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The Protocols of Satan, Part 9: Rule of the Brambles
After spending eight segments of this program presenting introductory material in an endeavor to help establish the veracity of the claims of legitimacy for the so-called Protocols of the Learned Elders of Zion, which we prefer to call the Protocols of Satan, we are finally approaching a presentation of the material in the Protocols themselves. We have chosen to do this using the translation found in the book The Protocols and World Revolution attributed to Boris Brasol, and published in Boston in 1920 by Maynard, Small & Co. [We will attach a PDF copy of the book to this program when it is posted at Christogenea.] This translation is of course somewhat different than the one which is posted at our Mein Kampf Project at Christogenea, which was made by the British journalist Victor Marsden. However when we began comparing it with the translation of Marsden, we found it preferable to read. As we proceed through the Protocols, we will make note of any significant differences in meanings between the two translations, if indeed we notice them and find them worthy of note.
But before we proceed, we would like to present just some of the material found in the Introductory Statement of The Protocols and World Revolution, which is important in order to set the historical backdrop for these publications of the Protocols. The Russian Empire had only recently been conquered from within by World Jewry, and fears in the East were that the Jews would take the rest of the world in that same manner as they had Russia. Americans, and most of the West, were kept oblivious of the real truth of the situation by their own Jewish-controlled press.
As early as 1901, in a book entitled The Great within the Small, and the Antichrist as a Political Possibility in the Near Future, Sergei Nilus, who was a pious Russian Christian, was writing about the Jewish threat to Christendom. In 1905, after having obtained a copy of the Protocols, he published them in a second edition of his book. This edition he then distributed among the highest officials of the empire, to no avail. Then subsequent editions were printed in 1911 and in 1917, on the eve of the Bolshevik Revolution, where he had changed the title to the more alarming “He is at the Doors!” After the Bolshevik Revolution, the copy of the Protocols published by Nilus were translated into English by both Marsden and Brasol. Marsden was a British journalist in Russia who barely escaped the terror of the Jewish regime after suffering a long period of imprisonment, and Brasol was a Russian army officer who was fortunate enough to have been in America, and able to stay there, when the Bolshevik Revolution took place.
As a digression, Boris Brasol had taken part in the prosecution of a Jew named Menahem Beilis in a famous blood libel case, which was conducted fin Kiev rom 1911 through 1913. If he were caught in Russia he would certainly have been at the top of the lists of those who were executed. We have a record of the Beilis Affair posted at Christogenea, at the Saxon Messenger, titled Ritual Murder in Kiev. Beilis was assuredly guilty, but Jewish money was able to exonerate him at that time. The Jewish press in America took advantage of the notoriety of the case to gain sympathy for Jews abroad through the usual accusations of antisemitism and cries of oppression. Justinas Pranaitis, the Catholic priest famous in certain circles in the West for his book, The Talmud Unmasked, served as an expert witness in the case against the practices of Judaism. The novelist Maxim Gorky, a so-called Russian atheist and later a close friend of Vladimir Lenin, wrote abroad in defense of the Jew, as did a host of other more-or-less famous and presumably Russian or Ukrainian authors, most of whom had lucrative careers in writing or politics after the Bolshevik Revolution.
The struggle between Christian Russia and the Jews in Russia had persisted for quite some time before the Bolshevik Revolution. Because the Jews had already controlled a great deal of the press, Christians remained oblivious to the danger. Now that the objectives of the Protocols are for the most part fulfilled, most Christians still remain oblivious to the danger, and those few who have become concerned cannot find the answers. So with this background, we will proceed by presenting some of the introductory material provided as a preface for The Protocols and World Revolution which is attributed to Boris Brasol:
The world is in the midst of a crisis not less serious than that of the great war. While it was inevitable that the period following the war should be fraught with grave problems for civilization, these problems have been made much more difficult by the presence of a new danger, namely, the destructive force of Bolshevism. Russia was the first victim of what proves to be a movement of an international character, Russia being used as the base of operations. While powerful Bolshevist armies are overrunning Asia and menacing the European countries to the West, an equally dangerous force of Red propagandists, directed from Moscow, is operating on several continents, spreading its social poison throughout the world and threatening the destruction of the social and industrial morale of civilized nations.
With the triumph of the Bolshevist revolution in Russia, a group of internationalists, most of whom were members of the Jewish race, seized the machinery of government and have held it ever since.
