The official blog of the site “Der Stürmer” – http://der-stuermer.org
Sunday, May 30, 2021
Thursday, May 27, 2021
World Domination - Part I
Part I
"National Governments must go in the interest of World Government, World Police and World Currency." (Lord Cecil, At a formal luncheon given in his honor at the Hotel Astor, New York City, November 19, 1937).
In his novel Coningsby (London, 1844), Disraeli drew a picture form the life of the Jews ruling the world from behind the thrones as graphic as anything in the Protocols of Nilus. Many believe, and it has been proved to most, Coningsby was a plagiarism of a Byzantine novel of the XVIIth century. The passage in which Rothschild (Sidonia) describes this is as follows: "If I followed my own impulse, I would remain here," said Sidonia. "Can anything be more absurd than that a nation should apply to an individual to maintain its credit, and with its credit, its existence as an empire and its comfort as a people; and that individual one to whom its laws deny the proudest rights of citizenship, the privilege of sitting in its senate and of holding land; for though I have been rash enough to buy several estates, my own opinion is that by the existing law of England, an Englishman of Jewish faith cannot possess the soil.'
'But surely it would be easy to repeal a law so illiberal.'
'Oh! as for illiberality, I have no objection to it if it be an element of power. Eschew political sentimentality. What I contend is that if you permit men to accumulate property, and they use that permission to a great extent, power is inseparable from that property, and it is in the last degree impolitic to make it in the interest of any powerful class to oppose the institutions under which they live. The Jews, for example, independent of the capital qualities for citizenship which they possess in their industry, temperance, and energy and vivacity of mind, are a race essentially monarchical, deeply religious and shrinking themselves from converts as from a calamity, are ever anxious to see the religious systems of the countries in which they live, flourish; yet since your society has become agitated in England and powerful combinations menace your institutions, you find the once loyal Jew invariably arrayed in the same ranks as the leveller and the latitudinarian, and prepared to support rather than tamely continue under a system which seeks to degrade him. The Tories lose an important election at a critical moment; 'Its the Jews who come forward to vote against them.
The Church is alarmed at the scheme of a latitudinarian university, and learns with relief that funds are not forthcoming for its establishment; a Jew immediately advances and endows it. Yet the Jews, Coningsby, are essentially Tories. Toryism indeed is but copied from the mighty prototype which has fashioned Europe. And every generation they must become more powerful and more dangerous to the society which is hostile to them. Do you think that the quiet humdrum persecution of a decorous representative of an English university can crush those who have successively baffled the Pharaos, Nebuchadnezzar, Rome, and the feudal ages?
The fact is you cannot destroy a pure race of White organization [Here is the secret, and a Rothschild is telling us why the Jews are trying to destroy the White Race. It is because the Jews know, if the race is kept pure, it cannot be destroyed; because it will be protected by Almighty God and the Lord Jesus Christ!]. It is a physiological fact; a simple law of nature, which has baffled Egyptian and Assyrian kings, Roman emperors, and Christian inquisitors. No penal laws, no physical tortures, can effect that a superior race should be absorbed in an inferior, or be destroyed by it. The mixed persecuting races disappear, the pure persecuted race remains. And at this moment in spite of centuries, or tens of centuries, of degradation, the Jewish mind exercises a vast influence on the affairs of Europe. I speak of their laws, which you still obey; of their literature, with which your minds are saturated; but of the living Jewish intellect.
You never observe a great intellectual movement in Europe in which the Jews do not greatly participate. The first Jesuits were Jews; that mysterious Russian diplomacy which so alarms Western Europe is organized and principally carried on by Jews; that mighty revolution (of 1848) which will be in fact [followed] by a second an greater Reformation, and of which so little is as yet known in England, is entirely developing under the auspices of Jews, who almost monopolize the professorial chairs of Germany. Neander the founder of Spiritual Christianity, and who is Regius Professor of Divinity in the University of Berlin, is a Jew. Benary, equally famous and in the same university, is a Jew. Wehl, the Arabic Professor of Heidelberg, is a Jew. Years ago, when I was in Palestine, I met a German student who was accumulating materials for the history of Christianity and studying the genius of the place; a modest and learned man. It was Wehl; then unknown, since become the first Arabic scholar of the day, and the author of the life of Mohamet. But for the German professors of this race, their name is legion. I think there are more than ten at Berlin alone.
I told you just now that I was going up to town tomorrow, because I always made it a rule to interpose when affairs of state were on the carpet. Otherwise, I never interfere. I hear of peace and war in the newspapers, but I am never alarmed, except when I am informed that the sovereigns want treasure; then I know that monarchs are serious. A few years back we were applied to by Russia. Now there has been no friendship between the Court of St. Petersburg and my family. It has Dutch connections which have generally supplied it; and our representations in favor of the Polish Jews, a numerous race, but the most suffering and degraded of all the tribes, have not been very agreeable to the Czar. However circumstances drew to an approximation between the Romanoffs and the Sidonias. I resolved to go myself to St. Petersburg. I had on my arrival an interview with the Russian Minister of Finance, Count Cancrin; I beheld the son of a Lithuanian Jew. The loan was connected with the affairs of Spain; I resolved on repairing to Spain from Russia. I travelled without intermission. I had an audience immediately on my arrival with the Spanish minister Senior Mendizabel; I behold one like myself, the some of Nuevo Christiano, a Jew of Aragon. In consequence of what transpired at Madrid, I went straight to Paris to consult the President of the French Council; I beheld the son of a French Jew, a hero, an imperial marshal and very properly so, for who should be military heroes if not those of the Jewish faith.'
'And is Soult a Jew?' 'Yes, and others of the French marshals, and the most famous Massna, for example; his real name was Mannasheh: but to my anecdote. The consequence of our consultations was that some northern power should be applied to in a friendly and mediative capacity. We fixed on Prussia, and the President of the Council made an application to the Prussian minister, who attended a few days after our conference. Count Arnim entered the cabinet, and I beheld a Prussian Jew. So you see, my dear Coningsby, that the world is governed by very different personages from what is imagined by those who are not behind the scenes.'" (pp. 249-252)
"His (God's) intention will be realized through bloody struggles, wars and revolutions; the present social order will be destroyed together with all institutions that are bound up with the present social order. State capitalism and fascism will take the place of the present social order." (A Program for the Jews and Humanity, Harry Waton, p. 225).
"Sons of Israel! The hour of our ultimate victory is near. We stand on the threshold to the command of the world. That which we could only dream of before us is about to be realized. Only quite recently feeble and powerless, we can now, thanks to the world's catastrophe, raise our heads with pride. We must, however, be careful. It can surely be prophesied that, after we have marched over ruined and broken altars and thrones, we shall advance further on the same indicated path.
The authority of the, to us, alien religions and doctrines of faith we have through very successful propaganda, subject to a merciless criticism and mockery. We have brought the culture, civilization, traditions and thrones of the Christian Nations to stagger. We have done everything to bring the Russian people under the yoke of the Jewish power, and ultimately compelled them to fall on their knees before us.
We have nearly completed all this but we must all the same be very cautious, because the oppressed Russia is our arch-enemy. The victory over Russia, gained through our intellectual superiority, may in the future, in a new generation, turn against us.
