Libertarian National Socialist Green Party

Judaism

As critically thinking individuals, we must be honest and admit Judaism is superior to our current culture, which is a hybrid of democratic thinking, Christian morality and an ethic of convenience regarding profit motive. Where contemporary culture in the West comprises two layers, one of spaced-out rhetoric of individuality and equality, and the other of directionless profit motive, Judaism unites the two around a single goal: ethnic-religious consciousness.

It is a mistake to see Judaism as only a religion, or Jews as only an ethnicity. Judaism is a life-philosophy designed for a tribe of cosmopolitan, trading origins. Rising from the intersection of Egyptian, Greek, Roman and mixed Semitic tribes, Judaism originated in a world where social decay was the norm and as a result forged itself into a potent weapon. In Judaism there is none of the doubt of our modern time.

What makes Judaism superior to modern culture is that it is essentially realistic. While its materialist philosophy, or one in which no existence except the physical is recognized, may disturb those from a Christian or transcendentalist background, its wisdom must be seen as the dogged pragmatism it is. The religions of the West have always been idealist, recognizing thoughts and emotions as a more primary motivator than material comfort, but these can in the presence of secret motivations too easily drift from reality where Judaism stays on track.

Plato spins a tale of two hypothetical men who owned rings belonging to the Lydian king which could make them invisible. In this parable, he splits public behavior from the private, because invisibility allows one to hide some behavior that one would not want observed. This strengthens what is seen publically as it is all people know of the individual. With this ability, a virtuous man is at a disadvantage, because his virtuous acts are unobserved, but a deviant benefits, because he is able to hide his destructive behavior and make himself look like a saint with token displays of public excellence. In this Plato summarizes the risks of idealist systems, showing us that idealist behavior is invisible but public affirmations of those ideals can conceal inner corruption.

Judaism, in contrast, explicitly unites self-interest and the public good and in order to prevent these from becoming destructive impulses, ties them indelibly to a sense of the collective. While some might say Judaism is paranoid in its tribal identity, and consequent reliance on nepotism and self-promotion as a means of excluding other ethnic groups, races, cultures and ideologies, the collective of all Jews benefits from this redirection of the lowest human impulses toward a tribal self-preservation. Idealists find this practice removes the impulse toward creative, inventive impulses, and might note the paucity of positive Judaic examples in literature and philosophy, the realist sees it for what it is: an inherent will to survive in the midst of assumed social breakdown.

The major problem with the Judaic approach occurs when it encounters a strong culture. Because Judaism defines itself in opposition, or in a materialist sense as being what is not around it, it engenders conflict with all host cultures. The same massive inner strength that allows Jews to retain their identity and preserve both culture and ethnicity, as a result of this definition in the negative, also provokes resentment and a quasi-paranoiac view, as Kevin MacDonald notes in his "Culture of Critique." Frequent pogroms attest to the problems of adapting to host cultures but contrastingly, the enduring survival of the Jewish people, Jewish religion and Jewish culture under adverse circumstances reveals the strength of this approach.

Several aspects of Judaism that modern Indo-Europeans wishing to reconstruct their culture might consider:

Tikkun Olam, or remaking the world in a better light: Judaism admits none of the doubt and external guilt that plagues Europeans when undertaking conquest, colonies or modifying social systems toward an ideal. In contrast, Judaism by defining itself as a positive recreation of life denies all approaches but its own and considers itself a benefit to whoever adopts this. Whether or not others see it this way, it spares Jews the kind of neurotic worry over "oppression" that afflicts Western nations.

Ethnic consciousness and nepotism: The Judaic worldview sees the Jewish people as an organic entity defined by what they are not, and therefore, makes Jews the center of its universe and imbues every Jew with a sense of the relative rarity of Jewish life. This has enabled Jews to keep consistent bloodlines through the centuries despite living amongst other host populations, who are carefully and selectively married in on the paternal side. The endurance of archetypical Jewish features through innumerable host populations attests to this fact.