The complete destruction of Russian civilization, which for centuries had been essentially a Christian civilization, and the reduction of the great majority of the Russian people to a state of abject misery and ruin, are accomplished facts. The Bolshevist leaders, however, not content with this destruction and the establishment of a cruel despotism in Russia, are making every effort to extend their revolution and their control to other countries.
In the meantime, the Jewish press in the West consistently portrayed Christian Russia as a land of poverty and oppression, where progress was non-existent, and all but the nobility were disenfranchised. This image of Tsarist Russia still persists in the mythos of the West today. But nothing is further from the truth. In his book The Third Rome: Holy Russia, Tsarism & Orthodoxy, which we shall cite further on in this presentation, Matthew Raphael Johnson documents an accurate account of a pre-Soviet Russia which was every bit as advanced and as civilized as any of the other 19th-century nations of Central Europe….
From further on in Brasol’s introduction:
That the Bolshevist revolution was from the beginning almost entirely led and controlled by Jews is a fact which has gradually thrust itself upon the attention of the world. The Jews in many instances have admitted the dominating role which members of their race have played in international Bolshevism and have sought to defend it. Some of their recognized leaders have proclaimed their pride in Trotzky. The fact that the Jewish race has taken such an active part in the Russian Bolshevist movement, with its international ramifications, has been attributed in some quarters to the motive of revenge on the part of the Jews for what they regard as a long era of persecution. If this be so, is it impossible that Jews in various parts of the world imagine that now is their chance not only for revenge but for world domination?…
The document referred to is entitled, "Protocols of the Meetings of the Zionist Men of Wisdom," [the original title of the document as it was published by Sergei Nilus] and was published for the first time in 1905 at Tsarskoje Selo in a Russian book entitled "The Great in the Little," written by Serge Nilus, a well-known Russian author. The Protocols set forth a comprehensive program for the substantial destruction of all Christian states, and propose certain practical methods for achieving world domination by the Jewish nation. So far as is known, the Protocols have never been repudiated publicly by recognized Jewish authorities. Quite recently the well-known firm of Eyre & Spottiswoode, Ltd., printers for the British Government, published a pamphlet under the title, "The Jewish Peril, Protocols of the Learned Elders of Zion." In the preface of this pamphlet it is explained that the Protocols referred to were translated from the Russian into English from Serge Nilus's book which appeared in Russia in 1905. While the editors do not give the title of Nilus's book, they say:
"A copy of the original may be seen at the British Museum Library, under N0. 3926-d-17, stamped British Museum, 10th August, 1906."
They state also that the publication of the English pamphlet at present is justified by the growing menace of Bolshevism throughout the world. The pamphlet concludes with the warning:
It seems obvious that the publishers, Eyre & Spottiswoode, Ltd., have used Nilus's book "The Great in the Little," published in Russia in 1905.
A specific reference to the Protocols is to be found also in the French weekly magazine La Vieille-France, No. 160, published in February, 1920. In the editorial article entitled "The Jews Have Created Bolshevism" (pages 10-13) the following extract from the Zionist Protocols, as published by Nilus, is given in French:
"A nous, son Peuple d'élection, Dieu a donné le pouvoir d'expansion, et ce qui semble être notre faiblesse a été notre force. Nous sommes au seuil de la domination universelle. Il reste peu a construire sur ces bases," etc. etc.
[The French paragraph seems to read “To us, his chosen people, God gave the power of expansion, and what seems to be our weakness is our strength. We are at the threshold of universal domination. There is little to build on these foundations...”, which is a misinterpretation of Scripture. The Israelites were never to spread in the manner that the Jews have, and the Jews are not Israelites at all. The role of Israel was to become many nations, and supplant the ones before them, which they accomplished. The role of Satan is to creep in unawares and subvert, which is the role which the Jews have fulfilled.]
The article asserts that Bolshevism is nothing but a phase of Judaism, and also states that the Jewish Bolshevist leaders in Russia were subsidized by Jewish banking houses in the United States and Germany.
In January, 1917, Mr. Nilus published another book under the title "It is Near, At the Door," and in this book the Protocols were again published in full….