Russia is conquered and brought to the ground. Russia is in the agony of death under our heel, but do not forget, not even for a moment, that we must be careful! The holy care for our safety does not allow us to show either pity or mercy. At last we have been allowed to behold the bitter need of the Russian people, and to see it in tears! By taking from them their property, their gold, we have reduced this people to helpless slaves. Be cautious and silent! We ought to have no mercy for our enemy. We must make an end of the best and leading elements of the Russian people, so that the vanquished Russia may not find any leader!
Thereby every possibility will vanish for them to resist our power. We must excite hatred and disputes between workers and peasants. War and the class-struggle will destroy all treasures and culture created by the Christian people. But be cautious, sons of Israel! Our victory is near, because our political and economic power and influence upon the masses are in rapid progress. We buy up Government loans and gold, and thereby we have controlling power over the world's exchanges. The power is in our hands, but be careful, place no faith in traitorous shady powers!
Bronstein (Trotsky), Apfelbaum (Zinovieff), Rosenfeld (Kamaneff), Steinberg, all of them are like unto thousands of other true sons of Israel. Our power in Russia is unlimited. In the towns, the Commissariats and Commissions of Food, House Commissions, etc., are dominated by our people. But do not let victory intoxicate you. Be careful, cautious, because no one except yourselves will protect us! Remember we cannot rely on the Red Army, which one day may turn its warfare on ourselves.
Sons of Israel! The hour for our long-cherished victory over Russia is near; close up solid your ranks! Make known our people's national policy! Fight for eternal ideals! Keep holy the old laws, which history has bequeathed to us! May our intellect, our genius, protect and lead us!" (The Central Committee of the Petersburg Branch of the Israelite International League).
"The final goal of world revolution is not socialism, or even communism, it is not a change in the present economic system, it is not the destruction of civilization in a material sense. The revolution desired by the leaders is moral and spiritual, it is an anarchy of ideas in which all the bases established nineteen centuries ago shall be overthrown, all the honored traditions trodden under foot, and, above all, the Christian ideal finally obliterated." (Nesta Webster, Secret Societies and Subversive Movements, p. 334; The Secret Powers Behind Revolution, by Vicomte Leon De Poncins, p. 143)
"Their kingdom is at hand, their perfect kingdom. The triumph of those ideas is approaching in the presence of which the sentiments of humanity are mute, the thirst for truth, the Christian and national feelings and even the common pride of the peoples of Europe. That which is coming, on the contrary, is materialism, the blind and grasping appetite for personal material well-being, the thirst for the accumulation of money by any means; that is all which is regarded as a higher aim, such as reason, such as liberty, instead of the Christian ideal of salvation by the sole means of the close moral and brotherly union between men. People will laugh at this, and say that it does not in the least proceed from the Jews...Was the late James de Rothschild of Paris a bad man? We are speaking about Judaism and the Jewish idea which has monopolized the whole world, instead of defective Christianity. A thing will come about which nobody can yet even imagine. All this parliamentarism, these theories regarding the community which are believed today, these accumulations of wealth, the banks, science, all that will collapse in the winking of an eye and without leaving a trace behind, except the Jews however, who will know then what they have to do, so that even this will be for their gain. All this is near, close by...Yes, Europe is on the eve of collapse, a universal, terrible and general collapse...To me Bismarck, Beaconsfield the French Republic, Gambetta and others, are all only appearances. Their master, who is the same for everyone else and for the whole of Europe, is the Jew and his bank. We shall still see the day when he shall pronounce his veto and Bismarck will be unexpectedly swept away like a piece of straw. Judaism and the banks now reign over all, as much over Europe as over education, the whole of civilization and socialism, especially over socialism, for with its help Judaism will root out Christianity and destroy Christian Culture. And if nothing but anarchy results the Jew will be found directing all; for although preaching socialism he will remain nevertheless in his capacity of Jew along with the brothers of his race, outside socialism, and when all the substance of Europe has been pillaged only the Jewish bank will subsist." (Fedor Dostoievsky, an 18th century, citizen who invented the theorist of a purely economic conception of the world which rules nearly everywhere today. The contemporary political commercialism, business above everything, business considered as the supreme aim of human effort, comes directly from Ricardo. G. Batault, Le problem juif, p. 40; Journal d'un ecrivain, 1873-1876, 1877 editions Bossard; The Secret Powers Behind Revolution, by Vicomte Leon De Poncins, pp. 165-166)
"As long as there remains among the Gentiles any moral conception of the social order, and until all faith, patriotism, and dignity are uprooted, our reign over the world shall not come...And the Gentiles, in their stupidity, have proved easier dupes than we expected them to be. One would expect more intelligence and more practical common sense, but they are no better than a herd of sheep. Let them graze in our fields till they become fat enough to be worthy of being immolated to our future King of the World...
We have founded many secret associations, which all work for our purpose, under our orders and our direction. We have made it an honor, a great honor, for the Gentiles to join us in our organizations, which are, thanks to our gold, flourishing now more than ever. Yet it remains our secret that those Gentiles who betray their own and most precious interests, by joining us in our plot, should never know that those associations are of our creation, and that they serve our purpose.
One of the many triumphs of our Freemasonry is that those Gentiles who become members of our Lodges, should never suspect that we are using them to build their own jails, upon whose terraces we shall erect the throne of our Universal King of the Jews; and should never know that we are commanding them to forge the chains of their own servility to our future King of the World...
We have induced some of our children to join the Christian Body, with the explicit intimation that they should work in a still more efficient way for the disintegration of the Christian Church, by creating scandals within her. We have thus followed the advice of our Prince of the Jews, who so wisely said: 'Let some of your children become cannons, so that they may destroy the Church.' Unfortunately, not all among the 'convert' Jews have proved faithful to their mission. Many of them have even betrayed us! But, on the other hand, others have kept their promise and honored their word. Thus the counsel of our Elders has proved successful.
We are the Fathers of all Revolutions, even of those which sometimes happen to turn against us. We are the supreme Masters of Peace and War. We can boast of being the Creators of the Reformation! Calvin (Phillip II, by William Thomas Walsh, p. 248: 'The origin of Calvin (whose real name was Chauvin) See also: Lucin Wolf, in Transactions, Jewish Historical Society of England, Vol. XI, p. 8; Goris, Les Colonies Marchandes Meridionales Ö Anvers; Lea, History of the Inquisition of Spain, III, 413)) was one of our Children; he was of Jewish descent, and was entrusted by Jewish authority and encouraged with Jewish finance to draft his scheme in the Reformation.
Martin Luther yielded to the influence of his Jewish friends unknowingly, and again, by Jewish authority, and with Jewish finance, his plot against the Catholic Church met with success. But unfortunately he discovered the deception, and became a threat to us, so we disposed of him as we have so many others who dare to oppose us...
Many countries, including the United States have already fallen for our scheming. But the Christian Church is still alive...We must destroy it without the least delay and without the slightest mercy. Most of the Press in the world is under our Control; let us therefore encourage in a still more violent way the hatred of the world against the Christian Church. Let us intensify our activities in poisoning the morality of the Gentiles. Let us spread the spirit of revolution in the minds of the people. They must be made to despise Patriotism and the love of their family, to consider their faith as a humbug, their obedience to their Christ as a degrading servility, so that they become deaf to the appeal of the Church and blind to her warnings against us. Let us, above all, make it impossible for Christians to be reunited, or for non-Christians to join the Church; otherwise the greatest obstruction to our domination will be strengthened and all our work undone. Our plot will be unveiled, the Gentiles will turn against us, in the spirit of revenge, and our domination over them will never be realized.
