Insane hyperbole and nonsensical narratives flood the airwaves as the United States crumble into dust

It’s tempting to visualize the overwhelming collective West debacle as a rocket, faster than free fall, plunging into the black void maelstrom of complete socio-political breakdown.

It’s tempting to visualize the overwhelming collective West debacle as a rocket, faster than free fall, plunging into the black void maelstrom of complete socio-political breakdown.

The End of (Their) History turns out to be a fast-forward historical process bearing staggering ramifications: way more profound than mere self-appointed “elites” – via their messenger boys/girls – dictating a Dystopia engineered by austerity and financialization: what they chose to brand as a Great Reset and then, major fail intervening, The Great Narrative.

Financialization of everything means total marketization of Life itself. In his latest book, No-Cosas: Quiebras del Mundo de Hoy (in Spanish, no English translation yet), the foremost German contemporary philosopher (Byung-Chul Han, who happens to be Korean), analyzes how Information Capitalism, unlike industrial capitalism, converts also the immaterial into merchandise: “Life itself acquires the form of merchandise (…) the difference between culture and commerce disappears. Institutions of culture are presented as profitable brands.”

The most toxic consequence is that “total commercialization and mercantilization of culture had the effect of destroying the community (…) Community as merchandise is the end of community.”

China’s foreign policy under Xi Jinping proposes the idea of a community of shared future for mankind, essentially a geopolitical and geoeconomic project. Yet China still has not amassed enough soft power to translate that culturally, and seduce vast swathes of the world into it: that especially concerns the West, for which Chinese culture, history and philosophies are virtually incomprehensible.

In Inner Asia, where I am now, a revived glorious past may offer other instances of “shared community”. A glittering example is the Shaki Zinda necropolis in Samarkand.

Afrasiab – the ancient settlement, pre-Samarkand – had been destroyed by the Genghis Khan hordes in 1221. The only building that was preserved was the city’s main shrine: Shaki Zinda.

Much later, in the mid-15^th century, star astronomer Ulugh Beg, himself the grandson of Turkic-Mongol “Conqueror of the World” Timur, unleashed no less than a Cultural Renaissance: he summoned architects and craftsmen from all corners of the Timurid empire and the Islamic world to work into what became a de facto creative artistic lab.

The Avenue of 44 Tombs at Shaki Zinda represents the masters of different schools harmoniously creating a unique synthesis of styles in Islamic architecture.

The most remarkable décor at Shaki Zinda are stalactites, hung in clusters in the upper parts of portal niches. An early 18^th century traveler described them as “magnificent stalactites, hanging like stars above the mausoleum, make it clear about the eternity of the sky and our frailty.” Stalactites in the 15^th century were called “muqarnas”: that means, figuratively, “starry sky”.

The Sheltering (Community) Sky

The Shaki Zinda complex is now at the center of a willful push by the Uzbekistan government to restore Samarkand to its former glory. The centerpiece, trans-historical concepts are “harmony” and “community” – and that reaches way beyond Islam.

As a sharp contrast, the inestimable Alastair Crooke has illustrated the death of Eurocentrism alluding to Lewis Carroll and Yeats: only through the looking glass we can see the full contours of the tawdry spectacle of narcissistic self-obsession and self-justification offered by “the worst”, still so “full of passionate intensity”, as depicted by Yeats.

And yet, unlike Yeats, the best now do not “lack all conviction”. They may be few, ostracized by cancel culture, but they do see the “rough beast, its hour come out at last, slouching towards…” Brussels (not Jerusalem) “to be born”.

This unelected gaggle of insufferable mediocrities – from von der Leyden and Borrell to that piece of Norwegian wood Stoltenberg – may dream they live in the pre-1914 era, when Europe was at the political center. Yet now not only “the center cannot hold” (Yeats) but Eurocrat-infested Europe has been definitely engulfed by the maelstrom, an irrelevant political backwater seriously flirting with reversion to 12^th century status.