While the Protocols are generally unknown here [in the United States], it is worthy of note that on October 27-28, 1919, the Philadelphia Public Ledger printed long excerpts from them in an article calling the attention of the American people to the document and to the terrible program which it presents. The article in the Ledger was somewhat misleading, however, since it was published under the captions "Red Bible" and "Bolshevist Propaganda." All words in the text itself indicating that the Protocols were of Jewish origin were omitted. The Hebrew word "Goys," signifying "Gentiles," used in the Protocols, nowhere appears in the Ledger article. Furthermore, wherever in the Protocols the expressions "our people" or "we"—meaning the "Jewish people" or the "Jews"— are used, the author of the article makes it appear that the people thus referred to are the "Bolshevists," and speaks of the Protocols as a "Russian document," which clearly it is not. Mr. Nilus shows that the Protocols came into his hands in 1901. In 1901 the Bolshevist Party did not exist, for it was founded only in 1903 and was not really organized for work until several years later. Nowhere in the Protocols does the word "Bolshevist" appear, while the word "Jews" is used many times, although the writer more frequently uses the word "we" when speaking of the Jews. There is only one hypothesis upon which the Protocols could possibly be considered "Bolshevist," namely, that the Bolshevist movement was of Jewish origin, in which case the plan outlined in the Protocols might have become "Bolshevist" by adoption.
The very fact that a document purporting to be written by a Jew for Jews could be so easily described as "Bolshevist Propaganda" is of interest.
Now, for the first time, the document entitled by Mr. Nilus "Protocols of the Meetings of the Zionist Men of Wisdom" is published in full in the United States, correctly translated from the Russian. For this purpose we have used the Russian text as it appears in Mr. Nilus's book, "It is Near, At the Door," 1917, published in the printing office of the Sviato-Troitzky Monastery.
From here, the editors of The Protocols and World Revolution proceed by recounting how the Protocols had come into the possession of Sergei Nilus, and we had presented much of that information at length earlier in this series.
Then Serge Nilus’s own conclusions concerning the nature of the Protocols is cited:
In his last book Mr. Nilus writes:
"These Protocols produced a scarcely noticeable impression upon the world outside of the Christian church. The periodical press, which in the main is in Jewish hands, or under the guidance and influence of the Jews, sought to conceal their publication, scarcely mentioning them or referring to them as a fallacious invention or a fairy tale. Among loyal Christians, however, the Protocols bore fruit and created a success for my book far greater than could have been anticipated, for they spread the knowledge of the hidden mysteries of our time in a wide circle of those belonging to the Christian family. Since then my book, with all the Protocols, has appeared in its fourth edition; but only now I learn authoritatively from Jewish sources that these Protocols are nothing else than a strategic plan for the conquest of the world, putting it under the yoke of Israel, the struggler-against-God [Nilus was forced to misinterpret the Scripture thinking that it belongs to the Jews], a plan worked out by the leaders of the Jewish people during the many centuries of their dispersion, and finally presented to the Council of Elders by "The Prince of Exile," Theodor Hertzl, at the time of the first Zionist Congress, summoned by him at Basle in August, 1897." [We have not yet found corroboration of this quite plausible statement, which must reflect information known to Nilus.]
Again he writes:
"In what way these documents, constituting the Holy of Holies of the hopes of Israel [sic, Jews], the century-old mystery of its leaders, reached the general mass of the uninitiated has not been ascertained. As already mentioned, they were given to me in 1901. In that year, in circular No. 18, as well as in others dispatched to the Zionists on behalf of the Zionist 'Actions Committee', Theodor Hertzl stated that certain confidential information, notwithstanding the admonition, has not been kept secret, and has been given undesirable publicity."
Finally Mr. Nilus declares:
"The Protocols are signed by the Zionist Representatives of the 33rd (highest) Degree of Initiation. These Protocols were secretly removed from the complete file of Protocols which, as we now know, pertained to the first Zionist Congress, held in Basle in August, 1897. All this was taken from the secret vaults at the main Zionist office which, at present, is located in French territory."
In 1918 the "Protocols" were again published in Russian by a book publishing firm, "The Sentinel" at Novocherkassk, South Russia. The pamphlet referred to bears the title "Zionist Protocols. The plans for the Conquest of the Universe by the Judo-Masons." In the introduction to the pamphlet it is stated: "The 'Protocols' are a program carefully worked out in all its details for the conquest of the universe by the Jews. The greater part of this program has already been realized, and if we will not come back to our senses, we are inevitably doomed." In the concluding part of this introduction the publishers state as follows: "The 'Protocols,‘ indeed, are not only the key to our first unsuccessful revolution, but they are also the key to the second, in which Jewry played such a sinister role for Russia...." For us, who are witnesses of the self-destruction of Russia, for us who hope for her regeneration, this document is all the more significant as it discloses the means of the enemies of Christendom for our enslavement. Only after having obtained the knowledge of the means it may become possible to successfully combat the enemies of Christ and of Christian culture."
