Delusional Worlds
In The Revisionist, No. 1/2003, we published the first of Ernst Manon's observations on problems relating to Jewish 'memories' of the 'Holocaust' along with observations on the German compulsion to self-accusation. In the present article, Ernst Manon extends and deepens his observations, analyzing tendencies to mistake delusion for reality, which are common among Mosaic fundamentalists. He demonstrates how these delusional worlds are created and describes their significance for the phenomenon of “Vergangenheitsbewältigung” (Coming to Terms with the Past).
In the psychiatric journal Der Nervenarzt (the Psychiatrist), as mentioned in The Revisionist No. 1/2003, Drs. L. Wilkes and R. Albert of the Department for Juvenile Psychiatry at the University of Erlangen discuss the case of young Heinrich Heine:[1]
“Heine grew up in Düsseldorf, the son of a Jewish merchant. […] His mother a staunch follower of the Enlightenment and the pedagogical ideals of Rousseau. […] 'Her enlightenment and sensitivity were the very essence of conventionality, and so it was not from her that I inherited my penchant for the romantic and fantastic. She had a great fear of poesy and took away every novel she found in my hands. She would not allow me to visit the theatre and even forbade me to participate in Folk Theatre. She monitored housemaids who she thought might be inclined to tell ghost stories; in short, she did everything in her power to protect me from fantasy and superstition.' All her efforts were in vain. Young Heine listened spellbound when his nurse told fairy tales and ghost stories. […] He was especially attentive when elderly aunts would relate scary family tales or resurrect long dead ancestors with their oral histories. […] Stories about his great-uncle Simon de Geldern were the most prominent of all. […] He was called 'the chevalier' or 'the Asian' because he had traveled extensively in the Orient and used to return from lengthy voyages garbed in exotic oriental dress. […] It was said that a tribe of Bedouins, who feuded constantly with neighboring tribes and were the scourge of the caravans, chose him as its sheik. In Heine's words: 'In European terms, my venerable great-uncle became a robber chieftain.' […]
Young Heine's fascination knew no bounds. While rummaging through a dusty trunk in the attic he found a notebook written in the hand of his great uncle, which he always considered his greatest and most precious discovery. Although he could not gain certainty about what he was reading […], its very vagueness and mystery cast a magical spell over him and stimulated his fantasy. […] Everything he learned about his great-uncle made an indelible impression on his young mind, 'I immersed myself so deeply in his devious ways that sometimes, in the middle of the day, an eerie feeling would come over me. It seemed that I had become my fantastic great-uncle, my own life a continuation of the life of this long dead relative.' [2]
Here we have a classic example of a developing Pseudologia Phantastica, as the psychiatrist Anton Delbrück first termed the condition around the end of the 19th Century. [3] It describes a convergence of fantasy and reality which is so intense that the daydreaming subject is no longer able to distinguish fiction from reality. This condition can be temporary or it can coalesce and control the subject's thought for prolonged periods. It is a characteristic of this abnormal condition that an assumed role not only captures the subject's fantasy, but also actually intrudes into his reality because of its vividness and subjective nature.
There is evidence of such intrusion in Heine's memoirs, in which he describes his lifelong practice of blaming mistakes on 'my Asiatic Doppelgänger.' His parents were well aware of his delusional fantasies and identification with his great-uncle; his father reacted humorously, telling young Heinrich that he hoped great-uncle had not gone about writing IOUs which he might have to pay. Heine recalled that this 'wondrous condition' lasted a whole year. Sources suggest that he must have been 13 at this time. 'In my dreams I totally identified with my great-uncle. I shuddered to think I was someone else, living in a different time. I would find myself in places that I had never been before and in situations of which I had no inkling, yet I moved about with a firm step; I knew just how to conduct myself. I would meet strange people with wild visages in dazzling costumes, but shake hands as though we were old acquaintances; I could understand their strange and outlandish language even though I had never heard it before. To my own amazement I would answer them in their own language, accompanied by violent gesticulations which were completely foreign to me; and say things which completely contradicted my usual thinking.' [4]
Even if Heine wrote that after one year he recovered normal integrated consciousness, he admitted that mystic traces of delusion remained in his subconscious.
Factors that triggered Heine's infantile pseudologica phantastica were an uneventful existence combined with a lively imagination. Like many youngsters today, young Heinrich saw himself and his daily life as dull and petty. What rich compensation he found in the world of ghost stories and fairy tales! Without doubt, the power of his imagination (an indicator of his primary personality) was a necessary precondition for the creation of this abnormal psychological event. Thus the exotic setting of the tales from the journal of his great-uncle, combined with the atmosphere in which Heine was reading the mysterious lines, played an important role.
