A Politically Incorrect Attempt at an Explanation
Source: https://codoh.com/library/document/100-million-victims-of-communism-why/
Stéphane Courtois’s Black Book of Communism used to cause quite some headaches among leftists and liberals. To this day, we still don’t really know how to categorize the 100 million deaths of Communism, and whether any clear attribution of blame is appropriate or permissible. In the final chapter “Pourquoi? – Why?”, the editor Stéphane Courtois, a former Maoist, offers interesting details, but ultimately no satisfactory answer. This is all the more astonishing given that Communism has (supposedly) fallen, and the Soviet Union has collapsed as its center. On the other hand, many European countries nowadays have “left-wing” governments, some with the participation and some led by “former” communists. So there is no trace of any ostracism of communism similar to that of National Socialism. In the following, some striking connections between communism and Judaism are shown, which make it possible to give an answer to the “why,” which, however, is so undesirable that it is brutally suppressed in our new world order.
British historian Timothy Garton Ash speaks of an “asymmetry of leniency” with regard to the way in which Communism is approached in comparison to National Socialism.[1]
It is undisputed that Communism goes back to Karl Marx. So was he a desk criminal? Even if some consider his Jewish origins to be insignificant in this context, there is an overwhelming number of Jewish authorities who consider him and his teachings to be originally Jewish; even his friend and comrade-in-arms Engels said that Marx was “of thoroughly Jewish blood.”[2] Martin Buber wrote in his well-known work The Jew and His Judaism (Der Jude und sein Judentum):[3]
“All ideas of a great social construction into the future derive from that fighting faith of Israel. […] Even Karl Marx, of Rhenish Jewish descent, was only a translator of the Jewish belief in, and will for, the future.”
And Bernard Lazare wrote about Marx:[4]
“He was inspired by this old Hebrew materialism, which eternally dreamed of a paradise realized on earth, and always rejected the distant and problematic hope of an Eden after death.”
Let’s listen to Mrs. Salcia Landmann:[5]
“It is also true that the messianic belief in a ‘new earth’ free of suffering and injustice, which today haunts the entire globe in secularized variations and may soon do away with the Western world, is of purely Jewish origin. It first broke out in the 9th century BC among several Bible prophets, after the Hebrews had recognized that their supposedly kind, merciful and just Father in heaven not only allowed the crudest injustice in reality, but sometimes caused it himself (see the case of Job! ), so that his faithful adepts only had the choice of reciting the covenant and obedience to him or taking refuge in the idea of a just compensation in the hereafter and in an end-time redemption phase in which all the resurrected dead would also participate. Now, the fact that the Jews found this way out of their own political and emotional distress is at best understandable. The alternative would have been downfall and self-dissolution. However, the fact that the atheists among them continue to give birth to new eschatological dreams to this very day, that they themselves get fooled by these fantasies and manage to pass them on to the non-Jewish world with astounding success, is one of the many unsolvable mysteries surrounding the Jewish people. In any case, it cannot be denied that it was originally the Jews who introduced such concepts into Western thought. Just take Karl Marx, the German Jew and Christian-baptized grandson of an East Galician rabbi: He grew up in Trier without any idea of ancient Jewish scripture, manifests the rabid self-hatred common among oppressed minorities – and therefore not only among Jews – through a treatise in which he accuses the people who produced the Bible, arguably the greatest poetic and religious document of mankind, of having the sole capacity for usury and haggling, and professes his own belief in the Bedouin nomadic communism of the original Hebrews, without knowing it and without recognizing it as such, lays down on this basis in thick, unreadable books the most stupid economic concept in the world, which disregards man’s natural egoism, and must therefore a priori fail and give birth to nothing but misery and terror – and ‘sells’ this program, which at first glance is recognizable as catastrophic, to a good part of the entire world as a recipe for salvation. […] How do non-Jews, who, unlike the Jews, have no reason to save themselves in such nonsensical fever dreams out of permanent fear of ever new catastrophes, come to go along with such deadly monkey business? Riddle upon riddle!”
Bakunin’s verdict on Marx:[6]
“He regards himself quite seriously as the pope of socialism, or rather communism.”
Another voice from our modern days:[7]
“Karl Marx saw the horizon of world history. He was convinced that he knew exactly what was to come, and that he would be able to achieve the new man ‘socially’ in a new society through a radical critique of what exists and through revolutionary action. The messianism of his thinking, his eschatological expectation of the future revolution, clearly speaks of ancient Jewish heritage. Karl Marx is a herald of God in terms of the content of his message.”
While Marx apologists emphasize his original Jewish striving for justice on the one hand, a strong will to destruction, hatred, contempt for humanity and nations can be found in him, on the other hand, as Konrad Löw, for example, demonstrates in his various books on Marx, using authentic quotations. The question is therefore to what extent these destructive tendencies are “primordially Jewish” and have been incorporated into communism. Since a communist regime was able to show its true face for more than 70 years, and communist regimes temporarily ruled a third of humanity, it takes a considerable degree of blindness to reality to claim that the pure doctrine has only been perverted, or to argue that one was only on the way to Communism. It is also suspicious that similar statements about National Socialism are not permitted. So, what hides behind turning the “greatest mass murder in the history of mankind” into a taboo?[8]
Alexander Solzhenitsyn expressed the problem as follows in his work The GULag Archipelago:[9]
“In order to do evil, man must first of all grasp it as benevolent or as a conscious lawful act. The imagination of Shakespeare’s villains stopped at a dozen corpses, for they lacked ideology. The ideology! It is ideology that gives the evil deed the justification it seeks, and the villain the necessary tenacity.”