Let us remember that as long as there still remain active enemies of the Christian Church, we may hope to become Master of the World...And let us remember always that the future Jewish King will never reign in the world before Christianity is overthrown..." (From a series of speeches at the B'nai B'rith Convention in Paris, published shortly afterwards in the London Catholic Gazette, February, 1936; Paris Le Reveil du Peuple published similar account a little later).
The following is reported to be the program for the society of the future in a secret meeting of the conspirators: "Since it is absolutely necessary to fix the social order of the future now, at this very moment, since we are at last preparing to act, to avoid future uncertainty, I put forward my own system for a new world order...I must first point out that my system is not yet completed, not yet entirely worked out. For I have got entangled in my own arguments: my final conclusion is diametrically opposed to my original idea. Although I started from the notion of unrestricted freedom, I arrived in the end at absolute despotism. I may add, however, that there can be no possible solution but mine...
Mr. Shigalâv has devoted himself too conscientiously to his task, and is also much too modest. I know his book. In it he proposes to divide mankind into two unequal parts. Only the smaller part, about a tenth of the whole, will enjoy personal freedom and unrestricted power over the other nine-tenths. These nine-tenths must entirely renounce all personality and become, so to speak, a herd, in order, through absolute obedience, by a series of regeneration, to regain their original innocence, almost like the old Garden of Eden, although, as may be remarked in passing, they will have to work. The measures proposed by the author for depriving nine-tenths of humanity of their personal will and for turning them into a herd by means of a new education during whole generations, are uncommonly remarkable, and are in addition based on the facts of nature and are highly logical...
One thing in his book is good, the idea of espionage. In his idea, every member of the society spies on the others, and is bound to inform against them when necessary. All are slaves and equal in their slavery...First of all, the level of education, science, and innate natural talents falls. A high intellectual level is possible only to superior talents; but we have no need of superior talents. Superior talents have always seized power for themselves and led to despotism. Men of talent cannot help becoming despots, they have always done more harm than good; therefore they are driven out or put to death...
Slaves must be equal: without despotism there has never yet been freedom or equality; but in the herd all must be equal, that's Shigalâvism! Does that seem extraordinary to you? I am for Shigalâvism... Listen, Stavrogin, to level mountains is a fine idea, not a ridiculous one. Education is not necessary and we have enough science. Even without science, we have material enough to last for a thousand years, but first we must enforce obedience. The thirst for education is an aristocratic impulse; with family and love, you have at once the desire for property. We will destroy this desire; we will spread drunkenness, slander, espionage; we'll spread incredible demoralization: we'll murder every genius in infancy.
Everything will be reduced to a common denominator, complete equality will be enforced ...Only the indispensable is indispensable; henceforth that is to be the motto of the universe. But it needs shocks: we'll provide for them, we the directors. Slaves must have directors. Complete obedience, complete impersonality; occasionally, however, every thirty years or so, Shigalâv will let them have a shock, and then they will all suddenly begin to devour each other, of course only up to a certain point, for the sole purpose of preventing boredom. Boredom is an aristocratic feeling; there will be no desires under Shigalâvism. Desire and suffering for us, Shigalâvism for the slaves!...
Oh, we shall convince them that they cannot be free till they renounce their freedom in our favor and submit to us...Too well, all too well, will they know the value of submission once and for all! Men will be unhappy till they grasp this...However, the flock will collect again and submit once more, and then it will be ever, for ever. We will give them a quiet modest happiness, the happiness of feeble creatures such as they were created. Oh, we shall convince them at last that they have no right to be proud...
Yes, we will force them to work, but in their free time we will make their life like a game with songs, choruses, and innocent dances. Oh, we will even permit them to sin, for they are weak and feeble, and they will love us like children because we allow them to sin. We shall not permit or forbid them to live with wives or lovers, to have or not to have children, according to whether they have been obedient or disobedient, and they will submit to us gladly and joyfully...And they will all be happy, all the millions, except the hundred thousand who rule over them. For we alone, we who guard the mystery, we alone shall be unhappy. There will be thousands of millions of happy children and only a hundred thousand martyrs, who have taken on themselves the curse of the knowledge of good and evil." (The Possessed, Shigalâv, The Mind and Face of Bolshevism, Rene Fueloep Miller, pp. 285-287).
"The Jew looks upon himself as the Sun of humanity, the male, opposed to which the other peoples are but female, manifesting and assuring the coming of the Messianic era. In order to realize this sociological manifestation, the Jew organically extends his influence by means of secret societies created by him in order to spread everywhere his initiating force...[hoping to realize] the 'Universal Republic,' controlled by the God of Humanity, the Jew of the Cabala." (M. Henri de Guillebert, The Trail of the Serpent, Miss Stoddard, p. 220).
"So great are the specific differences between the three peoples that the mysterious similitude of events cannot be because of the analogies of race, but solely the work of the fourth race living among the others without mixing with them. Among modern nations the Jewish people is the last representative of ancient oriental civilization...It weeps over the destroyed ramparts of Jerusalem and unperceived raises new ones. It complains of being isolated, and by mysterious ways it binds together the infinite parts of Jerusalem which cover the entire universe. Everywhere it has connections and links which explain how capital and the Press concentrated in its hands can serve the same plans in all countries in the world...If it glorifies someone, the latter is glorified throughout the whole world; if it wishes to ruin someone, the work of destruction operates as if a single hand directed it...If it teaches revolt and anarchy to others, itself it admirably obeys invisible guides...How did it succeed in dissimulating this world plan?...They placed in front of them men of the country, blind, volatile, venal, perverse or stupid, who served as screens and knew nothing. They then worked in safety, they the formidable organizers, the sons of the ancient race (people), who know how to guard a secret." (Le Livre Proscrit, Cecil Tormay).
Monday, May 24, 2021
Saturday, May 22, 2021
Thursday, May 20, 2021
A White World
Source: American Dissident Voices broadcast, December 16th 2000
by Dr. William L. Pierce
In these talks I have with you every week, I try to choose topics of current interest, topics that are in the news – or that should be in the news – because it’s important for all of our listeners to understand that the things we talk about in these broadcasts are real and relevant, and they demand our attention now; they are things that listeners can check on for themselves if I tell them where to check. Even when I choose to talk more about ideas than about current news, I try to tie the ideas into events, either current or historical, in order to keep listeners aware that the ideas are relevant, that they have consequences in the real world.
I want everyone always to have in mind that the essence of these broadcasts is not entertainment, and it’s not even education: it’s survival. It’s our whole future. It’s the continuation of the process of life that began on this earth hundreds of millions of years ago and is now on the brink of disaster. The reason I make these broadcasts is to move people – our people – to accept responsibility for where the process is going, to help pull it back from the brink, to deal decisively with those people and policies which pushed it to the brink, and then to help guide it back onto an upward path again.