The physical aspects of the Fall – austerity, inflation, no hot showers, freezing to death to support neo-Nazis in Kiev – has been preceded, and no Christianized imagery need apply, by the fires of sulphur and brimstone of a Spiritual Fall. The transatlantic masters of those parrots posing as “elites” could never come up with any idea to sell to the Global South centered on harmony and much less “community”.

What they sell, via their Unanimous Narrative, actually their take on “We Are the World”, is variations of “you will own nothing and be happy”. Worse: you will have to pay for it – dearly. And you have no right to dream of any transcendence – irrespective if you’re a follower of Rumi, the Tao, shamanism or Prophet Muhammad.

The most visible shock troops of this reductionist Western neo-nihilism – obscured by the fog of “equality”, “human rights” and “democracy” – are the thugs being swiftly denazified in Ukraine, sporting their tattoos and pentagrams.

The dawn of a new Enlightenment

The Collective West Self-Justification Show staged to obliterate its ritualized suicide offers no hint of transcending sacrifice implied in a ceremonial seppuku. All they do is to wallow in the adamant refusal to admit they could be seriously mistaken.

How would anyone dare to deride the set of “values” derived from the Enlightenment? If you don’t prostrate yourself in front of this glittering cultural altar, you’re just a barbarian set to be slandered, law-fared, canceled, persecuted, sanctioned and – HIMARS to the rescue – bombed.

We still do not have a post-Tik Tok Tintoretto to depict the collective West’s multi-wallowing in Dante-esque chambers of pop Hell. What we do have, and must endure, day after day, is the kinetic battle between their “Great Narrative”, or narratives, and pure and simple reality. Their obsession with the need for virtual reality to always “win” is pathological: after all the only activity they excel in is manufacturing fake reality. Such a pity that Baudrillard and Umberto Eco are not among us anymore to unmask their tawdry shenanigans.

Does that make any difference across vast swathes of Eurasia? Of course not. We just need to keep up with the dizzying succession of bilateral meetings, deals, and progressive interaction of BRI, SCO, EAEU, BRICS+ and other multilateral organizations to get a glimpse of how the new world-system is being configured.

In Samarkand, surrounded by mesmerizing instances of Timurid art coupled with a development boom that brings to mind the East Asian miracle of the early 1990s, it’s plain to see how the heart of the Heartland is back with a vengeance – and is bound to dispatch the pleonexia-afflicted West to the swamp of Irrelevancy.

I leave you with a psychedelic sunset facing the Registan, at the razor’s edge of a new sort of Enlightenment that is leading the Heartland towards a reality-based version of Shangri-La, privileging harmony, tolerance and most of all, the sense of community.

By Caitlin JOHNSTONE

In a new interview with The Wall Street Journal, immortal Hague fugitive Henry Kissinger says the US is acting in a crazy and irrational way that has brought it to the edge of war with Russia and China:

Mr. Kissinger sees today’s world as verging on a dangerous disequilibrium. “We are at the edge of war with Russia and China on issues which we partly created, without any concept of how this is going to end or what it’s supposed to lead to,” he says. Could the U.S. manage the two adversaries by triangulating between them, as during the Nixon years? He offers no simple prescription. “You can’t just now say we’re going to split them off and turn them against each other. All you can do is not to accelerate the tensions and to create options, and for that you have to have some purpose.”

On the question of Taiwan, Mr. Kissinger worries that the U.S. and China are maneuvering toward a crisis, and he counsels steadiness on Washington’s part. “The policy that was carried out by both parties has produced and allowed the progress of Taiwan into an autonomous democratic entity and has preserved peace between China and the U.S. for 50 years,” he says. “One should be very careful, therefore, in measures that seem to change the basic structure.”