So is there a “primordial Jewish” ideology for mass murder, for the zeal for extermination and hatred of nations? The correspondent of the prestigious German Frankfurter Allgemeine Zeitung covering the territory of the former Soviet Union, Kerstin Holm, wrote the following on the occasion of the death of Andrej Sinjawski about his work The Dream of the New Man or the Soviet Civilization (Der Traum vom neuen Menschen oder Die Sowjetzivilisation, 1989):[10]
“When Sinjawski describes the fanatical fervor with which the Soviet rulers had millions of people slaughtered, he points to the lack of any practical purpose and to the quasi-religious ritual character of such acts.”
It must therefore be a quasi-religious ideology that justifies mass murder without any practical purpose. It was once again the Frankfurter Allgemeine that put us on the right track: Friedrich Niewöhner wrote the following about the Jewish religious scholar Gershom Scholem:[11]
“Scholem had seen the origin and germ of modern Judaism in the movement surrounding the Kabbalist and false messiah Sabbatai Zwi (1626 to 1676).”
“Twenty years before the monumental Sabbatai Zwi, […] Gershom Scholem shook the traditional Jewish worldview and its historiography in 1937 with his essay ‘Redemption through Sin.’ […] namely that sin prepares redemption, that the Messiah must pass through all the corruptions and shortcomings of the world.”
So says the dust-cover blurb of the German edition of this work by G. Scholem.[12] What is this actually about? In 1666, in a year that contains the “number of the beast” 666 (Revelation 13:18), an itinerant preacher and Kabbalist from Smyrna was recognized as the Messiah by almost the entire Jewish community:[13]
“Sabbatai Zwi advocated a mystical messianism that undermined orthodox rabbinism. This was evident from the fact that he occasionally broke Torah commandments. His disciples justified these outrageous acts in the light of cabbalistic mysticism. The Messiah had voluntarily entered into sin in order to redeem lost people. This infidelity to the Torah reached its climax when the Turkish Sultan imprisoned Sabbatai Zwi and forced him to convert to Islam. The Messiah thus committed the greatest of all sins. However, some of his followers remained loyal to him. They interpreted the apostasy from God as a step towards salvation. – Scholem tried to show how this mystical-messianic enthusiasm unconsciously had a rationalizing effect. Sabbatai Zwi overrode traditional religious taboos. The Torah lost its unconditional validity. After the death of the Messiah, the movement split. Radical Sabbateans followed the example of their idol by breaking away from traditional patterns of behavior. They strove for a renewal of their religion, which paved the way for Jewish enlightenment and assimilation. Some of his late disciples therefore took part in the French Revolution.”
Here are some quotes from Scholem’s main work Sabbatai Zwi – Der mystische Messias (The Mystic Messiah), Frankfurt on Main, 1992:
“A movement which shook the House of Israel to its foundations, which brought to light not only the vitality of the Jewish people, but also the deep, dangerous and destructive dialective in the messianic idea, cannot be understood without dealing with questions which reach down to its very foundations. […] It may be said at this point, with all due caution, that Jewish historiography has generally chosen to ignore the fact that the Jewish people paid a very high price for the Messianic idea.” (p. 18, emph. added)
“The Kabbalah of that era was the heritage common to all Jewish communities. It had provided an interpretation of history and a treasure trove of ideas and practices without which the Sabbatarian movement would be unthinkable.” (p. 29)
“The messianic legend indulges in unbridled fantasies about the catastrophic aspects of redemption.” (p. 30)
“By redemption was meant a revolution in history.” (p. 31)
“Lurianism was regarded as the last and final revelation of cabbalistic truth.” (p. 46)
“Lurianism is mythological in the strict sense. It tells the story of divine actions and events, and explains the mystery of the world in terms of an inner, mystical process that takes place within the deity itself, but which ultimately brings forth the ‘outer’ material creation. For the Kabbalists, everything external is merely a symbol or suggestion of an inner reality that actually determines the external reality we perceive.” (pp. 48/49)
“The Lurianic Kabbalah formed the background of the Sabbatian movement.” (p. 49)
“Luria taught that the human soul consisted of six hundred and thirteen parts, as many parts as the human body according to traditional rabbinic anatomy.” (p. 60)
“At the revelation of the Torah on Mount Sinai, the world was about to be fully restored, but the sin of the Golden Calf plunged everything back into chaos. Afterwards, the law was given to prepare the ‘Tikkun’[14] with the help of the commandments: Each of the 613 commandments of the Law restitutes one of the 613 parts of the ‘corpus mysticum’ of the primordial Adam.” (p. 61)
“The exile of the ‘lower’, earthly community of Israel in the world of history thus only reflects the exile of the heavenly Israel, i.e. the Shekinah. Israel’s condition symbolizes the condition of all creation. The Jew holds the key to the ‘tikkun’ of the world in his hands by increasingly separating good from evil through the fulfillment of the commandments of the Torah.” (p. 63)
“To properly appreciate the [Lurianic] myth, we must understand its dual function as an interpretation of history and as a factor in Jewish history. This historical myth is based on the assumption that evil, namely the ‘Kelipa,’ or the ‘other side,’ is not a figment of the imagination, but an effective reality. The Kabbalists sought the roots of this powerful force in a hidden divine drama, which they described in very realistic terms. Evil, they taught, is the result of a process whose dynamics are deeply rooted within the deity itself. The conception is so daring that later attempts to at least hide or moderate the more dangerous aspects and implications are understandable.” (pp. 64f.)