But sometimes listeners tell me, „Yes, that’s important, but please tell us more about the direction in which we should guide things after we overcome the enemies of our people and repair the damage done by their policies. Show us the path ahead. Tell us a little about where we want to go after we are able to plan the type of world we want.“
Well, I believe that’s a reasonable request. I don’t like to build castles in the air. I don’t like to spend too much time planning things that we aren’t yet able to implement. But I think it is reasonable to think sometimes about the future even beyond those things that we have the power to implement now. What sort of world do we want to strive for? Let’s dream about that for just a few minutes today.
We cannot, of course, ever return to the past, but we can compare various periods in the past with each other and with the present in order to make decisions about institutions and lifestyles, decisions about social structures and fashions and types of behavior. Different people, of course, will judge the past differently, will make different decisions about which institutions and lifestyles in the past were desirable and which were not. For example, I have one occasional listener who thinks that it would be good to return to a time when his church ruled everything, and witches and heretics were burned at the stake by the thousands. And he thinks that I should be the first to be burned.
So the type of world we strive for depends upon our values, upon what we think is important. The person who believes literally in a Biblical picture of heaven and hell and whose primary motive is to avoid being cast into the fires of hell will want a different sort of world from the completely self-indulgent person whose ideal is to be able to amuse or entertain himself in any way he chooses, and neither of these people is likely to be attracted to a vision of a world that is best for our race. So before we begin describing our ideal world, let’s be sure about what is really important to us. I can only tell you now what I believe is important, but I think that many listeners will agree with me and so will share my vision of the sort of world for which we should strive.
I am a very race-conscious person, a person who is very conscious of the profound spiritual and psychical differences between my race and other races, and the world I want is one that provides the maximum scope for the spirit of my people to soar, a world that matches their inner nature, a world in which they are at home and can roll up their sleeves and go to work as if they were remodeling their own castles, a world in which they can unleash the full power of their imagination and of their creative spirit, a world in which the Faustian spirit of my people can exult in its striving to find and conquer new worlds, to perform noble deeds, and, in the words of Tennyson’s Ulysses, „to follow knowledge like a sinking star beyond the utmost bound of human thought.“
A world that matches our inner nature will be a world not too different from that in which our nature was shaped over thousands of generations in Europe. That was a world of mountains and forests and rivers and lakes and fjords and seacoasts. It was not the Semite’s world of desert and bazaar or the Negro’s world of jungle and dung-plastered huts, nor was it a world of asphalt and concrete and neon and billboards and diesel buses and fast-food drive-throughs and pollution- spewing factories and mile after dreary mile of tenement houses.
Well, in contrast to what I just said it seems that there is a portion of the nominally White population of the United States whose nature has been shaped during the space of three or four generations by concrete and asphalt and billboards and subway trains and trash-filled vacant lots. One sees a lot of these people in places like New York City, but I’m not convinced that they should be counted as White any longer, these raceless urban lemmings.
So we might begin our description of the sort of world we want by talking about the natural environment and the way in which our people should fit into that environment. We need, for one thing, a much lower average population density than we have now in North America and in Europe. Instead of a North America with a rapidly growing population of 300 million featherless bipeds of every known ethnicity, I have a vision of a continent with a stable population of 50 million European Americans – saner, healthier, stronger, better-looking, and more intelligent European Americans than is the norm for most parts of the continent today – and no non-Whites at all. And I have a vision of these 50 million White North Americans living and working in a land of regrown forests and unpolluted rivers and lakes and clean air: a land without litter along its roads and pathways and with bears and wolves and mountain lions and eagles returned to their natural habitats and forming once again a natural part of our environment. And in my vision a substantial part of these regrown forests and unpolluted rivers and lakes are in the public domain: in fact, a continuous public domain stretching from coast to coast between and around private holdings. And I envision no cities – certainly, none of the sprawling, noisy, congested, asphalt- and-concrete monstrosities surrounded by smoke-belching factories, clogged freeways, and honky-tonk strips with which we are all too familiar today. Towns with populations of no more than 10,000 should be adequate for commercial centers, manufacturing centers, educational centers, and any other sort of facility requiring the cooperative efforts of a couple of thousand people. I am assuming, of course, modern transportation, communication, and manufacturing methods. Even plants for smelting ore, producing steel, or making ball bearings, if designed and operated to take advantage of modern technological developments, should be able to do without the huge concentrations of labor used today.
In fact, I believe that ultimately we can do without an urban proletariat altogether. Inevitably there will be dirty and unpleasant jobs to be done, jobs requiring a strong back, jobs that are boring and repetitious, even after we’ve automated and modernized and streamlined and computerized our industry and our agriculture and our transportation system as much as we can. But we won’t need a huge, blue-collar class of Joe and Jill Sixpacks doing that sort of labor all their lives. And we certainly won’t have non-Whites in our society to do our dirty work for us.
It is unrealistic to try to plan things in too much detail now, but a good approach to the problem of who does the dirty work is the sort of thing the Germans did in the 1930s, with every young person going through a period of a couple of years of labor service, regardless of whether he was destined ultimately to be a poet or a factory owner or a farmer or a research scientist. That not only gets the garbage collected and the tomatoes picked, but it pulls the community together and minimizes inter-class hostility.
The Germans had many other excellent ideas which were put into practice in the 1930s: ideas about housing and transportation and industrial management and labor relations and community structure and the raising of children and the training of young people and public health and so on. We can learn much from a study of what they accomplished before we all were tricked into a horribly destructive and unnecessary war that switched the whole world off the track of racial progress and onto the ruinous track of multiculturalism.
All of these aspects of the world we want in the future – the way in which we raise and educate children, the types of communities we live in (for those who choose to live in communities) the ways in which we do our work – all of these are very important things, but they must not be planned on the basis of esthetics alone or on the basis of our whims as to what an ideal world should be like. Every aspect of our future world is adapted to a central purpose: the purpose of human quality and human progress.
You know, the way in which Mother Nature ensured human progress and human quality in the past was through a high birthrate and a high death rate in a hard and selective environment.
Many were born, but only the strongest and brightest lived long enough to have children of their own. In Europe, with its strongly differentiated seasons, the family that did not plan well for the winter and save for the winter did not live until the spring. In the tropics, the grasshopper could afford to fiddle away the summer because it was always summer, but in the North only the industrious ants survived, and the grasshoppers perished.
Unfortunately, we who evolved in Europe and learned how to control our environment outsmarted ourselves by short-circuiting Nature’s selective process. Medical science is a wonderful thing, but applied indiscriminately and combined with a welfare system that protects the foolish and the improvident, it has led to a serious decline in human quality in recent centuries. We must reverse this trend, and we should design the reversal of the trend into our future world. Certainly, appropriate legislation can be a part of the design. For example, anyone who remains on welfare for as long as a year must be sterilized; if a child is born to a mother on welfare, both mother and child must be sterilized; if a congenital defect is corrected by medical intervention, then the intervention must be accompanied by sterilization.
It is dangerous, however, to rely entirely on something as artificial and as subject to the whims of fashion as legislation. Legislation served to maintain the racial quality of the ancient Spartans for a while, but it didn’t last. People – even intelligent and moral people – will choose comfort and ease over a more demanding and selective lifestyle when comfort and ease are available. That’s the problem we’ve always had with material progress: it tends to oppose human progress.
Avoiding that fundamental opposition is the biggest challenge we face, and it needs to be addressed not only by enlightened legislation but also by education, from children in kindergarten up through students in the universities, and also by popular entertainment through the mass media.