[…] Certain indignities to which young Heinrich was exposed, including pranks by his schoolmates and insults by street urchins, should be named as additional factors.
Heine reported a number of incongruous idiosyncrasies, sympathies and antipathies, as delayed effects that his abnormal condition had on his subsequent life. Even insignificant acts which contradicted his normal habits seemed to him delayed effects of that dream period in which he had been his own great-uncle.”
So much for excerpts from The Psychiatrist. “Wondrous conditions” similar to Heine's pseudologia phantastica abound in the area of religion. The magazine Spiegel recently printed an article entitled “Das Testament des Pharao” (Pharoah's Testament) based on the research of Rolf Krauss, a specialist with the Egyptian Museum in Berlin. Mr. Krauss gives us the following insight:[5]
“Under a barrage of scientific research, the historical basis of the Old Testament has been unmasked as a fantastic potpourri in which real persons haunt illusory and pseudo-historical worlds while truth and fiction are inextricably intertwined. […] The Heidelberg theologian and academic dean Prof. Diebner, among others, has drawn rigorous conclusions from the new state of scientific knowledge: 'The Old Testament functions as a fairy tale,” he says, ” it is of no help whatsoever as a guide to history.” […] Bottom line of the debate: the Books of Moses are 'literary fiction.'”
It is religious fiction, and this realization is not altogether new. Several years ago the theologian Thomas Thompson of Copenhagen published a work similar to Prof. Diebner's study, which is based on archeological research. When asked about his opinion concerning authenticity, a prominent rabbi remarked that the important thing is not historical factuality, but rather the “wisdom” behind it. Thus we have a conflict between the “Wisdom of Fiction” and the “Factualism of Actuality.” During a convention of biblical archeologists in San Francisco, Harvard Professor Lawrence Stager attacked Thompson on grounds that a critical attitude toward the historical correctness of certain Old Testament reports bolsters the arguments of Revisionists who deny that homicidal gas chambers were used during the “Holocaust:”[6]
“I reject such a confusion and collapse of scientific standards with total revulsion of my heart, soul and mind.”
Thompson views the process of biblical creation as a discussion about tradition.[7] He goes so far as to challenge the existence of a United Kingdom of David and Solomon in the 10th Century BC,[8] and his colleague Niels Peter Lemche of the University of Copenhagen even questions the existence of David.[9] The myth of Masada also began to waver a bit several years ago, when pork bones were found there; nevertheless, recruits for the Israeli Army are still taken there every year for their “Never Again” oath. Larry Williams claims to have localized Mt. Sinai in southern Arabia, which would of course present the “Exodus from Egypt” in an altogether different light.[10]
Concerning the myths that underlie fundamentalist belief in the Bible, the Jewish linguistic philosopher Fritz Mauthner wrote:[11]
“It is difficult to remain serious when investigating the concept 'Word of God.' Consider: In the Beginning was the Word, and God was a word. Gods are words. Soon that group of religions which we call monotheistic began putting words into the anthropomorphic mouth of the most exalted word of all: God. These were man's words of wisdom and ignorance, and for a long time they looked like other words in books by old authors. However, when Heresy began to doubt authenticity, they became stamped as authentic words of God. […] Jews and Christians have been attempting to establish the authentic text of the word of God for 2000 years. […] If we want to know what the church means by 'authentic,' then we have to disregard fairy tales which confuse the minds of our children such as the Finger of God. According to the Jewish tale, this divine digit chiseled the 10 Commandments into tablets of stone. We must also disregard the ever-present Holy Ghost of the Christian tales. Beginning with Moses and continuing until the time of the Evangelists, this supernatural spirit was present when mortal men wrote each of the canons. The Holy Ghost was also present when a different man translated it and likewise when his translation was retranslated into Latin, which became the official language of the Catholic Church. With subsequent appearances of new languages, however, the Holy Ghost ceased supervising. And what did it mean when the Council of Trent declared the Vulgate to be the authentic word of God, in 1546? We can not overlook the grotesque fact that this text was not even produced until several decades after it had been declared authentic – that the Holy Ghost allowed the members of the Council to authenticate words which, for philological reasons, were not found to be correct until a generation had passed.”
Germany's biggest daily newspaper, the Süddeutsche Zeiting, provides the following gloss by Nikolaus Cybinski:[12]
“The idea that the Holocaust might be a Hollywood invention is becoming more and more difficult to refute; one need only watch Schindler's List often enough.”