“The cabbalistic symbols gave the Jew the certainty that his sufferings not only punished him, but also contained a profound mystery. […] Through his works, the Jew healed the sickness of the world and brought together the scattered fragments; indeed, he alone could bring about this union.” (p. 65)
“For the kabbalists, it was not the task of Israel to be a light to the peoples, but, on the contrary, to extract from them the last sparks of holiness and life. Thus, the process of ‘Tikkun’, although constructive in nature, also has destructive aspects through the power that belongs to the ‘Kelipoth’ and the non-Jews as their historical representatives.” (pp. 66/67. emph. added)
“Israel’s work on ‘Tikkun’ is by definition messianic in character. […] The messianic king by no means calls forth the ‘Tikkun,’ but is called forth by it: He appears when the ‘Tikkun’ is completed.” (p. 67)
“If the most despicable act, which the Jewish spirit abhors the most, could become the theoretical cornerstone of the Sabbatian doctrine, then all boundaries were removed, and there was nothing left before which thought had to stop. […] The Sabbatian redeemer, who was prepared to abandon himself without resistance to the powers of impurity and to sink into the abyss of ‘Kelipa’ while continuing to cherish his dream of the fulfillment of the messianic task, opened the door to the completely nihilistic revaluation of religious values. It was only natural that Frankism, the most important form of later Sabbatianism, drew conclusions inherent in the ‘constitutive act’ of the founder. […] The personal paradox of the founder, that is, the ‘alienating acts’, was generalized into a sacramental pattern for the community of his followers.” (pp. 878/879; end of quotes from Sabbatai Zwi)
Gershom Scholem, who believed himself to be the Messiah in his younger years,[15] and who described Sabbatai Zwi as an undoubted mental patient suffering from a manic-depressive psychosis,[16] but who also saw the origin of modern Judaism in Sabbateanism, outlines the whole problem in just a few sentences:[17]
“One can say that the metaphysical stage of the science of Judaism has something frightening about it. Spirits wander about in the desert, separated from their bodies and stripped bare. They dwell near the realms of the living, and look longingly at their past world. How they long to walk there too, how tired they are of wandering for generations, and how they long to rest. Many are weary of ridicule and, repulsed by the gates of life and the gates of death alike, yearn for both, if only they could be freed from the intermediate stage, from that special hell in which the Jew finds himself, as described by Heinrich Heine. But wherever they turn, a curse has encumbered them for generations, like a kind of spell that must be broken in order to die and live at the same time: Fragments of an oppressive and dangerous past cling to them. Debris from the past lies scattered around, and even those monsters have their own evocative language. The Jew wants to free himself from himself, and the science of Judaism is the funeral ceremony for him, something like a liberation from the yoke that encumbers him.”
He passed judgment on Zionism: as follows[18]
“We seek to influence the external from a reality that has not yet unfolded, i.e. a secret reality. This is a mystical, but nevertheless futile undertaking, and the knowledge of fighting a losing battle is not fruitful – at least not beyond gaining knowledge.”
Marx, the modern Moses on Mount Sinai, presenting to the peoples of the world The Capital as the new Ten Commandments.
The line of development from Sabbateanism to socialism/communism with its various descendants therefore seems plausible. “Ubi Lenin, ibi Jerusalem” (Where Lenin, there Jerusalem) is what Ernst Bloch says;[19] furthermore, “Zionism leads to socialism, or it does not lead to anything.”[20] Bloch also once considered himself to be the Messiah (or “Paraclete”).[21] Sabbatai Zwi, who had assumed the role of a “Moses redivivus” and addressed his followers as such,[22] found his successor in Jakob Frank in the 18th Century.[23] Jewish historian Arnsberg, however, only gives us a superficial outline of the movement, that “most tragic chapter in the history of Sabbateanism”, the
“Sect of the Frankists! The psychological obstacles to understanding this phenomenon, which are enormous with regard to the Sabbatian movement as a whole, are amplified seventy-fold here.”[24]
German Chancellor Helmut Kohl shows the path to the Promised Euro Land (Frankfurter Allgemeine, 6 Sep. 1997)
The psychological inhibitions of seeing the Moses redivivus of the 19th century – Marx – and his late consequences in the 20th Century as the spawn of Jewish cabalistic thinking also seem to increase. In any case, Marx was also seen as a Moses redivivus in caricature. Instead of the tablets of the law, he carried Das Kapital in his arms. A caricaturist for the Frankfurter Allgemeine newspaper saw then German Chancellor Helmut Kohl in the same pose with the “Euro” in his arms. Of course, the point of these observations cannot be to prove that Marx, Kohl or whoever belongs or belonged to a Sabbatean movement, a proof that would hardly be possible for an outsider to provide. Rather, it is a matter of proving which ideas, which ideology is at work – more or less consciously for those concerned – as was the case long before Sabbatai Zwi.
