other over it; such are the selfish, such are those divided by greed for material possession. In the end, the only winner is the force that initially tore them apart.
With Saruman’s final bane the theme of falling can been seen once again. There is even a special tracking shot of Saruman’s plunge, much like the previous film did with Gandalf, thus it can readily be identified as a key theme. Saruman’s fall is also his end – he is impaled on a spoke of a wheel and pulled down into water that drowned his foundries. The spoke wheel can be seen as a metaphorical Gnostic Cross or Sun Wheel. In Slavic mythology, the “kołowrót” or “kolovrat” (literally – “spinning wheel” and sometimes Anglicized as “collowrath”), is a Sun symbol that comes from the practical tool of the wheel in a well’s pulley system or a waterwheel, which are agrarian tools and thus linked to Aryanism. The symbol is also sometimes referred to as a Slavic Swastika.
It is this that finally puts an end to Saruman, thus making his death part physical, and also part spiritual. This is a direct opposite to Gandalf who became more physically able and spiritually stronger after his fall and battle with the Balrog. This sequence is also a pretty big deviation from the source material and that issue will be covered in Part VI.
Some interesting details here are that Theoden clearly shows to not be affected by Saruman’s voice and magic anymore, which suggests that he is now stronger in spirit. When Saruman shoots the fireball, the framing of the shot shows the flame swooping down from the top of the symmetrically framed tower, which mirrors Sauron’s fiery Eye atop Barad-Dur and the general theme of the pyramidal power structure. The situation is getting dire for the exclusvists at the top, thus they do not just send their golems out anymore, they themselves begin to lash out at those mobilized in revolution.
Return to Edoras and the Next Step
With Edoras saved and the realm of Rohan secure from immediate aggression, the Men do what can be pretty much be expected of them in such a situation – bring out the kegs and mugs and serve ale all around! The Hobbits happily join in the celebration. However, Gandalf and Aragorn know that there is still much work to be done. One tower from the False Dichotomy may have fallen, yet the other remains strong. King Theoden has a typically tribalist grudge against Gondor, which he claims didn’t answer his own nation’s need for help, thus he doesn’t have to help Gondor. Thus, Men’s newly gained strength and position are accompanied a quality of complacency.
There are also new complications from the fact that Merry, being a curious, though not all that wise Hobbit, looked into the Palanthir, which was the stone that Saruman had used to communicate with Sauron. This effectively has given Sauron a glimpse of what is going on in Edoras as well as make him think that Merry has the Ring of Power. Gandalf leaves with Merry for Minas Tirith, the main city in Gondor, a realm that borders with Mordor. This will keep Sauron’s gaze away from Rohan and closer to his own domain, though unfortunately it puts Gondor on the path of imminent danger.
The Great City of Minas Tirith
Minas Tirith is the grandest set piece in the entire film trilogy, as well as the location of the most spectacular battles – first the Siege of Gondor, which is almost immediately followed by the Battle of Pelennor Fields.
With its large scope and precise design, the architecture of Minas Tirith is a beacon from an Aryan imagination. The uniform stone design with not one block or corner wasted is what the greatest Ancient architects, or more recently Albert Speer, strived to achieve in one of their projects. Interestingly, Minas Tirith was inspired by a real location that can be visited to this day: Le Mont St-Michel in Normandy, France. This is also a key to understanding the Aryan symbolism of Minas Tirith.
The very top of Le Mont St-Michel is an abbey, while the top of Minas Tirith is the hall of the King of Gondor. This reinforces the Aryan idea of a leader not just being a political leader, but also a spiritual leader – one with a vision and capability for achieving Greatness in his nation. “Le Mont St-Michel” means the “The Mount of Saint Michael,” referring to the Archangel who struck down the devil with his sword. This can be directly applied to the sword that Aragorn now wields as heir to the throne of Gondor and also to the idea of an Aryan leader being both militarist and spiritual – in effect, being rendition of a warrior angel like Saint Michael. Aragorn will slowly rise to an image very much like this and in the final battle even wears a cape that can be seen as resembling angel wings. The soldiers of Gondor also have wings in the designs of their helmets; they are wrapped around either side.