In earlier segments of this presentation, we have already cited some of the remaining material discussing the nature of the Protocols in this introduction. Here we will move on to Brasol’s summary of the contents of the Protocols:
SUMMARY OF THE PROTOCOLS
The title under which the Protocols are presented in Mr. Nilus's text, according to the literal translation from the Russian, is:
"Protocols of the Meetings of the Zionist Men of Wisdom"
The word "Protocols" can be used in several senses, but in the present case the context would indicate that the word means simply the written minutes of certain meetings—i.e. meetings of the Zionist Men of Wisdom. The arrangement is in twenty-four separate Protocols, each Protocol apparently recording the contents of an address to the meeting by one of its members. The context would also indicate that all the addresses were delivered by the same person, and it should also be noted that each Protocol deals with a more or less distinct part of one complete subject, like the chapter of a book.
In the first Protocol it is stated that the speaker undertakes to formulate "our system both from our point of view and from that of the Goys." The word "Goys" or "Goyims" is an old Hebrew word signifying Gentiles, or persons who are not Jews. [Originally it means only nation or, in the plural, nations.] All of the following Protocols, whether they are the utterances of the same person who speaks in the first Protocol or not, are a continuation of the same general subject.
Taking the set of documents as a whole [meaning the 24 portions of the Protocols], they clearly purport to formulate a strategic plan for united action of the Jews as a nation, or a people, to obtain certain ends. These ends are nothing less than complete political and religious domination of the world. The means by which this universal domination is to be achieved are set forth with great clearness and considerable elaboration.
The document as a whole is of the most extraordinary character, and while to some readers it may seem fanatical or visionary, others will be more impressed with its profound cleverness, with the cold logic of the reasoning, and with the general orderliness of statement and argument, indicating that the work, whatever the underlying motive may be, is the result of careful thought and mature deliberation.
In our last segment of this series we saw a very similar assessment of the Protocols attributed to the respected Russian writer Aleksandr Solzhenitsyn.
The strategic plan of action is Machiavellian and ruthless in the extreme, and is expressly founded on the propositions that "might is right" and that "politics have nothing in common with morals." It is also explicitly stated that the end in view is to "subjugate all government to our super-government," and the Jewish super-government is to be an autocracy with a Jewish Sovereign at its head.
So we cannot expect to see a direct one-world government, as so many conspiratorially-minded Christians have been so anxiously awaiting for many decades now. Rather, the Jews have already subjugated all world governments to themselves, they have destroyed, or are in the process of destroying, those who do not cooperate completely, and most Christians still remain oblivious. The Protocols profess that the power of gold would replace the liberal governments, and it did, so it is more likely that a banker has been the appointed Jewish sovereign, and certainly not a politician. Meanwhile, returning to Brasol, we shall not comment at length on his summary of the Protocols here, but we shall comment on each of these features of the Jewish plan for world domination as we present the Protocols themselves. So he continues:
Briefly summarized, the means by which this world domination is to be achieved are as follows:
1. The national power of non-Jewish states is to be broken down by the fomenting of internal revolutions through appeals to class hatred, and by pretended efforts to obtain greater freedom and privileges for certain classes of the people, using the words "liberty, equality, and fraternity" merely as catch-words to gain recruits for the Jewish cause. Autocratic governments, which alone are strong, must be weakened in the first instance by the introduction of liberalism, which will pave the way to anarchy.
2. All wars must be "shifted to an economic basis," allowing no territorial advantages to result from war, and thus tending to make the Jewish control of wealth the determining factor in war.
3. The Jewish international rights are to be strengthened at the expense of the national rights of the several Gentile nations.
4. The non-Jewish states are to be further weakened by promoting false and conflicting political policies; by obtaining secret control over the actions of public officials; by manipulation of the press, and by the gradual elimination of free speech.
5. The authority of governments where liberalism prevails is to be weakened by the destruction of religion (other than the Jewish religion), since it is the conservative and moral force which makes liberal governments possible.
6. In order to overcome the resistance of those states which are unwilling to make submission to the new Jewish power, there must be no hesitation in resorting to violence, cunning, hypocrisy, bribery, fraud, and treason, or to the seizure of the property of others.