The German protagonists of the 1968 movement are also particularly cabbalistic. Reinhard Matern demonstrates this in relation to Max Horkheimer and Theodor W. Adorno and their standard work Dialectic of Enlightenment (Dialektik der Aufklärung):[25]
“In ‘Dialectic of Enlightenment,’ we find modern, cabbalistic-inspired, messianic theologies.”
“For Adorno, the fault of human beings is that they are content with mortal nature, that they turn against hidden wisdom.”
Paul Klee, Angelus Novus, 1920
Horkheimer and Adorno elevated their former colleague, Walter Benjamin, who voluntarily retired from life on the French-Spanish border in 1940, to the “lodestar” of their philosophy of history. In 1921, Benjamin had bought Paul Klee’s watercolor Angelus Novus, which Klee had painted a year earlier, and related it to a Jewish tradition, according to which God always creates countless angels in order to let them sing his praises for a moment, and then immediately lets them disappear again. In accordance with the teachings of the Kabbalah, Benjamin saw redemption not simply as the coming of the Messiah, but also as a human “tikkun” which even “heals” the past. He believed that there was a secret agreement between past generations and the present. Even the dead could not be safe if the enemy triumphed. The secret agreement with past generations was not just to remember what they had gone through, but to take revolutionary action in the struggle for the oppressed past. In keeping with his own depressive disposition, Benjamin interpreted the “angel of history” in a way that this childishly designed image in no way suggests. Nevertheless, like Picasso’s painting Guernica, the “Angel of History” became an “icon of the left,” and thus further proof of their Jewish-cabbalistic understanding of history.[26] In the chapter “Neuroses of History,”[27] Werckmeister writes about
“the time continuum of the Marxist theory of history, according to which the revolutionary movement towards a socialist society retroactively bestows sense to history, and can orient the future course of history towards progress. On the basis of such a reciprocal teleology, communists believed that they could discern in history another hidden ‘tendency’ towards the victory of revolution and socialism even in the face of manifest defeats, that they could understand their political projections as scientific conclusions from historical analysis, and justify their policies themselves from the course of history. Marxist intellectuals in capitalist societies who wanted to adhere to this kind of teleological historiography without having the power of political self-affirmation, were forced to anchor their ideological self-certainty in loyalty to the Soviet state. As soon as loyalty could no longer be maintained, ‘utopian’ projections took its place.” (emph. added)
The strange view that the past can be influenced retroactively in favor of the future is perhaps complemented by a quote from Albert Einstein:[28]
“For us devout physicists, the distinction between past, present and future is only an illusion, albeit a permanent one.”
According to this view of history, the present, everything that exists, is hated. Another Sabbatian principle was:[29]
“Anyone whose inside resembles his outside is not to be regarded as a true ‘believer’.”
In other words, “good on the inside, but badly dressed.”[30] It was no coincidence that the worldwide triumph of blue-jeans fashion began in the 1960s, perhaps dealing a more effective blow to bourgeois self-image than any political measure. Mrs. Salcia Landmann wrote about this:[31]
“Obviously, Jewish-inspired ideas and inceptions have a power of fascination and persuasion that makes the demagogic talents of Hitler seem quite modest in comparison. This applies not only to the political and intellectual sphere. Take, for example, the Jewish village tailor Levi from Bavaria, whose skills were not even enough to feed him at home in his rural surroundings: He emigrated to the USA, where he created a hideous pair of men’s trousers for poor unskilled laborers out of the most vulgar, raggedly dyed blue cotton fabric – and they promptly become world fashion as ‘Levi’s Jeans’! How is this possible? Regardless of the content of their ideas, the Jews seem to have almost supernatural PR powers!”
“In ‘Principle of Hope’, the grand master of utopia, Ernst Bloch, wrote that a few hundred pounds of uranium and thorium would be enough to make the Sahara and the Gobi Desert disappear and turn northern Canada, Greenland and the Antarctic into the Riviera.”[32]
Of course, this is also a way of expressing contempt for “mortal nature.” Destruction, destruction and disintegration thus become creative, quasi-religious actions that retain their inviolable justification even in failure.
And how do Sabbateans justify their hatred of the peoples of the world?[33]
“The act of redemption is incomplete, as long as the sparks of holiness and goodness are not gathered, which through original sin have fallen out of the realm of holiness and descended into the domain of the unclean, into the power of the ‘Kelippoth’ […], the dark forces of the world. One place where these forces mainly gain a foothold is the nations of the world. And the Redeemer […] will accomplish what even the righteous and pious could not: He must descend into the ‘Kelipa’ […] and pass through all the gates of impurity in order to gather up the rest of the sparks that have not yet been lifted up. For the dominion of evil and the ‘Kelippoth’ only endure through the sparks of holiness that have also fallen into them.” (emph. added)
Even Bakunin preached the ideology of destruction:[34]
“We must therefore, by the law of necessity and strict justice, consecrate ourselves entirely to constant, unstoppable, incessant destruction, which must grow in crescendo until nothing of the existing social forms remains to be destroyed. […] We say: incomplete destruction is incompatible with construction, and therefore it must be absolute and exclusive. The present generation must begin with the real revolution. It must begin with the complete transformation of all social conditions of life, that is, the present generation must blindly destroy everything that exists without distinction, with the single thought: as quickly and as much as possible. […] Even if we recognize no other activity than the cause of destruction, we are nevertheless of the opinion that the forms in which this activity may express itself can be extraordinarily diverse. Poison, dagger, snare, and the like! […] The revolution sanctifies everything in this struggle in the same way.”