Beyond legislation and education and propaganda, social institutions and lifestyles should be designed with human quality and human progress in mind. It’s not really possible to say now how this may be implemented in detail, but I can give a couple of suggestive examples. Young people should be raised in a competitive environment. They should compete athletically: in gymnastics, in track and field events, in the exercise of outdoor survival skills, in armed and unarmed martial arts – and at least for girls, in esthetic contests, in contests of beauty and grace - which more than anything else are dependent on good genes and good health – and in contests of song and dance and musical performance. And they should compete intellectually, with recognition and scholarships and admission to the best schools given to the best scholars, to the best problem-solvers.
Children raised in such a competitive environment will grow up valuing performance and quality and achievement. When the time comes for them to engender children of their own they will better understand the need for having the best possible children. And the institution of marriage, properly designed, can serve that purpose.
In the first place, children raised competitively and rewarded or recognized according to their achievements, will tend to sort themselves according to quality, so that superior boys are more likely to be in the same schools or the same workplaces as superior girls, and are therefore more likely to marry superior girls.
In the second place, producing children can be encouraged or discouraged according to the quality of the parents. The best parents can be given the greatest social and economic incentives for having large families. And the economy can be structured, the job market can be tailored, so that the brightest and healthiest women have very few career choices and therefore are more likely to choose marriage and motherhood, while attractive careers outside the home are much more available to less gifted women, so that they are less likely to become mothers.
I think that with intelligent planning we can achieve the desired results with a minimum of governmental intrusion into private lives. And, really, this is a very important aspect of the sort of world we want for our people in the future: we want a world where the environment and the shape of the society itself and the lifestyles which naturally flow from that environment and that society are what give us our racial progress, rather than governmental compulsion or regimentation. And the reason for this preference is not so much a dislike of governmental compulsion as the fact that governmental compulsion tends to be uncertain and transitory.
I envision a world of White families, of White schools, of White communities: clean and orderly communities, with lots of healthy White children, hiking and camping and learning crafts or folk traditions instead of hanging around shopping malls in baggy shorts or cruising and drinking and throwing beer cans out the window: obedient White kids who say „yes, sir“ and „yes, ma’am“ to their parents and don’t smoke or listen to non-White music or join urban street gangs, because there won’t be any urban street gangs. And I envision a world with fewer limits and constraints, with a lot more possibilities for the individual to follow his own inclinations, a world in which most of the people feel that they can have almost any sort of future they want within the general framework of their responsibilities to their race, if they’re willing to take chances and work hard.
I’m afraid that the part about taking chances and working hard won’t appeal to all racially conscious White people today: certainly not to those on welfare and probably not to those who have become accustomed to living comfortably even as their world goes over the brink. They might prefer a world without Blacks and Mexicans and Jews and Vietnamese, but they want it to be a world of total comfort and safety, a world in which technology increases the capacity for self-indulgence without limit. They would balk at sacrificing comfort and luxury and personal safety for racial progress.
And I know that most of these people also will balk at the hard methods required to get from here to there. They would like for all of the non-Whites to just go away. They would like for all of the racially mixed couples and their mongrel offspring to disappear without any fuss. They would like for all of the Jews to sell out their interests in the media and head for Tel-Aviv and stay there. They would like for all of the White capitalists and liberals and feminists and politicians who have been collaborating with the Jews because they are getting some advantage from it at the expense of their race to wake up one morning and realize the error of their ways and henceforth put the interests of their race first.
But none of that will happen. Without struggle life sinks back into the slime. It always has been only through hardship and struggle and the shedding of blood that life has advanced. Increasing our level of comfort through our technology is not the same as increasing human quality; in fact, throughout history technology has resulted in a lowering of the average human quality in our own race by contravening the process of natural selection – although our technology also gave us an advantage in our conflicts with other races. What we have done in the past century is foolishly to give away much of that latter advantage while keeping the disadvantage.
Well, our technology need not be used so foolishly in the future, even if it has been so far. It is possible for us to continue reaching for the stars without trying to halt the beneficial effects of AIDS in Africa, for example. We can continue developing new microelectronic gadgetry and at the same time prevent dysgenic breeding among our own people, if we have the will to do so. But when we are sinking comfortably back into the slime we don’t have that will; in fact, we don’t even like to think about these uncomfortable things, but they are nonetheless true.
We can envision a new White world of strong men and beautiful women and bright children; a greener world of regrown forests and unpolluted air and water; a cleaner world, without Jewish television or non-Whites; a progressive world, in which each successive generation of our people is a little healthier and a little brighter than the last. That new White world can only rise out of hard and bloody struggle, however. It will not be presented to us as a gift, and no one will devise a nice, painless way of getting from here to there. We must have the will to build that world and to overcome every enemy who will try to stop us along the way. Acquiring that will will be the real achievement for us. Once we have the will, we can win the struggle.
In this soft and feminized age it is much easier to continue sinking comfortably back into the slime. So our task for now remains to continue talking to our people about real things, to keep the perceptive minority of our people aware that we are indeed sinking, to help them develop the proper attitudes and the hard, realistic modes of thought conducive to racial survival; and in its own time the comfort will end and the bloodshed will begin, as it always has.
Meanwhile, it doesn’t hurt us to daydream occasionally about that cleaner, greener, White world we want to build for our people.
Monday, May 17, 2021
The Making of the Auschwitz Myth
The Making of the Auschwitz Myth – Auschwitz in British Intercepts, Polish Underground Reports and Postwar Testimonies (1941-1947). On the Genesis and Development of the Gas-Chamber Lore.
2nd edition
Source: https://holocausthandbooks.com/index.php?page_id=41
by Carlo Mattogno
DOWNLOAD THE BOOK IN PDF, KINDLE, EPUB FORMAT.
The orthodox narrative of what transpired at the infamous Auschwitz Concentration/Labor Camp during the Second World War solidified into its current version in the environs of the Great Auschwitz Trial staged at Frankfurt, Germany, during the mid-1960s. But how exactly did we get there?
On the occasion of the 50th anniversary of the occupation of Auschwitz by the Red Army in January 1945, Carlo Mattogno wrote an article titled “Auschwitz: Half a Century of Propaganda,” which investigated the early history of claims made about Auschwitz. The present study greatly expands on this theme.
It starts out by analyzing radio messages sent by the SS from Auschwitz to their Berlin headquarters between early 1942 and early 1943. Many of these messages were intercepted and decrypted by the British, giving them a fairly accurate picture of what was going on at Auschwitz. Spoiler alert: the biggest drama unfolding there was a raging typhus epidemic.
Next, Mattogno juxtaposes to these SS messages the missives sent by the Polish underground to their government-in-exile in London, which painted a radically different image contradicting subsequently established facts and even at times themselves.
The largest section of this study analyzes the statements of more than fifty witnesses, most of them made during the war and in the immediate postwar period. The focus is on those passages in their statements that contain claims about mass murder by means of gas chambers. The bottom line of this review is that none of the early witnesses reviewed here fully confirms the current orthodox narrative. Instead, their stories are rife with propaganda absurdities and fantastic rumors.
The fourth section of this study analyzes the flawed early attempts by historians to write a consistent history of the Auschwitz Camp, while the last section demonstrates how modern historians twist the record in order to sustain the fiction that the orthodoxy’s fake version of the facts about Auschwitz is somehow “well-documented.”