As Gandalf first rides up to the King’s Hall, there is a good view of the courtyard at the top of Minas Tirith, which is basically one big Gnostic Cross. The two statues here also have wings on their helmets, though these actually stick out and this just makes the warrior angel symbolism all the more apparent. Additionally, a soldier doubles each statue.
The Final Key to the Grand Alliance
The leadership of Minas Tirith, like so many other things, has been divided. Currently it is Denethor who sits on the throne, though he is just the Steward, which is a post that can be described as “First Officer to the King.” It’s an important position to be sure, and one that takes on full leadership responsibilities in the King’s absence, however the Steward is ultimately not the top leader. Denethor knows this and has been corrupted by the power that he was entrusted with. Perhaps this is at no surpise, since Denethor is father of Boromir who also fell to the power of the Ring. There is no direct indicator that Denethor is being manipulated by Sauron, though there is much suggesting that he is, in fact, under a spell.
First, he is acting horribly irresponsibly in his post. Even if he was a selfish leader who was only interested in saving his own skin, he wouldn’t just sit around waiting for his city to be pillaged. Second, we first see him slumped in his throne grieving over the death of Boromir whose broken horn he holds and this is where the theme of duality comes into play. Denethor is effectively the mirror image of Theoden who was also under a spell in his throne. There is no parasitic advisor manipulating Denethor, but Grima the traitor wasn’t the source of the spell on Theoden, it was Saruman, who was in the bordering territory of Isengard, up in his tower working the magic. Who do we have next to Gondor? Why, it’s Sauron himself as Mordor borders with Gondor. Surely, Sauron is a much more powerful spell-maker than Saruman, thus doesn’t need a petty infiltrator nudging his puppet along. He can just undermine his target with an exacerbated state of grievance, stirred from the death of his son and heir, in order to make him an impotent leader for just enough time as is needed to march an army of orcs and other golems over from Mordor.
The maddened Denethor even refuses to call for aid from Rohan and he is even more stubborn about Gondor-Rohan relations than Theoden. Thus, Gandalf steps into action – he has Merry light the beacons signaling Rohan for help and then he himself rallies the soldiers of Gondor right after Denethor had lost his mind and ordered a futile retreat. The weak and overcome Denethor eventually goes mad and tries to burn his one living son alive, but ends up burning himself and falling, another key fall in the storyline, from the top of his own city and away from the Gnostic Cross in the high courtyard.
Theoden, who has shown to be tougher in spirit, rises to the call of duty and answers the message from the beacons. Thus, the much-needed alliance is finally settled, however Rohan still needs to muster enough military power to smite Mordor’s forces. After two days of calling able folk to arms, Theoden and company know that they do not have nearly as much soldiers as they hoped, however they still ride to relieve the siege of Minas Tirith. In doing so, they effectively ensure that what Sauron fears most – humans uniting with one common purpose – happens and that those soldiers then ride battle-ready right up to Sauron’s own doorstep to challenge him directly.
The Importance of the Oath
While Rohan’s army rides on into battle with militarist perseverance, Aragorn, Legolas and Gimli, venture into the depths of an old mountain. They are looking for an old army, long since dead, though cursed and trapped in stone for deserting their former leader, Isildur, in battle. As Isildur’s heir, and now with his ancestor’s sword, Aragorn has the chance to get these warrior ghosts to fight, which will provide a winning chance for the Alliance, as well as allow the old tortured souls to finally be at peace for having finally fulfilled their oath.
The Army of Dead has some relevant symbolism around it. In effect, they are living beings forced into stone. The mountain that they inhabit is said to be “evil” and seemingly has unease around it. This is no ordinary mountain and for all intents and purposes it should not be this way. The idea of having a life force trapped in stone is representative of the golem theme that we have seen with the orcs; the orcs are artificial beings forced into an existence of perpetual servitude. The soldiers trapped in the mountain’s stone are in a situation akin to that, however there is a key difference between the orcs and Isildur’s former army. The orcs/golems have been made by evil to serve evil, while the soldiers had been good and were punished for breaking their loyalty oath by being reduced down to an artificial state until they fulfill it. This means that they have a chance to earn their freedom as their leader (unlike the orcs’ master) will not keep and perpetually exploit them.