7. The destruction of the social and economic structure of Christian states will also be brought about by the destruction of industrial prosperity, through speculation and constant strikes, "throwing masses of workmen out of employment," artificially raising wages, thus increasing the cost of the necessaries of life, and finally by bringing about a general economic crisis and the disorganization of financial systems. The financial strength of the various non-Jewish states will also be undermined by causing them to overburden themselves with foreign and national loans on an ever increasing scale, which will ultimately lead to bankruptcy.
8. Upon the social and political chaos created by these various means a Jewish dictatorship is to be gradually built up, principally through the "terrible" Jewish power of the purse and through the other great Jewish powers of control over the press and over the revolutionary labor movement.
9. During the period of transition from Gentile to Jewish political control in every state there will be a secret government by the Jews, brought about through the manipulation of the press, misleading public opinion, mass terror, weakening the initiative of the Gentiles, misdirecting their education, and sowing discord among them.
An examination of the history of the formerly Christian states of the West fully vindicates all of those who sought to warn us about the Jewish intentions outlined in what we prefer to call the Protocols of Satan. Even in our own lives here in America, and especially in the 1950’s through the 1970’s, society was set on its head through the ongoing degradation of education, the use of Civil Rights revolutions, sexual revolutions, feminist revolutions, union strikes, deindustrialization, and now, sodomite revolutions, further Negro revolutions, and the so-called war on terror, which is exactly what Brasol outlines here from the plan set forth by Protocols published 95 years ago. In the end, we have an openly obvious form of Jewish world supremacy, just as the authors of the Protocols had intended.
With this, we shall begin to present the text of the Protocols themselves, and comment on them or offer the comments of others wherever we feel that we can illustrate their meaning and impact, as well as explain their premises:
PROTOCOL NO. I
Let us put aside phraseology and discuss the inner meaning of every thought; by comparisons and deductions let us illuminate the situation. In this way I will describe our system, both from our own point of view and from that of the Goys (The Goys — the Gentiles):
It must be remembered that people with base instincts are more numerous than those with noble ones; therefore, the best results in governing are achieved through violence and intimidation and not through academic discussion. Every man seeks power; every one would like to become a dictator if he possibly could; and rare indeed are those who would not sacrifice the common good in order to attain personal advantage.
What has restrained the wild beasts we call men?
What has influenced them heretofore?
In the early stages of social life they submitted to brute and blind force; afterwards — to the Law, which is the same force but disguised. I deduce from this that according to the laws of nature, right lies in might.
If one believes in the Jewish theories of the dawn of man, built up around the concept of evolution and the beginnings of society rooted in a primitive state, the image of the cavemen as the forefather of modern men, then one may be deceived into thinking that the Protocols are accurate in this regard. The Jewish estimation of man is indeed very crude, but it is only manifest when man is by force reduced to a beastial state. But it was not that way in the beginning.
The patriarchy and the clan, Christian concepts of authority that have been undermined by the Jew, have long been the ruling force of White, or Adamic, society, and they are the natural authority and mechanisms for the defense of the race. In the days before Nimrod, the Hebrew Bible reflected that same form of government, the Adamic patriarchy. When Nimrod rose up to rule over his fellow men by force, that was a beginning of troubles. In the Judges period, the Kingdom of God was once again a collection of clans, or tribes, led by a patriarchy, associated by race, and joined by a common law and custom. When God was king, the people submitted to His law. When the people demanded a man as King, that was the beginning of further troubles.
This Jewish estimation of the nature of man was discussed at length by Henry Ford in The International Jew, Volume 1, in chapter 11, which so happens to be titled "Jewish" Estimate of Gentile Human Nature. It was originally published in The Dearborn Independent issue of 31 July 1920. Here we shall offer a portion of that, although it begins with a more general assessment of the Protocols themselves, that is only a brief digression before it reaches our topic:
The Protocols, which profess themselves to be an outline of the Jewish World Program, are found upon analysis to contain four main divisions. These, however, are not marked in the structure of the documents, but in the thought. There is a fifth, if the object of it all is included, but this object is assumed throughout the Protocols, being only here and there defined in terms. And the four main divisions are great trunks from which there are numerous branches.
