Roman von Ungern-Sternberg: The God of War

by Zoltanous

During the Russian Civil War, which was a direct consequence of the Bolshevik Revolution in 1917, numerous anti-communist commanders rose up against the Red Army. Among these commanders, one figure stood out for his eccentricity and intriguing story. This commander was Roman von Ungern-Sternberg, a Cossack leader who had a deep fascination with the Far East, its history, and culture. He even believed himself to be a descendant of Genghis Khan. Embracing a unique political ideology that merged Christian monarchy, Buddhist aesthetics, and Samurai cultural influences, Ungern-Sternberg led his band of warrior Cossacks in a brutal struggle against the communists.

Born in 1886 to a noble Baltic-German family in Graz, Austro-Hungarian Empire, Ungern-Sternberg grew up in Reval (modern-day Tallinn) in the Russian Governorate of Estonia. He had a multilingual upbringing, speaking German, English, Estonian, French, and Russian. From a young age, he was captivated by romanticized tales of his ancestors, including Teutonic knights conquering the Baltic states and the Mongol domination under Genghis Khan. He firmly believed that his own family, the Ungern-Sternbergs, were connected to Genghis Khan's lineage, and he saw it as his responsibility to continue the Khan legacy.

Ungern-Sternberg as a child

Ungern-Sternberg was not only a dreamer but also a proactive leader from his early years. He would intervene against bullies and seek to bring order wherever he witnessed conflict, earning a reputation as a protector of the victimized. However, his audacious nature and lack of discipline were viewed unfavorably by some, leading to restrictions on his friendships and a decline in his academic performance. Despite failing to complete his education at the Gymnasium in Revel, he was enrolled in the Imperial Naval Academy in Saint Petersburg by his stepfather.

Identifying himself as Ungern von Sterberg, he was a devoted monarchist and patriot, but he detested protocols and formalities. He preferred the company of regular soldiers and developed a strong affinity with them, relishing in their raw lives and crude humor. When the war with Japan broke out in 1904, Ungern eagerly sought the opportunity for action and adventure in the Far East, far removed from Europe. He served in the Imperial Russian Army during the Russo-Japanese War, although he arrived at the front when most of the fighting had already concluded, with Russia ultimately accepting defeat to Japan.

During his time in the Far East of Russia, Ungern-Sternberg had the opportunity to immerse himself in the cultures of Mongolia, China, and even Japan. Despite claims that he did not see action during the Russo-Japanese War, eight years after the war ended, Ungern received a service medal, casting doubt on this narrative. The war coincided with the spread of the 1905 Russian Revolution, which saw peasants in rural areas rising up against the upper classes, including the Estonian peasants who reportedly burned down Ungern's family estate. This event fueled his contempt for the masses, solidifying his autocratic and monarchist convictions while developing a deep-seated hatred for humanism and liberalism.

Ungern-Sternberg's unconventional nature set him apart from other Russian officers. While they sought prestigious postings closer to Europe, the 22-year-old Roman was sent to Transbaikal, a region beyond Lake Baikal. Serving as an officer among the Amur Cossacks for the next five years, he engaged in at least one duel during this time, driven by his competitive nature. He thrived in this environment and developed a strong connection with the Cossacks and the Siberian and Mongolian regions, a bond that would endure throughout his life.

In 1914, with the outbreak of World War I, Ungern-Sternberg was sent to the European front. He fought in various Cossack units on the Eastern European and Southern Caucasus fronts, engaging Austria-Hungary and the Ottoman Empire. The Eastern Front, much like its Western counterpart, witnessed senseless slaughter, with high casualties among the Cossacks. Ungern-Sternberg's leadership of the Zabaikal Cossacks regiment earned him a reputation for bravery, as he willingly volunteered for dangerous charges and led cavalry units into the face of barbed wire and machine gun fire. His acts of bravery left both friend and foe astonished.