Mr. Kissinger courted controversy earlier this year by suggesting that incautious policies on the part of the U.S. and NATO may have touched off the crisis in Ukraine. He sees no choice but to take Vladimir Putin’s stated security concerns seriously and believes that it was a mistake for NATO to signal to Ukraine that it might eventually join the alliance: “I thought that Poland — all the traditional Western countries that have been part of Western history — were logical members of NATO,” he says. But Ukraine, in his view, is a collection of territories once appended to Russia, which Russians see as their own, even though “some Ukrainians” do not. Stability would be better served by its acting as a buffer between Russia and the West: “I was in favor of the full independence of Ukraine, but I thought its best role was something like Finland.”

I don’t know about you, but to me this warning is much, much more ominous coming from a bloodsoaked swamp monster than it would be from some anti-imperialist peace activist who was speaking from outside the belly of the imperial machine. This man is a literal war criminal who, as a leading empire manager, helped to unleash unfathomable horrors all around the world the consequences of which are still being felt today.

And as far as you can tell from his own comments, he remains completely unreformed.

“Looking back over his long and often controversial career, however, he is not given to self-criticism,” The Wall Street Journal’s Laura Secor writes.

“I do not torture myself with things we might have done differently,” Kissinger tells her.

So Kissinger remains an unapologetic warmongering psychopath. But if he hasn’t changed as a person, what has? Why is he now cautioning against US aggression and warning that the empire has taken things too far?

Well, if Kissinger hasn’t changed, we can only surmise that it is the US empire itself that has changed. Its behavior is now so insane and illogical that it is making a 99 year-old Henry Kissinger nervous.

Which, if you really think about it, is one of the scariest things you could possibly imagine.

The empire’s departure from the Henry Kissinger iteration of murderous madness to its new form of insanity appears to have begun around the turn of the century, when the influx of neoconservatives into the White House combined with the jingoism which followed 9/11 to usher in an era of interventionism and military expansionism of such brazenness and recklessness that many from the old guard balked.

Kissinger was supportive of the 2003 Iraq invasion, but well before it began he was already saying that he had serious misgivings about the lack of clear thinking and forward planning he was seeing on that front. The neoconservative goal of US planetary hegemony at any cost which led to that invasion (and the planning of many more) has since become the mainstream Beltway consensus perspective on US foreign policy, and it is responsible for the escalations that Kissinger is now warning about.

“The PNAC plan envisions a strategic confrontation with China, and a still greater permanent military presence in every corner of the world,” wrote Michael Parenti in his 2004 book Superpatriotism. “The objective is not just power for its own sake but power to control the world’s natural resources and markets, power to privatize and deregulate the economies of every nation in the world, and power to hoist upon the backs of peoples everywhere — including North America — the blessings of an untrammeled global ‘free market.’ The end goal is to ensure not merely the supremacy of global capitalism as such, but the supremacy of American global capitalism by preventing the emergence of any other potentially competing superpower.”

By “PNAC plan” Parenti means the plans of the neoconservatives behind the notorious Project for the New American Century think tank, whose unipolarist militaristic agendas they explicitly advocated.

Henry Kissinger is warning about the dangers of US warmongering not because he has gotten saner, but because the US war machine has gotten crazier. That we are now hurtling toward confrontations that don’t appear rational to someone who has spent the majority of his life watching the mechanics of empire from inside its inner chambers should concern us all. When you are talking about brinkmanship between major world powers, especially nuclear brinkmanship, the last thing you need is for one of the parties involved to be acting erratically and nonsensically.

We need de-escalation and detente, and we need it yesterday. If you’re too hawkish for Henry Kissinger, you’re too motherfucking hawkish.

caityjohnstone.medium.com

It isn’t often that a generation lives through a systemic breakdown crisis.

It isn’t often that a generation lives through a systemic breakdown crisis. While many shallower minds are quick to lay blame to the cause of their troubles on a convenient scapegoat (1), the fact is that these sorts of systemic collapses take time and the root causes are to be found in something both more universal and more subjective.

Many generations of bad ideas must be embraced without self-criticism or correction before a foolish society unwilling to break from popular delusions faces the consequence of their folly. Machiavelli once noted in his Discourses on Livy (investigating the causes of the decay and collapse of Rome published in 1517 AD) that unless a wayward republic returns to its founding principles, it isn’t long for this world.