“The pleasure of destruction is a creative pleasure.”[35]
Karl Marx’s attitude towards Bakunin is characteristic:[36]
“Do you know that I am now at the head of such a well-disciplined secret communist society that if, I had told a member of it: go and kill Bakunin, he would kill you.”
Significant insofar as the urge to exterminate is most pronounced among communists themselves:[37]
“The greatest persecution of communists in history came from communists. […] Under the dictate of ‘vigilance,’ Stalinist terror was directed against old Bolsheviks and young party cadres, against workers and ‘kulaks,’ against officers and members of the intelligentsia. It found its victims among the political emigrants in the Soviet Union and, with the help of paid murderers, also outside the country.”
The Sabbatians were also “at odds with each other about almost everything.”[38] The quasi-religious faith in the Party, the Central Committee, the Soviet Union, “left-wing icons” etc. presupposes a certain mental disposition:[39]
“It never occurred to the Kabbalists that there could be a conflict between the symbol and the reality it was meant to symbolize. […] It is impossible for the whole people of God to err in their experience, and if the facts ‘disprove’ this, they are to be interpreted differently.”
We find similar (secularized) attitudes among Marxists right up to the 1968ers, the successful ones of whom reached the levers of power some 30 years later.
One of President Clinton’s advisors was the cabbalistic rabbi Dr. Michael Lerner, who published a magazine in Washington titled Tikkun. At first glance, the topics dealt with in it appear positive and constructive, just as the ostensible goals of communism appear reasonable at first glance. But as Helmut Kohl once said:
“The important thing is what comes out at the back.”
Monica Lewinsky’s “Peep Show in Washington”
Die Weltwoche, 24 Nov. 1998
When the Talmud states:[40]
“Before the coming of the Messiah, shamelessness will increase,”
one could consider Clinton, seduced by “Esther” Monica, to be an excellent helper:[41]
“Who else can look at him without thinking of sexual organs.”
The formerly puritanical American also learned from their president about the effect of chewing menthol candy before having oral sex.
Let’s listen to another Jewish Marx apologist, Richard Maximilian Lonsbach:[42]
“Christ and Karl Marx are two exponents of the Jewish quest for world renewal. What does it matter in the course of world culture, which is constantly beginning anew, whether these insights are correct or incorrect? What does it matter whether it is only two thousand years after Christ that one begins to doubt his teachings, or whether one tries to declare Marx’s theories as heresy already fifty years after his death? Numbers and historical data are imponderably small compared to the infinity of world events, and the cultural critic can only stick to the facts and events that he sees before him in the course of a human life, a life that lasts no longer than the blink of an eye to the world and eternity.”
George Steiner, the renowned Jewish literary scholar, writes:[43]
“Even where he explicitly professes atheism, the socialism of Marx, Trotsky and Ernst Bloch is rooted directly in messianic eschatology. Nothing more religious can be imagined, nothing that would come closer to the prophets’ ecstatic rage for justice than the socialist vision of the destruction of the bourgeois Gomorrah and the establishment of a new, purified abode of man. Marx’s writings, written in 1844, are still imbued with the tradition of messianic promise. […] As soon as all exploitation of mankind has come to an end, the dirt will be washed away from the exhausted earth, so that the world will once again become a beautiful garden. This is the socialist dream and millenarian trade; generations have died for it; in its name, lies and oppression have come over a good part of the earth. Nevertheless, the dream has lost none of its appeal. […] But those who resist the dream are not only madmen and enemies of the community, but also traitors to the light of their own humanity; for utopia’s god is a zealous god.” (emph. added)
It was in this spirit that Bloch spoke of the “path and process pathos,” the “eschatological conscience that came into the world through the Bible.”[44] Thus Alexander and Margarethe Mitscherlich were able to make the outrageous (cabalistic?!) statement in their well-known standard work The Inability to Mourn (Die Unfähigkeit zu trauern):[45]
“It cannot be ruled out that the extraordinary sacrifices of the Russian Revolution will pay off in some way in the coming decades.”
In 1979, Steiner published a short novel in which he put a highly detailed, religiously philosophical defense speech into Hitler’s mouth.[46] In 1982, the play was performed at the Mermaid Theatre in London and sparked heated discussions among Jews.[47] Despite Steiner’s ban, Chapter 17 was translated into Hebrew.[48] Hitler’s defense, his accusation against the utopian demands of Judaism, remains unanswered in the play. Twenty years later, in Blaubarts Burg, Steiner clearly acknowledges the utopian work of destruction that has brought lies and oppression to a large part of the world, and declares the enemies of the program to be madmen.