Throughout the war, Ungern-Sternberg received numerous prestigious military honors, including the Order of Saint George, the highest decoration for commissioned officers. Another Baltic-German officer, Pyotr Wrangl, known as the "Black Baron," wrote about Ungern-Sternberg in a revealing manner. While praising his heroism and self-sacrifice, Wrangl also criticized his inability to conform to etiquette and his tendency to act out among officers and noblemen. This behavior led to constant reprimands, fights, and disciplinary measures. In 1916, a fight escalated into a duel, resulting in Ungern-Sternberg being thrown into military prison. After his release in December of that year, he was transferred to the Caucasus to continue the war against the Ottomans.

In the Caucasus, Ungern-Sternberg served under Captain Grigory Semyonov, a mustached Cossack with Buryat ancestry who spoke Mongolian and Buryat fluently. Their shared appreciation for Mongolian culture and their status as somewhat unpopular figures among their peers brought them together. Both contemporaries and historians recognize them as impressive personalities embodying the warrior spirit of Eastern Asia.

In the midst of the chaos of the Russian Civil War, Ungern-Sternberg and Semyanov joined the White Army, which was a loose coalition of anti-communist forces. Ungern-Sternberg, a staunch monarchist and always eager for action, fought alongside Semyanov, who became the Ataman of the Baikal Cossacks. However, the term "White Army" is somewhat misleading, as it encompassed a diverse range of groups and factions that were not always in contact with one another. The vast size of the former Russian Empire meant that these groups often operated independently, despite fighting on the same side. Ungern-Sternberg's primary objective during this time was to restore the Romanov monarchy, with a particular focus on placing Grand Duke Michael on the throne. It is widely believed that Ungern-Sternberg was unaware of Grand Duke Michael's execution, which occurred in June 1918.

The Russian Civil War was marked by extreme violence and brutality, with both the Bolsheviks and the so-called Whites resorting to ruthless tactics against anyone who opposed them. The anti-communist forces, including the White Army, consisted of monarchists, conservatives, and even certain liberals who opposed communism. Their aim was to overthrow the Bolshevik government and prevent the establishment of the Soviet Union.

In the Caucasus, Lieutenant-General Anton Denikin led an anti-communist volunteer force, while Pyotr Wrangl, known as the "Black Baron," commanded the Caucasus Volunteer Army in the South West. Nikolai Yudenich led troops in the Baltics, and in the Far East, Admiral Alexandr Kolchak declared himself the Supreme Leader and Commander-in-Chief of All Russian Land and Sea Forces. The civil war was characterized by immense bloodshed and brutality, with atrocities committed by both sides. Amidst this turmoil, Ungern-Sternberg and Semyanov fought valiantly as part of the White Army, driven by their staunch anti-communist beliefs and their desire to restore the monarchy.

Ungern-Sternberg, a figure shrouded in intrigue, embarked on a remarkable journey during this period. Reports suggest that he developed a grand vision to challenge the dominance of Humanism and Liberalism worldwide, seeking to revive the mighty Mongol Empire of Genghis Khan, with himself as the Emperor of all Asian peoples. It is said that he even adopted the title of "Khan" during this time. While his religious beliefs remained rooted in Christianity, he began to embrace Eastern asceticism and the moral principles of Bushido-Samurai ethics, thus shaping his own distinct political worldview. This unique belief system emphasized sexual chastity and abstinence, while granting him the freedom to indulge in alcohol and engage in extensive military campaigns.

Together with Semyanov and their loyal cavalry unit, Ungern-Sternberg embarked on an eastward journey towards Outer Mongolia and Eastern Siberia, specifically the Transbaikal region where Ungern-Sternberg had been stationed years earlier. In February 1919, he formed the remarkable Asiatic Cavalry Division, which operated under Semyanov's command. This division became renowned as a force to be reckoned with, striking fear into the hearts of their political adversaries, particularly the Bolsheviks and their Red Army.

In the late summer of 1920, Ungern-Sternberg and his cavalry unit launched an audacious invasion of Mongolia, which was embroiled in its own struggle for independence against Chinese forces. The capital city of Urga, modern-day Ulaanbaatar, was held by approximately 7,000 Chinese troops. With the support of the Mongolian Clergy, the Imperial Japanese Army, and the revered 8th Bogd Khan, Ungern-Sternberg meticulously planned the capture of Urga. The initial siege proved unsuccessful, but on the second attempt, Ungern-Sternberg's forces, numbering around 1,500 men, triumphed over the Chinese troops, seizing control of the city.