Such was the world of the late 4^th century when a young Manichean teacher of Rhetoric hailing from North Africa had decided to convert to the new religion of Christianity in 386 AD under the influence of a powerful church leader named St Ambrose (340-397 AD).

A World on the Brink of Collapse

Even though Christianity had been adopted as a state-supported religion in 381 AD, old habits die hard, and just as the Roman elite often simply adapted their pagan rites and rituals into new Christian wineskins, the lessons of Christ were not necessarily high priorities even for many of the Roman converts within the general population who valued personal comfort and stability over the higher message of loving God and loving your fellow man as you love yourself outlined by Christ.

What made this more complicated is that Rome had over-extended itself several times over and had little capability to maintain its international concessions with a capital that had long found itself addicted to ever greater spoils of pillage and slave labor from the subdued peoples of the world. The governing class, military leaders and administrative managers had all glutted themselves in a corrupt system of governance which had grown fat with lethargy and arrogance over the centuries.

Amidst this decay, a growing armada of organized Germanic forces among the Goths, Huns and Visigoths were growing in influence pressing ever harder on Rome’s borders. With the death of Theodosius in 395 AD, any remnant of stabilizing influence in the Roman empire had disappeared, and the disorganized, undisciplined forces of Rome became increasingly incapable of organizing any resistance to the growing assaults of Alaric (leader of the Visigoths). After Theodosius died, Rome was divided into Eastern and Western segments with the west the least manageable.

By 410 AD, the walls of the capital were breached for the first time in history and the first sacking of Rome occurred with a ferocity that none had imagined possible.

From the moment of his conversion to his final breath, Augustine’s leadership skills, mastery of the Platonic method and power of rhetoric made him an organic leader within a beleaguered Church. Not only was Rome in an existential crisis on a geopolitical level, but the very church itself had faced an internal rot with splintered heresies breaking away as cults and sub-cults, each declaring themselves the one true heir to Christ’s mission.

After the first sacking of Rome in 410 AD, things were looking rather bleak and the desperate population was looking for a scapegoat to absorb their hate.

Were the gods punishing the people for having abandoned them when Rome stopped trying to wipe Christianity off the map and instead chose to embrace it as the official state religion? Augustine found himself doing battle with this trend and the City of God was his defense of Christianity which he began in 412 AD and finished in 426 AD. Its lessons have as much application in diagnosing today’s systemic crisis as they did 1600 years ago.

Augustine’s Defense of Christianity

In the City of God, Augustine described how the mob of Rome was quickly turning on the Christians in the following remarks: “Rome having been stormed and sacked by the Goths under Alaric their king, the worshipers of false gods, or pagans, as we commonly call them, made an attempt to attribute this calamity to the Christian religion, and began to blaspheme the true God with even more than their wonted bitterness and acerbity. It was this which kindled my zeal for the house of God and prompted me to undertake the defence of the City of God against the charges and misrepresentations of its assailants.”

Within the City of God, Augustine argues that it isn’t Christianity that is to blame for the collapse of Rome, but rather Rome itself which had fallen from obedience to Natural Law upon whose adherence the survival of societies absolutely depends. While God allows for a certain degree of flexibility to his wayward children who fall into corruption- patience is not infinite and the disobedience to Natural law devoid of redemption can only be tolerated for so long.

Citing Cicero (106 – 43 BC), Augustine’s insight into the true causes of Rome’s downfall hinged on the positive conception of a healthy society which is in harmony with the mandate of the ideal City of God. This is a society which has wisely rejected the law of “might makes right” of empire.

In the case of Rome, Augustine makes the point that the seeds of her own destruction were sewn long before the birth of Christ.

Even before the debauched revelries normalized under the oversight of the Roman imperial cults of the Committee of 15 which interpreted the oracular gobbledygook in the Sibylline Books of Apollo, and before the hegemony of the cults of Cybele and Mithras which saw a total collapse of the minds and morals of both Roman plebians and elites alike, and before the age of bloodlust that the coliseum’s gore entailed as “popular entertainment”, Cicero perfectly diagnosed Rome’s spiritual self-destruction in his Commonwealth.