The soldiers’ rising up to the call of duty, which results in them being released from their torment in limbo, is also what Boromir went through, albeit over the course of minutes not millennia! Like the Army of Dead, Boromir gave his word to fulfill a task, but was overcome by the Ring and effectively abandoned his oath. He then realized this as wrong, snapped out of the spell, and saved Merry and Pippin in battle, though only after receiving mortal wounds, yet still he passed on in honor. The Army of Dead also abandoned their duty long ago and now they snap out of their spell, leave the confinement of stone (un-become golems by their own will), and go to fight for their former leader’s heir. The theme here is a return to honor and it can also be seen in the line of Denethor (father), Boromir (first son), and Faramir (younger son) – Denethor succumbed to madness from being under a spell and died in shame; Boromir fell under a spell, snapped out of it, and died with honor; Faramir was tempted, never succumbed, and goes on to live in honor.
The Kampf to overcome the spell of Sauron is also a whole lot of inner-revolutions by individuals as well as the Grand Alliance of Nations and Folk against the Dark Lord. Each Grand Alliance member, down to the individual soldier, faces his own inner battle of spirit, in many instances even when already wielding a sword or spear against Sauron. Many fight, however only the Noble, the Aryans, fight by motivations springing from a profound spiritual insight and the will to Freedom – that is the essence of Kampf.
The Trek into Mordor
Frodo and Sam, with Gollum, have been getting ever closer to Mordor and this has increasingly allowed for Gollum to be more cunning with his trickery. Gollum’s first appearance here is noteworthy – it’s framed so as to resemble the eye on a pyramid capstone, which was earlier linked to Sauron’s eye atop Barad-Dur, the Dark Tower.
Upon stepping into Mordor, they are now face their toughest set of challenges. Climbing up a hidden set of stairs revealed by Gollum, the trio are nearing a secret way past the massive mountain walls of Mordor. As shown in the last scene of The Two Towers, Gollum seems to have particular plans brewing with this path. He also has been slyly wedging resentment and suspicion between Frodo and Sam. This plotting takes its final step during a rest along the steep ascent when Gollum sets up a situation making it look as if Sam has been stealing bread rations. It’s a clever plan, since Sam has been managing the lembas supply and Gollum knows that Sam is frustrated with him. Now comes the tipping point as Sam lashes out at Gollum who plays the pathetic, innocent victim and his divisive orchestration, which started upon joining the journey, culminates in this final ruse. The two friends and comrades have been sheared apart via subterfuge. Frodo tells Sam to leave on the pretense that the trip is taking its toll on him and that he is hindering progress.
Frodo is, of course, thoroughly convinced that he did the right thing and this is because he did it from his own will – this is the key to Judaic/Herder manipulation. It is not the manipulating of the pawns to get them to move where the herder wants, it is the manipulation of the conditions and perceptions so that the pawns move by their own will where the herder wants, thus giving the illusion of free choice. The Zionist chessboard isn’t literal, it’s metaphorical – it is more like The Matrix or the alien infestation in They Live. Due to his madness, which was accentuated by the loss of his son, Denethor was absolutely convinced that he was doing the right thing. As was Isildur when he tried to control the Ring. The spell was aimed at their minds. And now Gollum has just orchestrated such a situation in which Frodo and Sam tear themselves apart from one another. The unimportant one is out of the way, while the one with the Ring is walking into a trap – a secret tunnel, that’s not empty. There is no need to snatch the Ring, there is just the need to get Frodo to drop it or willingly hand it over.