In 1990, a leading orthodox rabbi in Israel announced that the Holocaust was God's punishment of the Jews for eating pork.[13] According to Yehuda Bauer, Professor of Holocaust Studies at the University of Jerusalem:[14]
“Poles and Jews alike are supplying Holocaust deniers with the best possible arguments.”
In the words of Benjamin Netanyahu:[15]
“Israel was born of the Holocaust.”
As Ignatz Bubis, the late president of the Central Council of Jews in Germany, said on the 60th anniversary of the so-called “Crystal Night”:[16]
Concerning Untruthful Happenings and Truths Which Never Happened
“'What are you writing?' the Rebbe asked. ' – Stories,' I said. He wanted to know what kind of stories: true stories. 'About people you have knew?' Yes, about people I might have known. 'About things that happened?' Yes, about things that happened or could have happened. 'But they did not?' No, not all of them did. In fact, some some were invented from almost the beginning to almost the end. The Rebbe leaned forward as if to measure me up and said with more sorrow than anger: 'That means that you are writing lies!' I did not answer immediately. The scolded child within me had nothing to say in his defense. Yet, I had to justify myself. 'Things are not that simple, Rebbe. Some events do take place but are not true; other are – although they never occurred.'”
Elie Wiesel in “Legends of Our Time,” Schocken Books, New York, 1982, p. viii of introduction.
“Whoever forgets the Shoa, murders them all over again.”
The Freiburg professor of psychology Franz Buggle recently completed a comprehensive study of literal belief in the Bible in his book Denn Sie Wissen Nicht, Was Sie Glauben (For They Know Not What They Believe).[17] An additional problem is that the original language of the Bible was a very impoverished one. According to Prof. Y. T. Radday, it had only 56,000 different words;[18] according to Richard Wurmbrand, 65,000.[19] For this reason, most words have numerous meanings; thus, it is unavoidable that every text is based on arbitrary interpretations. For today's reader, this is true even when working with the original text. This fundamental realization takes away all factual background from most Biblical literature as well as centuries of religious strife, for these have ultimately depended on words and concepts. By pointing out that Hebrew used the same word for “son,” “descendant,” “follower” and other of our words, Wurmbrand relativizes even the concept of 'Sonship” (Son of God), placing Jesus' relationships to God the Father and the Holy Ghost in a different perspective.
In his discussions of God and the world, the Israeli philosopher Jeshajahu Leibowitz sees the matter in this light:[20]
“The foundation of our faith is our oral Tora, written by men. However, this is also the divine Tora, which obligates us to our faith. This is the dogma of Judaism. [p. 124…] The oral Tora, which man created, has decreed that the written Tora is the divine word. On one hand we acknowledge that the oral Tora is a product of man; on the other hand, we accept it as divine, and so the Tora that we ourselves wrote, is the divine Tora! [p. 125…] Empirically speaking, the Tora is a Tora only to the extent that the Jewish people accept it. In response to the pronouncement of Jesaja (Jes. 43, 12) 'Ye are my witnesses, sayeth the Lord, and I am God' Midrasch [21] dares to reply: 'If ye are my witnesses, then I am God; if ye are not my witnesses, then I am in a manner of speaking, not God.'” (p. 133)
He despises Christianity, because it dares to imply that the Hebrew bible is a Christian book! (p. 80) Tales of fiction cannot stand solidly on one leg alone:
“Are there not enough historians, sociologists and other intellectuals – in the world and in Israel as well – who deny the existence of a Jewish nation? [p. 16…] The most glorious prophesies for future existence were given to the ten tribes of Israel by Jeremia, Ezekiel and Hosea. Then these ten tribes promptly disappeared without a trace. [p. 141…] The only genuinely Judaic content which many Jewish intellectuals find in their Judaism is a preoccupation with Shoa: 'We are the nation to whom this was done!' These Jews have replaced Judaism with the Shoa.” (p. 98)
The Germans are confronted with the mirror image of this: their Germanness is defined by what they allegedly did to Jews. Germany has become the inheritor of biblical Amalek, the nephew of Esau and brother of Jacob, who is later called Israel (1 Moses 36, 12). According to the account of Moses Maimonides, it is the 189th Commandment for Jews, derived from the Tora, to remember what Amalek did to them (5 Moses, 25, 17). The 59th Commandment reiterates that they must never forget this (5 Moses, 25, 19), while the 188th Commandment instructs them to wipe out the memory of Amalek (5 Moses, 25, 19):[22]
“Maimonides expostulates that the people must constantly talk about this, in order to cultivate hatred and incite the people to holy war. […] In support of this admonition to self-righteousness and glorification of the victor, it is of decisive importance to destroy the memory of the vanquished. Transcribing it in 'death letters' was annihilating it in effigy.”
When Helmut Kohl congratulated Simon Wiesenthal on his 85th birthday several years ago, he expressed thanks for “the path which we are allowed to take.” Perhaps his implication was that the gradual self-extermination and self-incrimination, like that of Amalek, is appropriate as “the final solution for Germany.” Perhaps the Germans are supposed to be grateful for gradual extermination, as opposed to the originally planned total annihilation through war.
Concerning the pseudological fiction of the so-called Jewish nation, in his 1976 book The Thirteenth Tribe,[23] Arthur Koestler popularized the well-known thesis that most of the Ashkenazi Eastern Jews are descendants of the Khasars. This was a Caucasian Turkish people that converted to Judaism in the 8th Century for purely pragmatic reasons. They, in turn, brought Judaism to the surrounding nations:[24]
“Many Polish, Bessarabic, and Ukranian Jews descended from Slavs or Tatars, who had converted to Judaism under the military and political influence of the Khasars. The Khasars, originally Turanides, had ruled over a mighty empire on the Dnieper from the 6th to the 10th centuries and had in their turn been converted to Judaism.”
This theory had been published in Hebrew early in the 1940s by Abraham N. Poliak, a professor at the University of Tel Aviv (Khazaria, Tel Aviv). Koestler later called the story of the Khasar empire “the most cruel hoax which history[?] has ever perpetrated.”[25] It is no wonder that many believe he did not voluntarily leave this life. Viewed from his subjective position, it is understandable that he considered this “deceit” the most cruel of all.
The circumstances surrounding the death of another author, Erwin Soratroi, who was mortally injured in a Turkish sauna, are likewise unexplained. He had just finished elucidating the Khasar story under the graphic title Attilas Enkel auf Davids Thron (Attila's Heirs on David's Throne).[26] Koestler's book is now out of print, and Soratroi's book has been banned in Germany, even though there have long been anthropological investigations by Jewish scientists in support of the Khasar theory.[27] Such suppression of scientific knowledge is all the more astounding since Zvi Ankori of the Department of Jewish History at Tel Aviv University in the above mentioned work[28] writes that, as far as the racial purity of this or that branch of Judaism is concerned, Koestler merely opened a door that had long stood open anyway!
“But even if we assume that the original Israelites of biblical times constituted a 'hebraic race' – a highly unlikely assumption – the proselytizing and acceptance of non-Jews at various times was in itself enough to hinder racial homogeneity.” [29]
“Thus the quality of being Jewish was for a long time not a question of genes, but of 'mindset'.” [30]
In other words, it was a mental attitude, a matter of one's worldview. A large part of this attitude is the belief that the Jews are God's chosen. In 1938, Ben Chaim directed a proclamation to the Jewish nation: Juda erwache! (Judea Awake! Zürich):[31]
“Ultimately, the suffering of the Jews has its origin in the 'chosen people' belief proclaimed by the Jewish religion, which has been drilled into our people for millennia, to the extent that it has become part of our flesh and blood. Even today, even among irreligious or antireligious Jews, the belief persists that we are special and chosen. [p. 9…] The world, however, has little respect for 'God's Chosen People.' This is because of the perception that a people who subordinate duty to fellow men to duty to God, cannot possibly be a Chosen People. […] Millions of Jews still repeat this prayer every day: 'Ato bochartonu mi kol ho om' (God, Thou hast chosen us from among all peoples). Even if many are unaware of the monstrosity, criminality and ridiculousness of the utterance, it is still an expression of the basic attitude of our people, revealed in everything we do or fail to do. This attitude confronts us in every area of our life, hindering and separating us from others in our morality, our dealings with our fellow citizens, our hosts, etc. During thousands of years of wandering and humiliation, this delusion of grandeur has deformed and ruined all the noble characteristics of our people.” (p. 13)
Hannes Stein of Jerusalem, formerly with the German newspaper Frankfurter Allgemeine Zeitung and Germany's largest newsmagazine Spiegel, and today a writer for the Berliner Zeitung, informs us in all seriousness that
“when Moses received the Ten Commandments on Mount Sinai, accompanied by thunder and lightning, the free individual was born. Since that time, man has been responsible for his own actions. Christianity carried this Jewish insight over the entire world, sometimes voluntarily and sometimes involuntarily. [32] Among the joyous revelations of the Bible are the glad tidings that it is possible to break with inherited tradition. […] Europe provides the best example for this possibility of escaping from our own origins. After all, what did European culture have to do with Christianity? Nothing at all! The genuine, original European culture was pagan: Europe was where people ate porridge and drank beer. […] The triumph of Christianity in Europe was also the triumph of Mediterranean culture.” [33]
In point of fact, the “triumph of Mediterranean culture” was the triumph of Judaism! Ankori, quoted above, clearly formulated this last idea:[34]
“The Jewish Diaspora was successful in that it prepared the way for the dissemination of monotheism. All the non-Jewish peoples of the Mediterranean adopted it, albeit this was done in the form of its Christian variant rather than its original Jewish form.”
As Shimon Peres expressed it:[35]
“The whole world has become Jewish.”
David Feuchtwanger had already informed us that democracy is a Jewish innovation:[36]
“There is absolutely nothing which is democratic which is not Jewish, because all things democratic flow from Jewish springs.”
UNITED STATES HOLOCAUST MEMORIAL MUSEUM
Temple of Idolatries of the 20th and 21st Centuries
Should we laugh or cry about so much Chutzpa? We leave it to the (healthy) imagination of the reader to decide what analogies should be drawn from the following examples, and whether he perceives a pathological syndrome that might be called “collective-hereditary pseudologia phantastica judaica.” In addition, the question arises as to whether, as Hermann Schaber believes,[37] an actual, even messianic solution of an age-old conflict can be derived “from the overall teachings of the Bible.” Again we refer to Leibowitz:[38]
“As for the coming of the Messiah, the most significant aspect of the messianic idea is that it is always a future coming. This means that every Messiah that actually arrives is of necessity a false Messiah.”
The messianic concept, at least in its worldwide form, is a purely Jewish innovation. It is an Asiatic myth, if you will. I have already referred to the first 'humorous' anti-Jewish pamphlet in the Book of Esther, written by the Jews themselves as a parody.[39] In the same way that Haman and his ten sons were hanged, so were “on the 16th and 17th of October 1946, in the Year of Creation 5707, in Nuremberg, 11 leading Nazis hanged (the 12th, Hermann Göring, committed suicide).” Thus writes Dr. Daniel Krochmalnik, an expert in the area of Jewish history and historical transmission. Through rabbinical hermeneutics, computation of the date 5707 can be achieved by naming the sons of Haman.[40]
“Thus a Happy End was pre-programmed in the Bible.”
“While many Christians as well as some Jews take the Book of Esther to be aggressive in nature […], most Jews consider it 'fun and fantasy.' […] Jews, having endured cruel whims and persecutions by non-Jews, indulge in the fantasy of role reversal, of placing themselves in the role of non-Jews and vice-versa.” [41]
The function of such humor is to deconstruct a world, which just a short time before, had seemed immutable; the victim becomes the victor, and the fool becomes the wise man. Laughter leads to healing and emotional transcendence of the world. Just as the pious Jew Mordechai replaces the anti-Semitic tyrant Haman in the Persian court, Jews in their fantasy replace non-Jews in the world hierarchy. Such a jovial ignoring of reality, as occurs during the festival of Purim, shows how easily a Haman can emerge from a Mordechai – how easily a warrior for righteousness can turn into a plain killer. The authoritarian nature of this goal has to be acknowledged.[42]
Irit Ciubotaru stresses the contemporary nature of the Esther story:[43]
“The symbolism of this story concerns Jews today as well as then. Conformity, invisibility and humility cannot permanently conceal Jews from evil intentions. Circumstances will always be such that, in one way or another, the Jews in their uniqueness will expose themselves and tear away the veil of assimilation. What makes this hidden miracle so important for us is the message that God ever and again, in His way, leads us back to our true identity.”
The carnival like character of the Purim festival invites comparison with Fasching, Fastnacht (Shrovetide), Carnival, and Mardi Gras, which leads the Swiss cultural anthropologist Peter Weidkuhn to the conclusion
“that Shrovetide represents an archaic form of political class struggle, in that it is a cultural institution which ritualizes the permanent social struggle. It allows the politically exploited to indulge in a kind of revolution without really making revolution; that is, to temporarily 'improve' his social position without taking risks involved in challenging the existing class structure.” [44]
It reminds us of the ancient Roman festival of Saturnalia and related Greek Kronian festivals, in which slaves were served by their masters and free men could be whipped by slaves. In Babylon there was even the festival of Sakkaen, in which a slave assumed the role of the king (p. 300). Modern English social anthropology has created the concept of the “ritual of rebellion” or ritualized rebellion.
The Real Victim of Holocaust Veneration is the Truth
“According to one of the worldwide leading Holocaust scholars, Yad Vashem Prof. Yehudah Bauer [right]: 'The story of the 93 girls in the Beis-Yaacov Girls School in Krakow, who in 1942 preferred suicide over falling into the hands of the Nazis, is not necessarily a lie. It just didn't happen.' […] However, no explanation about the origin of the myth of 'the 93' will satisfy Mr. Leathon. 'It is extremely important that the story of the Holocaust not be sullied by absurd untruths' he writes to the synagogue in protest. 'If we want the world to believe the testimony of the survivors, we have to make certain that we do not allow sensationalistic myths to continue.”
Simon Rocker and Joseph Millis, writing in “Is truth the real sacrificial victim?”, Jewish Chronicle, April 23, 1999, p. 31 (Retranslated from German)
“Ritual anarchy allows society to recover from itself. […] In the process, society quickly learns again just how important social norms really are. The Shrovetide-anarchistic dissolution of social structure quickly demonstrates to everyone the necessity of them.”
At the end comes the “Signal for the anti-Shrovetide Counterrevolution.”[45] The effect of this is twofold: On the one hand, there is reconciliation and re-enforcement of the existing order until next year; on the other hand, a gradual re-evaluation of “ritualistic” rebels.
Weidkuhn, who based his study on the Paris student revolt of 1968, next discusses the “most modern form of Shrovetide chaos,” German philosopher Herbert Marcuse's slogan of the “Great Refusal”:[46]
“What in the case of Marcuse is masked as Philosophy of Revolution is, underneath the mask, a philosophy of permanent Shrovetide.”
From the outset, this movement was set up as double strategy; a make-believe terrorist revolt on the one hand and a “March through the Institutions” on the other. In the Germany of today, the latter has been realized to the extent that the first half of the strategy has become obsolete, or else transferred to other groups.
One of the leading spokesmen of the late 60s, Jean Paul Sartre, expected the ultimate solution of the Jewish question to be assimilation of the Jews into a “classless society.” According to Sartre, the Jew is the human being who is considered as such by others. That is to say, the anti-Semite creates the Jew.[47] In his last interview with Sartre in 1979, Benny Uvy protested against this way of considering the matter. Instead, he wanted to “liberate Judaism from anti-Semitism.”[48] Sartre, however, exhorted the former Maoist to remain true to the world revolution as a Jew. The former militant atheist now relativized his former position and described Jewish identity in a positive light, emphasizing a special relationship to God. His life's companion Simone de Beauvoir, who conducted the interview, remarked:[49]
“What a sw…!”
Let us return to the Purim festival. The “social-hygienic” function which it long shared with Shrovetide and Carnival has probably become obsolete. In 1945, the March Through the Institutions reached its “happy ending.” The humor of Tora became cruel and bloody for those hanged at Nuremberg. Julius Streicher's last words are said to have been:[40]
“This is my Purim festival for 1946.”
It is more likely that the words were posthumously put in his mouth to make the executions appear to be fulfillments of prophecy. Harlan Fiske Stone, the Chief Justice of the US Supreme Court, dubbed the Nuremberg Tribunal a “high class lynching party.”
More recently, “The [first] Gulf War, which Saddam wanted to turn into an annihilation of Israel, came to an end on Purim.”[40] In view of such semi-official disclosures, we are not resorting to dubious conspiracy theories when we point out that American and allied war machinery follow Toranic and Cabbalistic timelines.
Today quite a few people are reading (assisted by computer analysis) the prophesy about “Holocaust in Israel” into the Bible, which comes complete with the nickname of the recent prime minister, “Bibi”.[50] Christian and other non-Jewish readers of the Bible normally do not have access to such lore, because they are unfamiliar with the Hebrew language, the numerical values of Hebraic letters, and the occult interpretations that can be drawn from them.
Taking all this into consideration, do we not now have access to previously unknown aspects of Jewish humor? George Tabori was the only one “who could allow himself the cruel wisecrack of saying 'the shortest German joke is Auschwitz.'” On this subject he “once wrote that only he who remembers with his belly, his ass, his colon and his sex organ is capable of remembering anything.”[51] So now we know:
“The secret of redemption is memory.”
It matters not whether our memory is retained in our belly or in our posterior. In a footnote on the Jewish expulsion from Spain in 1492, which was carried out by the converted Jewish grand inquisitor Torquemada, Walter Benjamin pointed out that, according to cabbalistic notation, “salvation means liberation as well as catastrophe.”[52]
Does this mean that catastrophe can also be salvation and that memory can be the secret of catastrophe as well as salvation?
“In order for the past to remain alive, and not petrify into mere thought, it is necessary for the collective to constantly reinvent it. […] Metaphysical hatred, when there is no immediate cause for it, […] must emphatically be produced. […With both the above mentioned commands to hate in the Tora], a kind of commemoration is demanded which corresponds to neither experience nor memory. It is a kind of 'counter-present' commemoration. […] Remember that the assault by Amalek did not come from the clear blue sky, but because of Israel's massive loss of faith. […] It was not Amalek but Israel herself who was to blame.” [53]
It is all really quite simple. Remember that Elie Wiesel himself, the premier “Holocaust Survivor” and winner of the Nobel Prize for Literature in 1986, wrote the following in Legends of Our Time concerning Holocaust tales:[54]
“In fact, some some were invented from almost the beginning to almost the end. […] 'Things are not that simple, Rebbe. Some events do take place but are not true; other are – although they never occurred.'”
And in the same vein, Dieter Lattmann wrote:[55]
“There is the paradox of creative 'authenticity,' which continues to fantasize from the vantage of a post-experiential reaction, half a century later.”
Can self-referential delusion also be a raison d'être? As Weizman said at the end of his speech to the German Bundestag:[56]
“We are a people of prayer and remembrance. We are a people of Hope and the Word. We have created no great empires, castles or palaces; all we have done is string words together. We have laid up courses of ideas, constructed houses of memories, and dreamed towers of longing.”
Jehovah before Absolute judgment:
Such hollow bombast! “I am who I was
And will eternally remain who I am!”
You should say: “I will never change!”
(Friedrich Hebbel)
“A religion which causes inner unrest, war and disunity can not be the true religion.” (Michael Hospitalius, 1560)
This is true of Judaism's daughter religions as well, one might add, including Marxism, the “fourth Judaic religion, in which Yahweh, the god of Jews, Christians and Muslims, is replaced by 'Historical Necessity'.”[57] To this, one hundred million humans were sacrificed, of whom Alexander and Margaret Mitscherlich opined that they would be “somehow compensated.”[58] Most certainly not by that fifth Judaic religion, which is built on artificially induced metaphysical hate. At present, this is being pursued under great pressure as “counter-present commemoration.”
Notes
First published as “Wahnwelten” in Vierteljahreshefte für freie Geschichtsforschung 3(3) (1999), pp. 307-313. Translated by James Damon.
| [1] | May 1998, pp. 437f. |
| [2] | H. Heine, Sämtliche Schriften, Ullstein, Frankfurt 1981, pp. 562f. |
| [3] | A. Delbrück, Die pathologische Lüge (The Pathological Lie), Enke, Stuttgart 1891 |
| [4] | H. Heine, op. cit. (note 2), p. 573 |
| [5] | No. 26, 23. June 1997, p. 190. |
| [6] | Biblical Archaelogy Review, March/April 1998, p. 61. |
| [7] | Ibid., July/August 1997, p. 32. |
| [8] | Ibid., p. 34. |
| [9] | Ibid., p. 40. |
| [10] | The Mountain of Moses, CTI Publ. Co., Solana Beach, CA; Reference in: Biblical Archaeological Review, Nov. /Dec. 1996. |
| [11] | Wörterbuch der Philosophie (Dictionary of Philosophy), 9, Vol. 1, “Gotteswort”(“Word of God”), Georg Müller, Munich und Leipzig 1910, pp. 458ff. |
| [12] | Süddeutsche Zeitung (South German Newspaper), 23. November 1996, “Krimi Spezial” (Special Mystery). |
| [13] | From Alan M. Dershowitz, Chutzpah, Little/Brown, Boston 1991, p. 132, Footnote. |
| [14] | The Jerusalem Post – International Edition, 30. September 1989, p. 7. |
| [15] | Weser-Kurier, 24 April 1998, p. 3. |
| [16] | Süddeutsche Zeitung, 10 November 1998, p. 5. |
| [17] | Rowohlt, Reinbek, 1992. |
| [18] | Yehuda T. Radday, Auf den Spuren der Parascha (On the Trail of Parascha), Diesterweg, Frankfurt/Main and Sauerländer, Aarau. |