Citing Cicero, Augustine defines a healthy community saying “a community of commonwealth is not an association of units, but an association united by a common sense of right and a community of common interest”. Continuing to cite Cicero’s 64 BC opus, he writes “the morality has passed away and we are bound to be called to account for the disaster… for we retain the name of a commonwealth, but we have lost the reality long ago, and this was not through any misfortune, but our own misdemeanors”.

The key moment cited by both Cicero and Augustine that saw Rome embrace her tragic destiny was located in the events surrounding the Third Punic War of 149-146 BC.

How Rome Lost the Mandate of Heaven

The third Punic war with Carthage was a moment not unlike the choice which the American elite made to launch into the Vietnam War and the murder of Cicero was not unlike the same decision those same elite made to stay silent and coverup the truth of John Kennedy’s murder in 1963. It also saw parallels to the collapse of Athens into empire with the judicial murder of Socrates in 399 BC and her embrace of wars with the Delian league in the 5^th century BC.

It was during this war that Rome’s once loyal ally Carthage found herself the target of total destruction as Roman ships landed on the coasts of today’s Libya in 149 BC. Rome’s General Scipio Aemilianus had one mission to carry out which was immortalized in his words “Carthage delenda est”… Carthage must be destroyed.

The Carthaginians were desperate to avoid another war, and quickly offered to lay down her weapons and engage in terms of surrender. Sadly, their placation fell on deaf ears and the oligarchy managing Rome had decided that her large territories stretching across Africa, the Mediterranean and Southwest Asia had to be consolidated. After two years of war, Carthage’s capital was sieged, ending with every last man, woman and child killed or sold into slavery. The oligarchical system of families and cults which had once used Persia as their enforcer of global controls had found a new host on whom to exert their influence, and once-proud Roman republic was set there upon a new and darker destiny.

Augustine writes: “After the destruction of Carthage and before Christ’s coming, the degradation of traditional morality ceased to be a gradual decline and became a torrential rush.”

Augustine makes the point that “if the values of Christ’s teaching had been practised rather than license, Rome would be prospering. But now there is despair and even the true Christians must submit to endure the wickedness of an utterly corrupt state and by that endurance to win themselves a place of glory in that holy and majestic assembly as we call it on the Heavenly Commonwealth whose law is the Will of God”.

Here it is important to note, that Augustine is not saying that Rome needed to convert to Christianity in order to be saved, for Rome did just that, and it was not saved.

More important than simply being Christian in name, Augustine makes clear that Rome could have redeemed herself even before Christ was born by following the universal values contained in Christ’s teachings both on the individual level and the broader governmental level.

Augustine’s City of God is in many ways his attempt to do what Plato laid out in his life’s work and especially his Republic (published in 375 BC) and also what Cicero did in his Commonwealth published in 64 BC. In both cases the great philosopher/statesmen laid out their solutions to their nations’ slide into empire. All three noted that whenever societies fall into decadence which empire entails, the love of wisdom is replaced for the love of hedonism and other ephemeral pleasures. Love of the other is replaced with love of the self and considerations of the wellbeing of the whole community are reduced to the wellbeing of the individual member with power to impose their will onto the masses.

What is needed for a society to break free of the cyclical collapses which such a corrupt society is destined to face? The solution offered by Plato, Cicero and Augustine amounts to simply recognizing that government exists to advance the happiness of a people. This simple concept is much deeper than it appears.

True Happiness and the Pursuit of Philosopher Kings

Augustine writes “If Plato says that the wise man is the man who imitates, knows and loves God, and that participation in this God brings man happiness, what need is there to examine the other philosophers? There are none who come nearer to us than the Platonists… Plato defined Sovereign Good as the life in accordance with virtue and he declared that this was possible only for one who had the knowledge of God and who strove to imitate him; this was the sole condition of happiness.”

