TO UNDERSTAND IS TO DEFEAT
An objective and unbiased study of the religious, cultural and historical destiny of the Jewish people can result in a major conclusion, one which can be challenged only by complete hypocrites or complete dilettantes. This conclusion consists in the following: The Jews are the carriers of a religious culture which is deeply distinct from all historical displays of Indo-European spirituality – from ancient heathen cults to Hinduism and Christianity. The voluntary or forced seizure of the Jewish diaspora from the Indo-European peoples cannot be a casual episode of history, and no Orthodox Jew will ever deny the theological underlying basis of Jewish “peculiarity”. The Jewish question, no matter by whom and how it was put, should begin with a recognition of this fundamental fact – “the Jews are a community which keeps the secret of its radical differences from other peoples”. If we do not admit distinction, then it is simply senseless to speak about the Jewish problem.
Of course the distinction between the peoples and communities is what constitutes, strictly speaking, their essence and historical and spiritual uniqueness. The distinction between ethnic communities is also the tool for defining their self-identity. And whenever present in Indo-European civilization, which unites a variety of ethnic, state and political formations, the Jewish community was always experienced as something extraneous, as something deeply alien to the Indo-European way of thinking and culture.
The research of metaphysical principles, on which, on the one hand, Jewish metaphysics is based, and on the other hand the Indo-European traditional spectrum united by a common Metaphysical “style”, unequivocally shows that the basic distinction between the theology of the Jews and the theology of the Indo-Europeans is a way of understanding the Cosmos. Judaism sees the world as a creation alienated from God, as an exile, as a mechanical labyrinth, in which wander the chosen people, whose real mission is found not in the famous victories of Joshua, son of Nun or the prophet Ezra, but in tragical upheavals of dispersion. In particular the diaspora rather exactly corresponds to the spirit of classical Judaism, drawing an impassable abyss between the Creator and Creation.
Indo-European traditions, including Christianity, which spread out mainly among the Indo-Europeans, insist on a completely different vision of the Cosmos. The Indo-European Cosmos is a living reality, which is connected directly with God or, at least, with the Son of God. Even in the darkest times, in the Wolf Age, about which the Nordic tradition speaks, the connection between Creation and the Creator, the inhabitants of Space and primal Chaos, is not broken. It continues through the miracle of the Eucharist, of which a mysterious and continuous string remains interrupted despite the most terrible persecutions of the Church, or through heroic overcoming, or through a courageous and saving asceticism. Indo-European religious consciousness is a predominantly indigenous consciousness, a consciousness connected with the soil instead of dispersion, with possession instead of loss, and with connection instead of separation.
It was this fundamental distinction relating to the global outlook that initially has drawn a line of demarcation between the Judaic world view and the Indo-European understanding of the Sacral. Orthodox Jews, according to their own religious and mystical prospects, regard non-Jews as “goyim” (non-Jews). In much English language literature, Indo-Europeans are perceived as “naive and infantile optimists”, not realising the terrible secrets of the Abyss, the theological drama of dispersion and the terrible secrets of cosmic diaspora. Indo-Europeans, for their part, believe that the “religious pessimism” of the Jews deforms the proportions of the Sacred Cosmos, deprives it of its saving energies, desecrating Earth, Space, Time and the unique destiny of indigenous peoples. It is necessary to begin at the level of searching for that primordial and insuperable Distinction, which was historically incarnated in the ethical, national, cultural, political and economic differences between the “Jews” and the “Hellenes”. In a certain sense, the statement of St.Paul the Apostle that “there is no Jew, no Hellene” carries in itself an “Indo-European” flavour, because in the context of a providential appeal of the Christian religion to the peoples of the North, to Indo-Europeans, it carried in itself the idea that “there is no Jew”, whereas the “Hellene” (changed and converted, but nevertheless still “Hellenic”) is. The anti-Judaic character of the Christian message was perfectly understood by the orthodox Jews (which already affected the Talmud), Church Fathers and later by the majority of Orthodox Christian theologians.
Our worldviews are different, they are even somewhat opposite. Moreover, sometimes they mutually exclude each other. But the very recognition of this opposition uplifts our spirit to the heights of a purely metaphysical problem. Was it in opposition to the Pharisees that the Saviour has formulated the fundamental principle of our new Indo-European religion?
A metaphysical dialogue with Jewish metaphysics, Jewish tradition and the Jewish spirit should of necessity begin on the highest level. There is no doubt that this courageous collision of two metaphysical Universes is capable of waking the sleeping sacral consciousness of the Indo-Europeans. It was even by the total denial of “goyim empires” that the clear and perfected Jewish doctrine was forged over thousands of years. Rather than a feeble, ecumenical, half-reconciliation based on the mutual denial of our deep traditions, a fresh and free opposition to the “diasporal” and “indigenous” metaphysics will provide an original force, a sacral providential aspect to the Indo-European – Jewish dialogue.
There comes a time when we must address things with their real names. The energies of our ethnic communities, our “religions”, our theological and sacral instincts will soon break through the rags of the unnatural, insolvent, irrealistic and non-explanatory doctrines (whether they are Marxist, economist or liberal). To prevent these energies going along the terrible trajectory of blind hatred and gloomy violence, we must raise the metaphysical banners of the inevitable fight of the future beforehand, must establish knightly rules and not admit the transformation of the great and deep metaphysical dispute in the “total war”, about whose dangers the ingenious German lawyer Carl Schmitt warned.
The difference between metaphysical war and physical war is that the first aspires to a victory of the traditional synthesis of Truth and, secondly, aspires to make one of the two combatant parties victorious. None of the physical methods are acceptable in this dramatic historical opposition. German concentration camps, it was found, can destroy Jews, but they are not able to extirpate Jewry. On the other hand the Chassidic commissioners are incapable, despite all their bloody genocide, to erase the population of the eternal “Russian Empire”.
Even these examples show, that the “Jewish question” and the “Goyim question” are impossible to solve with physical force. As regards Jewish cunning – a weapon of the “eternal minority” – history shows that it sometimes concedes to the witticism of the Aryan mind. And besides, Jews are sometimes ashamed of the diaspora an its doubtful tactics and reveal to the “goyim” the terrible secrets of “Jewish warfare” (Arthur Koestler, Otto Weininger, Michelstaedtter, Martin Buber etc.).
Time requires us to perform openly. And that is why it is so valuable that in the Jewish camp there are courageous, noble and deep traditionalists, who, not moving one step from traditional fidelity to the “Yiddish” religion, reject the “tactical lie” of their religious brothers appealing to us – we the Indo-Europeans, we the Christians, we the indigenous – to strengthen our own positions before the Last Fight. Our Universes belong to the opposite poles of reality. Everything is different about them – expelled and suffering Shekhina are incomparable with the spiritual community of the Indo-European elite – regarding the Christian church and its eternal triumph from her presence. Only one thing is drawing our worlds together: Here and there the “Right”, even in opposite camps, is allocated the same nobleness, the same style of honour and justice, which, alas, the “Liberals” of both Universes are not noted for. Though it certainly concerns not so much the usual “Right” but “Conservative Revolutionaries “, radical intellectuals, traditionalists and the religious elite.
The world of “Judaica” is a world hostile to us. But our feeling of Aryan justice and the gravity of our geopolitical situation require comprehension of its laws, rules and interests.
The Indo-European elite stands today before a titanic task – to understand those who are not only culturally, nationally and politically, but also metaphysically different. And in this case, “to understand” means not “to forgive”, but “to defeat”. And “to defeat with the Light of Truth”.
This article first appeared in the DEN newspaper.