There is first what is alleged to be the Jewish conception of human nature, by which is meant Gentile nature. It is inconceivable that such a plan as that which the Protocols set forth could have been evolved by a mind that had not previously based the probability of success on a certain estimate of the ignobility and corruptibility of human nature -- which all through the Protocols is referred to as Gentile nature.
Then, secondly, there is the account of what has already been accomplished in the realization of the program -- things actually done.
Thirdly, there is a complete instruction in the methods to be used to get the program still further fulfilled -- methods which would themselves supply the estimate of human nature upon which the whole fabric is based, if there were nothing else to indicate it.
Fourth, the Protocols contain in detail some of the achievements which, at the time these words were uttered, were yet to be made. Some of these desired things have been achieved in the meantime, for it should be borne in mind that between the year 1905 and the year 1920 there has been time to set many influences in motion and attain many ends. As the second quotation at the head of this article would indicate, the speaker knew that events were "rushing in a stream of great crises," a knowledge which is amply attested by Jewish sources outside the Protocols.
If this series of articles represented a special pleading upon the Jewish Question, the present article would seek to win the reader's confidence by presenting first the set of facts which are described under "secondly" in the above list of main divisions. To begin with the estimate of human nature here disclosed is to court alienation of the reader's interest, especially if the reader be a Gentile. We know from abundant sources what the Jewish estimate of human nature is, and it tallies in all respects with what is disclosed in the Protocols, but it has always been one of the fallacies of Gentile thought that human nature is, now, full of dignity and nobility. There is little question, when the subject is considered in all its lights, that the Jewish conception is right. And so far as these Protocols are concerned, their low estimate of mankind, though harsh to human pride and conceit, are very largely true.
This agreement with the Jews on the qualities of the nature of man is somewhat disappointing to us, however we must observe that the author himself is stuck inside the proverbial box: the box of liberalism and capitalism which has already been created for him by the Jewish money powers of the 19th century. We shall assess this perspective more completely as we finish that which offered by Ford:
Just to run through the Protocols and select the salient passages in which this view is expressed is to find a pretty complete philosophy of the motives and qualities of human beings. Take these words from the First Protocol:
"It should be noted that people with evil instincts are more numerous than those with good ones; therefore, the best results in governing them are attained by intimidation and violence, and not by academic argument. Every man aims for power; everyone desires to be a dictator, if possible; moreover, few would not sacrifice the good of others to attain their own ends."
"People in masses and people of the masses are guided by exceptionally shallow passions, beliefs, customs, traditions and sentimental theories and are inclined toward party divisions, a fact which prevents any form of agreement, even when this is founded on a thoroughly logical basis. Every decision of the mob depends upon an accidental or prearranged majority, which, owing to its ignorance of the mysteries of political secrets, gives expression to absurd decisions that introduce anarchy into government."
"In working out an expedient plan of action, it is necessary to take into consideration the meanness, the vacillation, the changeability of the crowd * * * It is necessary to realize that the force of the masses is blind, unreasoning and unintelligent, prone to listen now to the right, and now to the left * * *"
"Our triumph has also been made easier because, in our relations with the people necessary to us, we have always played upon the most sensitive strings of the human mind – on calculation, greed, and the insatiable material desires of men. Each of these human weaknesses, taken separately, is capable of paralyzing initiative and placing the will of the people at the disposal of the purchaser of their activities."
In the Fifth Protocol, this shrewd observation on human nature is to be found:
"In all times, nations as well as individuals, accepted words for acts. They have been satisfied by what is shown them, rarely noticing whether the promise has been followed by fulfillment. For this reason we will organize 'show' institutions which will conspicuously display their devotion to progress."
And this from the Eleventh Protocol:
"The Gentiles are like a flock of sheep * * * They will close their eyes to everything because we will promise them to return all the liberties taken away, after the enemies of peace have been subjugated and all the parties pacified. Is it worth while to speak of how long they will have to wait? For what have we conceived all this program and instilled its measures into the minds of the Gentiles without giving them the possibility of examining its underside, if it is not for the purpose of attaining by circuitous methods that which is unattainable to our scattered race by a direct route?"
And we are going to leave the rest of this chapter of The International Jew for latter presentations of the Protocols. But here we shall address these ideas from our own perspective.
Firstly, there have always been base men of sorts among us, whether of our own, or from among those “clouds without water”, as the apostle described them, who have managed to infiltrate from early times. However the assessment of the Jew, which is agreed upon by the writers of The Dearborn Independent, is only related to man without a shepherd, to man who is isolated as an individual in a capitalistic society, which for its own profit promotes man as an individual and forces him to compete against his fellows. The Jew was able to use Humanism and Liberalism to smite the shepherds, and the sheep were scattered. But it was not that way from the beginning.