As you can see, this idea of happiness is much higher than the lowly notion of happiness among today’s popular philosophers who attempt to define the sentiment within narrow egotistical terms of “satisfying my desire to do what I want to do”. Instead, Plato, Cicero and Augustine raise the concept along with later thinkers like Thomas More and Erasmus, to a standard of spiritual pleasure contained in the pursuit, acquisition and sharing of truth (aka: wisdom).

All things are designed by God to have loves that are premised on their natures. Just as a plant yearns for water, nutritious soil and CO2 (sorry Greta), and just as a body yearns for food, water, warmth so too does the soul have its own loves towards which it yearns to be made more healthy. The absence of the loves of each thing cause pain, disease and decay for their subjects, and this is the case for the soul whose food is wisdom, without the which no durable happiness were ever attainable.

Here Augustine notes “in all cases where love is rightly bestowed, that love is itself loved even more. For we are justified in calling a man good not merely because he merely knows what is good but because he loves the Good.”

Hammering at the lessons of Paul’s 1 Corinthians 13 which emphasizes the importance of love’s substance over the mere shadows of behavior Augustine clarifies his position:

“When a man’s resolve is to love God and to love his neighbor as himself, not according to man’s standards but according to God’s, he is undoubtedly said to be a man of good will, because of this love. This attitude is more commonly called ‘caritas/agape’ in holy scripture; but it appears in the same sacred writing under the appellation ‘Love’. When the apostle is giving instructions about the choice of a man to rule God’s people, he says that such a man should be a lover of the Good… There is indeed a love which is given to what should not be loved and that love is hated in himself by one who loves the love which is given to a proper object of Love. For these can both exist in the same man and it is good for man that what makes for right living should increase in him and what makes for evil should die away until he is made perfectly sound and all his life is changed into good.”

This idea was expressed nearly a thousand years earlier at the other edge of the world island by none other than Confucius who wrote: “At 15 I set my heart on learning; At 30 I firmly took my stand; At 40 I had no delusions; At 50 I knew the Mandate of Heaven; At 60 my ear was attuned; At 70 I followed my heart’s desire without overstepping the boundaries of right.”

Even Christ’s golden rule was a focal point of Confucian thought as the old sage stated “do not unto others as you would not have them do unto you”. The Christian notion of Natural Law as outlined in Augustine’s City of God also finds its parallel expression in Chinese thought vis a vis the concept of Tianming (aka: Mandate of Heaven) whose disobedience by a ruler is sufficient cause for a people to overthrow said ruler in favor of a new government better suited to maintaining the general welfare.

Although Augustine never saw the redemption of society in his lifetime, having died in 430 AD amidst a siege held by the Vandals in the former colony of Hippo located in today’s Algeria, the infusion of Augustine’s Platonic Christian outlook provided the basis for several major renaissances in the centuries after his death.

A New Hope for Humanity

It was a young Augustinian monk named Patrick who successfully launched a major transformation of Ireland into a Christian nation as outlined in Thomas Cahill’s ‘How the Irish Saved Civilization’ and it was an Irish Augustinian missionary named Saint Columba who finally returned to mainland Europe after several generations of war, decay and famine had reduced the continent to squalor. Starting in 565 AD, St. Columba led the largest Christianizing movement far outside the clutches of the Holy See’s control in the form of the Hiberno-Scottish mission which used Scotland as a new springboard for a mass organizing campaign across all Europe.

When St. Columba arrived on the mainland in 590 AD there was very little of substance to be found within the highly fragmented world of Europe.

The entire domain of the former western Roman Empire had been ravaged by territorial warlords fighting for terrain in a similar pattern that was experienced by China during the 480 year dark age that came in the wake of the Han Dynasty’s fall in 200 AD.