| [19] | Jesus, Freund der Terroristen (Jesus the Friend of Terrorists), Stephanus, Uhldingen 1994, p. 78. |
| [20] | Dvorah, Frankfurt/Main 1990. |
| [21] | Homiletische, erzählerische und rechtliche Auslegung und Erklärung der hebräischen Bibel. (Homiletic, Narrative and Legal Description and Explanation of the Hebrew Bible) |
| [22] | Daniel Krochmalnik: “Amalek – Vernichtung und Gedenken in der jüdischen Tradition” (Amalek: Annihilation and Commemoration in Jewish Tradition) in: Der Landesverband der Israelitischen Kultusgemeinden in Bayern, no. 65, March 1995, p. 6. |
| [23] | The Thirteenth Tribe, Random Hous, New York 1976; German Edition: Luebbe, Bergisch Gladbach 1989. |
| [24] | Georges Friedmann, Das Endes des jüdischen Volkes? (The End of the Jewish Race?), Rowohlt, Reinbek 1968, p. 209. |
| [25] | See the back cover of the Arthur Koestler's The Thirteenth Tribe, op. cit. (note 23): “The story of the Khazar Empire, as it slowly emerges from the past, begins to look like the most cruel hoax which history has ever perpetrated.” |
| [26] | Grabert, Tübingen 1992. |
| [27] | R. M. Goodman, A. G. Motulsky, Genetic Diseases Among Ashkenazi Jews, New York, 1979, pp. 19f., 171f., 296f. |
| [28] | Ibid., p. 22. |
| [29] | Raphael and Jennifer Patai, The Myth of the Jewish Race, Detroit 1989, p. 51. |
| [30] | Ibid., p. xiv. |
| [31] | Reprint: Ben Chaim, Juda erwache! (Judea Awake) Proclamation to the Jewish Nation, Faksimile-Verlag, Bremen 1983. |
| [32] | Moses und die Offenbarung der Demokratie (Moses and the Revelation of Democracy), Rowohlt, Berlin 1998, p. 9. |
| [33] | Ibid., pp. 49f. |
| [34] | Goodman & Motulsky, op. cit. (note 27), p. 23. |
| [35] | Spiegel-Spezial (Special Issue) 2/1989, p. 80. |
| [36] | Quoted in Jewish Community, Vol. 1, Issue 24/25, Vienna. |
| [37] | Sleipnir, 6/98, pp. 40f. |
| [38] | Leibowitz, op. cit. (note 20), p. 148. |
| [39] | The Revisionist, 1(1) (2003), p. 91. |
| [40] | Landesverband…, op. cit. (note 22), p. 5. |
| [41] | Edward Greenstein, The Jewish Holidays; quoted in Svi Shapiro: “A Life on the Fringes” in: Tikkun; vol. 14, no. 1, Jan./Feb. 1999, p. 25. |
| [42] | Svi Shapiro, Purim: Humor in a Bitter World, ibid., p. 25. |
| [43] | Landesverband…, op. cit. (note 22), p. 3. |
| [44] | Weidkuhn, “Fastnacht – Revolte – Revolution” (Shrovetide – Revolt – Revolution); in: Zeitschrift für Religions- und Geistesgeschichte, Vol. XXI, Issue 4, 1969, pp. 297f. |
| [45] | Ibid., p. 302. |
| [46] | Ibid., p. 303. |
| [47] | Réflexions sur la question juive (Reflections on the Jewish Question), Paris 1954; German: Drei Essays, Ullstein, Frankfurt/Main 1985. |
| [48] | In: Histoire, No. 3, 1979, p. 175. |
| [49] | Daniel Krochmalnik, “Die letzten Worte des Jean-Paul Sartre” (The Last Words of Jean-Paul Sartre), in: Landesverband der Israelitischen Kultusgemeinden, No. 60, Dec. 1993, pp. 20ff. |
| [50] | Michael Drosnin, Der Bibel Code (The Bible Code), Heyne, Munich 1997. |
| [51] | Frankfurter Allgemeine Zeitung, Sept. 1, 1998, p. 41. |
| [52] | Footnote No. 61 in H.-D. Sander, Die Auflösung aller Dinge, (The Dissolution of All Things), Castel del Monte, Munich undated, p. 92. |
| [53] | Krochmalnik, in: Landesverband…, op. cit. (note 22), p. 6. |
| [54] | Schocken, New York, 1982, p. VIII. |
| [55] | “Lügner haben kurze Beine” (Liars Have Little Legs), in: Süddeutsche Zeitung, 26 Feb 1999, p. 13. |
| [56] | See The Revisionist, 1(1) (2003), p. 84. |
| [57] | Arnold Toynbee, Menschheit und Mutter Erde (Mankind and Mother Earth), Vienna 1982, p. 485. |
| [58] | Die Unfähigkeit zu trauern (The Inability to Grieve), Piper, Munich 1969, p. 333. |
Author
Bibliographic information about this document: The Revisionist 1(4) (2003), pp. 415-421
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Editor’s comments: First published in German as "Wahnwelten" in "Vierteljahreshefte für freie Geschichtsforschung," 3(3) (1999), pp. 307-313