Friday, May 14, 2021
The Secret Masonic Victory of WW2 - Part 18 - Who Really Started World War Two
If this video is not available in your country use TOR Browser to watch it – fight the jewish censorship!
Wednesday, May 12, 2021
Aleksandr Solzhenitsyn: He Would Be Canceled in Today’s America
Source: https://codoh.com/library/document/aleksandr-solzhenitsyn-he-would-be-canceled-in-tod/en/
by John Wear
Published: 2021-05-08
Aleksandr Isayevich Solzhenitsyn (1918-2008) was one of the greatest literary and political figures of the 20th Century. For the first 25 years of his life, Solzhenitsyn was an ardent supporter of Vladimir Lenin’s Soviet Revolution. In fact, by 1938 Solzhenitsyn’s enthusiasm for Communism had grown to the point of obsession. As a youth, Solzhenitsyn even declared, “I would gladly give my life for Lenin.”[1]
This article documents how Solzhenitsyn eventually became an outspoken critic of Soviet Communism, as well as his conclusion that Jews were primarily responsible for the Bolshevik Revolution.
Early Years
Aleksandr Solzhenitsyn was born into an environment of chaos and suffering that rivaled anything he experienced in his later life. His young father died six months before his birth in excruciating pain from wounds received in a hunting accident. His grief-stricken mother rejoined her family in a nearby summer resort, only to find herself in the middle of a vicious battle then raging between Reds and Whites in Russia’s Civil War. Lenin and his band of Bolsheviks were fighting ferociously to consolidate their power, and the whole of Russia was awash in blood.[2]
Solzhenitsyn’s youth was one of hardship, privation and poverty. For the first 23 years of his life, Solzhenitsyn did not know the inside of a house; he lived in huts with no running water. These huts were constantly assailed by the cold, and there was never enough fuel to keep him warm. Food shortages were common, and after the starvation of the 1930s, ordinary food shortages were only a minor problem. Solzhenitsyn regarded all of these hardships as normal, since the poverty and hunger he experienced as a youth were widespread in the Soviet Union.[3]
Solzhenitsyn at the Age of 12 joined the Young Pioneers, which was the junior auxiliary of the Communist Party’s youth movement, the Komsomol. Like most of his friends, Solzhenitsyn passed automatically from the Young Pioneers to the Komsomol in his 10th and final year at school. Earnest and intense by nature, Solzhenitsyn studied Marxism-Leninism with an enthusiasm and energy typical of his eager spirit. He later wrote about his interest in Communist Party doctrine: “I was absolutely sincerely enthralled by it over a period of several years.” Solzhenitsyn became a Marxist, a Leninist and a Communist.[4]
Despite his interest in literature, Solzhenitsyn chose to study physics and mathematics when he entered Rostov State University. His secret ambition had been to go to Moscow and study literature. However, concern for his mother, who was suffering from tuberculosis and in very poor health, held him back. Solzhenitsyn was an outstanding student at the university, receiving top marks in all his examinations. He was awarded during his last year at the university one of the newly created Stalin scholarships for outstanding achievement. This scholarship carried a stipend two-and-a-half times greater than the usual grant.[5]
Solzhenitsyn seemed on the threshold of a brilliant career. As an outstanding student in physics and mathematics, he could look forward to the pick of the best jobs available. However, he opted for the modest post of a village schoolteacher, turning down the higher-paying jobs and glittering prizes that were within his reach. Bursting with enthusiasm and, above all, great literary talent, Solzhenitsyn was determined to pursue his dream of becoming a published writer.[6]
War Service
Shortly after Germany invaded the Soviet Union on June 22, 1941, Solzhenitsyn attempted to enlist in the Soviet military. However, his medical examination resulted in a classification of “limited fitness” due to an abdominal disability, the result of a groin disorder in infancy that had gone undetected. While his friends marched to war, Solzhenitsyn was dispatched to the Cossack settlement of Morozovsk to work as a school teacher.[7]
By mid-October 1941, Moscow was threatened and the German advance seemed irresistible. Under these dire circumstances, all classifications of fitness were cast aside and Solzhenitsyn was drafted into the Soviet Army. Solzhenitsyn spent a half-year as a downtrodden soldier before being accepted into officer training school. He disliked officer training, saying “they trained us like young beasts so as to infuriate us to the point where we would later want to take it out on someone else.” However, Solzhenitsyn completed officer training and was promoted to the rank of first lieutenant in October 1942. He reached the rank of captain in June 1944.[8]
Solzhenitsyn experienced his first combat in the summer of 1943 in battles at Kursk and Orel. He was awarded the Order of the Patriotic War, second class, for his part in the battle at Orel. Solzhenitsyn in 1944 found himself in the middle of some of the bloodiest battles on Germany’s eastern front. Inexorably, the Soviet Army advanced until it triumphantly crossed the Polish border. Solzhenitsyn was aghast at the brutalities the Soviet Army committed against captured Soviet citizens who had chosen to fight for the Germans. Experience was slowly making Solzhenitsyn question the Soviet communist system he had embraced as a youth.[9]
Solzhenitsyn also abhorred the violence and atrocities committed by the Soviet Army when it reached Germany. In a hate-filled address, Stalin had told the Soviet troops to wreak vengeance on Germans for all that Russia had suffered during the war. Rape, pillage and plunder were all condoned by Stalin. Repelled by Stalin’s incitement to greed and cruelty, Solzhenitsyn lectured his men on the need to exercise moderation and restraint. However, Solzhenitsyn’s words fell on deaf ears. As the Soviet Army marched into Germany, it was Stalin’s vision that became reality.[10]
Solzhenitsyn described the entry of his regiment into East Prussia in January 1945: “For three weeks the war had been going on inside Germany and all of us knew very well that if the girls were German they could be raped and then shot. This was almost a combat distinction.”[11] Solzhenitsyn was a committed opponent of such atrocities, and vocally opposed the rape of German women.