In recognition of his remarkable achievements, the 8th Bogd Khan restored his title and awarded him the prestigious honor of "hereditary grand duke Darkhan Khoshoi Chin Wang in the dignity of Khan." Semyanov, recognizing his exceptional leadership skills, promoted Ungern-Sternberg to the rank of Lieutenant General.

Portrait of the Bogd Khan

It is regrettable to note that during this time, a tragic event occurred in Urga. The small Jewish population living there fell victim to the policies of Sternberg. In their eyes, the Jews were associated with the Bolshevik revolution and Western liberal modernism, and thus became targets. Additionally, any suspected communist detainees were subjected to interrogation and, in some cases, torture for intelligence purposes before facing execution. Ungern-Sternberg also established a secret police force, renowned for its effectiveness in countering threats and eliminating enemy spies.

Baron Roman von Ungern-Sternberg, in 1921

Once Ungern-Sternberg had established a certain degree of power, although it cannot be claimed that it was an ideal stability, he implemented policies aimed at fostering progress and harmony. He initiated the creation of a public library, established schools for the younger generation, and made efforts to reform the economy in a corporatist manner. He also issued edicts promoting religious tolerance, excluding Jews, and appointed officers to oversee public sanitation and cleanliness of the streets. In terms of prisoners, Ungern-Sternberg allowed the Mongolian populace to "buy" the freedom of those arrested, fostering a sense of social unity and communal bonds.

Despite Ungern-Sternberg's benevolent and astute governance, challenges arose within the higher ranks that hindered his long-term vision for Asia. Some officers expressed pessimism regarding his grandiose aspirations, fearing that his impulsive actions would lead them to certain doom and undermine the progress achieved thus far. They believed a more measured and patient approach was necessary for the unification of Asia, deeming Ungern-Sternberg's rapid conquests too hasty and perilous.

Driven by his determination to establish a mighty Mongol Khanate with himself as the Emperor of all Asian peoples, Ungern-Sternberg naturally amassed numerous enemies. In the north, the tide of the war began to favor the Bolsheviks, with many White Army commanders surrendering or being captured and executed. When Ungern-Sternberg captured Urga and assumed control, Mongol republican nationalists and communist sympathizers fled across the border into Russian territory. Forming a Mongol government in exile, they received support from the Red Army and vehemently opposed the presence of the 8th Bogd Khan and Ungern-Sternberg. In March of 1921, they launched an invasion into Mongolia. Unaware that the Reds had already conquered most of Siberian territory, Ungern-Sternberg believed he enjoyed support from the local Mongols and Siberians. He agreed to meet with a Red Army envoy in Siberia, only to find minimal local support upon arrival. Leading a significantly weakened cavalry unit, Ungern-Sternberg engaged in multiple battles throughout the summer against the better-equipped and numerically superior Red Army.

In July, Urga was recaptured by the Red Army. Realizing he could not reclaim the city, Ungern-Sternberg retreated to Transbaikal in an effort to replenish his forces. However, as he penetrated deep into Russian territory, he was forced to retreat when large Red Army units pursued him. Seeking refuge in Mongolia once again, he devised plans to cross the Gobi desert and reach Tibet. With limited supplies, his desperate mission to Tibet ultimately led to his downfall. Even his most loyal officers grew frustrated with his impulsive decision-making, and at this point, mutiny ensued. In August, following a failed assassination attempt, his men restrained him and sold him to a guerilla Red Army detachment.

Before the trial even commenced, a telegram arrived from Vladimir Lenin, demanding a swift guilty verdict and execution. The New York Times had already reported his death four days in advance. Although it was Baron Ungern-Sternberg who sat before the Soviet judges, it was evident from the outset that they considered religion to be their true enemy and the primary cause of the Baron's so-called "crimes." The presiding judge stated that he had been "infected by mysticism," a sentiment undoubtedly influenced by the fact that the prosecutor, a Jew named Eme'lian Iaroslavskii, was a vehement opponent of all religions and would later lead the "League of Militant Atheists" in the Soviet Union. During questioning, Iaroslavskii went to great lengths to portray the Baron as a hypocrite of Christianity. However, Sternberg was not allowed to present any evidence in his defense, no witnesses were called, and the entire trial lasted a mere five hours and twenty minutes. Resigned to his fate, von Ungern-Sternberg chose not to make a final statement.

A reenactment of his time with the Bolsheviks

At the moment of his condemnation, the Baron, valiant and resolute, faced his executioners. He defiantly safeguarded his St George Cross, fearing its desecration by the godless communists. During the execution, a bullet struck one of his amulets, causing fragments to scatter and inadvertently injuring a Red soldier. Thus, the Baron's demise affirmed Lenin and his comrades' sense of security, believing that the fearsome specter of the Far East was laid to rest. The Soviet press exulted in their triumph, while inept Bolshevik scientists dissected the Baron's brain in a futile quest to comprehend his psychology and behavior. Upon hearing the news, the Bogd Khan, ensnared in his own palace, ordered prayers to be offered in Mongolian Buddhist temples and monasteries for their fallen liberator.

Even today, the Baron's legacy endures in Mongolia, for it is undeniable that Mongolia would not exist as an independent nation without his interventions. Though his restoration of the Mongol monarchy was temporary, his aspiration to unite Russia and Asia into a formidable imperial power remains unfulfilled. Baron Roman von Ungern-Sternberg's life was characterized by violence, mystery, terror, excitement, and regrettably cut short before a Bolshevik firing squad. His ardent admirers hailed him as the "god of war," while his staunch adversaries labeled him the "Mad Baron." Such epithets befit this larger-than-life persona.

While no comprehensive written ideology is attributed to Sternberg, his conversations with others shed light on his thoughts and ideas:

"The bourgeoisie, mere parasites of the state, have led the country to its current predicament. The Tsar must rely on the aristocracy and the peasantry."

“Look at Europe's fiery and blood-soaked past, where man waged a savage struggle against God. The West bestowed upon humanity science, wisdom, and power, yet it also brought godlessness, immorality, treachery, and the negation of truth and virtue. The destruction of entire empires commenced there, leading nations to their demise."

"The evil that has descended upon Earth to obliterate the divine essence in humanity must be uprooted."

"They fail to comprehend that our battle is not against a mere political party but a sect of murderers, eradicating all contemporary spiritual culture."

"Yet truth remains constant and invincible, always prevailing. If leaders pursue truth for its own sake, devoid of personal interests, they shall achieve resounding success, and Heaven shall send forth kings to the earth."

"Despair, like hope, is a lie. What truly matters is to become what you are and fulfill your purpose."

"In Asia, a grand State shall emerge, stretching from the Pacific and Indian Oceans to the Volga's shores. The sagacious teachings of Buddha shall extend northward and westward, heralding the triumph of the spirit. A conqueror and leader shall arise, surpassing the strength and fortitude of Genghis Khan and Ugedei. He shall possess greater wisdom and compassion than Sultan Baber, firmly grasping power until the joyous day when the King of the World emerges from his subterranean capital."

"I shall herald the great awakening of peoples who will join us to preserve their freedom, embrace their true selves, and safeguard their heritage and faith."

"Fury against the revolution's leaders and their devoted followers must know no bounds."

"In Buddhist and ancient Christian texts, we encounter stern prophecies about the impending war between good and evil spirits. A mysterious 'Curse' shall descend, conquering the world, obliterating culture, extinguishing morality, and annihilating humanity. Its weapon is revolution. With every revolution, the intellect of the creator is supplanted by the brutish force of the destroyer. Base instincts and desires shall take precedence. Humanity shall drift further from the divine and the spiritual. The Great War revealed that humanity must progress towards loftier ideals, yet this Curse observed by Christ, the Apostle John, Buddha, the early Christian martyrs, Dante, Leonardo da Vinci, Goethe, and Dostoyevsky emerged, turning the wheels of progress backward, obstructing our path to the Divine. Revolution is an infectious malady, and Europe, in its accord with Moscow, deceived itself and the world. The Great Spirit has placed Karma on our doorstep, knowing neither anger nor forgiveness. It shall render its account, marked by famine, destruction, the death of culture, glory, honor, and spirit, the demise of states and peoples. I already perceive this horror, this dark, maddening annihilation of humanity."

— Roman von Ungern-Sternberg, various quotes attributed to the baron

By examining these select quotations, we can discern the true essence of his worldview. It was a Monarchism that stood firmly against both the bourgeois liberal ethos and the menacing grip of communist terror. Its bedrock was rooted in the sacred doctrines of every religion, positioning itself in direct opposition to the humanistic West, which, intoxicated by the Faustian spirit, rebelled against the divine truth of the Holy Spirit. He perceived himself as an embodiment, a chosen instrument destined to usher in justice and eradicate the forces of evil. This leads us to the reflections of other thinkers who have contemplated his legacy.

“When the Bolshevik Revolution broke out, Ungern-Sternberg, a Russian officer, raised a small army in the East, the “Asian Calvary Division,” which was the last to be commanded by Russian troops after the defeat of Wrangel and Kolchak, and accomplished almost legendary exploits. With these troops, Ungern-Sternberg liberated Mongolia, then occupied by Chinese troops supported by Moscow; he made an extremely daring rescue of the Dalai Lama [Bogd Khan], who declared him the first prince and regent of Mongolia and gave him the title of priest.

Ungern-Sternberg entered relations not only with the Dalai Lama [in this case, Evola is referring to the 13th Dalai Lama of Tibet, with whom Ungern-Sternberg was in contact], but also with Asian representatives of Islam and personalities of traditional China and Japan. It seems that he cherished the idea of creating a great Asian empire, based on a transcendent and Traditional idea, to fight not only against Bolshevism but also against all of modern materialist civilization, of which Bolshevism was for him but the most extreme consequence. All of which leads one to think that Ungern-Sternberg, in this respect, was not simply following his own initiative, but rather was being directed by someone who was, so to speak, in the shadows.

Baron Ungern-Sternberg’s contempt for death exceeded all limits, and consequently he had a legendary invulnerability. Leader, warrior, and strategist, the “bloody baron” was at the same time equipped with a superior intellect and a vast culture, and, in addition, with a kind of clairvoyance: he had, for example, the ability to infallibly judge all those upon whom he fixed his gaze and to recognize in them, at the first glance, the spy, the traitor, or the man most qualified for a given station or function.”

— Julius Evola, Baron von Ungern Venerated In Mongolian Temples

“The extraordinary figure of “the mad baron” Roman Fedorovich Ungern-Sternberg fits well within the framework of the Russian Conservative Revolution. He was the radical and practical Eurasist. He realized his political convictions through his heroic and desperate struggle. Ungern-Sternberg was hated not only by his Bolshevik enemies with whom he fought in the tiers of Siberia and Mongolia. The whites themselves (e.g. General Kolchak) rejected the baron for his extremism and his absolute negation of humanist values. Ungern who was for a time the dictator of Mongolia despised the West as the decadent civilization which lost the values of honor, of heroism, of masculine and solar values.

He wanted to create a new knighthood from Asian peoples more traditional and more spiritual than the Europeans and thanks to this knighthood he wanted to organize the Crusade of the traditional East against the humanist West. For Ungern-Sternberg Bolshevism was the extreme form of the degeneration of civilization which opened up all the fraud that was hiding behind the encyclopedist, humanist and capitalist theses. He hoped that the Asian peoples will mobilize in the face of the red threat and organize the planetary opposition. One cannot understand the logic of the life and the fight of this “last knight of Eurasia” except in the perspective of the ideology of the Third Way or the Conservative Revolution. His case was the individual and paroxysmal form of the personal and heroic realization of the conservative-revolutionary project. It is very characteristic that the figure of Baron Ungern-Sternberg caught the attention of Julius Evola and also of Rene Guenon.”

— Alexander Dugin, Russian Conservative Revolution