Just as the rediscovery and application of Confucian principles animated the Tang Dynasty’s revival of the Silk Road and unification of the divided land in 680 AD, so too did the rediscovery of Plato via the Augustinian Christian movement then sew the seeds for the re-unification of Europe under the Frankish King Pepin the short and his son Charlemagne who ended the age of Europe’s warring states and established the Carolingian Empire. This story is covered extensively by Professor Pierre Beaudry in Charlemagne’s Ecumenical Principle.

Albert Jacka

In the first world war, Albert was on the front lines in some of the most bloody battles. Every time he survived one meat grinder, they would send him to an even worse one.

He was in the trenches in Gallipoli when they fought against overwhelming numbers of Turks.

Everyone in his platoon was killed or injured, so Albert charged the attackers solo. He killed 7 of them (shot 5, stabbed 2 to death, probably because the bolt action rifle he was carrying ran out of bullets) captured 3 and the rest ran away. From his diary:

Great battle at 3.00am. Turks captured large portion of trench. D. Coy called into front line. Lieut. Hamilton shot dead. I lead a section of men and recaptured the trench. I bayoneted two Turks, shot five, took three prisoners and cleared the whole trench. I held the trench alone for 15 minutes against heavy attack.

After a short trip back to England, he rejoined his men, this time on the western front, for the battle of the Somme.

After heavy fighting, the allied lines were over run. Albert and his remaining men found themselves now behind enemy lines.

A couple of German soldiers appeared and lobbed a grenade at them. Albert killed them both, but some of his men were injured or killed.

Peeking out from their trench, he spotted a column of German soldiers approaching with a group of Australian prisoners.

Tired, surrounded, low on ammo, most of his men dead or too injured to fight and about to encounter a large group of the enemy the only sensible thing to do was surrender. But that was just not how Albert did things.

He rallied his 6 remaining men and charged the 60+ Germans. During the fight, Albert saw a group of four Germans in a shell hole firing and taking a toll on the Australians. He immediately charged them. The German’s fired and hit Albert a total of three times, throwing him back to the ground on all occasions. Each time, in Albert’s own words, he sprang up “like a prize fighter”. He reached the shell hole and shot 3 of the Germans and bayoneted the 4th before turning to see a very large German charging at him. He shot the soldier just as he reached him, the body falling on him and almost crushing him.

By the end of the day, they had retaken the trenches and captured 50 German soldiers. Albert was wounded 7 times, including 2 head wounds.

He was sent back to England to recover from his wounds, but a few months later he was back on the front lines again, this time the Hindenburg line.

While out on night reconnaissance he single handedly captured another couple of Germans. They had spotted him laying tape to guide the Australian infantry, so he tried to shoot them with his revolver. When the pistol misfired, he just charged them, took them down with his bare hands, and dragged them back.

He led his men into battle again, charging headlong into German machine gun nests and capturing them. When they reached their assigned target form line, Albert realised that the German artillery would be trained on their location so, along with the two British units on either side of him, he pushed forward and captured the artillery too.

Shortly after, he was shot by a sniper in the throat. He was sent back to England, but only stayed for 2 months before heading back to battle.

This time he was sent to Polygon wood, a German strong hold that had, up to this point, been impenetrable. Albert was in charge of the 14th Battalion – known as “Jacka’s mob”. They advanced under heavy bombardment but managed to capture several German pill boxes (Concrete dugouts). For over 48 hours they held their lines under constant fire and counter attack. When his assistant was killed, Albert crawled out into no man’s land to retrieve his body, getting shot through the hand and several bullet holes in his coat in the process.

The 15th battalion to his right had suffered heavy casualties and were over stretched. To boost their morale Albert sent them this communique:

“If the Hun attacks the 15th, we shall hop out and meet the blighters.”

He was finally taken out of action a couple of months later at Villers Bretonneux by mustard gas. It didn’t kill him though and he after a couple of months recuperating back in England he petitioned to be allowed to rejoin his men on the front lines. Alas, it was decided that his fighting days were done. He returned to Australia and became the mayor of the Melbourne suburb of St. Kilda.

Is that baddass or what?

Spend an hour with your dad