As early as 1968, at the 6th American-Israeli Dialogue in Jerusalem, Steiner had shocked his audience with the following insight:[49]
“Israel’s existence is not based on logic. It has no normal legitimacy. There is no obvious legitimacy, neither in its founding nor in its present appearance – although there is an urgent need and a wonderful fulfillment.”
Roger Garaudy was condemned in France for a statement with equivalent content.[50] The contradiction in Steiner’s various statements, indeed his love-hate relationship with Adolf Hitler, becomes somewhat comprehensible if one assumes that in National-Socialist Germany, to which his barely concealed admiration and rational justification is directed, he sees the realm of evil in the cabbalistic sense, from which many “sparks of holiness” were to be extracted – irrationally for the good of Israel.
Was National Socialism, which Steiner traces back to Jewish ideals, the only form of socialism worldwide that was or would have been successful, and did it therefore have to be eradicated, while inter-national-socialist regimes are in the process of ruining the world?
Even the socialist George Bernard Shaw mocked:[51]
“Compulsory labor, with death as the final penalty, is the keystone of Socialism.”
The Russian mathematician Igor Shafarevich devoted an entire monograph to the subject: The Death Drive in History – Manifestations of Socialism,34 without, however, shedding any light on the cabalistic background – and without addressing National Socialism.
In 1935, Karlfried Graf Dürckheim arranged a meeting between Hitler and Lord Beaverbrook, the owner of the Evening Standard and one of the worst agitators against Germany, in which Hitler presented his ideas of a future Europe:[52]
“Lord Beaverbrook was delighted. He said: ‘I’ll never write a bad essay about Hitler again! That’s great, this conception he has of Europe!’ […] After eight days, of course, Lord Beaverbrook was back to his old ways.”
In the 1930s, the Jewish writer Gertrude Stein repeatedly called for Hitler to be awarded the Nobel Peace Prize.[53] And after the war, the Israeli philosopher Jeshajahu Leibowitz confessed
“that without Hitler the Third Reich would not have come into being. That is why Adolf Hitler is the greatest personality in the history of mankind.”[54]
There is also something of an “asymmetry of leniency” (T. G. Ash) when it comes to who is allowed to say what about Adolf Hitler and the Third Reich.
From the end of the Second World War until the so-called fall of communism in 1989/90, around 200 wars, civil wars or war-like conflicts took place worldwide. At the time, Shimon Peres told us: [55]
“The world has become Jewish.”
Since then, up to the beginning of 1999, there have been more than 100 further wars in various regions of the so-called Third World with more than 4 million deaths.[56] Hitler is debited with the extermination of six million Jews and 25 million war deaths, and revisionist doubts or questions are punishable by law. Revisionists are prosecuted worldwide by a justice system that makes a mockery of the rule of law, while the (former) apologists of the Red Terror get off scot-free.
Is Hitler’s “singular” guilt to be seen in the fact that he held up the cabbalistic Tikkun process, indeed that he almost put an end to it? If sin is supposed to bring about redemption in this process, it would be understandable that the French-Jewish philosopher Alain Finkielkraut could say in a television program:[57]
“Le nazisme a péché par un exès de bien.” (Nazism sinned through an excess of good.)
Sinning through the good as the antithesis of redemption through sin! The objectively good in the past must not be named as such, as it contradicts the cabbalistic-Marxist course of history and would have countered the eschatological dialectic with a valid, i.e. lasting synthesis; lies and oppression from the Marxist side are accepted as “tikkun-promoting” despite their obvious failure.
If the Sabbatian-cabbalistic principle of “salvation through sin” has so far attracted little or no attention, this may be due on the one hand to the fact that Scholem’s writings on this subject have been available in German only since 1992. On the other hand, the concept of “salvation through sin” is so fundamentally at odds with the Western Christian desire for salvation from sin that it seems understandable if aversion and a lack of understanding hinder engagement with this idea, in which Scholem, after all, saw the origin of modern Judaism. The reader of the Bible, however, might be familiar with the principle presented here:
“[…] just as some people slanderously claim we say, ‘Let us do evil so that good may come” (Romans 3, 8; emph. added)
And the prophet Isaiah speaks to his people:
“You boast, ‘We have entered into a covenant with death, with the realm of the dead we have made an agreement.’” (Isaiah 28, 15)
The Bible is also no stranger to contempt for reality and the present, as Christians also ultimately expect a “new heaven and a new earth.”
The relationship of the Jews to the peoples of the world also fits into an early cabbalistic-Sabbatian scheme of thought, as it says in Ezra (9:11f.):
“The land you are entering to possess is a land polluted by the corruption of its peoples. By their detestable practices they have filled it with their impurity from one end to the other. Therefore, do not give your daughters in marriage to their sons or take their daughters for your sons. Do not seek a treaty of friendship with them at any time, that you may be strong and eat the good things of the land and leave it to your children as an everlasting inheritance.”
