Deception, Destiny & Death

This hard hitting article by The Rebel shows how Germany incurred the eternal wrath of the jews.   Now substitute White Race for Germans and you will see what’s coming at us.

Germany’s history is our future.  Germany’s destruction is our past and Germany’s enslavement is our legacy.  Whatever happens, I know that we will rise up again even in the face of utter ruin.

I have reposted the article embedded video directly from Youtube here for the explanatory paragraphs at the bottom.

Or if that link dies:

The subject of Germany’s enslavement after the war, involves the disintegration of National German Culture, thousands of years in the making, to the unending reparative shackling to Jewish eternal victimization via the Holocaust.   The following is taken from the Preface to the First Edition of The Culture of Critique:


While CofC describes the “culture of critique” dominated by Jewish
intellectual and political movements, perhaps insufficient attention was given to
the critical elements of the new culture that has replaced the traditional European
cultural forms that dominated a century ago. Central to the new culture is the
elevation of Jewish experiences of suffering during World War II, collectively
referred to as “the Holocaust”, to the level of the pivotal historico-cultural icon in
Western societies. Since the publication of CofC, two books have appeared on
the political and cultural functions of the Holocaust in contemporary life—Peter
Novick’s The Holocaust in American Life, and Norman Finkelstein’s The
Holocaust Industry. Novick’s book, the more scholarly of the two, notes that the
Holocaust has assumed a preeminent status as a symbol of the consequences of
ethnic conflict. He argues that the importance of the Holocaust is not a
spontaneous phenomenon but stems from highly focused, well-funded efforts of
Jewish organizations and individual Jews with access to the major media:

We are not just “the people of the book,” but the people of
the Hollywood film and the television miniseries, of the
magazine article and the newspaper column, of the comic book
and the academic symposium. When a high level of concern with
the Holocaust became widespread in American Jewry, it was,
given the important role that Jews play in American media and
opinion-making elites, not only natural, but virtually inevitable that it would spread throughout the culture at large. (Novick
1999, 12)

The Holocaust was originally promoted to rally support for Israel following the
1967 and 1973 Arab-Israeli wars: “Jewish organizations . . . [portrayed] Israel’s
difficulties as stemming from the world’s having forgotten the Holocaust. The
Holocaust framework allowed one to put aside as irrelevant any legitimate
ground for criticizing Israel, to avoid even considering the possibility that the
rights and wrongs were complex” (Novick 1999, 155). As the threat to Israel
subsided, the Holocaust was promoted as the main source of Jewish identity and
in the effort to combat assimilation and intermarriage among Jews. During this
period, the Holocaust was also promoted among gentiles as an antidote to anti-
Semitism. In recent years this has involved a large scale educational effort
(including mandated courses in the public schools of several states) spearheaded
by Jewish organizations and staffed by thousands of Holocaust professionals
aimed at conveying the lesson that “tolerance and diversity [are] good; hate [is]
bad, the overall rubric [being] ‘man’s inhumanity to man’ “ (pp. 258–259). The
Holocaust has thus become an instrument of Jewish ethnic interests not only as a
symbol intended to create moral revulsion at violence directed at minority ethnic
groups—prototypically the Jews, but also as an instrument to silence opponents
of high levels of multi-ethnic immigration into Western societies. As described in
CofC, promoting high levels of multi-ethnic immigration has been a goal of
Jewish groups since the late 19th century.

Jewish Holocaust activists insisted on the “incomprehensibility and
inexplicability of the Holocaust” (Novick 1999, 178)—an attempt to remove all
rational discussion of its causes and to prevent comparisons to numerous other
examples of ethnic violence. “Even many observant Jews are often willing to
discuss the founding myths of Judaism naturalistically—subject them to rational,
scholarly analysis. But they’re unwilling to adopt this mode of thought when it
comes to the ‘inexplicable mystery’ of the Holocaust, where rational analysis is
seen as inappropriate or sacrilegious” (p. 200). Holocaust activist Elie Wiesel
“sees the Holocaust as ‘equal to the revelation at Sinai’ in its religious
significance; attempts to ‘desanctify’ or ‘demystify’ the Holocaust are, he says, a
subtle form of anti-Semitism” (p. 201).

Because the Holocaust is regarded as a unique, unknowable event, Jewish
organizations and Israeli diplomats cooperated to block the U.S. Congress from
commemorating the Armenian genocide. “Since Jews recognized the Holocaust’s
uniqueness—that it was ‘incomparable,’ beyond any analogy—they had no
occasion to compete with others; there could be no contest over the
incontestable” (p. 195). Abe Foxman, head of the ADL, noted that the Holocaust
is “not simply one example of genocide but a near successful attempt on the life
of God’s chosen children and, thus, on God himself” (p. 199)—a comment that illustrates well the intimate connection between Holocaust promotion and the
more extreme forms of Jewish ethnocentrism at the highest levels of the
organized Jewish community.
A result was that American Jews were able to define themselves “as the
quintessential victim” (Novick 1999, 194). As an expression of this tendency,
Holocaust activist Simon Wiesenthal compiled a calendar showing when, where
and by whom Jews were persecuted on every day of the year. Holocaust
consciousness was the ultimate expression of a victim mentality. The Holocaust
came to symbolize the natural and inevitable terminus of anti-Semitism. “There
is no such thing as overreaction to an anti-Semitic incident, no such thing as
exaggerating the omnipresent danger. Anyone who scoffed at the idea that there
were dangerous portents in American society hadn’t learned ‘the lesson of the
Holocaust’ “ (p. 178).
While Jews are portrayed as the quintessential victim in Holocaust
iconography, the vast majority of non-Jews are portrayed as potential or actual
anti-Semites. “Righteous Gentiles” are acknowledged, but the criteria are strict.
They must have risked their lives, and often the lives of the members of their
families as well, to save a Jew. “Righteous Gentiles” must display “selfsacrificing
heroism of the highest and rarest order” (Novick 1999, 180). Such
people are extremely rare, and any Jew who discusses “Righteous Gentiles” for
any other reason comes under heavy criticism. The point is to shore up the
fortress mentality of Jews—”promoting a wary suspicion of gentiles” (p. 180). A
prominent Jewish feminist exemplifies this attitude: “Every conscious Jew longs
to ask her or his non-Jewish friends, ‘would you hide me?’—and suppresses the
question for fear of hearing the sounds of silence” (p. 181).