Solzhenitsyn’s fortunes took a catastrophic turn when he received a telephone call from brigade headquarters on February 9, 1945. He was ordered to report at once to the brigadier-general’s office. Solzhenitsyn was arrested and sent to prison for derogatory comments he had made about Stalin in correspondence to a friend. He later said his arrest was a defining moment in his life, which was crucial “because it allowed me to understand Soviet reality in its entirety and not merely the one-sided view I had of it previous to the arrest.”[12] Solzhenitsyn became an outspoken opponent of Marxism after his imprisonment in the Soviet Gulag.[13]
Imprisonment
Solzhenitsyn was sentenced to eight years’ imprisonment and sent in August 1945 to Butyrka Prison in Moscow. He was soon transferred to the Krasnaya Presnya transit prison in Moscow, which was in the heart of the Soviet prison system. On August 14, 1945, Solzhenitsyn and 60 other political prisoners were transferred to Novy Ierusalim (New Jerusalem) 30 miles west of Moscow. It was at New Jerusalem that Solzhenitsyn got his first bitter taste of the physically exhausting and crushing labor regimen in the Soviet camps.[14]
Solzhenitsyn was transferred out of New Jerusalem when it became a camp for German prisoners of war. He spent the next 10 months doing forced labor at Kaluga Gate in Moscow, and was then transferred back to Butyrka Prison for two months. Solzhenitsyn was temporarily saved from the hardships and drudgery of the forced-labor camps by his degree in mathematics and physics from Rostov University. He was recategorized as a “special-assignment prisoner,” and was sent to several special prison institutes, known as sharashkas, for scientific research.[15]
The relative comfort of being a special-assignment prisoner ended on May 19, 1950 when Solzhenitsyn was transferred back to Butyrka Prison. Solzhenitsyn then began a long and insufferable two-month journey across the Soviet Union to the Ekibastuz Labor Camp, deep in the semi-arid steppes of Kazakhstan. At Ekibastuz he experienced starvation rations, cruelty and bullying, and manual labor amidst the cold icy winds which slashed across the steppe. In addition to this incredible suffering, Solzhenitsyn was diagnosed on January 30, 1952 with cancer and admitted to the camp hospital.[16]
Solzhenitsyn eventually made a complete recovery after an operation to remove the cancer. His close encounter with death from cancer, combined with his experiences as a front-line soldier and his subsequent imprisonment, had helped Solzhenitsyn to recognize God. Solzhenitsyn later said: “When at the end of jail, on top of everything else, I was placed with cancer, then I was fully cleansed and came back to a deep awareness of God and a deep understanding of life.” Solzhenitsyn also resolved to tell the full truth about life in Stalin’s prison camps.[17]
Solzhenitsyn was released from prison on February 13, 1953, four days after the official end of his sentence. He was hired in April 1953 as a teacher of math and science at a local school. Solzhenitsyn survived a second bout with cancer, and was declared politically rehabilitated following a session of the Military Collegium of the Supreme Court of the USSR on February 6, 1956. Having been strengthened and purified by his time in prison and bouts with cancer, Solzhenitsyn was primed and ready to explode onto an unsuspecting literary world.[18]
Literary Success
Solzhenitsyn wrote a short novel titled One Day in the Life of Ivan Denisovich describing some of his labor-camp experiences. He didn’t risk showing this novel to any editors until after Nikita Khrushchev’s second de-Stalinization speech in the fall of 1961. Khrushchev, who apparently only superficially glanced at this book, approved its publication because he thought it could be used as an effective weapon against his Stalinist adversaries. Solzhenitsyn’s book became an international bestseller when it was published in November 1962. Many Russian readers wept over its pages, while foreigners were shocked by its stark revelations.[19]
Solzhenitsyn managed to publish two short stories immediately after his success with Ivan Denisovich. However, Khrushchev was overthrown in October 1964 in a palace coup that placed Leonid Brezhnev at the head of the Soviet Communist Party. Brezhnev began reversing Khrushchev’s reforms, and Solzhenitsyn had many of his manuscripts confiscated by the security services.[20]
Solzhenitsyn managed to smuggle both volumes of his new novel, Cancer Ward, as well as some other books to the West. He forged an international reputation as Russia’s greatest living writer. Unfortunately, the new head of the KGB, Yuri Andropov, considered Solzhenitsyn to be a subversive. Andropov drafted a decree for the Politburo to deprive Solzhenitsyn of his citizenship and expel him from the Soviet Union. Consequently, when Solzhenitsyn won the 1970 Nobel Prize in Literature, Solzhenitsyn decided not to go to Stockholm to receive his prize because he feared he would be barred from returning to the Soviet Union.[21]
Solzhenitsyn continued to experience literary success, and he became a world-famous living symbol of the struggle for human rights in the face of state censorship. His historical novel August 1914, which was published in the West on June 11, 1971, denounced all Marxism as evil. Solzhenitsyn’s work was translated into 35 languages during 1972. When a copy of Solzhenitsyn’s book The Gulag Archipelago was discovered by Soviet authorities, Solzhenitsyn decided to publish it in the West as soon as possible. The Soviet authorities were enraged when the first volume of The Gulag Archipelago was published in Paris in December 1973. Solzhenitsyn had become a traitor in the eyes of the Soviet leaders.[22]
Exile
On February 13, 1974, Solzhenitsyn was formally charged with treason and expelled from the Soviet Union. The United States, Great Britain and many other nations told Solzhenitsyn he would be welcome to reside in their countries if he wished. Solzhenitsyn chose Zurich, Switzerland as his initial place of residence. From Zurich, Solzhenitsyn traveled to Stockholm in December 1974 to finally collect his Nobel Prize in Literature.[23]
Solzhenitsyn moved to the United States two years later during the summer of 1976. He arrived in America at a time when Americans were struggling for an adequate response to a perceived Soviet threat. As a Nobel laureate and dissident, who had quite literally put his life on the line in a mesmerizing duel with Soviet authorities, Solzhenitsyn inevitably attracted the interest of influential Americans. He was asked by numerous prominent members of Congress, labor leaders, and members of the Western mass media to comment on democracy and American political life.[24]
In two separate speeches at AFL-CIO banquets, Solzhenitsyn alerted his audiences to the expanding communist menace. Solzhenitsyn stressed the unscientific and specious nature of Marxism-Leninism, as well as its lethal and aggressive nature. He warned that only firmness makes it possible to withstand the assaults of communist totalitarianism.[25]
Solzhenitsyn resided in south-central Vermont throughout 1977 and the first half of 1978 while working on a multi-volume historical novel. He unexpectedly was asked to deliver the commencement address at Harvard University on June 8, 1978. Solzhenitsyn accepted Harvard’s invitation, and in a televised address before 15,000-20,000 guests, he made some extremely frank and critical comments on the state of the West. Among other things, Solzhenitsyn criticized the Western media, which “miseducates” public opinion and fails to provide the in-depth analysis which society needs.[26]
Solzhenitsyn in his Harvard address also mentioned the striking decline in courage in the West. He said this decline in courage was particularly noticeable among the ruling and intellectual elites, which gave an impression of a loss of courage by the entire society. Solzhenitsyn said that while there were many courageous individuals in Western society, they had no determining influence on public life. Solzhenitsyn noted that from ancient times declining courage in a civilization had been the first symptom of its end.[27]
While rejecting socialism as an alternative to Western society, Solzhenitsyn also rejected the West as a model for the Soviet Union. Solzhenitsyn said that through deep suffering, his people had achieved a spiritual development of such intensity that the Western system in its present state did not look attractive. The insidious corruption of commercial advertising, TV stupor, intolerable music, and lack of spirituality in the West would not be attractive to the Soviet Union’s citizens.[28] Solzhenitsyn had become disillusioned with what he considered was the spiritual vacuum of the materialistic West.