Competitive values: When one sees oneself as the exception, or a kind of enlightened outsider, motivation toward education, competition in business and social prestige, and development of wealth for the sake of power are obvious values to adopt. As a result, everywhere Jews have gone they have valued those behaviors that get them ahead, in contrast to the West which constantly fights itself over moral and social concerns. Jews are programmed to be defensive coming out of the chute, and they fight vigorously to assert themselves, which coupled with their strict racial-ethnic identity makes them a formidable influence on any population.

Elitism: Judaic culture construes itself as having a higher values system than those around it, and Jews are driven toward success. This coupled with its negative space self definition creates a sense of elitism in Jews, in that not only are they culturally endowed with a sense of superior ethics but of superior ability. Any population wishing to survive in mixed ethnic or cultural circumstances does well to adopt a similar view, as it removes doubt and concern about the path it is taking and replaces it with a confidence and drive toward power.

In contrast, in the quasi-Christian industrialized West, the following values have predominated:

Deference: Thanks to our philosophical system of interpreted consequentialism, or assessing actions so that what most people believe is best is seen as optimal, the West has come to value deference to any opinion so long as it does not immediately contradict the overall plan. However, this has a "chipping away" effect in which consensus is eroded, and so the overall plan of yesterday becomes the contentious possibly obsolete suggestion of today. We defer to the wants of others and when their actions have consequences on the collective, drive ourselves to earn more money to buy our way out of the disaster areas this process creates.

Pity: Our moral values are separated from our daily existence, in which we must struggle to get ahead in business and often do quasi-ethical things, so we compensate with a band-aid in the form of pity. Pity enables us to shed our guilt by doing "good" in a way that does not contradict or interfere with our primary task of making money. Pity also makes us feel powerful in that we make others depend on us, and by that affirm our own status as both powerful and generous.

Moralism: Instead of taking the direction of Judaism, which separates actions into successful and unsuccessful, we in the West have adopted a moral overlay to all that we see, dividing our acts into good and evil. In that mindset, the question of utility becomes secondary, and we act from emotions instead of logic. The result intensifies our schizoid tendency as a society to publically do "good," and privately continue to accrue wealth, electronic toys and other soulless pleasures.

Egalitarianism: In contrast to the Judaic elitism which has enabled Jews to achieve radical success as a minority group, the West has choked itself with egalitarianism, or a philosophy of personal equality regardless of abilities or lack thereof. Where Jews are motivated by a need to climb above the rest, the West humbles itself with a desire to fit in or conform and, by the nature of not excluding others, to reduce oneself to an average or lowest common denominator function.

In summary, while the values of the modern quasi-Christian West are geared toward a society of acceptance and tolerance, this creates a neurosis as we shuttle between public image (morality) and private need (money to escape the hordes). On the other hand, Judaism accepts the dysfunction of most people and redirects the predatory impulse into a self-serving motivation, which because it is collectivized causes the Jewish people to rise while others fall. It is able to do this because of its lack of idealism, or rather, a lack of the kind of idealism the quasi-Christian West endorses.

There is one exception to this division between ideal and real, and it is both Western and pre-Christian. A naturalistic idealism such as Pagan Europe espoused is both idealistic and more realistic than Judaism, in that it seems natural physical process and the development of thoughts to be parallel incarnations of the same almost mathematical tendency of reality. In this view, the savagery of life is not to be deplored (Christianity) nor epoused (Judaism) but seen as a means to an end, and that end alone is where idealism is applied. The ancient Europeans survived a harsh climate and unending catastrophe by believing in life and not seeking a safety of rigid and simplified ideas as are found in both Christianity and Judaism. For these hardy people, materialism was the means and idealism an assessment of goals, and they bonded the two into a sense of clear-eyed and calm heroism that astounded all cultures who came into contact with them.

We can call this spirit transcendental idealism, because it recognizes the material nature of life but "transcends" it or in accepting it finds a way to use it as a tool of beauty, much like a painter can use red to make blood splatter or a vivid tulip in a painting. In this state of mind, we can return our Christian impulse toward one of kindness, but base it on a rational material system much like that of Judaism. Should the West desire to repair itself, and more importantly, to keep growing toward ambitious heights instead of more technology and pity and a tedious corporate existence, it must find a way to rediscover this spirit in addition to learning from the practical outlook of Judaism.
by Steve Martinez, December 15, 2006