Consciousness of the Holocaust is very high among Jews. A 1998 survey
found that “remembrance of the Holocaust” was listed as “extremely important”
or “very important” to Jewish identity—far more often than anything else, such
as synagogue attendance and travel to Israel. Indeed, Jewish identity is far more
important than American identity for many American Jews: “In recent years it
has become not just permissible but in some circles laudable for American Jews
to assert the primacy of Jewish over American loyalty” (Novick 1999, 34). (See,
e.g., the comments by AJCommittee official Stephen Steinlight above.)
However, consciousness of the Holocaust is not confined to Jews but has
become institutionalized as an American cultural icon. Besides the many
Holocaust memorial museums that dot the country and the mushrooming of
mandated courses about the Holocaust in public schools, a growing number of
colleges and universities now have endowed chairs in Holocaust Studies.
“Considering all the Holocaust institutions of one kind or another in the United
States, there are by now thousands of full-time Holocaust professionals dedicated
to keeping its memory alive” (Novick 1999, 277). This effort has been very successful. In a 1990 survey, a substantial majority agreed that the Holocaust “was the worst tragedy in history” (Novick 1999, 232;
italics in text).

Recently, the main thrust of the Holocaust as cultural icon is the
ratification of multiculturalism. Between 80 and 90 percent of those surveyed
agreed that the need to protect the rights of minorities, and not “going along with
everybody else” were lessons to be drawn from the Holocaust. Respondents
agreed in similar proportions that “it is important that people keep hearing about
the Holocaust so that it will not happen again.”
The effort has perhaps been even more effective in Germany where “critical
discussion of Jews . . . is virtually impossible. Whether conservative or liberal, a
contemporary German intellectual who says anything outside a narrowly defined
spectrum of codified pieties about Jews, the Holocaust, and its postwar effects on
German society runs the risk of professional and social suicide” (Anderson
2001). Discussions of the work of Jewish intellectuals have come to dominate
German intellectual life to the almost complete exclusion of non-Jewish
Germans. Many of these intellectuals are the subjects of CofC, including Walter
Benjamin, Theodore Adorno, Herbert Marcuse, Hannah Arendt, Paul Celan, and
Sigmund Freud. “Shoah business” “has become a staple of contemporary
German cultural and political life. Germans thrive on debates about the
Holocaust and their ongoing responsibility to preserve its memory, campaigning
to erect a gigantic memorial to the Jewish dead in the historic center of Berlin, or
flocking to hear the American scholar Daniel Goldhagen’s crude and unhistorical
diatribes against the German national character” (Anderson 2001). Scholars have
lost all sense of normal standards of intellectual criticism and have come to
identify more or less completely with the Jewish victims of Nazism.

For example, Holocaust poet Paul Celan has become a central cultural figure superceding all other 20th-century poets. His works are now beyond rational
criticism, to the point that they have become enveloped in a sort of stultifying
mysticism: “Frankly, I find troubling the sacred, untouchable aura that surrounds
Celan’s name in Germany; troubling also the way in which his name functions
like a trump card in intellectual discussions, closing off debate and excluding
other subjects” (Anderson 2001). Jewish writers like Kafka are seen as
intellectual giants who are above criticism; discussions of Kafka’s work focus on
his Jewish identity and are imbued by consciousness of the Holocaust despite the
fact that he died in 1924. Even minor Jewish writers are elevated to the highest
levels of the literary canon while Germans like Thomas Mann are discussed
mainly because they held views on Jews that have become unacceptable in polite
society. In the U.S., German scholars are constrained to teach only the works of
Germans of Jewish background, their courses dwelling on persecution, and

Indeed, it is not too far fetched to suppose that German culture as the culture of
Germans has disappeared entirely, replaced by the culture of the Holocaust. The Holocaust has not only become a quasi-religion capable of eradicating the
remnants of German culture, Jews have become sanctified as a people. As Amos
Elon noted in describing the German response to a new Jewish museum in
Berlin, “With so much hyperbole, so many undoubtedly sincere expressions of
guilt and regret, and of admiration for all things Jewish, one could not help
feeling that fifty years after the Holocaust, the new republic was, in effect,
beatifying the German Jews” (Elon 2001).


3 thoughts on “Deception, Destiny & Death

  1. The exclusivity of Jewish suffering sickens me. And, that holocaust suffering has been exaggerated and distorted. Those were work and transit camps, not “death” camps in wartime Poland. – that is why there were millions of “survivors”!

  2. Their “victim” status shields them from any and all criticism so they are free to do whatever they want. Part of their control techniques. Controlling someone’s emotions is paramount to controlling their mind.

Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out /  Change )

Google+ photo

You are commenting using your Google+ account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )


Connecting to %s