Solzhenitsyn had a deep-seated disdain for the Western media, which he revealed in his interview with Sixty Minutes. When asked to respond to an American commentator who had branded him “a freak, a monarchist, an anti-Semite, a crank, a has-been, not a hero,” Solzhenitsyn replied:
The Western press works in the following way: they don’t read my books. No one has ever given a single quotation from any of my books as a basis for these accusations. But every new journalist reads these opinions from other journalists. They have been just as spiteful to me in the American press as the Soviet press was before.[29]
Return Home
Although Solzhenitsyn had been kicked out of Russia, he always loved Russia and wanted to return to his native country. On August 16, 1990, Solzhenitsyn’s Russian citizenship was restored almost 17 years after it had been taken away from him. Solzhenitsyn returned to Russia on May 27, 1994, for the first time in more than 20 years.[30]
The Russia Solzhenitsyn returned home to was transforming from communism in poor and deteriorating circumstances. Western culture and multinational corporations were moving in, with Western restaurants such as McDonalds ubiquitous in the cities. Solzhenitsyn expressed his dismay at Russia’s cultural decline in a speech he made at Saratov University in 1995. Solzhenitsyn said: “We are still holding together as a single unified country, but our cultural space is in shreds.” Solzhenitsyn later said he would refrain from voting for either Yeltsin or his Communist opponent, as neither candidate was worthy of being elected.[31]
After extensive research, Solzhenitsyn realized that the Russian Revolution was primarily perpetrated by Jews, most of whom were imported into Russia from other countries. He said in 2002:
You must understand. The leading Bolsheviks who took over Russia were not Russians. They hated Russians. They hated Christians. Driven by ethnic hatred they tortured and slaughtered millions of Russians without a shred of human remorse.
The October Revolution was not what you call in America the “Russian Revolution.” It was an invasion and conquest over the Russian people. More of my countrymen suffered horrific crimes at their bloodstained hands than any people or nation ever suffered in the entirety of human history.
It cannot be overstated. Bolshevism committed the greatest human slaughter of all time. The fact that most of the world is ignorant and uncaring about this enormous crime is proof that the global media is in the hands of the perpetrators.[32]
Solzhenitsyn wrote a two-volume nonfiction work titled Two Hundred Years Together. The first volume, published in 2001, was Russian-Jewish History 1795-1916 and ran to 512 pages. The second volume, which was published in 2002, was a 600-page investigation titled The Jews in the Soviet Union.[33] This second volume exposed the predominantly Jewish constitution of the Bolshevik Revolution. No English-language translation of this work has been commercially published, and the only version of it offered on Amazon is the original Russian, at $978 as of May 2021.
Solzhenitsyn lived out his final years in Russia. On June 5, 2007, Russian President Vladimir Putin signed a decree conferring the State Prize of the Russian Federation upon Solzhenitsyn for his humanitarian work. Putin, who personally visited the writer at his home to give him the award, said about Solzhenitsyn: “His activities as a writer and public figure, his entire long, thorny life journey will remain for us a model of true devotion, selfless service to the people, motherland, the ideals of freedom, justice and humanism.” Solzhenitsyn died August 3, 2008 near Moscow at Age 89.[34]
Conclusion
Solzhenitsyn had an intense sense of mission about his literary work. He felt it was his ethical duty to publicly expose the Soviet Union’s shocking and murderous gulag system. One of the particulars of Solzhenitsyn’s literary genius was his overwhelming willpower. French author Nikita Struve wrote:
But Solzhenitsyn’s fate, life and work are characterized above all by will. To survive four years at the front, live through the Soviet concentration camps, overcome serious illness, struggle to become a writer, gain a world reputation against inhuman odds, and finally unswervingly to follow his path—all this is a miracle of rare willpower.[35]
It is widely recognized that Solzhenitsyn had a major influence on the modern world. There is broad agreement that no other book contributed more directly and forcefully to the collapse of the Soviet Union than his book The Gulag Archipelago.[36]
Solzhenitsyn’s suffering and literary genius enabled him to expose the evils of Soviet Communism. Dr. David Duke writes about Solzhenitsyn: “He was a victim of Bolshevism and through his literary genius he laid bare the most horrific killing machine in all of world history.”[37]
A version of this article was originally published in the March/April 2021 issue of The Barnes Review.
Endnotes
[1] Thomas, D.M., Alexander Solzhenitsyn: A Century in His Life, New York: St. Martin’s Press, 1998, pp. 13, 59, 75.
[2] Scammell, Michael, Solzhenitsyn: A Biography, New York: W. W. Norton & Company, 1984, p. 25.
[3] Ibid., pp. 73-74.
[4] Ibid., pp. 64, 87, 92.
[5] Ibid., pp. 85-87, 106.
[6] Ibid., pp. 107-108.
[7] Pearce, Joseph, Solzhenitsyn: A Soul in Exile, Grand Rapids, Mich.: Baker Books, 2001, pp. 48-49.
[8] Ibid., pp. 52-53.
[9] Ibid., pp. 56-60.
[10] Ibid., p. 61.
[11] Solzhenitsyn, Aleksandr I., The Gulag Archipelago, 1918-1956: An Experiment in Literary Investigation (Vol. 1), New York: Harper & Row, Publishers, 1974, p. 21.
[12] Pearce, Joseph, Solzhenitsyn: A Soul in Exile, Grand Rapids, Mich.: Baker Books, 2001, pp. 68-70.
[13] Feuer, Kathryn (editor), Solzhenitsyn: A Collection of Critical Essays, Englewood Cliffs, N.J.: Prentice-Hall, Inc., 1976, p. 110.
[14] Pearce, Joseph, Solzhenitsyn: A Soul in Exile, Grand Rapids, Mich.: Baker Books, 2001, pp. 83-84, 87, 90.
[15] Ibid., 91-95.
[16] Ibid., pp. 109-110, 112-113.
[17] Ibid., pp. 105, 113, 118.
[18] Ibid., pp. 124-131, 133-134.
[19] Scammel, Michael, The Solzhenitsyn Files: Secret Soviet Documents Reveal One Man’s Fight against the Monolith, Carol Stream, Ill.: 1995, p. xx.
[20] Ibid., pp. xx-xxii.
[21] Ibid., pp. xxv-xxvii.
[22] Pearce, Joseph, Solzhenitsyn: A Soul in Exile, Grand Rapids, Mich.: Baker Books, 2001, pp. 190, 194, 197, 202-203, 214.
[23] Dunlop, John B., Hough, Richard S., Nicholson, Michael (editors), Solzhenitsyn in Exile: Critical Essays and Documentary Materials, Stanford, Cal.: Hoover Institute Press, 1985, pp. 24-25.
[24] Ibid., pp. 25-26.
[25] Ibid., pp. 30-32.
[26] Ibid., pp. 37-38.
[27] Solzhenitsyn, Aleksandr I., A World Split Apart: Commencement Address Delivered at Harvard University, New York: Harper & Row, 1978, pp. 9-11.
[28] Ibid., pp. 33-37.
[29] Pearce, Joseph, Solzhenitsyn: A Soul in Exile, Grand Rapids, Mich.: Baker Books, 2001, p. 280.
[30] Ibid., pp. 228, 265, 281.
[31] Ibid., pp. 279, 284, 286-287.
[32] Duke, David, The Secret behind Communism, Mandeville, La.: Free Speech Press, 2013, p. 11.
[33] Walendy, Udo, “Nobel Prize Winner’s Writings Still Banned,” The Barnes Review, Vol. XIV, No. 5, Sept./Oct. 2008, p. 4.
[34] Ibid., p. 47.
[35] Feuer, Kathryn (editor), Solzhenitsyn: A Collection of Critical Essays, Englewood Cliffs, N.J.: Prentice-Hall, Inc., 1976, p. 82.
[36] Ericson, Edward E., Solzhenitsyn and the Modern World, Washington, D.C.: Regnery Gateway, 1993, p. 332.
[37] Duke, David, The Secret behind Communism, Mandeville, La.: Free Speech Press, 2013, p. 259.
Subscribe to:
Posts (Atom)