It is not only the ritual, pseudo-religious slaughter of millions of people without any practical purpose that requires an ideology (Solzhenitsyn), but also the lies told by politicians and journalists over decades, indeed throughout their entire professional lives, the corrosive actions of writers, poets and artists, indeed the revaluation (now also referred to as deconstruction) of all popular and spiritual-cultural values in favor of multicultural globalism – and against their better judgment, similar to communism and socialism. The judge who punishes innocent revisionists against his better judgment and in full knowledge of the criminal laws that (should) apply to him also needs – more or less consciously – a “justification”, an ideology for his politically predetermined actions, an ideology that allows him to pass judgment in the service of a (supposedly) higher order of values.
Seffi Rachlewski, an Israeli author who recently caused a stir with his book The Messiah’s Donkey, says:[58]
“A messianic minority has hijacked Judaism and is preparing the next catastrophe. […] As soon as someone turns on the light, the spook will be over.”
It should be undisputed that Jews in the past and present have achieved outstanding things in a wide variety of fields. This makes it all the more important to recognize and combat the nihilistic, destructive aspect of Jewish activity. This can only succeed if we take into account the difference in the understanding of history and time, the difference in understanding reality and self-understanding.
We learn about another fundamental difference from Matthias Morgenstern’s review of the book Magie, Mystik, Messianismus by R. J. Zwi Werblowsky (Olms, Hildesheim, 1997):[59]
“Werblowsky proceeds […] from the fact that there is no Hebrew equivalent, not even an approximation, to Western ‘conscience’. […] This strange circumstance prompted many Jewish researchers in modern times to argue apologetically that Judaism was not inferior to other Western European religious and ethical systems. If, however, it turns out, Werblowsky asks, that just this people, which in the judgement of its enemies is ‘guilty’ that cultural man has been deprived of his unbroken love of life and ‘falls ill due to his conscience,’ literally has no conscience?” (emph. added)
The first reference to Jewish opposition to Germany (or Germania) can already be found in the Babylonian Talmud (Megillah, fol. 6b). If, according to cabbalistic ideas, the peoples of the world are the seat of evil and all “sparks of holiness” are to be removed for the purpose of redemption, then this cabbalistic “tikkun” process applies equally to all peoples today in the age of globalization. The Germans are not the only victims of such pseudo-religious delusions; this is a global conflict. Let’s put an end to this spook by turning on the light – together with insightful Jews – while it is still possible!
As Ludwig Wittgenstein put it:[60]
“Where two principles meet that cannot be reconciled, each declares the other a fool and a heretic.”
We state with Arnold Gehlen:[61]
“[…] diabolical is he who sets up the kingdom of lies and forces others to live in it. This goes beyond the humiliation of mental separation, because then the kingdom of the perverted world is set up. The devil is not the slayer, he is Diabolos, the slanderer, is the god in whom the lie is not cowardice, as in man, but dominion. He buries the last resort of despair, knowledge; he establishes the realm of madness, for it is madness to dwell in lies.”
Judaica
· Gershom Scholem, Sabbatai Zwi – Der mystische Messias, Jüdischer Verlag, Frankfurt on Main, 1992
· idem, Sabbatai Zevi – The Mystical Messiah, 1626‑76, Littman Library of Jewish Civilization, Oxford Univ. Press/Princeton Univ. Press
· idem, Sabbatai Tsevi – le Messie mystique, 1626‑1676, Verdier, Lagrasse 1983
· idem, Erlösung durch Sünde – Judaica 5, Suhrkamp, Frankfurt on Main, 1992
· idem, “Redemption through Sin”, in: idem, The Messianic Idea in Judaism, New York 1971, pp. 78‑141
· idem, Judaica 3, Suhrkamp, Frankfurt on Main, 1970
· idem, Die Wissenschaft vom Judentum – Judaica 6, Suhrkamp, Frankfurt on Main, 1997
· Peter Schäfer, “Die Philologie der Kabbala ist nur eine Projektion auf eine Fläche: Gershom Scholem über die wahren Absichten seines Kabbalastudiums”, in: Jewish Studies Quarterly, Vol. 5, 1998, pp. 1‑25
Endnotes
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Frankfurter Allgemeine Zeitung, 15 April 1998, p. 41. |
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Karl Marx, Friedrich Engels, Gesamtausgabe, Vol. 22, S. 50. |
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Joseph Melzer, Cologne, 1963, pp. 547f. |
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L’Antisemitisme, 1894, pp. 167 ff., acc. To Ingo Goldberg, Der jüdische Messianismus, Durach 1995, p. 44. |
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Staatsbriefe 3/1990, p. 33. |
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Bakunin, Vol. 3, p. 206, acc. To Konrad Löw, Warum fasziniert der Kommunismus?, Cologne 1981, p. 156. |
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Heinz Monz, Gerechtigkeit bei Karl Marx und in der Hebräischen Bibel, Baden‑Baden 1995. |
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Heinz Schewe, in: Israel Nachrichten, 10 September 1992. |
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Der Archipel GULag, Bern 1994, pp. 174f. |
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Frankfurter Allgemeine Zeitung, 26 February 1997, p. 35. |
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Frankfurter Allgemeine Zeitung, 21 January 1998, p. 36. |
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Judaica, Vol. 5, Suhrkamp, Frankfurt on Main 1992; an English-language edition had appeared in New York already in 1971. |
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“Freiwillig sündigender Messias”, Frankfurter Allgemeine Zeitung, 11 March 1998, p. N6. |
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Cabbalistic term used to describe the process of redemption in which the sparks of the soul trapped in matter are collected and returned to their divine origin. Scholem, Judaica Vol. 6, p. 27, footnote 57. |