Contrary to the The Dearborn Independent, Adolf Hitler better understood the animal nature, and the ability of man to rise above that nature, where he wrote the following, in Volume 1, Chapter 11 of Mein Kampf:
Among the most primitive organisms the instinct for self-preservation does not extend beyond the care of the individual ego. Egotism, as we call this passion, is so predominant that it includes even the time element; which means that the present moment is deemed the most important and that nothing is left to the future. [This is the observable attitude of the Negro and the Mexican, and in most ways also the Oriental.] The animal lives only for itself, searching for food only when it feels hunger and fighting only for the preservation of its own life. As long as the instinct for self-preservation manifests itself exclusively in such a way, there is no basis for the establishment of a community; not even the most primitive form of all, that is to say the family. The society formed by the male with the female, where it goes beyond the mere conditions of mating, calls for the extension of the instinct of self-preservation, since the readiness to fight for one's own ego has to be extended also to the mate. The male sometimes provides food for the female, but in most cases both parents provide food for the offspring. Almost always they are ready to protect and defend each other; so that here we find the first, though infinitely simple, manifestation of the spirit of sacrifice. As soon as this spirit extends beyond the narrow limits of the family, we have the conditions under which larger associations and finally even States can be formed.
So we shall see in the Protocols that the Jew would also seek to destroy the concept of the family unit. To continue with Hitler:
The lowest species of human beings give evidence of this quality only to a very small degree, so that often they do not go beyond the formation of the family society. With an increasing readiness to place their immediate personal interests in the background, the capacity for organizing more extensive communities develops.
The readiness to sacrifice one's personal work and, if necessary, even one's life for others shows its most highly developed form in the Aryan race. The greatness of the Aryan is not based on his intellectual powers, but rather on his willingness to devote all his faculties to the service of the community. Here the instinct for self-preservation has reached its noblest form; for the Aryan willingly subordinates his own ego to the common weal and when necessity calls he will even sacrifice his own life for the community.
As Hitler well knew, Jewish Capitalism eradicates this instinct in the Aryan man. For this, the Jew hated Hitler nearly as much as they hate Jesus Christ, who is the original opponent of Jewish capitalism, and who also set the ultimate example for those who would be willing to die in sacrifice for their Aryan community.
We have already discussed the patriarchal government outlined by the Book of Judges. In such a government, authority is granted by right of birth, and the leaders of clans confer with their peers within the tribal unit by natural consent and mutual respect, but especially if they recognize the authority of their mutual God. In this sort of society, not any man can be a leader, and no man can be a king except over his own household. Men who have a desire for excellence must find another way to do so. But when a man held his allegiance to his God and his people, he found his value in what he could do for his community, in how he could edify or when necessary, how he could help to defend his brethren. This is the Christian model of government. And in many aspects, the societies of old Europe were not far removed from many of these principles.
Here, to support the assertion concerning Medieval society, I am going to cite a rather unlikely source. This is from English Houses 1300-1800: Vernacular Architecture, Social Life, by a different Matthew Johnson:
Early nineteenth century Romanticism [as Liberalism and Capitalism were emerging] fed into Victorian thinking on architecture, the arts, design and material culture. Such thinking took both conservative and radical forms, and could be found equally on the political Left as on the Right. A powerful link was argued between a “medieval” or pre-industrial way of life that involved a sense of community and closeness to Nature on the one hand and the technical and aesthetic principles of hand-made ‘medieval’ art and individually designed architecture on the other. Both were seen by many Victorians to relate to a sense of community and a more human, less alienated way of ordering human affairs that had been lost with industrialisation. The study of earlier forms of art and architecture, then, became for the Victorian mind a moral and political, as much as an historical, exercise. To contemplate a medieval building was not simply to look at something beautiful, it was also to contemplate a way of living, an ordering of human communities, whose passing was to be mourned…. The Oxford Movement linked veneration of the values of medieval Catholic religion, of architectural forms, and of a sense of tradition and community, in a single conservative political vision.
Here the author blamed the loss of community in the transformation from medieval to Victorian England attributed to industrialization. However that industrialization was made possible by the rise of Liberal government and the capitalist system where economic self-interest became the primary basis for society. The loss of community naturally results when men are compelled to compete against one another, rather than for one another, as they had in the Medieval past.