Sam had been honest throughout the entire journey and soon sees proof of the ploy that had been played; he promptly rushes back up the path to help his friend. Meanwhile, Frodo has already entered the tunnel and quickly learns it’s actually the lair of a giant spider-beast, Shelob. He just barely cuts himself out of the webbing with the help of his sword and then finally exits the tunnel. Here, Gollum reappears and now with blunt force tries to take the Ring in angry frustration that his plan of having Frodo eaten by Shelob didn’t work. Frodo has taken a heavy toll mentally and physically and still doesn’t fully see what Gollum is doing, or starts to pity him once again after another pathetic “victim” excuse. However, when Gollum leaps at him again, Frodo manages to roll him off of a cliff… this is actually a bit of luck and Frodo’s full commitment to destroying the Ring will still require him to keep up his struggle.
Frodo is now alone and Shelob comes out of her lair and sneaks up Frodo stinging him as by surprise. Soon after, Sam shows up and fights the beast off with Frodo’s sword and the vial with the light of the star of Eärendil, which Frodo received in Lorien. The theme of light is present throughout the whole storyline and all golems in the Lord of the Rings despise natural light and especially sunlight. It is no surprise that the Swastika, a Sun symbol, is looked upon with disgust by Zionists.
As it turns out, Frodo is not dead after being stung. Rather just completely limp as Shelob’s venom is in effect; an corresponding situation to being under a spell and impotent as Theoden and Denethor had been, howvever Frodo’s is much more severe as his whole body has been weakened. Sam overhears some orcs talking and hides as they take Frodo to the nearby fortress, Cirith Ungol. A bit of luck on Sam’s part comes when the orcs begin to fight after an argument breaks out over Frodo’s shiny armor. This would have been a pretty lame plot device, since it makes Sam’s rescue of Frodo much easier, however we have seen that orcs are very volatile in temper and spiritually weak beings that succumb to materialism quickly. Thus, it is no surprise that something so small sets some orcs off in a brawl, and no surpise that the whole garrison joins in. Thus, as with Frodo, Sam has some luck, however his full commitment to destroying the ring will also require him to keep up his struggle.
The fight in Cirith Ungol is also thematically consistent. The essence of Sauron’s power, symbolic of usury-based power, is highly unstable and demands constant manipulations to keep afloat, any flaw is an instant, system-wide ripple that can set things off. Additionally, the orcs/golems are the dynamic opposite of the members that set out on the Kampf against Sauron. Thus, the golems fight without purpose or for whatever little reason they feel like fighting over in a brawl of disunity; they were made for fighting thus fight for any reason. This in contrast to the Noble Warriors who join to fight for a very specific purpose, Kampf, and act cohesively because of it.
The Final Tasks
Theoden’s Riders arrived and helped break the siege at Minas Tirith, while Aragorn showed up shortly thereafter with the Army of Dead and helped defeat the Men of the South and the Corsairs, allies of Sauron. Interestingly, those particular groups were said to be mercenaries, or soldiers for hire, and thus another version that stands opposite of the Noble Warriors. That makes for three types of motivation to be found in the groups on the battlefield – Noble Warriors motivated by Kampf; Mercenaries driven by promise of material wealth; and Orcs/Golems just being obedient, or the “anti-purpose.”
After the victory on Pelennor Fields, the next decision is the Final Task for the Alliance of Middle Earth Folks: to meet Sauron’s remaining forces by the Black Gate. This way Frodo’s trek through Mordor will be safer and he can destroy the Ring in Mount Doom. The weary, but still determined army sets out from Minas Tirith.
Success now soley depends on Frodo who must accomplish his Final Task – destroying the Ring. Note that the final changes that take place physically are in conjunction with changes that take place metaphysically. Gimli who had been stubborn about allying with Men and Elves, went on to accept his duty, though he still made light of the fact, as did Legolas. In the Battle of Pelennor Fields, as in Helm’s Deep, they were competing to see who can kill the most orcs and Gimli would say “may the best Dwarf win!” Then he got jealous that Legolas managed to take down an entire war Oliphant, complete with crew, single-handedly. However now, as they stand by the Black Gate and watch a massive orc army pour out, Gimli makes yet another remark in the same vein to which Legolas quickly responds and a profound realization sets in.
Gimli: “Never thought I’d die fighting side by side with an Elf.”
Legolas: “What about side by side with a friend?”
Gimli: “Aye. I could do that.”
That is the essence of camaraderie, which all warriors in a Kampf must come to realize, and in Lord of the Rings, they do. They form a diverse army, comprised of members from every Folk in Middle Earth, to smite their common enemy who has been ever manipulating and causing turmoil for everyone. This multi-ethnic alliance, to many peoples’ surprise, actually has precedent in the real World – that would be the real-life military unit that was as ethnically diverse as a World Map – The Waffen SS.
Frodo approaches Mount Doom and stands at the edge of the hellish foundry where the Ring was made. Gollum had reappeared just before he and Sam went in, though Sam managed to hold him off to allow Frodo time to toss the Ring in. However, this final moment, the Final Task, is one of will. Just like for Aragorn and the Alliance of Middle Earth, the hard part was not marching up to the gate and drawing swords, it was getting themselves to do it and then standing their ground as they saw legions of orcs pour out. Likewise for Frodo, a simple toss is not the hard part, it’s the building up of the will to make the toss. It is breaking out of the mind prison set up by Sauron, which is that to any wearer the Ring appears as the most “precious” thing in existence, just like facing Sauron’s army appears as the most hopeless thing in existence – it is all part of Sauron’s spell to ensure his preservation – the manipulation of conditions and perceptions to illicit falsely informed actions. And so… Frodo puts on the Ring. Sauron immediately senses this and sends the Nazgul, the Dark Fellowship, after him.
Gollum, long since completely overcome by his lust for the Ring, will never stop in trying to get it. Gollum attacks Frodo after seeing his footprints and then bites off his finger, which finally puts him in possession of “the Precious.” The next scene is key since it shows that Frodo finally stands up to the task and overcomes Sauron’s illusion. Just outside of Shelob’s lair, he had a bit of luck with rolling Gollum off of a cliff, however here Frodo intentionally tackles Gollum, who plunges down into the molten rock. Note the shot, it is a tracking shot of a character falling and also of the Ring. There is one final key fall left and it occurs right after the Ring lands in the volcanic river.
The floating Ring is soon consumed by the molten flow, it is pulled under the surface of Middle Earth never to return; this causes the tower of Barad-Dur to crumble and the Eye of Sauron to topple from its peak and burst, rifting the earth in a great shockwave and pulling down all of the parasitic creations and golems deep into the bowels of the Demiurge’s Hell.
Frodo and Sam manage to escape the erupting Mount Doom, however they get stranded on a rocky slope as lava streams surround them, it all seems hopeless. However, Gandalf shows up with a flight of eagles and Frodo and Sam are each taken by an eagle in its mighty, yet also gentle, talon. It is certainly an interesting image and it is no coincidence that it bears striking compositional resemblance to the Luftwaffe insignia – the eagle is holding the source of salvation, which has brought about a New Order.
The New Age and The New Order
A New Age of Unity and Nobility then settles peacefully onto Middle Earth. Aragorn’s final monologue at his coronation on the Gnostic Cross Courtyard of Minas Tirith effectively says: “Let there be Unity through Nobility.” The original Fellowship is still together in friendship and lasting mutual respect. The lands of Men can be seen as past their past tribal squabbles as Faramir and Eowyn – a Son of Gondor and a Daughter of Rohan – have taken romantic interest in one another.
In The Two Towers there is a brief scene where Aragorn’s ancestry is mentioned, and the nation that he belonged to, as well as its dispersal, reflects what happened to the Aryans in our real World – scattered with the occasional one rising up throughout history. However, in this highly romanticized tale, the Aryan doesn’t just rise up and accomplish some feat, he actually ensures the founding of a kingdom based on Aryan ideals. This is made all the more clear with the arrival of Arwen right after Aragorn’s coronation. She is an immortal Elf and chooses a mortal life with purpose over an immortal life that’s empty. By staying in Middle Earth and taking Aragorn’s hand, she also effectively ensures that the new King will have an heir, thus she is actually playing a key role in the well being of the State and Folk of Gondor.
After Aragorn’s coronation as the King of Gondor, the goals of the Kampf that the Fellowship set out on have finally been accomplished. There is a spiritual progression throughout all of Middle Earth and especially in the members of the Fellowship. Gandalf had ascended to Arhat much earlier, however now Frodo and Aragorn effectively join him. Also, given his ancestry, Aragorn is fulfilling a duty by taking the throne at Minas Tirith. The titular “return of the king” is also the first major step in the reemergence of an ancient civilization. This rediscovered standard of nobility that is now in place throughout all many of the Folk groups in Middle Earth is the first real meaningful reemergence of aristocracy and Aryanism. One Aryan leader wouldn’t mean much without a noble folk in support.
The Hobbits return to their Shire and virtually all of the residents here are completely unaware of just how monumental the past thirteen months have been. With their noble character, Frodo, Sam, Merry, and Pippin expect no thanks; they just know that what they did was right and that’s enough. This change of character can be seen as they share a pint of ale in their favorite tavern, the Green Dragon. They just sit in silence with a sigh of relief, raise their mugs, and take a few relaxing sips of the ale that they haven’t had for over a year. Note that in the background, the other Hobbits behave like, well, like Hobbits – rowdy and joyous. They do mean well, though mainly in a humanist (or maybe hobbitist?) sense. Our four friends, however, have become conscious of Arya. It also gives Sam that extra bit of confidence he needs to finally profess his love for Rosie, the alewife at the tavern.
The Scouring of the Shire
There is a very large deviation from the source material in this concluding series of scenes. In general, everything ends up in the films as it does in the books, however one key episode was omitted from the film version: the chapter entitled, “The Scouring of the Shire.”
This chapter begins when Frodo, Sam, Merry, and Pippin are returning to the lands of their fellow Hobbits and realize that something is very wrong. In short, the Shire has been over-run by thugs and turned into a crude industrial complex. To our heroes’ surprise, it’s all the work of Saruman along with his servant, Grima. In fact, what has been done in the Shire mirrors what happened at Isengard with the massive golem foundry for making orcs.
With this key episode Tolkien has effectively illustrated the arid hate and parasitic persistence that drives the Jewish subversion of peoples and cultures; if one place doesn’t work out, flee and hide for while until another opportunity is ready to be exploited. The forcing of destructive industrialization represents Tolkien’s own fears from what he saw happen to the English countryside as many nations and economies started to get more and more mechanized. However, the well-versed Tolkien must have also known about such things going on in the USSR and this is where the “rule by terror” notion seen in the story can be applied. It is a well known fact that at least 75% of all Soviet Commissars were atheistic Jews and that they just announced themselves as atheists, but secretly continued to practice many of the tenets of Judaism via the new Politburo structure which replaced the Rabbinical one – it was “Jewish revenge.” This also makes plain as to why the Soviet regime was so eager to destroy churches. Saruman’s actions in the Shire here are basically a line-by-line account of Judeo-Bolshevik terror and “promises of progress” guised in story and metaphor.
Despite this different chapter in the book, Saruman’s fate is very similar in both versions. Grima jumps up at him with a knife and is then cut down by some well aimed archery. Though, in the book it is the Hobbits that launch the arrows. This also brings us to a key factor of message subversion. The movie shows the Hobbits living a peaceful life and not worrying about anything – all the important events take place elsewhere. Most people living today are in a situation analogous to Hobbit life – there is work, family, and friends while the most of the World beyond this immediate sphere is primarily seen through the media. Thus, the film’s message edges close to “don’t worry, someone capable will fix all those horrible things you hear about.” There is no doubt that Tolkien was well aware of the dangerous folly of such thinking and thus made it clear that ALL nations and folks must be ready to stand up and fight – even happy little Hobbits.
The film The Dark Knight also examines the idea of ordinary people needing to unite to solve the plagues of their nation. Note the section on the character, Brian.
Saruman’s death in the film has metaphysical metaphors as we identified in Part V – he gets impaled on a symbolic Aryan Sun Wheel – while in the book he is driven out by Hobbit militarism with his death being a little more pitiful – he dies from the volatility of the situation that he is ultimately responsible for getting himself into. These two endings may take a different route, however they wind up with very similar messages. The spoke wheel from the film could also be a link to Buddhism, which is an ideology that thoroughly rejects nefarious Talmudic materialism.
Some Other Matters
Galadriel’s Ring, which only shows up in one brief scene, can be seen to have six-points as the Jewish Seal of Solomon. However, Galadriel’s ring is a flower, not a hexagram, and on close examination you can see that the petals are “swooshed” to give it a spinning, or even Sun Wheel, appearance. The connection between Flower and Sun furthers this idea, thus the Rings that the Elves made to get knowledge about Middle Earth are shown as flowers to mean something along the lines of “blooming knowledge” from the Sun Wheel – the Swastika. Also, Galadriel’s Ring is silver, while Sauron’s is gold.
There is no doubt that a currency and monetary theme is at play here and silver was key to the Third Reich’s economic policies. Perhaps the design choice of six petals was meant to appease Hollywood Jews, who just smelled a ton of money from the potential box-office success of an adaptation of such a popular book, though they didn’t bother to look deeper and see that all the film’s coherent symbolism and themes are actually Aryan!
Even the idea of the Elves “going West” has been inverted from its apparent Judaic and/or Freemasonic meaning. J.R.R. Tolkien, of course, did this long before the movie was made. In Freemasonry, when someone dies they are said to “go West.” Tolkien ridiculed this idea by having immortal Elves go West. He flipped the Masonic idea on its head and probably had a good laugh about it. In the film version the last shot of the boat “going West” and into the Sun suggests that the departing Arhats are becoming one with Arya. It also looks a lot like a Viking funeral rite, in which the body was placed on a boat that was then lit as a funeral pyre and cast out towards the setting Sun. Thus, there are many interlocking metaphors here (as well as the satire) and they all tie in with Aryanism.
The one problematic thing seems to be that the one literal pyre appearing in the film is linked with Denethor’s madness. Also, the dead at Rohan are buried in mounds. However, since the film takes place in the Third Age, before the Return of the King and Aryan Nobility, this can explain the lack of Aryanism in the lifestyles of much of the established nations; they haven’t yet taken on all Folkist traits.
Lastly, there is the idea of racial interpretation. The Gnostic Cross, which makes key appearances in the Hall of the King in Rohan and in the Royal Courtyard in Minas Tirith, is often used by White Nationalists. This can be seen on the main page of websites like “Stormfront” among others. This interpretation can be further solidified by the fact that all the good human characters appear to be ethnic Europeans, while the bad humans are “The Men of the South” who may be seen as Moors or Arabs or even as Africans. Despite this, the racial interpretation is false. First off, the Corsairs who are mercenaries hired by Sauron, are shown to have many “Whites” (ethnic Europeans) among them, if not mostly them. Second, the orcs, who can occasionally be heard to speak English, have accents that can be heard around the United Kingdom, Australia and New Zealand. Thus, if race were applied to them, they could very well be “White”, though not necessarily due to the varied population of those nations. The point is that this kind of interpretation of supposed racial supremacy falls flat on its face and cannot be made coherent through the whole story. Tolkien himself said that allegory was never his intention, rather applicability. The only aspects that are coherent enough to be applied to our World are folkist. Tolkien was advocating the unification of groups of folk. Note that this is precisely where he ends the core plot of his tale – when the various folks have united within their own nation and then went on with noble relations with their neighboring folk, and this caused the defeat of their common enemy.
Also, as far as the Gnostic Cross goes, it should be noted that many non-racists, rather racialists and folkists, use that symbol in their imagery and it is they who have an accurate understanding of its universalist symbolism.
The Aryan elements far outweigh the un-Aryan in The Lord of the Rings films. Even those un-Aryan elements that were introduced as part of the screen adaptation’s production were nowhere near powerful enough to subvert Tolkien’s themes. There are many films reviewed here, however this trilogy is, without a doubt, vital to authentic Aryanist revolution. Most of the other films looked at on this blog enjoy notice from small, but devoted fan bases. The Lord of the Rings, however, is known and available worldwide in both its original literary version and in this very faithful film adaptation, which makes it one of the strongest elements that we have active on The Storytelling Front.