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Tagebücher 1913‑1917, p. 158. |
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Zwi, pp. 150 / 787. |
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Judaica 6, “Die Wissenschaft vom Judentum”, p. 23. |
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From notes dated October 31, 1931, for a Chapter 21, “After fifteen years: Self-deception?” of a planned book, according to Frankfurter Allgemeine Zeitung, 29 October 1997, p. N6. |
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Das Prinzip Hoffnung, p. 711. |
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Ibid., p. 713. |
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Briefe 1903‑1975, Vol. 1, Frankfurt on Main 1985, pp. 66f. |
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Sabbatai Zwi, p. 1008. |
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Paul Arnsberg, Von Podolien nach Offenbach – Die jüdische Heilsarmee des Jakob Frank, Offenbach 1965. |
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Scholem, Erlösung, p. 16. |
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Über Sprachgeschichte und die Kabbala bei Horkheimer und Adorno, Gelsenkirchen 1995, pp. 91, 103. |
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Otto Karl Werckmeister, Linke Ikonen, Munich/Vienna 1997, pp. 25‑57; Raymond Barglow, “The Angel of History – Walter Benjamin’s Vision of Hope and Despair”, in: Tikkun, Jan./Feb. 1999, pp. 50‑55. |
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Werckmeister, op. cit., p. 169. |
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In a letter to the family of his deceased, longtime friend Michele Besso, on March 21, 1955; Einstein Archive 7 245, published in: The Quotable Einstein, Princeton Univ. Press, 1996, p. 61. |
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Scholem, Erlösung, p. 60. |
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Ibid., p. 44. |
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Staatsbriefe, 3/1990, p. 33. |
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Elmar Schenkel, Frankfurter Allgemeine Zeitung, 17 June 1998, p. N6. |
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Scholem, Erlösung, pp. 36f. |
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“Die Prinzipien der Revolution”, in: Michail Bakunins sozial‑politischer Briefwechsel mit Alexander Ivanovitsch Herzen, Stuttgart 1895, p. 361, 363; acc. to I. Schafarewitsch: Der Todestrieb in der Geschichte – Erscheinungsformen des Sozialismus, Ullstein, Frankfurt on Main 1980, p. 332. |
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Quoted in Scholem, Judaica 6, footnote 99. |
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Michael Bakunin, Gesammelte Werke, Berlin 1924, Vol. 3, p. 213. |
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Cover blurb of Kommunisten verfolgen Kommunisten, edited by Hermann Weber, Berlin 1993; see also Hermann Weber, Ulrich Mählert (eds.), Terror, Paderborn 1998; Frankfurter Allgemeine Zeitung, 12 Dec. 1998, p. 10. |
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Scholem, Erlösung, p. 22. |
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Ibid., pp. 24ff. |
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Scholem, Zwi, p. 70. |
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Ian Miller, quoted by Mariam Lau: “Der Ekel ist ein Menetekel”, in: Süddeutsche Zeitung, 29 January 1999. |
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Friedrich Nietzsche und die Juden, 1939, Bonn 1985, p. 29; what Jews appreciate about Nietzsche, despite his rather profound criticism, is the justification of the revaluation of values. |
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In Blaubarts Burg, Vienna/Zürich 1991, pp. 44f. |
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Prinzip Hoffnung, Vol. 5, p. 254. |
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Piper, Munich 1969, p. 333. |
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The Portage to San Cristobal of A.H., paperback by Faber & Faber, London 1981, Chapter 17. |
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Discussed by Stephan Braese in Babylon, 15/1995, pp. 130‑137. |
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In Munitin, 11 November 1982, pp. 81‑83. |
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Acc. to Alfred M. Lilienthal, The Zionist Connection – What Price Peace?, Dodd/Mead, New York 1978, p. 731; here retranslated from German. |
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Cf. Reuters, 16 Dec. 1998. |
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“The Dictatorship of the Proletariat,” in: Labour Monthly, Vol. 1, July to Dec. 1921, p. 301. |
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Karlfried Graf Dürckheim, Der Weg ist das Ziel, Lamuv, Göttingen 1995, pp. 39/40. |
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Forward, 2 February 1996, p. 4. |
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Gespräche über Gott und die Welt, Dvorah, Frankfurt on Main 1990, p. 210. |
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Spiegel, special edition, 2/1989, p. 80. |
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Frankfurter Allgemeine Zeitung, 24 February 1999, p. 20. |
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Acc. to. R. Dommergue de Ménasce, Auschwitz ou le Silence de Heidegger, Chateauroux, published privately. |
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Spiegel, 1/1999, p. 120. |
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Frankfurter Allgemeine Zeitung, 22. November 1997, p. 13. |
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Quoted by Doris Vera Hofmann: “Der Wahrheit letzter Pfiff”, Frankfurter Allgemeine Zeitung, 10 June 1998, p. N5. |
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Moral und Hypermoral, Athenäum, Frankfurt on Main, 1973, p. 185. |
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