In the liberal democratic society, where the people choose their own leaders and rulers, or at least think they choose them, base men may rise to the top by dishonest means. The door is opened to social climbers, often recruited from the Masonic lodges, who would do anything in their greed for power. And in a capitalistic society, men derive their sense of value not from their service to their community, but from the values of their worldly assets, which are often accumulated at the detriment of their community. This is the system of Liberalism by which the Jew has thrived. But, like Henry Ford, since this is the only system we have experienced, we do not understand just how alienated White Christian men are one from the other, and we do not comprehend the alternatives.
Today, whether White men know it or not, the only cure for Liberalism and Jewish World Supremacy is to return to Christ, and seek the Christian version of that Judges-period model of government instituted by Yahweh our God at Sinai, where, as the apostles of Christ had said, every man is king and priest and we do not seek to rule over one another. Here I am going to quote from an article at Christogenea titled Bible? Or Bureaucracy?, and this segment was in turn based on a portion of an older podcast from early 2012. We do not agree that every Christian man wants to become a dictator, except over his own house. Most Christian men would rather pursue more noble endeavors:
Until Christians do choose Christ, repent for their national sins, and seek the government of Yahweh God and a return to His Law, they will continue to be oppressed by the vilest of men. This is inevitable, and it is best explained in an obscure parable which is found not in the New Testament, but in the Old: in Judges chapter 9. This parable is best called the parable of the trees of the forest, from Judges 9:8-15:
“8 The trees went forth on a time to anoint a king over them; and they said unto the olive tree, Reign thou over us. 9 But the olive tree said unto them, Should I leave my fatness, wherewith by me they honour God and man, and go to be promoted over the trees? 10 And the trees said to the fig tree, Come thou, and reign over us. 11 But the fig tree said unto them, Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees? 12 Then said the trees unto the vine, Come thou, and reign over us. 13 And the vine said unto them, Should I leave my wine, which cheereth God and man, and go to be promoted over the trees? 14 Then said all the trees unto the bramble, Come thou, and reign over us. 15 And the bramble said unto the trees, If in truth ye anoint me king over you, then come and put your trust in my shadow: and if not, let fire come out of the bramble, and devour the cedars of Lebanon.”
The olive tree, the fig tree and the vine would not abandon the good and productive things which they were accustomed to do in exchange for any desire to rule over their fellow trees. But the bramble, when asked as a last resort, said “if in truth ye anoint me king”, because being the lowest of the trees it did not even believe that it was asked to reign over the other trees. The lesson here is that when men seek earthly kings to reign over them, they shall naturally end up with the lowest and most useless sorts as their rulers. Once they do, they must subject themselves to the scum of the earth or be devoured by them. So in that manner the lowest of men gain the advantage over the most noble. The useless brambles acquire the power to destroy the magnificent cedars.
The parable was originally written as a warning to those men who would seek a worldly king, as the model of government for the period recognized only the God of Israel as King. So we do not agree, that in a natural community of men under God, that every man seeks his own advantage, or that men are wild beasts, or that men are oppressed by the rule of law, as the Protocols herein suggest.
In the Gospel accounts, Yahshua Christ exhibited the only way to overcome these base instincts, where He was offered rule over all of the kingdoms of the world by the devil himself, if only He would worship that devil. As it is recorded in Matthew chapter 4: “8 Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; 9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. 10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.”
So we do not agree that every man desires to rule over others. These things would not happen in the Kingdom of God, where men are compelled to love their brethren rather than compete against them. But the Jews, by their own admittance, sought to destroy God, and in the post-Christian world of Jewish and Capitalist Liberalism, most men are reduced to these levels that the Protocols describe. That is the only world that Henry Ford seems to have known, and that is the only world that the Jew can understand.
Part of my purpose here has been to contrast Godly Christian thoughts and intentions, reflected in the Spiritual aspect of the Adamic man and explained in the Scriptures, with the base and fleshly mind of the Jew. The Jew understands the carnal nature of man, but cannot experience the Spiritual nature. It is alien to him. I also hope to continue in that endeavor throughout our presentations of these Protocols of Satan, as the opportunities arise.
Here is a reprint of the Philadelphia Ledger article on the Protocols mentioned above, from the Atlanta Constitution, Novermber 3rd, 1919: