A Program

and.

An Answer To All Anti-Semites

A PROGRAM FOR HUMANITY

BY
HARRY WATON

Published by

COMMITTEE FOR THE PRESERVATION OF THE JEWS

NEW YORK - 1939

DEDICATED

to my beloved wife

COPYRIGHT 1939

Ву

Preservation of the Jews

CONTENTS

FOREWORD

Since 1914 great historic events have taken place. There was the World War, the Russian revolution, and the upheavals in Europe and elsewhere. These historic events brought to mankind disillusionment and bitter disappointment. The World War, which was expected to end all wars, only prepared the ground for still more frightful wars; the Russian revolution, which was expected to bring to the working masses freedom, emancipation and communism, only brought them an oppressive dictatorship, a more intense exploitation and state capitalism; and the upheavals in Europe and elsewhere, which were conceived in democracy, internationalism and socialism, only brought fascism, an insane nationalism and Hitlerism. And whatever these events brought to other nations, to the Jews they brought only greater misery, suffering and despair. Anti-Semitism, which before 1914 found open outbursts among backward nations and in semicivilized countries, since then has become the social philosophy and economic-political policy of the most cultured people in the most civilized countries. Modern Balaams came to the fore and, in the name of culture, religion, science, art and philosophy, endeavored to prove that the Jews and Judaism are inherently wicked and evil, and a deadly menace to the Western nations, their culture and civilization; and that, to save the Western nations, their culture and civilization from decline and extinction, it is necessary to exterminate the Jews and Judaism. Hence the slogan: Death to the Jews and Judaism.

Following up the world events, reflecting on the new philosophies that came to the fore, I convinced myself that human society is irresistibly and inevitably moving towards state capitalism and fascism. Further reflection also convinced me that this social transformation would inevitably bring upon the Jews great suffering. How could the Jews face this world situation? This question occupied my mind for the last twelve years, and these

were to me years of intellectual and spiritual agony. At last I reached the conclusion which I embodied in a program for the Jews. Since then I often spoke on this program. When the Jews declared war against Nazi Germany and fascism, I saw that that was a suicidal policy, which would bring to the Jews infinite suffering. I spoke against that policy, but no attention was paid to it. Thus passed more than five years of ever-increasing suffering for the Jews. When the situation became so grave that the Jews themselves began to realize the gravity of the situation, the members of the Spinoza Institute of America asked me to formulate my program. In an address delivered by me before the members of the Spinoza Institute on October 23, 1938, I presented to them, in brief, my program. As a result of this address, a committee organized itself under the name: The Committee for the Preservation of the Jews, and this committee published my address under the title: A Program for the Jews. Ten thousand copies of that program were published and distributed. Thus far, this program met with universal condemnation. This I expected. But I soon realized that, if my program is to receive a more friendly hearing, it must be presented adequately. The following is a more adequate basis for my program.

Dated: Belle Harbor, New York, March 28, 1939. Harry Waton

A PROGRAM FOR THE JEWS

For His dominion is an everlasting dominion, and His kindgdom from generation to generation; and all the inhabitants of the earth are reputed as nothing; and He doeth according to His will in the host of heaven, and among the inhabitants of the earth; and no one can stay his hand, or say unto Him; What dost Thou?

-Daniel, iv. 31-32.

1. When in 1929 our inflated prosperity burst like a soap bubble and revealed the unsoundness of our economic system, its inherent contradictions and its decay, it was universally believed that this was only a local and temporary economic disturbance, which would soon pass away, and prosperity would come to us again. Since then more than nine years passed. During these years more than a hundred billion dollars' worth of actual and potential values disappeared, tens of millions of human beings in this country suffered privation, misery and humiliation, and the government sank ever deeper into a morass of deficits. Notwithstanding all this, we still believe that the economic crisis is only of a temporary nature, which will soon pass away, and we still confidently hope for the return of prosperity in the near future. During these years, the government, the brain trusts and the leaders in industry, commerce and finance were searching for the philosopher's stone by which, they hoped, to regenerate our economic system, to revive business and to restore to us prosperity, but all in vain; the philosopher's stone was not discovered, the economic system was not regenerated, business was not revived, and prosperity did not come. All New Deal measures taken by the government proved futile, and futile they had to be; for they sought to meet what seemed to be only a local and temporary disturbance, whereas what faced us was a universal and permanent situation. If from the beginning of the crisis, the government, the brain trusts and the leaders in in-

dustry, commerce and finance had realized that we were confronted with a universal and permanent situation, and had adopted a radical measure to meet that situation, we would have been spared infinite suffering, and now we would have been in a far better position, and the future would be bright. But we did not adopt such radical measure, because we did not understand the nature of the situation that confronted us. To adopt a radical measure implies a recognition of the fact that a revolutionary transformation of society is taking place all over the world, and this would require a change of ideas, a change of philosophy, and a change of the mode of life. But men will rather perish than change their ideas, their philosophy and their mode of life. This was the universal tragedy of mankind, this is their present tragedy, and this is also the tragedy of the Jews.

2. When Hitler came to power and began to realize in practice his anti-Semitic philosophy, the Jews believed that this was only a local and temporary political disturbance, which would soon pass away, and the Jews in Germany would again enjoy peace and security. The Jews declared war against Nazi Germany, and by means of the boycott they believed that they would destroy the Nazi power in Germany, and would restore Germany to its former state. More than six years passed since then. During these years the Jews in Germany and Austria were expropriated of their property, their possessions and their interests, they were deprived of their political and legal rights, they were humiliated and degraded, and they were subjected to infinite misery, suffering and torture. Tens of thousands of Jews in Germany and Austria were tortured in the prisons and the concentration camps, thousands of them were brutally murdered, and hundreds of them were driven to commit suicide. And outside of Germany and Austria, the position of the Jews became ever worse. Millions of Jews are now in distress and are threatened with expulsion from the countries in which they live, and this at a time when all other countries are entirely closed against them. The position of the Jews in the world is now infinitely worse than it was six years ago. Notwithstanding all this, the

Jews still believe that this is only a local and temporary political disturbance, which will soon pass away. All measures taken by the Jews to meet this seemingly local and temporary political disturbance proved futile, and futile they had to be; for these measures could not meet a situation that was universal and permanent. If from the beginning, when Hitler rose to power, the Jews had realized that they were confronted with a very serious universal and permanent situation, and they had adopted a radical program to meet this situation, they would have spared themselves infinite misery and suffering, their present position in the world would have been far better, and their future would not be so desperate. But the Jews did not adopt a radical program, because they did not understand the situation that confronted them. To adopt a radical program would imply the recognition that a revolutionary transformation of society is taking place all over the world, and this would require a change of ideas, a change of philosophy and a change of the mode of life. But, like the rest of mankind, the Jews will rather perish than change their ideas, their philosophy and their mode of life. This was the tragedy of the Jews in the past, and this is also their tragedy now.

3. During all these years I was waiting and hoping that some leader among the Jews would come to the fore with a radical program which could meet the universal and permanent situation that confronts the Jews, but in vain, no such leader came to the fore with such program. Reflecting on the Jewish question and the world situation that confronts the Jews, I crystallized a definite idea of a radical program for the Jews to meet the world situation, but I hesitated to come to the fore with this program for the following reasons. First, I am not a leader among the Jews, and I would at once be met with the old question: Who made thee a leader among the Jews? Secondly, because my program is a radical program, requiring a change of ideas, of philosophy and of the mode of life, the Jews would not accept it. At last I was challenged to come out with my program. I regarded this challenge as a hint from destiny. The ancient Rabbis said: There where there are no men endeavor to be a

• 4. A program to meet a universal and permanent situation must necessarily rest upon a universal philosophy. To understand my program, it is necessary to know and understand my philosophy. But within the scope of a program a universal philosophy cannot be adequately presented; all that I can do is to present as much of my philosophy as is absolutely essential to an understanding of my program. This is not to be regretted. Philosophy does not determine life, rather life determines philosophy; we do not live according to philosophy, but philosophize according to the dictates of life. All that philosophy can accomplish is to reveal to us the requirements of life; and, if we are wise, we shall then profit by the wisdom of philosophy. My program concerns the whole human race, yet I address myself principally to the Jews, for the following reasons. First, my program concerns the Jews more directly and immediately than it concerns the rest of mankind, and therefore the Jews should be the first to adopt it. Secondly, the Jews are preeminently qualified to realize a program to meet a universal and permanent situation. This, indeed, is their historic function. As in the past, so now the Jews must be the pioneers of a new philosophy of life.
• 5. What is the universal and permanent situation that confronts the Jews and the rest of mankind? It is the rise and spread of fascism. I use the term fascism as comprehending nazism and communism; for, as we shall see later, they are all the same; they all mean a new social order and a new philosophy of life. Fascism is regarded by the anti-fascists as a world menace, an evil that threatens to destroy society, religion, civilization, progress, liberty, democracy and humanity. Now, whatever be the nature of an evil, to overcome it or to render it harmless, it is first necessary to understand the nature of the evil and the cause of it. If we are to overcome fascism or to render it harmless, we must first understand its nature and the cause of it. Fascism did not fall from the sky, nor was it created by Mussolini, Stalin or Hitler; fascism grew out of certain historic and economic conditions, and it has a definite historic function to perform. Assuming that fascism is what

the Jews and the anti-fascists think it is, the first thing that is incumbent upon the Jews and the anti-fascists is to understand the nature and the cause of fascism. Now, the Jews and the anti-fascists believe that they understand the nature and the cause of fascism; but, as we shall presently see, they have not the remotest idea of fascism and its cause. The very fact that the Jews and the anti-fascists believe that fascism is only a local and temporary phenomenon, and that they can destroy fascism, this alone proves that neither the Jews nor the anti-fascists understand the nature of fascism and its historic function. We shall presently see that fascism is a historic phase of social evolution through which mankind must pass, and nothing in creation can prevent this.

6. What do the Jews know about fascism? They know fascism only from their own viewpoint, only in so far as fascism affects them; and, since fascism affects them most painfully, the Jews regard fascism as a world menace. But do the Jews know fascism from the viewpoint of the fascists? To know and understand fascism from the viewpoint of the fascists, the Jews must place themselves in the position of the fascists, and from their viewpoint see fascism. The Jews must place themselves in the position of the fascists and from their viewpoint consider the Jewish question and the present social order. Have the Jews tried to understand fascism from the fascist viewpoint? Now, it is natural and easy to misunderstand an enemy and to hate him, but this does not help to overcome an enemy or render him harmless. To do this, we must transcend our emotional reactions against an enemy, and only then can we meet the enemy rationally and effectively. By barricading themselves against the understanding of fascism from the fascist viewpoint, the Jews only aggravate the situation that faces them. It is therefore of vital interest to the Jews themselves to make the supreme effort to transcend their emotional reactions against fascism and the fascists, and to endeavor to understand them. This they must do to serve their own interests. What is true of the Jews as a world menace, they are a menace to the Aryans,

7. In the life and death struggle between the fascists and the Jews, and the great noise of them that shout with victory and of them that cry from defeat, one voice is not heard that, above all, should have been heard first, and that is the voice of history. Men plan, scheme and plot to realize their petty aims and vain ambitions. In their ignorance, they believe that they can make history as they please. And, when by destiny

they are placed in a position of power, they imagine themselves to be supermen who, with impunity can disregard reason, defy justice and trample upon morality and humanity. But there is a logic of events, there is a moral order, there is a causal relation between conduct and consequence; and, above all, there is a historic destiny that overrides and overrules all plans, schemes and plots of men. What Nebuchadnezzar, what Alexander, what Caesar, what Napoleon, what Stalin, what Mussolini, and what Hitler ever realized his aims and ambitions? Hegel said: The study of history convinced him that men never learn from history. Men study history, not for the purpose of finding out the nature, course and destiny of history; so as to be able to conform with the requirements of history; but men study history to find out how they can cheat history, how they can evade the consequences of their evil deeds, how they can evade the fate that befell others like themselves. Men are like children. Children know that sickness, misfortune and death are the common lot of men, yet the children believe that they will never be sick, they will never suffer misfortune, and they will never die. In days of prosperity, men believe that they are the masters over history; but in days of adversity, they blame history; in neither case do they understand history; worse still, they deny that there is history. And so it came to pass that until now history was only a record of frustrated aims and ruined ambitions; and this will continue so long as men entertain the illusion that they can make history as they please.

8. What is history? History is the process of human existence; it is the process that realizes the predetermined destiny of mankind. Mankind are destined to attain to reason, to become rational and morally autonomous, and live in peace and enjoy happiness. This predetermined destiny is an eternal idea of God. Man started out as an animal; he passed through the stages of savagery, barbarism and reached the present state of civilization; but man will rise higher and higher until he will realize his predetermined destiny. Races, nations and peoples came and passed away, but mankind continues to live, make progress and rise ever higher towards its destiny. Did man

9. I will present my program in three aspects. First, an economico-political aspect. Second, a biologico-cultural aspect. Third, a religio-historic aspect. The result will be an idea of a program. I say, it will be an idea of a program, for the following reason. A radical and revolutionary program to meet a universal and permanent world situation requires the cooperation of many experts, for there are numerous economic, political, cul-

tural and religious problems that must be solved. This task is beyond the power of any one man. My aim is only to present an idea for such a program. If the idea is accepted, then it will be the task of many others to work out the details of the program. I do my duty, and leave to others to do their duty.

THE ECONOMICO-POLITICAL ASPECT.

• 10. What is fascism? The first thing we shall learn about fascism is the following. Fascism is the political form of state capitalism, it is the beginning of socialism. Marx tells us: In considering a social transformation, we must disregard the ideology of men; that is, we must disregard what men think or believe concerning this social transformation. Just as our opinion of an individual is not based on what he thinks of himself, so we cannot judge a social transformation by its own consciousness. This means that, in endeavoring to understand the nature and historic function of fascism, we must disregard what the fascists and the anti-fascists think of fascism, or they think of one another, but we must endeavor to understand the historic significance of fascism, what does history accomplish by fascism. Fascism appears to the anti-fascists to be an evil, but this is due entirely to the fact that the anti-fascists do not understand fascism. Spinoza tells us that, when we adequately understand an evil, it ceases to be an evil. It is the same with fascism. When we adequately understand fascism, it ceases to be opposed to fascism.
• 11. In his message to Congress, delivered January 4, 1939, President Roosevelt spoke of the imperative necessity to be prepared for the impending struggles between the fascist countries and the democratic countries. Among others, he said the following: "The deadline of danger from within and from without is not within our control." This is an admission that we are not the masters over history. Then President Roosevelt spoke of the need to change our policy, so that we should be able to solve the problem of unemployed labor and unemployed

capitalism was weighed in the historic balance, it was found wanting, and it was decreed that it be retired from the stage of history. Private capitalism is dying, and in the near future it will be dead. It will either die peacefully and get an honorable burial, or it will die through wars and revolutions. With the death of private capitalism will also die all political and social institutions resting on private capitalism and organically bound up with it. And what is true of this country is even more so true of all other countries. And just as nature abhors a vacuum, so history abhors a hiatus. What system shall take the place of private capitalism?

12. If at this time the international proletariat were class conscious, revolutionary and organized, they would come to the fore, they would take in hand the land and the mechanism of production and distribution, they would use them in an organized, rational and just manner, and thus they would establish socialism. Once socialism has been established, and all future social evolution would be towards a human society resting on universal communism. Only then will all social problems be solved. But the working class is not yet prepared to perform this historic function. We have then this situation. Private capitalism can no longer function, and socialism is yet impossible. What course is open for history? There is only this course open for history, namely, to call upon the state and do that which the working class should have done. The state must take in hand the land and the mechanism of production and distribution, and it must determine their use in accordance with a national plan. When a state, in addition to its political function, also assumes the economic function, the state becomes the capitalist, and we have state capitalism. State capitalism may come from below through a bloody revolution, as was the case in Soviet Russia; or it may come from above, as will likely be the case in this country, it is state capitalism just the same. Again, the state may become the absolute owner of the land and the mechanism of production and distribution, as it is in Soviet Russia; or the state may content itself only with the absolute control of the land and the mechanism of production and distribution, as it is in

the world situation that confronts the Jews and the rest of the human race. Since state capitalism and fascism are historically inevitable, we must accept them and readjust ourselves accordingly.

This is the world situation that faces mankind

form this historic function; then, and not until then, will the dream of socialism be realized. But until then, only state capitalism and fascism will be possible and therefore inevitable. But state capitalism and fascism are the beginning of socialism. As the socialists and the communists are themselves in the dark on this subject, we must consider this aspect of the matter fundamentally.

15. We will begin with the consideration of the political form of state capitalism. According to Marx and the Marxists, socialism is only a transitory state between the state of capitalism and the state of communism. What will be the political form of the state during this transitory state? Marx gave the answer:

"Between the capitalist and the communist system of society lies the period of the revolutionary transformation of the one into the other. This corresponds to a political transition period, whose State can be nothing else but the revolutionary dictatorship of the proletariat."

Lenin explained the nature of the dictatorship of the proletariat and the reason for its existence as follows. Socialism is only a transitory state of society. When in a proletarian revolution, the capitalist class is overthrown and the proletariat becomes the ruling class, this will not mean that all opposition to socialism has been overcome. To sustain themselves in power, the proletariat will have to suppress the capitalist class and all others who do not accept the socialist order of society. This will be the dictatorship of the proletariat. This dictatorship will exist until all opposition to the socialist order has been completely overcome, and then the dictatorship of the proletariat will wither away. Since Lenin and the Russian revolution much has been said and written about the dictatorship of the proletariat, and yet thus far no one perceived the inherent contradiction which makes the dictatorship of the proletariat impossible. Who is the proletariat? The proletariat is the class of proletarians. Who is a proletarian? A proletarian is a worker who owns neither the land nor the means nor the conditions to labor; all that he owns is his naked labor power which he must sell to

16. What sort of a dictatorship is it? This is the dictatorship of state capitalism. State capitalism is still capitalism, it has all the characteristics of capitalism. It rests upon the ex-

between capitalism and communism will be a dictatorship of the proletariat; and we also saw that this intervening social order will be socialism, it follows that state capitalism is nothing else than the beginning of socialism. And, when Marx and others believed that this will actually be a dictatorship of the proletariat, they were deceived; but, though they were deceived, history was not deceived. And that history was not deceived will become clear from the language which history spoke through Marx himself.

degrees, and not all at once. Notice carefully this. Marx does not say that the proletariat will use its political supremacy to centralize all instruments of production in the hands of the working class or in the hands of society, but in the hands of the State. This is very significant. We are not yet dealing with an organized working class or an organized society, but we are dealing with a State. And may the State be a proletarian state, a capitalist state, a feudal state, or a state of any kind, it is a state; it is an impersonal power that rules over the people or over the working class. Hence the coming of the proletariat to political power only means the coming into existence of a proletarian state. Since, however, as we just saw, the proletariat cannot rule and dictate, it follows that the proletariat, on coming into political power, can bring out only a state which will rule and dictate the proletariat as well as all other classes.

18. Marx tells us further: Abolition of property in land, and application of all rents of land to public purposes. Now, Marx himself showed that rent is nothing else than a part of the profits extorted from the working class through exploitation. We assumed that, through a revolution, the proletariat became the ruling class and the owner of the land and the means of production and distribution. How does rent now come into existence? Rent implies money, and money implies wages, and wages imply exploitation: all this Marx himself taught us. Thus we see that, even after the proletariat has become the ruling class, there will be a proletariat and it will be exploited. And this we actually have in Soviet Russia.

Next Marx tells us: A heavy progressive or graduated income tax. What are taxes, and what is income tax? Taxes, like rent, are only a part of the profits extorted from the working class by exploitation. And so, again, we have money, wages and exploitation. Next, who pays income tax? Not the worker, but the exploiter. And so we see that, even after a proletarian revolution, there will exist exploitation and an exploited proletariat. And this is what we have in Soviet Russia.

Again, Marx tells us: Abolition of all rights of inheritance

Of what kind of inheritance does Marx speak? Suppose a worker dies, will his personal belonging pass over to the State, and not to his children? This is not what Marx contemplates. Marx means those possessions of an individual which are more than of a personal nature. Property which is more than of a personal nature is nothing else than property of a profit-bearing nature. The State may own and control all land and all means of production and distribution, and the State may monopolize all banks, all industries and all commerce, yet there will be individuals who will own shares in all the State enterprises and economic functions, and which ownership will yield them during their lifetime a share in the State profits. And so, even after a proletarian revolution, there will be rich and poor. And this, again, is what we have in Soviet Russia.

Marx tells us further: Confiscation of the property of all emigrants and rebels. The property of the rebels was always confiscated by the State. But what property of rebels and emigrants is here meant? Not property of a personal nature, but property of a profit-bearing nature. Next to such property, rich individuals will be allowed to own mansions, estates, and the like. And so the same old story will be repeated. The rich will live in mansions, and the poor, unlike the foxes that have holes and the birds that have nests, have nowhere to lay their head. And this, again, is what we see now in Soviet Russia.

Further: Centralization of credit in the hands of the State by means of national banks with State capital, and an exclusive monopoly. See what we have here: credit, bank, capital and monopoly! We have here a regular capitalist system. We have here money, wages, exploitation and an exploited proletariat, and all these after the proletariat has become the ruling class! The capital is monopolized by the State, the national banks belong to the State, the national credit is owned and controlled by the State, and the State has an exclusive monopoly of commerce. All this is owned and controlled by the State, not by the people, not by the working class, and not by society. All this we have now in Soviet Russia.

Again: Centralization of the means of communication and transport in the hands of the State. Again, in the hands of the State, and not in the hands of the people, of the working class or of society. This, too, is what we have now in Soviet Russia.

Extension of factories and instruments of production owned by the State; the bringing into cultivation of waste lands, and the improvement of the soil generally in accordance with a common plan. Again, the State, and not the people, the working class or society.

Equal liability of all to labor. Establishment of industrial armies, especially for agriculture. Think of it: industrial armies! An army is an army, whether it is an industrial army or a military army; an army is subject to military rule and discipline. Have we not such industrial armies in Soviet Russia? Have we not now in Soviet Russia armies of laborers watched over by soldiers with bayonets? Have we not now in Soviet Russia armies of prison labor? Are not roads, canals, and all sorts of Dnieprostroys, and all kinds of Stroys performed by prison labor surrounded by soldiers with bayonets?

Finally, free education for all children in public schools. Abolition of children's factory labor in its present form. Combination of education with industrial production. Now, children get free education in all advanced capitalist countries. Child labor in the form that prevailed in Europe in the year 1848, when Marx wrote the Communist Manifesto, was already abolished in all advanced capitalist countries; yet Marx contemplates child labor even after the proletariat has come to power. And this, again, we see now in Soviet Russia.

19. What does all this signify? It signifies that Marx contemplated nothing else than state capitalism. He called it lower communism, others called it socialism, but it is nothing else than state capitalism. True enough, Marx and others did not expect state capitalism to turn out to be what we see it to be in Soviet Russia and Nazi Germany, but this was due to the fact that they over-estimated the working class; they thought the working class was prepared for this great historic function,

formulas. Suppose these doctrinaire revolutionaries were in the places of the Stalins and the Hitlers, what social order would they establish? Men that could not hold on to power, when a revolution brought them to power, such men would not be able to accomplish even as much as the Stalins and the Hitlers accomplished? Hence we must pay no attention to what these naive doctrinaires tell us, and we must consider soberly what life and history tell us, and they tell us that only state capitalism can take the place of private capitalism. State capitalism has a great function to perform, and one of its functions is to prepare the world for socialism. This is the reason why state capitalism is the beginning of socialism. Stalin and Hitler are right, when they tell us that in Soviet Russia and Nazi Germany they have already socialism, but they forget to tell us that they have only the beginning of socialism. With this correction, what they tell us is true. And now we must go a step further and see what historic function state capitalism has yet to perform before socialism will be realized.

20. Marx said: No social order ever disappears before all the productive forces, for which there is room in it, have been fully developed; and new higher relations of production never appear before the material conditions of their existence have matured in the womb of old society. Marx utters here a profound truth, and we must endeavor to understand it. By the productive forces, Marx means the working class and the means of production; by the relations of production, Marx means the property relations. If the land and the means of production are owned and controlled by private capitalists, then the working class is necessarily converted into a class of proletarians, who own nothing eise than their labor power, which they must sell to the capitalists, and must submit to exploitation and dictatorship by the capitalist class. On the other hand, if the land and the means of production will be owned and controlled by the working class, then there will be the state of socialism, and then there will no longer be exploitation and a proletariat. According to the above statement of Marx, capitalism will not disappear before the working class and the mechanism of productions have

the revolutionary transformation of society that goes on all over the world from the economical and political aspect, Soviet Russia and Nazi Germany are the same in essence and historic tendency. Soviet Russia, the child of a complete revolution, is more complete in form than Nazi Germany, which is still in the middle of the revolutionary transformation.

both would benefit, and they would be the best of friends. But the communists are only fascists and nationalists; they are like the nazis, and between fascists there will necessarily be war and struggle about land and raw materials.

HOW CAN THE JEWS MEET THIS WORLD SITUATION?

They cry from the storm: Watchman, how much yet of the night; watchman, how much yet of the night; Said the watchman: the morning will surely come, but it is yet night. If you are seriously inquiring, return to your task, you will surely reach your goal.

-- ISATAH 21.

talism and fascism, the Jews persist to fight against them. It is too late now to consider the relative value of private capitalism; private capitalism is doomed, and in the near future it will die and be buried. And the same is true of democracy; it is dying, and in the near future, it will be dead and buried. Facing this universal and permanent world situation, the Jews have only this course to follow: to give up the struggle against state capitalism and fascism, and to reconcile themselves with them. This means that the Jews must give up their struggle against Nazi Germany and fascism, they must give up the boycott against Nazi Germany, and make up their mind that they must change their ideas, their philosophy and their mode of life to conform with the new social order. This will be much harder for the Jews than for the other nations, but for this they must blame themselves. By carrying on a war against Nazi Germany and fascism, the Jews aggravated the situation for themselves and for this they must suffer. But may the task that presents itself to the Jews be ever so hard and painful, they have no alternative: either they readjust themselves to the new social order, or the new social order will destroy them. In reconciling themselves with Nazi Germany and fascism, the Jews must be honest and open, for they are dealing here with history itself. This, then, is the first step in the program: the Jews must reconcile themselves with Nazi Germany, Fascist Italy and fascism generally.

24. But it will be asked: how can the Jews reconcile themselves with nazism and fascism that are brutal, inhuman and reactionary; how can they reconcile themselves with the nazis and the fascists who are determined to destroy the Jews? Assuming that the Jews will reconcile themselves with Nazi Germany and fascism generally, will that change the attitude of the nazis and the fascists towards the Jews, will they then give up their determination to destroy the Jews? Granting that whatever the Jews will do to reconcile themselves with nazism and fascism will not have any effect on the nazis and the fascists, what will the Jews gain by this? The Jews will gain much, as we shall presently see. State capitalism and fascism are the new social order all over the world. Nazi Germany

25. Any new social order that has to overcome an existing decaying social order necessarily meets with violent opposition, and for this reason the new social order must be violent itself. State capitalism and fascism must be violent, since it meets with

26. There is another aspect of the matter that we must consider. I showed before that fascism is the beginning of socialism. Socialism was the dream and hope of the working class, and socialism was expected to be a social order resting on reason, justice, democracy and humanity. But we see that socialism in its realization turned out to be the opposite; it is opposite, not only in Nazi Germany, but also in Soviet Russia. How can this be explained? This question touches a deep aspect of history. I must begin by referring to another case. In ancient

requirements of mankind, and there is no longer any need for struggles, wars and revolutions. And yet we are so far behind our material achievements, that we will rather perish through wars and revolutions than use our mechanism of production and distribution rationally and enjoy the good of life at our command. Since we are still so immature, we must bear the consequences. If we do not accept state capitalism and fascism, we will be forced by history back to barbarism. Let the barbarians go back to barbarism, but the Jews are not barbarians, and they cannot go back to barbarism. For the Jews there is only one course open, namely, to accept state capitalism and fascism.

27. But I am told: Now that in the democratic countries the indignation of the Christians has been aroused against the barbarities of the nazis in Germany, now that the American people are becoming anti-fascistic, is this the time for the Jews to proffer reconciliation to the nazis and fascists? My answer is this: It is right and proper for the Christians to rise in indignation against the barbarities of the nazis and the fascists, for these barbarities are a disgrace to the Christians and Christianity. Christianity is now on trial, and the Christians are justly ashamed of what Christians are doing in Nazi Germany and Fascist Italy. If, after thousands of years of Christianity, the Christians are still barbarians, then Christianity has failed. Would the barbarians in Germany and Italy have been worse if they had never known of Christianity? We know that the pagans before the advent of Christianity were far above the barbarians in Germany and Italy, who have been Christians for nearly two thousand years. If Christianity had no effect upon the Christians, then Christianity has no reason for existence; and, since it has no reason for existence, it cannot and will not exist. This is the spiritual tragedy that faces the Christian nations. But the barbarities of the nazis and the fascists are not a disgrace to Judaism and the Jews, and the Jews have no reason to be indignant. The Christians cannot and should not acquiesce in the barbarities of the nazis and the fascists, for in them this will be cowardice and moral turpitude, but in the Jews

this will rather manifest virtue and strength of mind. By extending to the nazis and the fascists the hand of reconciliation, the Jews will render to the Christians a great service, and thus will win the gratitude of the Christians, for it will take away from them the moral shame. The Jews can now serve the cause of humanity and peace. If at this time the Jews sincerely endeavor to promote humanity and peace, by this they will prove themselves worthy of Judaism, whose supreme mission in the world is to promote humanity and peace. But I am asked: Will not this mean a cowardly capitulation of the Jews to the nazis and the fascists, will not this mean a giving up of the struggle against barbarity and inhumanity. Should the Jews cowardly capitulate to their enemies, who are determined to destroy the Jews? My answer is this: My program is just a program for a supreme struggle against the enemies of the Jews, it is a program for a heroic struggle against barbarity and inhumanity. It is not a question, whether the Jews should struggle; it is a question, how the Jews should struggle? The method of struggle pursued until now was both irrational and ineffective, and only aggravated the situation for the Jews. But my program calls for a rational and effective struggle. This we shall presently see.

28. The Rabbis tell us: He is a hero who controls his will; he that controls his anger is stronger than a hero; and he who rules his spirit is stronger than he who conquers a city. Spinoza tells us: The virtue of a rational person is seen to be as great in avoiding danger as in overcoming it. Flight at the proper time, just as well as fighting, is to be reckoned, therefore, as showing strength of mind in a man who is rational; that is to say, a rational man chooses flight by the same strength or presence of mind as that by which he chooses battle. In other words, stupid and blind audacity is just as cowardly as cowardly flight. False pride and stupid vanity may induce the coward to fight, but reason will dictate the acceptance of an inevitable defeat, so that we may avoid still greater suffering, and that we may utilize ourselves and the opportunities to our greater profit. The question before us is this: which course is rational

29. But suppose that the Jews changed their attitude towards the nazis and the fascists; suppose that the Jews made an honest

ing to do you harm. But if I honestly and openly endeavored to reconcile myself with you, you would be compelled to change your attitude towards me. Perhaps you would never like me, but you would not continue to hate me; your hatred would lose the reason for its existence, and it would wear off. It is the same with the nazis and the fascists. If the Jews honestly and openly made peace with the nazis and the fascists, no matter what at first the nazis and the fascists would say about the Jews, in time the nazis and the fascists would change their attitude towards the Jews. And even if the nazis and the fascists would never like the Jews, they could not continue to hate them, and in time their hatred would wear off. Hence, from whatever angle we view the problem before us, the solution is the same. The Jews must give up their struggle against nazism and fascism, they must reconcile themselves with the nazis and the fascists, and they must have confidence in mankind and in history.

30. I stated at the outset that the adoption of a program to meet a universal and permanent situation requires a change of ideas, a change of philosophy and a change of the mode of life. I also stated that, to overcome the evil of fascism, we must first understand fascism from the viewpoint of the fascists. This, however, is not enough. To overcome the evil of fascism, the Jews must also understand themselves. In facing a new social order, the Jews must examine themselves to find out whether, as they are and have come out from the past historic crucible, they are fit for the new social order. In addition, the Jews must have the courage to hear attentively and consider seriously what their enemies say about them. The enemies will exaggerate the faults and the vices of the Jews, but there is much in what the enemies of the Jews say about them which is true, and the Jews must make a supreme effort to overcome those faults and vices. The Jews must do this, not so much for the sake of pleasing their enemies, as for their own sake. It is high time that the Jews assume full responsibility for what they are. They are no longer infants living in the nursery; they are the maturest people on earth, and therefore they should act as mature per-

sons. Next to this, the Jews must completely change their attitude to life. In what this consists, we will see later. So much for the economico-political aspect of the world situation that faces the Jews. And now we will take up for consideration the biologico-cultural aspect of the world situation.

THE BIOLOGICO-CULTURAL ASPECT

And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing. And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.

—Genesis: xii.

For all the land which thou seest, to thee will I give it, and to thy seed forever. And I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall thy seed also be numbered. Arise, walk through the earth in the length of it and in the breadth of it; for unto thee will I give it.

And Aaron cast down his rod before Pharoah and before his servants, and it became a serpent. Then Pharoah also called for the wise men and the sorcerers; and they also the magicians of Egypt, did in like manner with their secret arts. For they cast down every man his rod, and they became serpents; but Aaron's rod swallowed up their rods.

—Exodus: vii.

And they hired Balaam against the children of Israel, to curse them; howbeit our God turned the curse into a blessing.

—Nehemiah: xiii.

31. In speaking of the economico-political world situation that faces the Jews and mankind generally, I spoke of fascism as comprehending nazism and communism, signifying the political form of state capitalism. But now that I come to speak of the biologico-cultural aspect of the world situation, I will speak of nazism. Nazism is economico-politically fascism, but nazism is more than fascism; in addition to being the political form of state capitalism, nazism is also anti-Semitism. The anti-Semitism of fascism is due to nazism. I will use the term

will identify themselves with Jehovah. All that identify themselves with Jehovah are Jews, they are the children of Jehovah. This is the soul and essence of Judaism, and this is the soul of the Jews.

• contained in this book. Every system of thought centers around one idea, which is the soul of the whole system of thought. To understand this one idea, it is necessary to know the whole system of thought; but to understand the whole system of thought, we must first understand this one idea. I will therefore begin with this one idea, which is the soul of the nazi philosophy, and which is now the soul of the philosophy of anti-Semitism. This idea is involved in the nature of nazism.
• 33. What is nazism? Nazism is an imitation of Judaism; Nazism adopted the principles and ideas of Judaism with which to destroy Judaism and the Jews. This alone places Hitler on the same level with Balaam. And, first, we must acquaint ourselves with Balaam. Of all anti-Semites that ever lived, Balaam was the greatest. His greatness is attested in three ways. First, the Bible tells us that Jehovah spoke to Balaam, and that Balaam believed in Jehovah. This alone shows that Balaam was great; the mere fact that Jehovah spoke to Balaam makes him great. Next, the Talmud tells us that Balaam was even greater than Moses. The Bible tells us that among the Jews there never was and never will be a prophet as great as Moses was. The Talmud tells us: among the Jews, but among the other nations there was one that was even greater than Moses, and that was Balaam. The Talmud tells us the reason why Balaam was greater than Moses. When in the Last Day of Judgment Jehovah will judge the nations, the nations will say to Jehovah: If Thou hadst sent to us a prophet like Moses, we would also have accepted Thy Torah. To this Jehovah will answer: I sent to you Balaam, who was even greater than Moses, and yet you did not accept My Torah. But the greatness of Balaam appears in the method he used for the purposes of destroying the Jews. Let us consider the facts as told in the Bible.
• 34. The Jews were approaching the Promised Land. On their way they conquered the nations that warred against the Jews. Now the Jews were near the land of the Moabites, and the Moabites were overcome with dread. Balak, the king of the Moabites, knew very well that his people were no match against the Jews; he also knew that the Jews would destroy

the Moabites and the other neighboring nations, unless they all united against the Jews. But how could the other nations be made to realize the danger that faced them all and to induce them to unite together with the Moabites against the Jews? There was only one way, to call upon Balaam, who was famous among the nations, to come to curse the Jews. What was the nature of that curse? Balaam was required to convince the nations that the Jews were an inferior race and a menace to the nations, and that they must all unite to destroy the Jews: otherwise, the Jews would destroy them. Balaam, however, told Balak that he could say only that which Jehovah would tell him to say. However, Balak hoped that Balaam would say otherwise. When Balaam came to Balak, the latter prepared for Balaam a prominent place on a mountain, invited the representatives of the neighboring nations, and made sacrifices to the gods. Balaam delivered four addresses; but, instead of cursing the Jews, he rather praised them and blessed them. And yet, the Bible tells us that Jehovah turned the curses of Balaam into blessings? What curses? Balaam did not curse the Jews; he rather praised and blessed them. Here, then, is a mystery; but we will presently understand the mystery.

35. In any struggle between men, whether it be a struggle on the battle-field, on the political arena, on the economic terrain or in the realm of thought, ordinary men fight their adversary by endeavoring to belittle the adversary, to treat him with contempt and to ridicule him. This is a suicidal method, for by this they shut their eyes to the merits and virtues of the adversary, and for this they pay a terrible penalty. But the great man fully recognizes the merits and virtues of the adversary, endeavors to acquire those merits and virtues, and thus prepares himself to meet the adversary successfully. By this alone we can recognize the great man. This was the method used by Balaam. Because Balaam knew Jehovah, he fully recognized the merits and virtues of the Jews. In the four addresses, Balaam sought to convince the nations that, unless they acquired the merits and virtues of the Jews, the Jews would destroy them. This was the reason why Balaam praised and blessed the Jews. In what,

36. I stated that nazism is an imitation of Judaism; nazism adopted the principles and ideas of Judaism with which to destroy Judaism and the Jews. But this, too, was already anti-

cipated in the Bible. The Bible tells us that, when Moses and Aaron came to Pharoah to tell him that Jehovah demanded that the Jews be released from bondage and exploitation, Pharoah demanded proof that Jehovah had sent them. What Pharoah wanted was this: that Moses and Aaron should prove that, in the end, the Jews will prevail over the non-Jews. And this was the proof that they gave. Aaron cast his rod on the ground, and the rod became a serpent. Then Pharoah ordered his own wise men, the sorcerers and the magicians, to do likewise. They cast their rods to the ground, and they also became serpents. Then the rod of Aaron swallowed the rods of the Egyptians. This was the proof: in the end, the rod of Israel will swallow the rods of the non-Jews. The rod is the symbol of rulership, of power. When the rulership is in close contact with mother earth, like Antaeus, when thrown to the ground, received new life from mother earth. Throw down the Jews to the ground, oppress them, yet by this alone, the Jews become regenerated and come to life. Then the Jews become a power, and this is symbolized by the rod. And the rod of Israel will swallow the rods of the non-Jews. This was the eternal proof that was given for all the Pharoahs of all time. Hitler is repeating the acts of Pharaoh and the end of Hitler will be that of Pharaoh and Balaam. Let us now examine the philosophy of nazism.

37. The central idea of nazism is this. Nazism and Judaism are two serpents that are involved in a life and death struggle, each serpent endeavoring to devour the other serpent. The nazis have the mortal dread that Judaism will swallow the serpent nazism, and the Jews will swallow the Aryans. Nazism starts out with this postulate: a world philosophy roots deep in the blood of the race or of the people. Nazism is the world philosophy which roots deep in the blood of the Aryans, Judaism is the highest world philosophy which roots deep in the blood of the Jewish people. A world philosophy, just because it is a world philosophy, endeavors to become the only philosophy in the world, and therefore cannot tolerate any other world philosophy. Since Judaism and nazism are both world philosophy endeavors to destroy the other, and therefore either philosophy endeavors to destroy the

other philosophy. Since nazism roots deep in the blood of the Aryans, and Judaism roots deep in the blood of the Jews, it therefore necessarily follows that there must be a life and death struggle between the Jews and the Aryans. On this earth, there is no room for both Judaism and nazism and there is no room on this earth for the coexistence of the Jews and the Aryans. If either is to exist on this earth, the other must be destroyed. Since, however, the Aryans are superior to the Jews; since the Aryans are more numerous than the Jews; it follows that it is the supreme duty of the Aryans to destroy the Jews. I call particular attention to this. Hitler positively and emphatically denies that Judaism is a religion; he insists that Judaism is only a world philosophy. We shall see later why Hitler denies that Judaism is a religion, and we shall also see the significance of this. For the present we shall take the words of Hitler and treat Judaism as only a world philosophy.

38. What is the difference between Judaism and nazism? According to Hitler, this is the difference. Judaism is Marxism, communism, internationalism, democracy, the equality of the races, nations and peoples, it strives to realize the universal brother-hood of man and the emancipation of the working class. Nazism is just the reverse: it is state capitalism, dictatorship, nationalism, the supremacy of the Aryans and principally of the German people, it seeks to perpetuate the inequality of races, nations and peoples and the subordination of the working class to the class of aristocrats. And, though nazism is just the opposite of Judaism, nazism adopted the principles and ideas of Judaism. I will explain this later. The supreme mission of the Aryans, and especially of the German people, is to annihilate the Jews and Judaism. When the Aryans will have annihilated the Jews and Judaism, then this earth will be purged of all sins and corruption, and the Aryan race will attain to its highest develop ment. The other races will have to serve the interests of the Aryans, and will have to submit to the rule of the Aryan race. Who, then, are the Jews, whom the nazis are determined to annihilate? According to Hitler and the nazis, all are Jews who, in the whole or in part, accept the world philosophy of the

economic advantages, but it is a struggle for life. We shall see later that the nazis truly sense the world situation. Let us hear what Hitler tells us. In his work: Mein Kampf he tells us the following. (I quote from the official and unabridged original, published in 1938, at Munchen. I give the pages of the quotations).

• A. It is certain that the world approaches a great transformation. And the only question is this: Will this transformation turn out to the happiness (Heil) of Aryan humanity, or to the benefit of the eternal Jew? (475). The question of the future of the German nation is the question of the annihilation of Marxism. (171).
• B. All through the long periods of human history I searchingly reflected on the influence of the Jewish people, the terrible question occurred to me: Perhaps for reasons which are not revealed to us miserable men, the inscrutable destiny by an eternally immutable decree awarded the final victory to this small people? May it not be that to this people, that always lived for the earth, as a reward for it this earth will be awarded? Triumphs the Jew with the aid of Marxian creed over the nations of the world, then his crown will be the wreath for dead mankind; and this planet, as for millions of years before, will pull through the ether devoid of mankind. Eternal nature inexorably avenges the violation of her laws. And so I believe now to act in accordance with the intention of the Almighty Creator; and, while I fight against the Jew, I battle for the Lord. (69-70).
• C. While I deepened myself into the doctrine of Marxism, and in calm clarity I considered the influence of the Jewish people, destiny gave me the answer. The Jewish doctrine of Marxism denies the principle of natural aristocracy; and, instead of the eternal principle of power and strength, it places the mass of numbers and its dead weight. By this, it denies in man the dignity of personality, it combats the signifiance of nationality and race, and so takes away from mankind the presupposing reason for its existence and its culture. If this law were the foundation of the universe, it would put an end to all

humanly conceivable order. And so, just as in this greatest conceivable organism the result of such law would be chaos, so also on the earth for the inhabitants of this star, it would be only their extinction. Human culture and civilization are inseparably bound up with the Aryans. The death or disappearance of the Aryans will again bring down on this earth the dark veil of a cultureless time. (421).

• D. By the categoric denial of personality, and with this the denial of the nation and its social content, Marxism destroys the elementary foundation of the collective human culture, which exactly depends upon this factor. This is the true kernel of the Marxian world philosophy—if the abortion of a criminal mind can be characterized as a world philosophy. With the destruction of personality and the race also falls the essential barrier to the dominance of the inferior race—and this is the Jew. (351).
• E. The destructive influence of the activity of Judaism in other national bodies must, at bottom, be ascribed to its eternal attempt to undermine the significance of the person among the nations, and in its place put the masses. But with this, in the place of the organizing principle of Aryan humanity, steps the destructive principles of the Jew. With this he becomes the ferment of incomposition of the nations and races, and in a wider sense also the dissolution of human culture. (498).
• F. A world philosophy which strives, through the denial of the democratic mass idea, to give this earth to the best nations, and this means to the best humanity, must logically also within this nation again obey the same aristocratic principle, and within this nation to secure to the best heads the leadership and the highest influence. With this it builds up, not on the idea of the majority, but upon the idea of personality. (493).
• 39. The foregoing gives us an idea of the soul of the nazi philosophy. What Hitler said in "Mein Kampf" has been repeated with infinite variations by the nazis and anti-Semites all over the world. It all means one thing: Death to Judaism and the Jews! How should the Jews meet this philosophy? There are two ways to meet the nazi philosophy: a natural way and

40. The nazis and the fascists number hundreds of millions of human beings; they have countries, they have armies and navies, they have economic and political power. On the other hand, the Jews are small in number, scattered over the earth,

everywhere they are a small and helpless minority. And yet, notwithstanding all this, like the Moabites of yore, the nazis and the fascists have the dreadful foreboding that, in the end, the Jews will triumph. Why have they this dreadful foreboding? And here is a remarkable fact. Throughout the past, the Jews were small in number, and they were always surrounded by powerful enemies that sought to destroy the Jews, and yet the powerful enemies feared the Jews. Why was this so? Here is the answer:—

Some trust in chariots, and some in horses; but we will trust in Jehovah our God. They are bowed down and fallen, but we are risen and stand upright. Jehovah will help us, the King will answer in the day that we call.

the Jews will triumph? This is due to the nature of Judaism. We saw that Judaism is Christianity, Marxism, communism, internationalism, democracy, the equality of the races, nations and the people, the universal brotherhood of man and the emancipation of the working class. Judaism has already on its side more than half of the human race, and in due time it will have on its side the whole human race. Judaism will win the human race, not by the might of the sword, but by truth and spirit. In declaring war against the Jews, the nazis and the fascists declared war against the human race. This is the reason why Hitler and the nazis have the terrible foreboding that their struggle will be in vain. Not the Jews fear the nazis, but the nazis fear the Jews. Since the Jews are the masters of the situation, they can well afford to examine the nazi philosophy in a rational manner.

41. The nazi philosophy starts out with the postulate: the blood of a race determines the nature, course of evolution and the destiny of that race. The blood of one race differs from the blood of another race; therefore the nature, course of evolution and destiny of the one race differs from those of the other race. The blood of any race can bring out its potentialities and realize its destiny only then when the blood is kept pure and free

from admixtures from the bloods of other races. The blood of one race brings out cultural values according to its nature and destiny, and therefore the cultural values of one race differ from the cultural values of another race. And, just as the blood of one race must be kept pure and free from admixtures from the bloods of other races, so the cultural values of one race must be kept pure and free from the admixtures from the cultural values of other races. Now, the Germans belong to the Aryan race, while the Jews belong to the Semitic race. The bloods of these races cannot mix, without corrupting the blood of the Aryan race; and the cultures of these races cannot mix, without corrupting the Aryan culture. Hence it becomes the supreme historic duty of the Aryans, and especially of the Germans, not to mix their blood and their culture with the blood and the culture of the Jews. But this is not enough. That the Aryans, and especially the Germans may realize their destiny, the Jews and their culture must be destroyed. Now, this theory of the nazis was ridiculed as being false and irrational, yet thus far no one met this theory rationally and adequately. We shall presently see that this theory rests on a truth, and we must understand this theory.

42. This theory involves the biologic law of heredity. Heredity is a natural law that pertains to all living beings. According to this law, offspring resemble the parents physically and mentally. This gives rise to definite races and species, and in this manner the evolution of life is made possible. Because evolution is possible through the preservation of the races and the species, nature scrupulously guards against the mixing of the races and the species. Suppose that an individual of a superior race unites with an individual of an inferior race. The offspring will resemble the parents. This means that the offspring will be inferior to the parent of the superior race and they will be superior to the parent of the inferior race. The result will be devolution. And thus what life has accomplished by the process of evolution will be destroyed. For this reason life prevents the defeat of evolution, and this it accomplishes in either of two ways: either the offspring are sterile and cannot reproduce

43. How can the Jews meet this philosophy? According to the postulate of reason, every system of thought rests on truth. From this follows that this race and blood theory rests on truth. It is our task to understand this truth. What is the truth in this theory? This is the truth: the biologic law of heredity pertains to living beings in a state of nature. This

means that this law pertains also to men that are still in a state of nature. From this follows that men who are still in a state of nature must obey this law: otherwise, they will degenerate. But this law no longer pertains to men that attained to reason, for reason transcends nature: reason is no longer subject to the laws of nature, rather reason subordinates to herself the laws of nature. What is significant about this is the following. This biologic law and this rational law were already stated in the Bible; and, whether consciously or not, the nazis took this theory from the Bible itself. Let us, then, refer to the Bible and see what the Bible tells us. The Bible tells us that Elohim created the herbs, plants, trees, fishes, birds and animals—all according to their kind; that is, each was created according to its race and species. The only exception was man. The Bible tells us that Elohim created man in the image of Elohim. Notice this: man was not created according to his kind, but in the image of Elohim. In other words, man was not created according to his race and species, but in the image of Elohim. What the image of Elohim is, we shall presently see. Now, the nazi philosophy constantly speaks of blood: blood, blood and blood again, and yet the nazi philosophy does not tell us what blood is, and this for the simple reason that the nazi philosophy does not know what the blood is. Here, again, we must go to the Bible, for the Bible and the Bible only, knows what blood really is.

Every moving thing that liveth shall be for food for you; as the green herb have I given you all. Only flesh with the life thereof, which is the blood thereof, shall ye not eat.

—Genesis ix.

For the life of the flesh is in the blood. . . . For as to the life of all flesh, the blood thereof is all one with the life thereof. Therefore, ye shall eat the blood of no manner of flesh, for the life of all flesh is the blood thereof.

—Leviticus: xvii.

I call attention to the following. The Bible use the term, Nephesh, which is translated life. Nephesh is life, but it is more than life. For life, the Bible has a definite word: Chaim.

44. When men attain to reason, they attain to their true human nature. Men are created with the potentiality of attaining to reason, but they come into existence only as animals. I stated before, that Elohim created man, not according to his kind, but in the image of Elohim. What is the image of Elohim? Elohim is Binah, reason: Eternal, infinite and universal reason is the mother of all creation; while Jehovah, Chochmah, the

law. But what is most remarkable is this: the nazis imagine that they discovered this law of blood, and do not get tired of speaking about blood; and yet, this law of the blood was known to the Jews for more than four thousand years. And what a difference! The nazis talk about blood, without knowing what it is; but the Bible reveals to us the profoundest secret of the nature of blood. In connection with the blood theory, there is a corollary drawn by the nazis. As is known, Marx based his historic philosophy upon the class struggle. The nazis deny the class struggle, but instead recognize the race struggle. The nazis pride themselves that they discovered this law of the race struggle. And yet, even the law of race struggle was discovered by a Jew, Ludwig Gumplowitz, and from this Jew the nazis borrowed the theory. What a misfortune! For the blood theory the nazis were compelled to go to the Bible, and for the theory of race struggle they were compelled to go to a Jew! As we proceed, we shall see that nazism is only an imitation and perversion of Judaism. And this is the great tragedy that is in store for the nazis. The nazis will feed so long on the principles and the ideas of Judaism that they will become Jews. No greater tragedy can be conceived!

45. There is also an internal aspect of the blood theory, which the nazis borrowed from the Jews. Since in the blood is the soul in her implicit state, it follows that the purity of the blood, is an essential condition to the full development of the soul. By the purity of blood, the Jews always understood the purity from loose sexuality. The Jews never attached any importance to race, color and blood, because the Jews attained to reason; but the Jews were exceptionally strict in maintaining the blood pure. Judaism imposed upon the Jews a very rigid discipline with relation to sex. No matter to what race, color or blood a person belonged, if a Jew married that person, the sex relations between them was pure. Prostitution was never an institution among the Jews, and adultery was rare among the Jews. Hitler himself tells us: In the Jews the virtue of self-preservation is the highest development; it is higher than in any other race or people. He ascribes this exceptional virtue of self-preserva-

46. We now come to the race theory. Hitler claims that the Aryans are the superior race. What is the truth in this theory? This theory was ridiculed as being false, that there was no such a race as the Aryans. This is entirely irrelevant, for it is quarreling about a name. This is certain: the Germans and the Jews belong to different races. The Jews belong to the Semitic race. Now, to what race do the Germans belong? For an answer to this question, we must go to the Bible, for the Bible is the only authority on this question. The Bible tells us that Noah had three sons: Shem, Japeth and Ham, and from these

Since the function of the Aryans is only to prepare the material world for the spread of light, knowledge, morality and humanity, it follows that the function of the Jews is superior to that of the Aryans or the Germans. And this was already told in the Bible. Noah stated the destiny of the Jews and the Aryans. He said: Blessed be Jehovah, the God of Shem; and let Elohim prosper the work of Japeth; yet in the end Japeth will dwell in the tents of Shem. What does this mean? It means this: After the Aryans will have built the temples, made the statues, flooded the world with commodities, and prepared the earth for rational mankind, then Japeth will settle in the tents of Shem, and will enjoy peace and happiness. But the tents of Shem are communism, internationalism, democracy, the equality of the races, nations and peoples, the universal brotherhood of man, the emancipation of the working class, and the human society. All that the Aryans will accomplish in this world is only a condition to the enjoyment of the gifts which the Jews will bring to mankind. Which function is superior? Thus we see that the Jews are superior to the Germans. And the nazis know this.

47. Two of the great sins of Judaism and the Jews are communism and internationalism. And there is a valid reason why the nazis and the fascists should regard these as great sins. The nazis and the fascists want to become a world power and appropriate for themselves the whole earth. Therefore, they must necessarily be against communism and internationalism. But in this respect, the nazis and the fascists are not an exception. Even opponents of nazism and fascism are opposed to communism and fascism. And it is to the greatest credit of Judaism and the Jews that they are identified with communism and internationalism. It therefore behooves us to examine the nature of Communism and internationalism. And, first, communism. What is communism? Communism is a social order in which every member thereof, in common with all other members of society, has an absolute and inalienable property right to the earth and all means of life, so that every member of society is free to contribute to society as much as he can, and to receive from society as much as he

they actually doing? They are only promoting communism, they copy the communistic principles and ideas, and they imitate Soviet Russia. Whatever the nazis and the fascists do is only in the direction of universal communism; and this is inevitable, because universal communism is inevitable. Can one fight against what is historically inevitable? What, then, is the conclusion? Since universal communism is inevitable; since the nazis, the fascists and the enemies of communism are only working for communism, it follows that we must identify ourselves with communism. And this is especially the duty of the Jews: the Jews must identify themselves with communism, which means to identify themselves with history and human progress. By this the Jews will identify themselves with life itself, and then nothing will destroy them. In identifying themselves with communism, the Jews must disregard the shortcomings of the communists and the perversions of the nazis and the fascists: the communists, the nazis and the fascists are still immature and wild children, but history works through them, and we must accept them as they are. In due time, the communists, the nazis and the fascists will become mature, rational and human. The Jews must have faith in history and in the destiny of mankind. And now let us consider the other cardinal sin of Judaism, namely, internationalism.

48. Like communism, internationalism is the foundation of society, it is the basis of all human progress, it is the hope of the working class, and it is the destiny of mankind. Religion, philosophy, morality, culture, art, science language, industry and civilization—all are international in origin, nature, use and destiny. There is not an idea, a principle, a truth, a system of thought that is not international in origin, nature, use and destiny; there is not a tool, a machine, a process and an invention that is not international in origin, nature, use and destiny; there is not a thing which men use that is not international in origin, nature, use and destiny. All infinite material, intellectual and spiritual values and treasures are international in origin, nature, use and destiny. Even the special culture of a nation is international in origin, nature, use and destiny. Take away from

49. The most heinous crime of Judaism and the Jews is Marxism. Hitler tells us that, if with the aid of Marxism the

propriate what the Marxists had created and achieved. Even the Swastika was stolen by the nazis from the Jews. Think of it, the holy swastika was stolen from the Jews? How poor is the mentality of the nazis that for their holy symbol they had to go to the hated Jews and steal from them the swastika! Wait a while, the nazis will also steal from the Jews Jehovah. Nazism is nothing else than an imitation and perversion of Marxism; the nazis distorted Marxism that it should not be recognized. The nazis shout, stop thief, to cover up the theft. The nazis play the part of goodys, to make it appear that they are innocent and well-meaning; they shout against Marxism, communism, internationalism, bolshevism, and the like; while in fact they are nothing else than caricatures of Marxists, communists, internationalists and revolutionary bolsheviki. But the logic of events will force them to unmask themselves and appear in their true colors. The logic of events will force them to unite with the hated communists, to unite Nazi Germany with Soviet Russia, and then it will appear that they are birds of a feather that do flock together. But the day when Nazi Germany and Soviet Russia will unite will also be the day of the downfall of Hitler and Stalin. Thus, what the nazis condemned in Judaism and the Jews as sins and crimes, turned out to be virtues and beneficences.

50. Judaism is guilty of another crime: Judaism strives to emancipate the working class from exploitation and degradation. Hitler's chief mission in life is to prevent the emancipation of the working class; he believes that he is championing the cause of God by championing the perpetuation of the rule of the aristocracy of force and power. Well, let us examine this crime. Since the nazis got their education from Marxism, since they adopted the principles and ideas of Marxism, they ought to understand the language of Marxism. Let us, then, hear what Marxism tells us. The mode of production is the foundation on which rests the whole social superstructure and which determines the social relations of men. The mode of production has a nature and course of evolution that are independent of the will and the consciousness of men. Until now there was and still

means to an end, but he is an aim to himself. Spinoza and Kamspoke of persons, but the proletarians are not persons. The proletarians do not exist for their own sake; they exist for the sake and the benefits of the capitalists. So long as the capitalists can profitably exploit the proletarians, so long the proletarians are given the chance to slave for the capitalists. But, when the capitalists cannot profitably exploit the proletarians, then they are thrown out of employment, and then they must perish from hunger, cold and sickness, in the midst of a superabundance of the means of life. And, if the proletarians do not die quickly enough, and they become a menace to the capitalists, then war is an effective means for getting rid of the surplus proletarians in war they are killed out by the thousands and the millions Thus the mode of production completely negated and dehumanized the working class.

51. Hegel said: Everything carries within itself the seeds of its own destruction. The mode of production carries within itself the seeds of its own destruction, and these seeds are the proletarians. When the great mass of workers have been converted into proletarians and have been completely negated as human beings, then comes the time for the negation of the mode of production itself—the mode of production that, in the first instance, negated the working class. The negation of the working class was the first negation, and the negation of the mode of production is the second negation—it is the negation of a negation. Before, the mode of production negated the working class, and now the working class negates the mode of production. And now their respective roles change; whereas until then the mode of production was riding on the backs of the proletarians, now the proletarians begin to ride on the back of the mode of production. By becoming the masters over the mode of production, the proletarians emancipate themselves from their status as proletarians and become free persons—rational human beings. They raise labor, which until then was despised and held in deepest contempt, to the highest dignity, and they make labor a condition to life, progress, joy and happiness. The working class, now assuming the status of free human beings.

abolish the private property in the land and the means of life, establish universal communism, and lay the foundation for the human society. Then the eternal law of equivalents assumes the form: From every one according to his ability, unto every one according to his need. All this is inevitable, and all this will be realized. The Kingdom of God on earth which for thousands of years was the noblest dream of mankind is nothing else than the human society resting on universal communism. It is the highest virtue of Judaism, and it is to its ever-lasting credit, that it perceived this Kingdom of God through the emancipation of the working class. Yes, the working class will be emancipated, and an end will be put to the rule of the aristocracy of force and power. The abolition of the aristocracy of force and power will, indeed, mean the end of a race that in appearance was human, but in essence animal and beastly. The earth will then continue to move through space devoid of human animals and beasts, but instead it will become the abode of rational, humane and morally autonomous free human beings. And so, what Hitler dreads, we rejoice and welcome. And now, what is the conclusion? This is the conclusion. The Jews must identify themselves with communism, with internationalism, with Marxism, and with the working class. In this identification lies the hope and the salvation of the Jews. This is the tree of eternal life; and when identifying themselves with this tree of eternal life, the Jews need not fear the nazis, the fascists and the anti-Semites: the Jews will overcome them all.

AND NOW, WHAT ABOUT CULTURE?

Good-natured enthusiasts, Teutomaniacs from blood and free thinkers from reflexion, search our history of freedom in the beyond of our history, in the Teutonic primeval forest. But wherewith does our history of freedom differ from the history of freedom of boars, when it is sought only in the forest? Moreover, it is known that as we shout into the forest, so it resounds out of the forest. Therefore, peace to the Teutonic forest!

52. Spengler, Dickel, Rosenberg, and Hitler tell us that the

their gross materialism, the nazis charge the Jews with being materialists. How quick the nazis were in taking away from the Jews their material possessions! The nazis burned books, but they did not burn the Jewish material possessions and material interests. What hypocrisy, what lie!

Moses or a Jesus. Hitler is now deified by the nazis. But let them wait a while. A lamp near at hand gives enough light to read a book, while the mighty star in heaven does not give light enough to show the road. But let the lamp be placed among the stars, and not by an infinite telescope will the lamp be discovered. The lamp may exist and function a few years, and then it perishes; but the stars live for ever and ever. What will become of a Hitler in ten or twenty years? But Moses and Jesus will live so long as mankind live. By bringing such great men and such noble women the Jews showed themselves to be the greatest and highest artists in the world.

55. Have we already reached the highest art? By no means, there is a still higher art, and that is the art of creating a state—a state for the preservation of a people. And what about the state? Let us hear what Hitler says about the state. Hitler came out with a new theory of the state. The state was always regarded as a material attribute of a nation; the state pertained to the country of the nation, and it was coextensive with the country. The sovereignty of the nation was bound up with the country and was coextensive with the territory of the country. Any one coming to the country at once became subject to the sovereignty and the laws of the state of that country. For instance, any one coming to the United States at once becomes subject of the sovereignty and the laws of the United States. On the other hand, if an American leaves the United States and goes to live in another country, he is no longer subject to the sovereignty and the laws of the United States, but becomes subject to the state of the country in which he lives. Now, Hitler tells us this is a false theory of the state. The state is not a material attribute of a nation, but is a spiritual attribute of a nation. A state is therefore coextensive with the nation. Hitler tells us that the German state is not limited to Germany, but is coextensive with the German people, and extends to the Germans no matter where they live. And Hitler is now trying to realize such German state. Now, this is indeed a higher conception of the state than the universal conception of the state that prevailed until now. It turns a materialistic state into a

spiritual state, it turns a materialistic society into a human society. This is a great step in progress. Now, whether Hitler will realize this German state or not, this remains to be seen. But what is significant about this new theory of the state is this: Hitler borrowed this idea from Judaism and the Jews, and he tries to adopt this idea. Hitler exclaims: See the Jewish state was never a materialistic state bound up with territory, but was bound up with the Jewish people; the Jews never recognized a materialistic territorial state. For this reason the Jewish state always was coextensive with the Jewish people. And now that the Jews are spread over the whole earth, the Jewish state extends all over the earth. This is the reason why the Jewish state is international and so powerful. To destroy the Jewish state it will require the combined power of all mighty Aryan nations. Is it not strange? The Jews had this spiritual state for four thousand years, and now the nazis have to go to the hated Jews and borrow from them the ideas of a spiritual state! Since the Jews always had such state, and it is doubtful whether the Germans, the highest Aryans, will bring out such state, who are the highest and greatest artists? When the nazis will bring out a spiritual state like the Jewish state, then we will compare notes with the nazis. Until then the nazis must not cackle about their superior culture.

56. Have we already reached the highest art? Not yet, there is a still higher art, and that is the art of self-preservation. Spinoza tells us that self-preservation is the eternal and infinite law of infinite existence, it is the first commandment of reason, and it is the highest virtue: all other virtues flow from the virtue of self-preservation. A being or an individual that lost the virtue of self-preservation lost all virtue. And it stands to reason that self-preservation is the highest virtue, and therefore is the highest art. Man is not a means to an aim, but man is himself the aim: all that man does and creates has only one purpose, and that is to serve man. In this world, every living being is surrounded with infinite other beings and elements that constantly prey upon the living being and endeavor to destroy it. To preserve oneself in such a world is indeed the highest art

as well as the highest virtue. This is the reason why life has bestowed infinite care and vigilance to preserve the living being. And now let us, again, hear what Hitler says about this highest art and virtue. He tells us that the Jews have developed the art and virtue of self-preservation in the highest degree, and demands that the Germans should endeavor to acquire the same art and virtue that the Jews possess. Indeed, the Jews attained to the highest degree the art and virtue of self-preservation. The Jews are the oldest cultured people in existence, their cultured existence alone is nearly six thousand years old. During these six thousand years the Jews always lived in a world that was hostile to them, and were always surrounded by mighty enemies that sought to destroy the Jews. And yet, though numerically the Jews were always a small people, they survived all their mighty contemporary enemies, and preserved themselves to this day. And not only did they preserve themselves, but they also preserved their pristine youth, vigor and progressiveness; so that, though the Jews are the oldest cultured people on earth, they are younger, more vigorous and more progressive than the youngest nation on earth. Because of this high degree of the art and virtue of self-preservation, the Jews never thought of death and do not think of death; whereas the Germans, the highest Aryans, already made their last will and testament, and they expect to die in about a thousand years from now.

57. There is yet a still higher art, and that is the art of self-reproduction. The Jewish soul gave birth to the Christian soul, which embodied itself in Christendom, and brought out the Christian nations, the Christian religion, Christian philosophy, Christian morality, Christian culture and Christian institutions—what an infinite achievement! Elohim created man in the image of Elohim, the Jewish soul created a soul in the image of the Jewish soul; can the German soul create a soul like the soul which the Jewish soul created? The nazis claim that the German nation was corrupted by Christianity and the baneful influence of Judaism and the Jews; and for this reason the nazis are determined to destroy Christianity, Judaism and the Jews. And suppose Christianity, Judaism and the Jews never affected the

Aryans. And yet, the Jews knew of this theory for more than four thousand years before there was a nazi to cackle about blood. The conclusion is: in the realm of biology the Jews are the only scientists.

60. We come now to sociology. Sociology—how many books

61. And now we come to history—the highest science. What about history? What do the Aryans know about history? When did history begin, what is the soul of history, what is its course

masters over the whole earth. Now, indeed, this is the historic destiny of the Jews, but not in the sense of Hitler and the nazis. With Jesus, who only symbolizes the Jews, the Jews say: Our kingdom is not of this world. The Jews will become the masters over the whole earth and they will subordinate to themselves all nations, not by material power, not by brute force, but by light, knowledge, understanding, humanity, peace, justice and progress. Judaism is communism, internationalism, the universal brotherhood of man, the emancipation of the working class and the human society. It is with these spiritual weapons that the Jews will conquer the world and the human race. The races and the nations will cheerfully submit to the spiritual power of Judaism, and all will become Jews.

And it shall come to pass in the end of days that the mountain of Jehovah's house shall be established as the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it, and many peoples shall go and say: Come ye, and let us go up to the top of the mountain of Jehovah, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths. For out of Zion shall go forth the Torah, and the word of Jehovah from Jerusalem. And He shall judge between the nations, and shall decide for many peoples; and they shall beat their swords into plowshares and their spears into pruning-hooks; Nation shall not lift up sword against nation, neither shall they learn war any more.

They shall not hurt nor destroy in all My holy mountain, for the earth shall be full of the knowledge of Jehovah, as the waters cover the sea.—ISAIAH.

This is the kingdom of the Jews, of all Jews, no matter what be their race, color and blood. Even the nazis will become Jews, and they, too, will rejoice in Jehovah. This is the predetermined destiny of mankind, of all mankind, without exception, and this destiny was predetermined by God. Empires, states, societies, dynasties and parties may come and go, but mankind will advance and rise until they will reach their goal. Are the nazis, the fascists and the anti-Semites ready to join us in this great realization? If so, we shall embrace them as our brothers, and

we shall work together for the well-being, salvation, and happiness of all. It is high time that the races and nations emancipate themselves from their nursery philosophy and vain and futile ambitions; it is time that they become mature and sober up and become rational and humane. We show you the way that leads to life, good, joy and happiness, and you ought to join us in our common journey to the same destiny.

THE JEWISH PEOPLE

For thou art a holy people unto Jehovah thy God: Jehovah thy God hath chosen thee to be his treasure out of all the peoples that are upon the face of the earth. Jehovah did not set his love upon you, nor choose you, because ye were more in number than any other people—for ye are the fewest of all peoples—but because Jehovah loved you.

—Deuteronomy: vii, 6-7.

When the Supreme Being gave to the nations their inheritance, when He differentiated the children of men, He set the boundaries of the peoples according to the number of the children of Israel; for the portion of Jehovah is His people, Jacob the lot of His inheritance.

—Deuteronomy: xxxii, 8-9.

The Jews are not a nation in the usual sense of the term. A nation is a people organically bound up with a definite territory, over which the people exercise exclusive sovereignty; they make their own laws, administer justice, coin money, maintain an army and navy, make war and enter into treaties with other nations. Take away the people from the territory, or deprive the people of sovereignty over the territory, and the nation becomes a people: it loses the attributes of a nation. Now, the Jews have no territory of their own, and they do not possess the attributes of a nation. The Jews, therefore, are only a people. A reference to the Bible will show that the Jews were always referred to as a people, and not as a nation. And an understanding of the history and destiny of the Jews will reveal the fact that the Jews were not intended to be a nation. But what constitutes the Jews as a people? It is their identification with Jehovah and Judaism. Take away from the Jews Jehovah and Judaism, and they cease to be Jews. Judaism and the Jews never attached any importance to race, color and blood. Any one embracing Judaism and identifying himself with Jehovah became a Jew to all intents and purposes, and then the Jews freely intermarried with him. The Bible shows that the Jews freely intermarried with people of other races, colors and blood,

64. The Jews always regarded themselves to be the chosen people, and for this they were hated. But strange to say, the nazis copied even this from the Jews: the nazis regard the Germans as the chosen people. Well, we will be generous and allow them to enjoy this distinction, but we must make clear in what sense the Jews regarded themselves as the chosen people. First, we must notice this. The Jews did not claim that they chose themselves for some great historic function, but they maintained that Jehovah chose them to perform a great historic function: the Jews had nothing to say about this choice. Then the questions

Edison, and so on indefinitely. One Edison brought out the electric lamp, and physical light was brought to the whole human race. It was so with intellectual and spiritual light. Now, a Moses, a Plato, a Jesus, a Shakespeare or an Edison did not choose himself; no one determined his mind, his body, the conditions of his existence, and the task that he was to perform: all were determined by God. With absolute truth these men could say that God chose them to perform their respective functions. It was so with the human race generally, and it was also so with the Jews in particular; they were chosen by God to perform definite functions. And for this purpose God revealed to each of them the function that he was to perform, and for this purpose, also, God endowed each one with the faculties to perform that function. The Jews were chosen to perform their historic function by Jehovah. Who is Jehovah? we shall see later.

65. And now the question arises: How did Jehovah reveal to the Jews what their historic function is? Before this question is answered, let us consider a more concrete case. How did God reveal to an Edison that his function was to bring out the electric lamp? Did Edison determine of his own accord to achieve this great work? If you look into the matter soberly, you will perceive that each scientist was determined to achieve his particular work by God. It was God that determined his mind and body, the conditions of his existence, the knowledge that he should acquire, the problems that he should solve, and the task that he should perform. If the scientists spoke an honest and rational language, then they would truthfully say that God chose them to perform the tasks that they performed, and for this purpose God gave them all things necessary for the performance of that task. Apply this to the Jews, and you will see that the Jews are absolutely correct when they say that Jehovah chose them for a definite historic function. Jesus said: No man lights a candle and puts it under bed that no one should see the light, but he will place it on a candlestick that all may see the light. This applies universally. Once a truth is revealed to us, and we cannot keep it back, but we must make

JEHOVAH AND JUDAISM

And Moses said unto Elohim: Behold, when I come unto the children of Israel, and shall say unto them: The God of your fathers hath sent me unto you, and they shall say to me: What is His name? What shall I say unto them? And Elohim said unto Moses: I Am Becoming what I Am to Become: and He said: Thus shalt thou say unto the children of Israel: I Am Becomes

ing hath sent me unto you. And Elohim said moreover unto Moses: Thus shalt thou say unto the children of Israel: Jehovah, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name forever, and this is My manifestation unto all generations.

-Exodus: iii. 13-15

• 66. Jehovah is the God of Israel, to Jehovah they pray, and to Jehovah they look for salvation and their destiny. Who is Jehovah? As we seek to know and understand Jehovah, we must begin with the philosophy of Spinoza, for his philosophy is only an explicit revelation of Jehovah. Spinoza begins with the Absolute. The Absolute is in himself; he has no relation to anything outside of himself, because there is nothing outside of the Absolute and independent of him. The Absolute is the causa sui; he exists eternally and infinitely by eternally and infinitely causing himself to exist. The Absolute is substance; his essence is from himself. The Absolute is life; he is eternally and infinitely living. The Absolute is thought; he is conscious of himself and thinks of himself. The Absolute in nature is prior to the world. This does not mean that the Absolute existed in himself, and then manifested himself as the world. Eternally and infinitely the Absolute manifested himself as the world; the world, therefore, is coeternal and coinfinite with the Absolute. But by nature the Absolute is prior to the world. This means that, while the world presupposes the existence of the Absolute, the Absolute does not presuppose the world.
• 67. The Absolute is absolute thought, thought without any form. As thought, the Absolute reflects on himself. This self-reflection of the Absolute is the Infinite Intellect. Whatever is absolute, infinite and eternal is absolute, infinite and eternal in every part thereof; for the absolute, infinite and eternal cannot be composed of relative, finite and temporary parts, nor can it resolve itself into relative, finite and temporary parts; but eternally and infinitely remains absolute, eternal and infinite in every part of itself. Since the Absolute is eternal and infinite, the Infinite Intellect is absolute, infinite and eternal. The Infinite

Intellect is the self-reflection of the Absolute; through the Infinite Intellect the Absolute sees itself as substance consisting of infinite attributes. Each attribute expresses the eternal and infinite essence of the Absolute. Like the Absolute, the attributes are each in itself, and bear no relation to one another. All attributes are coeternal and coinfinite; one attribute can neither create nor determine another attribute. Of themselves the attributes cannot combine together to bring out the world of realities. But the Infinite Intellect contemplates the infinite attributes in infinite different combinations, and these infinite different combinations constitute the infinite modes, and these infinite modes are the infinite realities in existence. The modes derive their essence from the attributes, but their existence they derive from the Infinite Intellect. When the Infinite Intellect contemplates two or more attributes together, a mode comes into existence; and when the Infinite Intellect ceases to contemplate the attributes together, the modes cease to be. The Absolute reflects himself in an infinite series of infinite reflexions, and all reflexions involve the infinite attributes of the Absolute, and constitute the infinite realities in existence. The further a reflexion is from the Absolute the less perfect and the more corporeal it is. Matter is the furthest reflexion, and therefore it is the least perfect and the most corporeal. Thus the material world comes into existence. But, though matter is the least perfect and the most corporeal, it is none the less the Absolute.

68. The world has neither essence nor existence of its own; the world is merely the reflexion of the reflexion of the Absolute through the Infinite Intellect in an infinite series of infinite reflexions. The Absolute is absolute thought, thought without form. The form of thought is an idea. The first, eternal and infinite idea of the Absolute is the Infinite Intellect, and all realities in existence are nothing else than the infinite ideas of the Infinite Intellect comprehending the infinite attributes in infinite different combinations. The Absolute, because he is the cause of himself, eternally and infinitely reflects on himself through an infinite series of infinite reflexions. The Absolute, therefore

69. We saw that through the combination of the infinite attributes by the thought of the Infinite Intellect the world was brought out. But now, when we come to consider the material world, we must consider the attributes in their modes, for in

the material world we do not see the attributes themselves. These modes are: matter, space, time, force, motion, gravitation, light, electricity, and the like—all these are eternal and infinite modes of the attributes. And, just as the attributes of themselves cannot combine to bring out modes, so these modes of themselves cannot combine to bring out the material realities. Like the attributes, these modes eternally and infinitely remain the same; they do not go through a process of evolution, they have neither destiny nor history; like the triangle, these modes eternally and infinitely remain the same. The changes evolution and history that manifest themselves in the material world are only the realization of the eternal and infinite idea of the Absolute through the Infinite Intellect. And so, while matter, space, force, motion, gravitation, light, electricity, and the like, eternally and infinitely remain the same their combinations go through a process of evolution, they have a destiny and a history, but this evolution, destiny and history is the realization of the eternal and infinite idea of the Absolute. But this eternal and Infinite Idea is the Infinite Intellect, Jehovah. Hence Jehovah is evolution, destiny and history. Jehovah speaks the language: I Am Becoming what I am to Become; this is the language of evolution, of destiny and history. In the whole infinite and eternal existence only Jehovah is evolution, destiny and history. Since Jehovah is God, the Creator of the world, it follows that Jehovah is the God of evolution, destiny and history.

70. And now the question is: What is the aim of the Absolute? The aim of the Absolute is to realize himself in the material world, to make the world as perfect as he is, and to bring out material beings that shall know and understand him as Infinite Intellect. Creation is not from the centre of the Absolute towards the periphery of the material world, but is from the periphery of the material world to the centre of the Absolute; it is from implicitness, darkness, chaos, evil and imperfection towards explicitness, light, order, good and perfection. Viewing creation from this aspect, we see how out of chaos and darkness emerged creation; we see the dawn of light, life and consciousness; we see the infinite forms of light and life following

71. What, then, is Judaism? Judaism is the perception of this eternal and infinite idea of Jehovah, and the endeavor to realize this idea. In other words, Judaism is the endeavor to

suffered, but their reward is absolute and immutable. Nothing that can pass in infinite existence can rob the Jews of the reward which awaits them. Since Jehovah, the God of evolution, of destiny and history chose the Jews to perform this great historic task, may the rest of the human race combine against the Jews and endeavor to destroy the Jews, the Jews will not be destroyed; rather their enemies will be destroyed. Judaism and the Jews are unique; there is no religion like Judaism, and there is no people like the Jews; and all this is because Jehovah is unique. There are infinite forces and processes in existence, but only Jehovah transcends them all, comprehends them all, and determines them all, for Jehovah is the eternal and infinite idea of the Absolute, the idea that realizes itself in the world and the human race. That we may thoroughly realize all this, we will consider other religions and their Gods. I begin with the consideration of Buddhism.

BUDDHISM AND CHRISTIANITY

The riddle of the world—proclaim it boldly who can! Who made the heavens, then? and who, forsooth, quickfeeling man?

No gods were there to say: who then can know or half foretell

The unravelling of this mighty universal spell?
Whether by Will or of Necessity arose the earth,
He of his heaven alone can tell, who knows not death
nor birth—

Vento D

The universe, that is the All, is made neither of gods nor of men, but ever has been and ever will be an eternal living Fire, kindling and extinguishing in destined measure, a game which Zeus plays with himself.

-Heraklitus

72. Buddhism is a religion without a God. It begins in the middle of the story, ends in the middle of the story, it lives, moves and has its being in an Unknowable; it does not know whence, it does not know what

since history pertains only to the material world, Buddhism is unhistoric, because it negates the material world. Thus we see that Buddhism is unhistoric and unmoral. Let sentimentalists and misguided idealists extol Buddhism to the sky, they do not know what they are talking about. By the fruit ye shall know. Buddhism, not only degenerated to the grossest superstitions, but it destroyed in the followers of this religion all power to resist evil and to struggle for a better human world right here on this earth. And what is true of Buddhism is equally true of Brahmanism. And what is the result? More than three hundred and fifty million Hindus are ruled, oppressed and exploited by a handful of Englishmen, and the Hindus cannot shake off the yoke of oppressors and exploiters. All they can do is to follow a leader who by prayers and fasting hopes to accomplish the miracle of freeing the Hindus from the yoke of the English. So much for Buddhism. And now we come to Christianity.

73. Christianity is akin to Buddhism. But having come from Judaism and the Jews it retained some traces of both, but they are only traces. Christianity has sublimated the God of the Jews into an abstraction, The Father in Heaven, and retired him into the background. His place was taken by Jesus. What Jehovah is to the Absolute, this is Jesus to Jehovah. And, just as the Jews look to Jehovah for salvation and help, so the Christians look to Jesus for salvation and help. We saw that Jehovah revealed himself as I Am Becoming what I Am to Become; but Jesus revealed himself as I Am. I Am is the language of the perfect eternal idea in the transcendental world, it is the language of the triangle. Verily, verily, I say unto you, before Abraham was, I Am. This is Christianity. Like Buddhism, Christianity does not concern itself about the material world, its sole concern is the transcendental world; it does not concern itself about morality, its sole concern is immortality; it does not concern itself about conduct, its sole concern is faith; a man is justified, not by deeds, but he is justified by faith. Like Buddhism, Christianity negates this material world and the body. There is not a word in the New Testament about human conduct in this material world. Man is to take no thought of

74. Death is the chief concern of Christianity, and for this reason it rests on a testament, it is conceived in death and exists only for death. Christianity was born only with the death of Jesus. If Jesus had not been crucified, there would have been no Christianity. The basis of Christianity is the resurrection of Jesus and his ascension to heaven. And, while Judaism promises

came an antagonist of Judaism. Then take away the New Testament from the Jewish Bible, and what will be left? An abstraction, like Einstein's chest, hanging in an infinite vacuum. Christianity, therefore, is unhistoric and unmoral. Whatever morality the Christians have is not due to Christianity, and whatever history the Christians know is not derived from the New Testament.

75. Now, Christians will indignantly protest against all that I said about Christianity, they will say that I misstated the facts and misrepresented the truth of Christianity. If it were necessary for me to justify every word I said about Christianity, I could write a big volume; but it is not necessary for me to do this ungrateful task, for it was already done by Christians themselves. And intelligent Christians know very well that a great revolution takes place among Christians themselves; they wake up to the realization of the fact that Christianity is neither historic nor moral, and they try to regenerate and revolutionize Christianity. The literature on this subject is vast, and is well known to intelligent Christians. But for my present purposes, I will call upon three Christians to testify, and let them tell you what Christianity really is. The first witness whom I will call to testify is I. M. Haldeman, D.D., Pastor, First Baptist Church, Broadway and 79th St., New York City. A few years ago he wrote an essay, entitled: Morality or Immortality? In this essay, Pastor Haldeman endeavors to prove that Christianity has nothing to do with morality, its sole and only concern is immortality. And now let us hear what he says.

Did our Lord Jesus Christ come into the world to make men moral or immortal? I shall answer this question from a basic text to be found in Saint Paul's Epistle to Timothy, First Chapter, ninth and tenth verses:

Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purposes and grace, which was given us in Christ Jesus before the world began.

But now is made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life

and immortality to light through the gospel. . . . He that believeth not the Son shall not see life; but the wrath of God abideth on him.

• 77. Pastor Haldeman continues: What is the modern concept of Christianity in the light of that text but a monstrous and open

lie? But now I turn from all hypothecations and suppositions to positive and absolute affirmation.

I affirm Jesus Christ did not come into the world to live a merely moral life and do good.

I affirm His deeds of benevolence and healing were not objective, and were in no way the superlative, of His mission.

I affirm His deeds were only incidental to His mission. They were simply the foretold credentials of His mission, the dynamic demonstration that He was in truth what He claimed to be—the long announced Messiah of Israel and the Lamb of God who should bear away the sin of the world and reconcile it to God.

I affirm Jesus Christ did not come into the world to be a reformer, an advanced socialist.

Nay!

He saw soldiers everywhere. Everywhere He heard the tramp of armed men returning from the field of battle. He said no word against war; on the contrary, He warned men that he had not come into the world to bring peace, but a sword, that his coming would put men at variance with one another and bring a bloody controversy concerning Himself. He saw corruption in government. He was born and lived under one of the most corrupt. He organized no movement of reform against it. Instead, He commanded those who lived under it to pay their taxes and therefore support it. He saw slaves under the whip lash. He saw men toiling for a stipend. He made no effort to liberate the slave, uttered no incendiary word that would stir up revolt, even dissatisfaction, but bade them put their hands upon their mouths and their mouths in the dust and say: We are unprofitable slaves. He did not start a campaign for the amelioration of the voluntary laborer nor suggest an increase of wages. He saw abject poverty; and yet, when a young woman broke an alabaster box, pouring its contents of costly perfume upon Him, He rebuked those who rebuked her (those who called it a waste, would have sold it and the proceeds given to the poor) by justifying the expenditure upon Himself, bidding the necessities of the poor to wait.

I affirm the average Christian is in the dark as to the whole

truth of God and that the great mass of mankind today are on the verge of imminent peril by reason of the false preaching that morality is Christianity or that the supreme objective of Christianity is an ethical or moral life.

78. Thus spake Pastor Haldeman, D. D., a high dignitary of the Christian Church. Could I put the case any stronger? What Pastor Haldeman says about Christianity is the truth. Christianity is not concerned about morality, its sole concern is immortality. This is clear. Morality relates to this material world, and its purpose is to promote our well-being on this earth. But Christianity negates the material world and the life on this earth. Therefore Christianity is not concerned about morality. Pastor Haldeman wants the Christians to stop thinking of morality, and think only of immortality. And now I will call upon another witness, who will condemn Christianity just because it negates the material world and morality. This witness is Professor John Macmurray, of University College, London. He wrote an essay, entitled: Creative Society. In this essay, Professor Macmurray shows that what passes as Christianity is a superstition and a fraud, just because it negates the material world and morality. Professor Macmurray believes that true Christianity, like Judaism, concerns itself only about the material world and morality. He therefore demands the destruction of the existing Christianity, and bring out a true Christianity, but this regenerated and true Christianity must identify itself with Marxism and communism, and concern itself only about this material world and morality. I will now let Professor Macmurray speak to you.

Christianity, in fact, seems to inhabit the ethereal region which is widely separated from the human conflicts by which the fate of men and nations is decided; and it takes God with it out of the world. . . . If we cannot define our Christianity in such a way that it can determine for us a clear programme of action through which we can claim the future as our own and fight for its possession, then we ought, without hesitation, reject Christianity completely and find another faith to fight for. . . . Belief in God is properly an attitude to life which expresses itself in our ways of behaving. If we wish to know what it means to

believe in God, we must ask ourselves what this practical attitude is and how it expresses itself. . . . We are concerned with actions, not with professions, and we have repeated warning from the teaching of Jesus that the Divine judgment pays little attention to professions and is likely to have surprising results. . . . I cannot help feeling that Communism, whatever its exponents may say, has recovered that essential core of a real belief in God, which organized Christianity has in our day largely lost. For the Communist movement started when Marx said: Let us turn from ideas to reality, let us look not at people's theories but at their actions. It is by seeing how societies and their institutions work in practice, and not by accepting their ideal accounts of what they are, after that we shall understand their real faith. . . . Pseudo-religion takes the truth of real religion and isolates it in an ideal heaven, completely divorced from the material reality of common action, and floods it with the colorful lights of primitive fantasy. Such a process, by establishing illusion in the mind of men, establishes in reality their isolation and their slavery.

79. Professor Macmurray continues: In world history the Hebrew people is unique; and it is unique because it is the only people whose history is religious through and through. It is this which makes the history of the Jews both the unsolved problem of history and the clue to its inner meaning. The characteristic of Hebrew religion which makes it unique in history is its intense and continuous realism. This realism shows itself peculiarly in the absence of a doctrine of immortality and in the absence of other wordliness. For the Hebrew religion remained the great organizing principle of social life, capable of unifying every aspect of individual and social activity. It never became a particular aspect of human life, relating men to a human existence transcending the earthly life. Hebrew religion, in fact, was intensely materialistic and it is precisely this that gave it persistent and effective reality. It adapted itself continuously to the material and social changes in the development of Hebrew history, and so maintained the condition of religious evolution. The effect of this was to drive into the consciousness of the Hebrews the belief that the basis of social success lies in social righteous-

ness. It was this intimate connection between their religion and the whole of their material life as a nation that forced upon them as their contribution to culture, the development of an understanding of the moral basis of social life, which expresses itself formally in the development of the conception of God. Every national failure was traced to a failure to maintain that social righteousness which was the basis of God's favor; so that the process of Hebrew development became the process of discovering the spiritual basis of human community.

two tendencies may be seen at work throughout the history of Christianity itself. It is always tending to become a religion of illusion either by an approximation to Buddhism, that is to say, through a divorcing of the spiritual world from any earthly reality, or by an approximation to Mohammedanism, in which it thinks to establish the Kingdom of Heaven by the use of physical force. The supremacy of the religion of Jesus lay in its capacity to remain fully material and yet to achieve universality. Its success lies precisely in its universal concreteness. It is this above all that we have to understand.

tory of the Jews. Scattered throughout the world under the greatest possible variety of economic, social and political conditions the Jews retained their unity as a distinct people without any common basis of territory or economic organization to support it. Marx realized that there could be no solution to the Jewish problem short of the solution of all the great social problems through the establishment of a universal human society. He did not realize that the reason for this lies in the fact that the Jews are the one actual religious community in the civilized world, and that the solution of the Jewish problem and of the problem of universal community is one and the same, the universalization of real religion as the basic expression of the eternal nature of all human fellowship in reality.

82. Professor Macmurray continues: Christianity is the source of Communism, and Communism has moved into dialectical opposition to Christianity through the process by which Christianity in its conscious form has been divorced from material reality. A Christianity which withdrew its beliefs from association with the temporal reality of earthly life must inevitably produce out of itself a temporal theory which divorces itself from the eternal and spiritual reality. The clear separation of these not merely as opposing theories but as antagonistic forces in the field of social development is the necessary prelude to their synthesis in a Christianity which has become real at the full height of its mature development. The separation of Communism and Christianity into conscious antagonism means that the Kingdom of Heaven is at hand. When the full nature of Christianity is realized, we recognize at once that the whole Communist theory, insofar as it is positive, falls within Christianity. . . . The synthesis of Communism and Christianity is only to be achieved by the reformation of Christianity through a thoroughgoing attack upon all perverted forms of Christianity itself. . . . The first step of all, on which everything else turns, is the total rejection of idealism. The question at issue is this: What and where are the real objective facts to which our ideas and beliefs refer? Do they refer to the substantial, everyday life of the world around us, or do they refer to another life or another world which lies somehow

beyond or outside this life and this world? Idealism is profoundly irreligious, because it is the perversion of religion into unreality. The real world is the world in which we act. The ideal world is the world in which we dream. . . . The effective renunciation of idealism is the first step towards recalling Christianity to reality. Professor Macmurray then concludes with the following: The answer which I would give to Christians who ask what they must do would be this. Attack pseudo-Christianity openly and resolutely in all its forms, in the name of real Christianity. The religious revolution is the immediate and special responsibility of the Christians. Unless we can vindicate the substantial material reality of our religion, we are powerless to do anything effective. There must be war to the death between real and unreal religion, even if it should cleave organized Christianity in two and destroy all its existing forms. That is the primary task; and it has to be achieved concretely in terms of the Christian denunciation and criticism of the existing structure of society, in its effects upon the lives of men and women. At present that criticism is either divorced from Christianity altogether or, where it is associated with Christianity it is in such general and emotional terms that it means nothing definite. It is only by making it at once definite, detailed and circumstantial, and grounding it in the clear principles of the Christian conception of true human society that we shall discover for ourselves what Christianity really means, and be able to detect and to destroy its perversions of idealism and power.

83. I regret that space does not permit me to quote still more copiously from this essay of Professor Macmurray. All that I can say is that the reader will do well to procure this and other essays of Professor Macmurray and study them carefully. They are published by Eddy and Page, 347 Madison Avenue, New York City. When we now reflect on the views of Pastor Haldeman and Professor Macmurray, we clearly see they differ fundamentally about the nature of Christianity. According to Pastor Haldeman, Christianity is not concerned about this material world and morality; while according to Professor Macmurray, Christianity is only concerned about this material world and morality. But

Professor Macmurray does not speak of the Christianity that existed and exists, he speaks only of the Christianity that Jesus had in mind, but which never existed. Professor Macmurray now wants to bring into life the Christianity of Jesus, which however never existed. I shall not stop to consider the question: who of them is correct in his view about the nature of Christianity, but this is perfectly clear: Whatever idea Jesus had about the Kingdom of Heaven, the Christianity that resulted never concerned itself about this material world and morality. And according to Professor Macmurray, for this reason, Christianity was only a pseudo-religion, and not a real religion. I have yet a third witness to testify on the nature of Christianity, and this is Conrad Noel. He is a priest of the English Catholic Church, and a member of the Order of the Church Militant. He wrote a book, entitled: The Life of Jesus, which was published by Simon and Schuster, 1938, New York City.

84. Like Professor Macmurray, Conrad Noel, proves that the Christianity which existed and exists was and is a perversion of the doctrines of Jesus. The central idea of Christianity is the Kingdom of Heaven. For thousands of years the Christians were taught by the Church and priests that the Kingdom of Heaven was to be a Kingdom in heaven to be enjoyed in heaven after death. But at no time did the Christians make an attempt to find out whether this was really the idea of Jesus. And now, after two thousand years of Christianity, Conrad Noel takes up the original question, which was never asked, and therefore never answered, namely, what did Jesus actually mean by the Kingdom of Heaven? How can this be ascertained? Conrad Noel made a daring step to ascertain the truth. This is what he did. He started out with the following premise. Jesus spoke to the Jews, he spoke in their language, and expressed ideas which they understood. He spoke to the Jews of the Kingdom of Heaven, and Jesus did not tell them that his idea of the Kingdom of Heaven differed from their idea of the Kingdom of Heaven. He spoke of the Kingdom of Heaven as the Jews themselves understood it. And Jesus did not speak to non-Jews about the Kingdom of Heaven. The question, then, is: What did the Jews understand

by the Kingdom of Heaven? It is this question which Conrad Noel undertook to answer. It is a revolutionary question, and therefore the answer is revolutionary. Conrad Noel shows that the Jews understood by the Kingdom of Heaven nothing else than a kingdom of God which will be realized on this earth, and which mankind will enjoy while they live. There is no doubt that this was the idea of the Kingdom of Heaven which the Jews always entertained, and which they still entertain. This being so, then when Jesus spoke of the Kingdom of Heaven he meant just what the Jews meant. In other words, Jesus actually meant the Kingdom of Heaven to be realized on this earth, and to be enjoyed by mankind while they live. Since this idea of Jesus is the soul and essence of Christianity, it clearly follows that the followers of Jesus perverted and distorted the idea of Jesus, and Christianity was and is only a perversion and distortion of the idea of Jesus. Since Jesus thought only of a Kingdom of Heaven to be realized on this earth, it follows that Christianity must identify itself with the material world, and cooperate with the revolutionary forces that work for the realization of the Kingdom of Heaven on earth for living humanity. Conrad Noel reaches the same conclusion which Professor Macmurray reached, namely, that Christianity must identify itself with Communism.

85. It is now perfectly clear that the Christianity which came down to us was divorced from the material world and from morality. Now, whether Christianity can be revolutionized and be made to concern itself about the material world and morality; and, if so, whether it will remain Christianity, this we shall see later. But this is now perfectly clear that I did not misstate the nature of the Christianity that existed and still exists. Thus the difference between Judaism and the other religions is now definitely established. Only Judaism is a historic and moral religion; all other religions are neither historic nor moral. And the reason is, as stated before, because Judaism is bound up with Jehovah, the God of History. And, because of all this, the Jews are the only people that are consciously historic and moral. And for this reason the Jewish people are eternal. And here I want to call attention to a fact universally overlooked, even by Jews

the Jews brought back from exile. But with the regeneration of the Jewish people in Palestine, the ancient idea of immortality was also regenerated. And, while most Jews believe in the general idea of immortality, the Jews that have a deeper understanding of Judaism know that the only immortality there is for the Jew is the immortality in the Jewish people. Each Jew continues to live in the Jewish people, and he will continue to live so long as the Jewish people will live. Since the destiny of mankind is to become Jews, it follows that each Jew will continue to live as long as mankind will live. This is the true Jewish idea of immortality.

86. And now I will reveal the esoteric idea of immortality as told us in the Bible. The Bible tells us: Jehovah spoke to Moses and told him: I am Jehovah, and I appeared unto Abraham, Isaac and Jacob as God Shaddai, but my name Jehovah I did not make known to them. What does the Bible tell us here? What is the meaning of the name Shaddai? God has as many names as he has attributes, each name is the name of the attribute. What attribute of God is expressed by the name Shaddai? The word Shaddai comes from the root-word Shadd, meaning breast; and Shaddai means my breast. Shaddai is the name of the breast of God. What attribute of God does the breast symbolize? It symbolizes the flow of eternal life from parents to offspring. This was what Jehovah told Moses. Jehovah told Moses that he manifested himself to Abraham, Isaac and Jacob by this attribute. I am the tree of eternal life that flows through Abraham, Isaac and Jacob and through all of their future descendants, and by this I have established my covenant with them. (See Exodus 6, 2.) This is the eternal covenant: the tree of eternal life flows from Jehovah through the Jewish people. Now, as is well known, the Hebrew letters have numerical values. The whole Bible was written in accordance with an infinite mathematical system. Now, the numerical value of the name Shaddai (in Hebrew); and he was gathered to his people—is also 314. This is the meaning of the expression used by the Bible upon the death of Abraham, Isaac and Jacob. It means that Jehovah.

as the tree of eternal life, continues to live in the Jewish people. This is the true idea of immortality. The Jewish soul is eternal, because the tree of eternal life was implanted by Jehovah in the Jewish people. This is what the Jews say: Jehovah gave us a true Torah, and by this He implanted in us eternal life. And now we can clearly understand why the Jewish soul speaks an eternal language. And thus we considered the biologico-cultural aspect of the world situation that confronts the Jews and the rest of mankind. And now we will take up for consideration the religio-historic aspect.

THE RELIGIO-HISTORIC ASPECT

Behold, the days come, saith Jehovah, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covenant, although I was a lord over them, saith Jehovah. But this is the covenant that I will make with the house of Israel after those days, saith Jehovah; I will put my law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people; and they shall teach no more everyman his neighbor, and everyman his brother, saying: Know Jehovah; for they shall all know me, from the least of them unto the greatest of them, saith Jehovah; for I will forgive their iniquity, and their sin will I remember no more.

IEREMIAH: XXXI. 31-34.

Everything which we desire and do, of which we are the cause insofar as we possess an idea of God, or insofar as we know God, I refer to religion. The desire of doing well which is born in us, because we live according to the guidance of reason, I call piety.

Spinoza: Ethics. Part IV.

87. Men struggle, and always did struggle, for land and the material means of life. The motives of all human struggles were and are materialistic. But, as if ashamed of their materialistic motives, men always clothed their materialistic motives in ideal

in previous time, when mankind did not enjoy the benefits of accumulated knowledge, understanding and skill, if men agreed in the idea of cooperation, they would not struggle against one another; they would enjoy together the little that they possessed.

able to tell us about its destiny. And this is even more so in the case of peoples and races, and particularly so in the case of the human race. Not philosophers and scientists, but religious geniuses perceived the ultimate destiny of mankind. Since the future destiny is what concerns mankind most, and this destiny is perceived only by religion, it follows that religion is of infinite concern to mankind. We can state definitely that, where the idea of the future is of essence, there we find religion in its true nature. Take an extreme case. The communists are against religion, and they seek to destroy religion; yet, when we look deeper into the nature of communism, we see that it is essentially nothing else than a religion. That the communists seek to destroy all existing religions is not remarkable; all new religions had first to destroy the existing religions, to clear the terrain for its own existence. This was the case of Judaism, Christianity Mohammedanism, Buddhism, and all other religions. Next, when we disregard the scientific cloak of Marxism, we see that in essence it is nothing else than religion. Marx believed that he was a scientist, and he hated metaphysics; yet, he was the greatest metaphysician of modern times. And the greatness of Marx consists in just this that he was a religious metaphysician. His scientific theories may prove false, but his religious perception of the destiny of mankind will endure forever. Marx could say with Jesus: Heaven and earth shall pass, but my religious perception of the destiny of mankind will not pass.

89. Since religion concerns itself about the future destiny of mankind, it follows that this idea of religion is the most vital idea that concerns mankind. We can forget our past sufferings, failures and disappointments, we can remain indifferent to the wrongs and injustices done to us in the past by others, but we can neither forget nor remain indifferent to the sufferings, failures, disappointments, the wrongs and injustices that will be done to us and which we will suffer in the future. The future justifies the past. Since religion is the most essential idea that concerns men, it follows that men of one religion will be far more intimately identified with one another than men of other ideas; and men who are opposed in religion will be far more

deeply opposed to one another than men who are opposed to one another in other ideas. This was the reason why religious struggles were always bloodier and more determined than all other struggles. Now, if men were free to choose their ideas, it would be correct to say that men struggle for and against ideas. But men are not free to choose their ideas; rather ideas choose men. Hence, it is not men that struggle for and against ideas, but the ideas struggle against one another. Since religion is the most essential idea, it follows that the struggles of religious ideas against one another are the most vital struggles in human existence. Now, communism and fascism are religious ideas, because they concern themselves about the future of mankind. State capitalism is the next social order. The question before history is this: Shall state capitalism be the prelude to socialism and communism, the human society resting on universal communism; or shall state capitalism be the prelude to the supremacy of one race over the other races of mankind? As this question concerns the future of mankind, the struggle between these ideas will be the bloodiest struggle known to history. A bloody world struggle between communism and fascism is inevitable. This is the world situation that faces mankind.

90. Marx said: The problem and the means for its solution arise simultaneously. There are numerous problems in philosophy, science, art, politics, finance, and so on; but these are problems only to such as have the means with which to solve these problems; they are problems to the philosophers, the scientists, the artists, the statesmen, the financiers, and so on; but they are not problems to the ordinary men; the former possess the knowledge, understanding, training and the experience with which to solve these problems; while the ordinary men do not possess these means with which to solve these problems. Hence, while the philosophers, the scientists, the artists, the statesmen, the financiers, and so on, struggle to solve these problems, the ordinary men do not lose a moment of their peace of mind to solve these problems. Mankind are confronted by the problem: What shall be the future social order of society? But this is not a problem to all mankind. The great mass of mankind are too ignorant

91. Fascism is the child of Bolshevism. To understand the historic function of fascism, we must first consider the Russian revolution. The Russian revolution was the work of history, and the soul of the revolution was communism. We saw that communism is the foundation of society, it is the basis of all human progress, it is the hope of the working class, and it is

92. The Kabbalah tells us: When a man dies, who during his lifetime was not strong enough to resist temptations and degenerated, his soul cannot return to her source and unite with God. The soul is then compelled to remain, in a disembodied state, in the material world. This is an unbearable disgrace and suffering to the soul. The soul then tries to embody herself in a living human being, but the soul of that human being would

the figleaves of a communist ideology. On the other hand, the fascists are still animals, yet the communist soul dwells in them and does revolutionary work. Not the so-called communists are now revolutionaries, but the so-called fascists are revolutionaries, that is, the fascists are communists, though they are not conscious of this.

will triumph Judaism. The fascists believe that they are struggling against Judaism, in truth and in fact they are struggling for Judaism. But the triumph of Judaism will necessitate on the part of the Jews a change of attitude towards Judaism itself. In what will consist this change of attitude? To understand this, we must consider the course of human progress.

progress of society proceeds from the proleariat back to the periphery of society. It is the historic function of the proletariat to revolutionize and reconstruct human society from the centre to the periphery; it is the task of the proletariat to emerge from the superincumbent mountain of oppression, exploitation and degradation, to rise to the periphery as the self-conscious ruling class, use its supremacy for the purpose of reconstructing society upon the foundation of universal communism. When the proletariat will have accomplished this historic task, then human society and mankind will reveal themselves to be infinitely richer and more wonderful than they appeared at first.

95. This was also the order of progress in the realm of thought and spirit. All human knowledge started with the abstract, the absolute, the infinite, the remote and the ultimate, and only slowly proceeded to the concrete, the proximate, the relative and the limited. Mankind started out with religious beliefs, then proceeded to metaphysical contemplations, then to philosophic speculations, finally to scientific investigations. At first, mankind concerned themselves about God, the universe, the soul, the beginning and end of things, and the purpose of existence; then they began to concern themselves about the material world, the stars, the earth, the land and water, the laws and processes of nature; and, finally, they began to concern themselves about man himself. Mankind started with God and ended with man; man was the last concern of man himself. Mankind plunged into religious problems, before they sought to solve the real problems of life; they speculated about metaphysical realities, before they sought to understand the physical realities; they studied the horoscopic relations of the constellations to man, before they directed their gaze heavenward for the purposes of astronomy; they concerned themselves about the psychology of God, before they took up the study of the psychology of man. And so it was in all other directions. For thousands of years mankind spent their best intellectual and spiritual endeavors to solve religious, metaphysical, philosophic and political problems, at the same time neglecting their material needs of life. Economics and human psychology have just

begun. Now, it is not necessary here to consider the deep reason for this order of human progress. The foregoing illustrations show that this is the order of human progress: it begins at the periphery, proceeds to the centre; and, when the centre is reached, all further progress is back to the periphery. This is also the order of progress in religion. Since religion, as we saw before, is the most vital idea to mankind, we must consider the progress in religion itself, so that we should be able to adjust our life in accordance with this order of progress.

piety. What Jeremiah and Spinoza tell us is the destiny of mankind, and this destiny should be our guiding star in all our endeavors. We should strive to become morally autonomous. And this, also, gives us a criterion by which to judge a religion. A religion that still concerns itself primarily about God and man's relation to God, such religion is still at the periphery; on the other hand, a religion that concerns itself primarily about man and man's relations to his fellow men, this religion has reached the centre. From all that we learned about Judaism, Christianity, and other religions, we can now readily see that Judaism is nearest to the centre. We saw that, when progress has reached the centre, all further progress is from the centre back to the periphery; it follows that all further progress must begin with Judaism back to God. We must begin with man and the relations of man to man. This must be the starting point of all further progress. Mankind served God long enough, it is high time that man begins to serve himself and his fellow men. As in the past, so now the Jews must be pioneers; they must be pioneers in a change of attitude towards Judaism. Until now the Jews put the emphasis on their relation to Jehovah, from now on they must put the emphasis on their relations to one another and to the rest of mankind. This requires amplification.

97. Judaism consists of two parts: one relating to man's relations to Jehovah; the other relating to the relations between man and man. It is not necessary to go into a lengthy examination of the commandments, laws and ordinances constituting Judaism; it will be enough for our purpose to consider only the Ten Commandments. Right here we see both aspects of Judaism. The first five commandments relate to Jehovah. I am Jehovah thy God; thou shalt have no other god before Me; thou shalt not take the name Jehovah in vain; remember the Sabbath, to keep it holy; honor thy father and thy mother. The other five commandments relate to men. Thou shalt not murder, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness, and thou shalt not covet what thy neighbor possesses. Now, until now the Jews were more

NOBLESSE OBLIGE.

The whole world was created only for the sake of the Zaddik.

TALMUD.

It is natural to believe in great men. Nature seems to exist for the excellent; they make our earth wholesome. The search after the great men is the dream of youth, and the most serious occupation of manhood.

EMERSON.

power, and this for the reason that Judaism and the Jews recognize the principle of intellectual and spiritual aristocracy. Now, since Hitler and the nazis are determined to destroy by physical strength and power Judaism and the Jews, it remains to be seen whether their physical strength and power will be able to destroy the intellectual and spiritual power of the Jews; it remains to be seen whether the intellectual and spiritual power of Jews will not rather destroy the strength and power of the nazis. We already saw that the Jews, though always a small people and never possessing great physical strength and power, nevertheless survived all their mighty enemies. And we shall presently see that, as in the past, so in the future the Jews will overcome and survive their mighty enemies, and only because they possess great intellectual and spiritual power. We must consider this adequately.

99. Spinoza tell us: self-preservation is the universal law of existence; it is the first commandment of reason; and it is the highest virtue: All other virtues flow from the virtue of self-preservation. Hitler himself admits that the Jews possess the virtue of self-preservation in the highest degree. But Hitler does not know the cause or source of the high degree of self-preservation which the Jews possess. Self-preservation implies a struggle for self-preservation. Existence rests on the law of equivalents: there must be a quid pro quo; for everything we get from existence we must pay an equivalent. The equivalent is paid in coins of work, struggle and suffering. We must work for the material means of life, we must struggle for intellectual attainments, and we must suffer for spiritual excellence. To struggle for self-preservation, a living being must possess the means with which to struggle. There are three kinds of means: physical, intellectual and spiritual. On the lowest plane of life, the means for struggle become also intellectual: consciousness, perception, understanding and judgment manifest themselves in ever higher degrees of explicitness. Highest in the plane of life, the means for struggle become also spiritual: intuition, reason and the intellect become ever

is a force fifteen times as great as the force on the side of the nazis. Can there be any doubt as to the outcome of the struggle? But we are concerned about the main question, namely: Is it true, as Hitler says, that Judaism and the Jews deny the principle of aristocracy and the dignity of personality? We shall presently see that no race, nation or people ever recognized the principle of aristocracy and the dignity of personality as highly as the Jews always did. In truth, we can say with Nietsche that the Jews are the highest aristocrats in the world, but this is an aristocracy of an entirely different order than the natural, physical aristocracy of which Hitler speaks and dreams.

101. What is aristocracy? Aristocracy is the recognition of personality. What, then, is personality? Personality is the attribute of a person. Who, then, is a person? A person is he who attained to reason, and lives, acts and thinks in accordance with the light and guidance of reason. One who has not yet attained to reason is not yet a person, and therefore cannot be an aristocrat. An aristocrat will not do anything which is contrary to reason, which is unworthy of a rational person. Reason does not conquer minds by brute force, but by light, knowledge and understanding. This was the reason why all through history Judaism and the Jews did not use force to convert mankind to Judaism. And now let us cast a look at Nazi Germany, how do the nazis conquer minds? By brute force. Who are the true aristocrats, the Jews or the nazis? Who recognize the dignity of personality, the Jews or the nazis? Deeds speak louder than words. The nazis have not yet uttered the last word; let us wait a while, and posterity and history will judge differently. But this is not all. Existence rests on the law of equivalents; noblesse oblige; aristocracy carries the duty to earn this exalted privilege. The Talmud tells us that the whole world was created only for the sake of the Zaddik; the Zaddik is the spiritual aristocrat, the excellent man. It is true, the whole world was created for the sake of the Zaddik, but the Zaddik was created for the sake of the pyramid of existence to the base. The Zaddik is at the apex of the pyramid; he is the first to receive

And the Jews will destroy this abomination. Hear how Judaism speaks: As philosophy finds in the proletariat its material weapon, so the proletariat finds in philosophy its spiritual weapon; and as soon as the lighting of thought strikes fundamentally into the naive popular mind, the emancipation of man will be consummated. The head of this emancipation is philosophy, its heart is the proletariat. Philosophy cannot be realized without the rising of the proletariat, and the proletariat cannot rise without the realization of philosophy. Marx.

aristocracy! This is not the Jewish idea of aristocracy. The Jewish people were chosen by Jehovah, to be an aristocratic people, but not for their sake; for this exalted privilege the Jew must serve the rest of mankind. So long as the Jews were yet immature, they had to concentrate all effort upon their own intellectual and spiritual growth and development; but, as soon as they attained to maturity, Jehovah required them to go to the rest of mankind and bring to them divine light, knowledge and understanding. And in performing this historic function, the Jews were required to go down to the backward children of history, merge with them, become part of them, struggle with them, and help them rise. This is the Jewish aristocracy. That the Jews may perform their historic function, their national existence was destroyed, and they were spread all over the world. The Bible tells us that the Levites were not allowed to own part of the land, because they had to devote themselves to serve the Jewish people in an intellectual and spiritual manner. This became the fate of the Jews. They were torn out from the soil, scattered over the face of the earth, and nowheres were they permitted to regain root in the soil, that they should be free to serve mankind in an intellectual and spiritual manner. And the Jews will remain in this state until all of mankind will be raised and redeemed. Only then will the Jews be like the other races, because the other races will become like the Jews. Let us briefly touch on this aspect of Jewish history.

103. Jonah was the first prophet upon whom Jehovah called to go to Nineveh to preach to them to repent of their wicked ways. But Jonah did not want to go to them; and, instead, betook himself to Tarshish. The result was that he was shipwrecked and was swallowed by a fish. After Jehovah delivered him from the fish, Jonah did go to Nineveh and preach repentance, and the Ninevites did repent. Jonah was exceedingly displeased. He went out of the city, and there made a booth for himself, and Jehovah prepared a gourd to shield him against the sun. The next day the gourd was destroyed and Jonah wished that he had died. Then Jehovah told Jonah: Art thou angry for the gourd? Thou hast had pity on the gourd for

which thou hast not labored, neither madest it to grow, which came up in a night, and perished in a night; and should not I have pity on Nineveh, that great city, wherein are more than six score thousand persons that cannot discern between their right hand and their left hand, and much cattle? Jonah symbolizes the Jewish people. The Jews, having attained to intellectual and spiritual maturity, did not want to go to the nations to raise them intellectually and spiritually. The Jews were shipwrecked, they were swallowed by a fish—that was their exile in Babylonia. At last Jehovah delivered them from exile, they returned to Palestine, and began to prepare themselves for the historic function among the nations. The Jews betook themselves to this task in earnest, and long before Jesus the Jews succeeded to convert many nations and peoples. At last came Jesus. Whatever Jesus was, the outstanding greatness of Jesus was his true Jewish aristocracy. Jesus was the first Jew who deliberately and consciously went down to the backward children of history, became a part of them, tore himself away from his people, his family, his world, and his connection, and merged into the world of the backward children, there he died and was buried, and forgotten by his own. But all this he did with full consciousness of the fact that he did this in order to raise these backward children of history. And, behold, the miracle was accomplished! The backward children of history became the foremost nations in the world! Hear what Jesus said:

Whosoever will be chief among you, let him be your servant. Even as the Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many. Matthew: 20.

Whosoever will be great among you shall be your minister; and whosoever of you will be the chiefest, shall be servant of all. Mark: 10.

After the Last Supper, Jesus took a basin with water and a towel, he washed the feet of his disciples and wiped them with the towel, and said to them: Ye call me Lord and Master; if, then, I your Lord and Master have washed your feet, ye also ought to wash one another's feet. John: 13.

This is true aristocracy, and this is the Jewish idea of Aristoc-

104. There is a still deeper aspect of aristocracy which we must consider. Jewish aristocracy demands that the Jews should live, struggle and suffer for the sake of Judaism. It is said that, not the Jews exist for the sake of Judaism, but that Judaism exists for the sake of the Jews. This is apparently true. Whatever be the nature of an ideal, it exists only for the sake of men. And we already met the statements of Spinoza and Kant that man is an aim in himself, and he does not exist for the sake

At the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be established.

Deuteronomy: XIX. 15.

105. I write this on March 14, 1939. I just finished reading a book by Professor Macmurray, entitled: The Clue to History:

JUDAISM AND CHRISTIANITY

Have we not all one Father? Hath not one God created us? Why do we deal treacherously every man against his brother, profaning the covenant of our fathers?

Malachi: II, 10

I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.

I Cor: III, 2.

Whatever is, is in God, and nothing can either be or be conceived without God. God is the immanent, and not the transitive cause of all things. Things could have been produced by God in no other manner and in no other order than that in which they have been produced. The human mind possesses an adequate knowledge of the eternal and infinite essence of God. He who clearly and distinctly understands himself and his affects Loves God, and loves him better the better he understands himself and his affects.

Spinoza: Ethics.

Saladin: Die Ringe! Spiele nicht mit mir! Ich dächte Das die Religionen, die ich dir Genant, doch wohl zu unterscheiden wären, Bis auf die Kleidung, bis auf Speise und Trank!

Nathan: Und nur von seiten ihrer Gründe nicht! Lessing: Nathan der Weise.

106. For nearly two thousand years between Christians and Jews there was an antagonism arising from the antagonism between Christianity and Judaism. We already saw that a religious antagonism is the deepest, because it concerns the most vital idea of human existence. For this reason, the antagonism between the Christians and the Jews was the deepest. The Christians maintained that Judaism was only a preparation for Christianity, that Christianity was superior to Judaism, and therefore demanded that the Jews should embrace Christianity. On the other hand, the Jews maintained that Christianity was only a preparation for Judaism, that Judaism was superior to Christianity, and therefore hoped that the Christians would em-

brace Judaism. Which of these views is correct? We shall presently see that both views were correct. The fact that between the Christians and the Jews was an antagonism shows that the Christians never understood Christianity and Judaism, and that the Jews never understood Judaism and Christianity. We shall also see that, when Judaism and Christianity are adequately understood, there is no longer any antagonism between Judaism and Christianity, and therefore there should be no antagonism between the Jews and the Christians. It would seem that the mere belief in God ought to convince men that religions are not man-made nor determined by men, but religions are determined by God. If the Jews really believed in God, they ought to have looked upon Christianity as the work of God. On the other hand, if the Christians really believed in God, they ought to have regarded it the will of God that the Jews should not embrace Christianity, but remain loyal to Judaism. But the truth is that neither the Jews nor the Christians really believed in God, though they sincerely endeavored to do so. The antagonism between the Christians and the Jews was a manifestation of the fact that they did not believe in God. If, indeed, they believed in God, there would have been no antagonism between them. But this, too, was in accordance with the will of God.

107. And, first, who is God? The Bible tells us that Elohim made man in the likeness of Elohim. Modern scientists tell us that man made God in the likeness of man. Both statements are correct. Man by destiny is like God, but God reveals himself to man according to man's own development. We saw that all progress is from the periphery to the centre; and, when the centre is reached, all further progress is from the centre back to the periphery, and then the periphery reveals itself to be infinitely more wonderful than it appeared at first. This was also the progress of mankind in their understanding of God. At first, God appeared to be a Being outside and above the world. Gradually men of thought began to perceive that God is identified with the world. Then deeper thinkers perceived that God is the world. Finally, the deepest thinkers perceived that God

the highest idea—there will never be a deeper and higher idea revealed to man.

109. This, again, is seen in the manner of speech. The boy is constantly compelled to speak in the name of authorities, in

was sitting in heaven and giving orders to men on earth. Thus, again, we see that the Christians are right when they say that Jesus was the highest development of Judaism. And, since the Christians identify Christianity with Jesus, they are right to say that Judaism was a preparation for Christianity, and that Christianity is superior to Judaism.

revolution is taking place in the Christian world. This revolution marks the approach of the Christian to the centre. They now begin to perceive that Jesus is right within them. And who is Jesus? Jesus is nothing else than their own soul, the I am I of God. When the Christians will at last attain to this perception, then they will discover that which the Jews discovered nearly three thousand years ago, namely: all are the sons of God. Then the Christians will no longer have to pray to Jesus, they will no longer imagine a Jesus sitting in heaven, but they will perceive that salvation lies within themselves. Thus we see that Christianity is only a preparation for Judaism. The translation of the Bible into the vernaculars of the Christians brought the Christians nearer to the Old Testament, and this resulted in the Reformation. And now the foremost thinkers in the Christian world turn back to Judaism. They call it the Judaism of Jesus, but it is Judaism pure and simple. And this will result in a great revolution in the Christian world. The Christians will reach the centre. Only then will they reach the height and depth of the Jews at the time of Jesus.

111. There is another aspect which we must consider, as showing that Christianity was only a preparation for Judaism. We saw before that Judaism rests on work, while Christianity rests on faith. According to Judaism, man is justified by deeds; while, according to Christianity, man is justified by faith. If we examine the Old Testament, we see that Judaism among the Jews also began with faith and culminated in deeds. The Bible tells us that Abraham believed in Jehovah, and He regarded it in Abraham as a virtue. Later the Bible tells us that Jehovah told Moses that he never revealed himself by the name Jehovah to Abraham, Isaac and Jacob. But, after Jehovah revealed himself to the Jews and gave them the Torah, the Jews were commanded to know Jehovah. Judaism is the only religion that commands to know God, because the Jews are the most mature people in the world. Faith alone is no longer enough, that faith must be bound up with knowledge of God and work. But this cannot be required of the immature. This brings us to the consideration of an important aspect of the matter. We already

112. And we shall understand the difference between Judaism and Christianity. Judaism was given to mature persons, and therefore required them to justify themselves by deeds. But Christianity was given to immature children of history, and from them could be required only faith and obedience. Once the Christians had faith in Jesus and obeyed the Mother Church, they deserved the good which Christianity gave them. But in proportion as the Christians attained to maturity, in that proportion they became subject to the law of equivalents. The Reformation was the beginning of some of the Christians

113. The answer to this question was already given by Jesus. Indeed, no other man could give this answer, for he was responsible for Christianity and the Christians. His answer is so profound and concealed that the Christians never understood it. The answer which Jesus gave is long; but because it was never understood by the Christians, and because the answer is of transcendent significance, I will give the answer of Jesus in full. Then I will reveal the deep meaning of the answer. The answer of Jesus is contained in Luke: chapter 15. This is the answer:—

A certain man had two sons. And the younger of them said to his father: Father, give me the portion of goods that falleth to me. And he divided unto them his living.

And not many days after the younger son gathered all together and took his journey into a far country, and there wasted his substance with riotous living.

And when he had spent all, there arose a mighty famine in that land, and he began to be in want. And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.

And he would have filled his belly with the husks that the swine did eat: and no man gave unto him.

And when he came to himself, he said: How many hired servants of my father's have bread enough and to spare, and I perish with hunger! I will arise and go to my father, and will say unto him: Father, I have sinned against heaven, and before thee. And am no more worthy to be called thy son make me as one of thy hired servants.

And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. And the son said unto him: Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.

But the father said to his servants: Bring forth the best robe and put it on him; and put a ring on his hand, and shoes on his feet; and bring hither the fatted calf, and kill it; and let us eat, and be merry: For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.

Now his elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing. And he called one of the servants, and asked what these things meant?

And he said unto him: Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.

And he was angry, and would not go in: therefore came his father out, and entreated him. And he answering said to his father: Lo, these many years do I serve thee, neither trans-

gressed I at any time thy commandments: and yet thou never gavest me a kid, that I might make merry with my friends. But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.

And he said unto him: Son, thou art ever with me, and all that I have is thine. It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.

115. The Jews and the Christians must fully realize that all which came to pass was determined by God, and in due time it will become manifest to all that the ways of God are just and right. The Jews must bear no grudge against the Christians for all the suffering that the Christians inflicted upon the Jews, for it was the will of Jehovah. In turn, the Christians must give up their false and inconsistent notions. For nearly two thousand

sons of Jehovah. The Jews and the Christians must now begin to write a new chapter of history. And in this, the Jews must be honest, sincere and open, so that the Christians should believe and trust the Jews.

Jehovah and will bring sacrifices to him; but the prophets tell us that the nations will beat their swords into ploughshares and their spears into pruning hooks, and they will live in peace and enjoy happiness. Hence there is absolutely nothing which the Jews must give up of true Judaism by accepting Jesus. Through Jesus the Jews and the Christians can truly unite. As this is a matter of most vital concern, and to both Jews and Christians this will be a hard problem to solve, it is essential that I go into this matter fundamentally. For this purpose I can do nothing better than by presenting the philosophy which Professor Macmurray embodied in his recent work: The Clue to History. I shall go into the matter at length, because it is most essential to our purpose.

SALVATION IS OF THE JEWS

Ye worship ye know not what: we know what we worship: for salvation is of the Jews. John: IV, 22.

117. Says Professor Macmurray: "The traditional habits of life, upon which our civilization is based, give rise to habits of thought and reflection which prevent us from understanding Christianity. Yet Christianity is the driving force behind the development of our civilization. So long as we do not understand Christianity we cannot understand ourselves or what is happening to us. Christianity itself is the product of the Jewish mind, which is the reflective aspect of the Jewish habits of life, which are very different from ours. Europe is beginning to realize that its central problem is the Jewish problem. This new realization links up the crisis of our civilization with the understanding of Christianity.

What is Christianity? To understand Christianity we have to create in ourselves a religious comprehension of reality, which is the historic achievement of the Hebrew race, and which reached its mature expression in Jesus. Christianity is a continuity of intentional action through history. One of the main dangers which faced the early Church, in its efforts to interpret Jesus to the Gentiles, lay in the prevalence of Greek modes of

thought. It is still the influence of the Greek thought-forms in our own traditions that is one of the main obstacles in the way of understanding Christianity. Greek thought is dualistic; it is thought that sees existence in two opposing aspects: ideal and material, transcendental and phenomenal, mind and body, thought and action, and so on. Christianity was crystallized by the Jewish mind, and the Jewish mind thinks integrally, monistically. When Christianity was interpreted in terms of the dualistic thought of the Greeks, Christianity itself became dualistic, and so lost its original and true significance. Greek thought divides between thought and action, while Jewish thought regards them as one. This dualism of Greek thought was the reason for the failure of the Western minds to understand the nature of Christianity.

To understand what is involved, we must notice the following. Religion is concerned with the reality of life, and it is not concerned with ideas, except in so far as the ideas embody themselves in life. The reality of human life is history. It is in the world of life, which is the world of action, and not in the ideal world of thought, that all real significance must be discovered. But to act, man must think; human action means thoughtful action, but the thought is only for the sake of action. Thoughtful human action. The teaching of Jesus is important, not because it defines a set of ideas about the world, but because it defines a purpose; it is important because it defines a way of life. Human action is intentional activity. Intentional activity has two moments: an ideal moment which we call an intention, and a material moment which we call an activity. These two moments are not to be looked upon as two distinct things or events which are to be joined together. The intention is not the cause of the activity, the activity is not the effect of the intention; an intentional activity is a single unit of human behavior. In reflection we can separate them, but then we cease to act. Action includes thought, and yet it is not distinct from thought. This is why ideas are true or real only through their reference to reality, and not in their own right. Reality is

to be found only in action. Real things are things we deal with in action; and therefore the whole life of thought has meaning only with relation to the full reality of intentional action upon the world. It is only when thought is related to the world of action as a means to an end, and the intention in thought is to use its results in action, that thought is significant. This means we must define Christianity in terms of intention, and not in terms of an ideal. Intention is something that I am in fact, trying to realize in action; and is not a conception of something that I might or ought to realize. It is only by keeping out of action, and limiting ourselves to the field of ideas, that an idea can exist. Consequently, ideals are not the test of action; action is the test of ideals. If Christianity were an ideal, it would have been obsolete long ago. To define Christianity, then, is to define the historic continuity of intention.

Christianity is essentially Jewish. This is the point from which we must start. The continuity of intention can be defined only with relation to the starting point. The intention which defines it has its source completely within the experience of the Hebrew people. We are inclined to consider the Jewish origin of Christianity as merely an historical fact, without any special religious and spiritual significance, as if Christianity might have originated in Europe or elsewhere. The tendency to do so is evidence of our failure to understand Christianity and, indeed, religion. It is because we are dualist by tradition and temperament that we tend to imagine that the spiritual aspect of reality is essentially independent of time, and so unrelated to the actual process of historical development. The fact that Christianity is Jewish means that Christianity is in the form in which the influence of Jewish experience penetrated into Europe and became one of the major factors determining European history, civilization and culture.

Two questions present themselves: first, what is the unique contribution of the ancient Hebrews to human experience; and, second, why is Western civilization so shy of it? The answer to both questions is this: The Jews are religious, while we are not. The fact that it is religious presents an insuperable barrier

to our normal habits of mind. We cannot apply our standards of literary appreciation to Jewish literature, nor of history to Jewish history, nor of philosophy to Jewish philosophy. The ancient Hebrews present us with the only example in history of a specifically religious civilization. The reason for our inability to understand Hebrew culture lies in the general habit of thought which characterizes Western civilization. It is non-religious, it is dualistic, and therefore it is impersonal. The Western mind is incapable of thinking religiously.

There are three forms of consciousness: the pragmatic, the contemplative, and the religious. The pragmatic consciousness expresses itself in science; the contemplative expresses itself in art; and the religious expresses itself in religion. The religious consciousness has its only effective expression in the ancient Hebrews. The Greek consciousness is contemplative, while the Roman consciousness is pragmatic. The Greek mind is contemplative, the Roman mind is practical; but in neither of them was thought united with action, and for this reason neither the Greeks nor the Romans were religious; only the Hebrews have a religious mind. For this reason among the Hebrews religion developed together with the development of the Hebrews themselves. In consequence, the Jewish culture is integral, monistic, in a sense that no other culture has been. The Hebrew form of thought rebels against the very idea of a distinction between the secular and the religious aspect of life. It demands a synthesis of action and reflection. For the religious consciousness, religion is a way of life; it is a way of living the whole life; and, consequently, it is a way of thinking and understanding of the world. And for this reason, the religious consciousness is primarily practical.

To understand this, it is enough to see the fact that this only religious culture that history produced shows no need of a doctrine of immortality, or of a belief in another world. The belief in immortality and in another world expresses an inability to think of the world of common experience religiously. If the world is thought of contemplatively or pragmatically,

there is no room in it for the satisfaction of the religious impulse. In that case, the religious demands of human nature, and the religious assertions to which they give rise, reacquire another world for their realization. The achievement of the Hebrews lies in the fact that they retained, through the process of their development, the capacity to think of this world religiously. In consequence, they feel no need to look beyond this world for a meaning and significance which is not contained in it. Immortality signifies, not a belief in God, but an incapacity to believe in God and of this world at the same time. If this world is conceived in a way that excludes religion, God must be conceived as belonging to another world, and that the satisfaction of our religious nature must be conceived as postponed to another life. It is significant that there is hardly a trace in the Old Testament even of anything that could be construed as a hope of immortality; while the realization of the Kingdom of God in this world, in a thoroughly this-worldly sense, is looked for in its place. The Old Testament religion is clearly about this world, and about nothing else.

What is characteristic of the conception of God by the Hebrew is that God is primarily a worker. In the dualist forms of consciousness God always appears as an aristocrat. As Creator, Jehovah works six days in the making of the world, and rests on the seventh. He constructs Adam out of the dust of the earth, like a potter. He puts man he has finished in a garden to till it. Consequently, the relation between God and Man is that of fellow-workers. We find God walking in the Garden, calling Adam to talk to him; Enoch walked with God; Abraham was the friend of God; and so all through. Nothing could express more succinctly the essence of the Hebrew conception of God in its full religious integrity than the statement of Jesus: My Father worketh, and I work. John: V, 17.

There is an inherent connexion between a people's conception of God and their conception of man. The way they conceive the relation between God and man determines the way they conceive the relation between men in society. The Jewish law is summed up: Thou shalt love Jehovah thy God, and thou

shalt love thy neighbor as thyself. This dictates a society which is equalitarian and democratic. The Jewish laws aimed at a classless society, a society of equals, and who sustain to one another the relationship of fellow-workers and brothers. The Jews always refer to themselves as the Children of Israel. The idea of the brotherhood of men is a Jewish idea. In insisting upon this idea, Jesus was only reminding the Jews of this fundamental principle of their own culture.

The Hebrew consciousness escaped dualism and attained to monism. This monism, this integrity is complete rationality. By escaping the tendency to dualism, the history of the Hebrews became a history of the development of religion. In this historic process, reflection remains integrated with social experience; it enables us to think of the whole of experience as a unity. The world which is thought of religiously is the actual world of social history. This means that Jewish reflection thinks of history as the act of God. The result is the deepening of the consciousness of God's purpose in history. In this way, religious reflection becomes a continuous interpretation of history, and historic experience becomes a progressive revelation of the nature and purpose of God. The Christian theologians, who insist that the Christian revelation offers no clue to the interpretation of history, show themselves by this to be irreligious.

It was in Jesus that the development of Jewish culture was completed, and it was through Jesus that the whole development of Hebrew experience became a universal force in human history. The continuity between Christianity and the history of the Hebrews is unbroken. By completing the process of the prophetic development, Jesus made it a movement for the salvation, not of the Jews, but of the world through the Jews. For this reason it is essential to insist that Christianity is Jewish, and that Jesus was a Jew. We must understand Jesus as the fully mature expression of the Jewish consciousness. The main difficulty in understanding this lies in the fact that our own consciousness is not religious. In Jewish consciousness there is no distinction between the ideal and the material; it is an integral consciousness, for which social experience is the con-

tent of religious experience, and social behavior is the criterion of religious reality. Like the Hebrew prophets, Jesus could not make a religious assertion without making a demand upon social behavior; he could not make a religious judgment without judging contemporary social life. Jesus is not an idealist, for the same reason that he is not a materialist; because the distinction between the ideal and the material does not exist for him.

Now it is a postulate of religious rationality that the purpose of God must inevitably be achieved. Thus the discovery of the essence of humanity is the discovery of what human life will be when the work of God in history is complete. It is the discovery of what God is working at and will achieve in human history. It explains past history, and it defines the end to which present history is in fact moving. The intention of God for man, which is the end of the process of history, is the kingdom of heaven which is to be established on earth. And thus the end of history becomes known. But the achievement of that inevitably depends upon its acceptance by man. This means that man must and will cooperate with God. In this way Jesus defined the law of future history. This discovery also shows man what he truly and really wants, and this provides man with a sufficient motive to make his intention agree with the intention of God. It is the discovery by the self of its own reality, created by God to cooperate with God in the creation of the kingdom of God in the world. The dualistic Christian will say that he does the will of God, because God commanded it; but the religious consciousness will say: I do the will of God, because I want to, because the real impulse of my nature, the real desire of my proper self, is precisely to fulfill the will of God. The will of God is my real nature.

The world is one; human nature is one. For the religious consciousness, the problem that arises is not, why do not men do what they ought to do, but why do not men do what they truly want to do. The answer is: because we are afraid. Fear inhibits our natural impulse to be ourselves. This is what Jesus often asked: What are ye so fearful; how is it that ye have no faith? We must now consider the way Jesus defined this discovery. Individualism is bound up with dualism. It is only when we are in a reflective attitude that we withdraw into ourselves and are alone with ourselves. And, when we define human nature in terms of its reflective moments, we define it as an isolated selfhood. But the religious consciousness defines in terms of reality of action, and so cannot be individualistic. For the religious consciousness, the reality lies in community, and any religious statement about human life is a statement about human community is not

based upon blood-relationship. This implies an attack upon the family, upon race, upon nationality, upon the all so-called natural relationships, as the basis of human relationship. The reason why the animal ties of blood-relation cannot form the basis of human community is that human community is a community of persons, and the unity of persons depends upon human purposes determining human behavior. Blood-relationships are mere matter of fact, which have no relation to that freedom of choice which is the defining characteristic of human life. A family is not a human unity, unless its members make it so. And a group of human beings who have no blood-relationship to one another can be a human unity if its members make it so. The presence or absence of blood-relationship is, in principle, totally irrelevant. This does away with individualism. This is the negative aspect of the discovery. But there is also a positive aspect.

The positive aspect is love. This is summed up in the commandment: Thou shalt love Jehovah thy God with all thy heart, with all thy soul and with all thy strength; and thou shalt love thy neighbor as thyself. Love is the basis of all human community. It is not the fact of common birth that makes unity of the natural family, it is the natural love which tends to develop between members of the family, because of their common experience and common interests. Since it is true that we tend to love those that love us, it follows that, if we love our enemies, that will tend to make them love us. To the question: Why should I love people who do not love me? Jesus would answer: because that is the way to establish a human relation between you and them. To the further question: Why should I try to establish a human relation between myself and them? Jesus would answer: because that is what God is doing in history, that is what you are made for, and that is what your human nature really wants.

Now, if we think of the structural principle of a society which is created and maintained by mutual affection raised to the level of intention, we find that they are principles of equality and freedom. These principles have their origin in the Iewish

culture. Ye shall know the truth, and the truth shall make you free. One of the remarkable differences between the Jewish culture and the Greek culture is that the Jew can think of the relation of truth and freedom as a relation between means and end; while the Greek cannot think of this relation. Because there is no dualism for the Jew between theory and practice, he concludes that falsity begets bondage in action, and truth begets freedom. Freedom can be realized only when our intention is in harmony with the nature of the reality of which we form a part; that is to say, when our will coincides with the will of God. But our own nature can be defined or expressed only in our relations to one another; but these relations must be right; otherwise, we shall not be free. The denial of equality is inherently self-negating. Masters must always depend on their servants. An upper class must always depend on its working class. A wife who is subordinated to her husband is always mistress of the situation. To secure the acceptance of the idea that you are superior, you must in practice become dependent. The motive for power is always a compensation for a sense of inferiority; the claim to superiority is in fact a confession of weakness. These two principles—of freedom and equality—describe the intentional structure of a truly human society. They are the immediate corollaries of the fundamental law—that love is possible only upon the basis of human unity, that love is the only possible basis of human unity.

For Jesus, as for every religious thinker, the reality of experience is action, and therefore the world is conceived as an Act. God is the ultimate agent, and the world is His creation. History is the continued act of God, and it is in His working in history that God is known. God is known as a worker, in His work, and His work is history. The knowledge of God and the knowledge of history are inseparable. Dualism is a denial of action. Action is the embodiment of thought in the material world, the unity of body and spirit. Since action is the realization of intention, to think of history as the action of God is to think of it as the realization of the intention of God. Since God is Absolute, it is nonsensical to think that his intention in

history will not be realized. For this reason, any statement of what the intention of God in history is, is also a statement of what will in fact be realized in the future. Thus the spiritual understanding of the will of God for man is an understanding of what will happen to man in the future.

History is the action of God, but it is also the action of men. History is to be thought both as the act of God and the act of man in the world. Now, an act is the realization of intention. But the intentions of man, not only do not coincide with the intention of God, but are often in active opposition to it. They achieve something which they did not intend. When men set out to realize an intention which is contrary to the divine intention, they do not achieve it. If the intention is the opposite of the divine intention, then they necessarily achieve, not what they intended but its opposite. To act in defiance of the will of God is to intend the impossible. But that does not mean that we have achieved nothing. On the contrary, we have achieved something which we did not intend. Thus, whether our intention conforms to the purpose of God or opposes it, we cannot achieve anything but the purpose of God. The purpose of God is the creation of Man, as a personal community of free and equal persons. What is thus necessitated is human freedom, or the realization by Man of his true nature in the world. There is no antinomy between freedom and necessity, because what is necessitated is freedom.

The will to power is self-defeating. It is not the use of power to achieve our ends that is self-defeating, but our will to power for the sake of power. It is only by using power that any end can be achieved. But the will to power is the intention to use power as a means to achieving power. The will to power is necessarily self-defeating, it is self-contradictory. Power should be used as a means, but it should not be used as an end. But we parade the means as the end, in order to avoid having any end in consciousness, in order to achieve the means of doing something without knowing what it is that we mean to do.

The will to community is the real will of Man; its rejection is unreal. The whole world is to be redeemed through the

Jews. Their history is the story of the revelation of the intention of God and the laws of his action in human history. With the completion of this intention comes the call to the Jewish people to accept the will of God as their own, and to act the "light to lighten the nations." Their own salvation lies through the salvation of the world. The meek shall inherit the earth. Caesarism with all its will to power must destroy itself, yet in destroying itself it will achieve, against its own will, the purpose of God: a universal community embracing the world, based on equality and freedom. And this—which Rome would achieve in spite of itself—would be the realization of the Jewish intention. And so the meek shall inherit the earth.

And now we come to the idea of progress. The notion of progress is totally foreign to the Greek mind and to the Roman mind. For both, the ideal life is stability and permanence, and the idea of perfection is inseparable from the idea of changelessness. The good is that which does not change. The world is infected with unreality and evil, because it is in process of change. For the Greek thinkers, the very idea of change is excluded from the essence of the divine; and the life of God is a life of eternal changeless contemplation of the eternally changeless. In this we see the apotheosis of leisure—the ideal of aristocracy. God is the opposite of the worker. Greek reflection cannot even think of progress. And the same is true of the Roman mind.

Over against both stands the inherent purpose of the Hebrew mind—the effort to achieve a universal family, which becomes fully explicit in Jesus. It is precisely the absence of dualism in the Hebrew mind which necessitates the unity of the two elements, which Greece and Rome separate. And in this Jewish conception of the universal family there is immanent the notion of progress. One makes progress towards the realization of an intention, and not otherwise. It is only from the Jewish or religious standpoint that the course of history can be seen as a progress toward a goal. Those who so become co-workers with God can then see history as the realization of a human

intention, and themselves as making progress towards its realization. Thus it is clear that the idea of progress can have no other origin than the Jewish one, and that it is essentially a Christian conception which can have no rational basis save in a religious consciousness of the world."

Professor Macmurray means. We thus see the following. Only the Jews attained to an integral, monistic view of existence; only they abolished all dualism; only they united thought and action, God and man, and man with man; only the Jews attained to an idea of history, as being the realization of the intention of God; only the Jews discovered the basis of human community, namely, personality, equality, freedom and truth. For this reason, the Jews were and are in truth and in fact the chosen children of God, and for this reason salvation is only through them. And all this Jesus made universally explicit.

Professor Macmurray now considers the history of Christianity and Christendom from the time of Jesus to the present time. He tells us that the Church denied the Christian intention by yielding to the will to power. The alliance with the Roman Empire created a dualism between the spiritual and temporal powers, which gave form to Mediaeval society. The contemplative dualism expressed itself in a hatred of the body and in the desire to rid oneself of the body and of the necessity of action. God then became the complete aristocrat, who expresses in his existence the complete escape from action. God is then a pure spirit—the opposite and antagonist of matter. His activity is a purely spiritual activity. Christian theology is the product of an alliance with the Stoic philosophy. Stoicism corrupted Christianity and side-tracked it into dualism. The emergence of Christian theology proves that the Christian Church had fallen a victim to dualism. From the time that Christianity accepted the position of the official religion of the Roman Empire, it ceased to be possible to identify Christianity with the Church.

In the modern world, the dualistic structure of society remains, but the dominant will to power is secular. The State has taken the place of the Church. The form of modern consciousness is individualist, but individualism is incompatible with action, because action requires us to enter into relations with other persons and with the material world, and this is a negation of individualism. One can remain an individualist only in

ganized labor, which in practice negates individualism. This, in turn, forces the capitalists also to organize themselves; and so, while in thought upholding ideal freedom, in practice they promote cooperation and communism. And so modern individualism brings out its exact opposite, communism.

But all this is unintentional. Neither the working class nor the capitalist class intends communism. The working class movement tends toward communism in practice, but rejects the intention of it; while the capitalist class tends equally in the direction of fascism against its intention. These movements are necessitated and compulsory in both cases. In intention both classes seek to preserve ideal democracy in opposition to the material substance. In the modern period, the egocentric will to power and freedom of the self achieve their own destruction and establish its direct opposite—a collectivism and the collective mind which tends freedom of action and equality in the material field. Thus the accomplishment of the Christian intention of universal community of freedom and equality is inevitable. Christianity leads to liberalism, liberalism to ideal socialism, and ideal socialism to communism.

And now the question arises: How is it that fascism, and not socialism, is the product of this process? How came it that the self-destruction of individualist society and the creation of collectivism resulted in the production of a society which is consciously anti-communist, anti-progressive, anti-equalitarian, and which persecutes the Jews? The answer is this: there was an almost complete inhibition of action in the German working class. The means to action—theoretical and practical—were completely developed in Germany, but the effective motive which would have provided the driving force was wanting. The form of Western individualism produced the dualism of intellect and emotion. The emotions were suppressed. Now, suppressed emotions do not disappear, except from consciousness; the suppressed emotions are then driven into the unconscious. In the unconscious, the suppressed emotions are cut off from intentional human development, and remain primitive. Suppressed emotions then act as a negative force, determining action in

opposition to consciousness, and expressing themselves in the negation of the intellect. The suppression of the emotions for the sake of the intellect generates anti-intellectualism. Since the ideals of the intellect are freedom, equality and progress, the impulse of the suppressed emotions will be anti-libertarian, anti-equalitarian and anti-progressive; in a word, the unconscious, in which the motives to action are buried, will be blindly reactionary. This is the simple explanation of the character of fascism. The suppression of emotion and the inhibition of action which it involves, broke down, and the unconscious provided the driving force for action. Its social collectivism is impelled to destructive, and not to constructive, ends. It must destroy freedom, democracy, equality and all the rational forms of society, and in particular its ethical forms.

But a purely negative movement is impossible. It has meaning only in relation to its corresponding positive and exists through it. Fascism is directed against communism, and yet fascism is possible only through the existence of communism. Its negative character makes it inherently and clearly self-contradictory. Fascism must achieve the unification of Europe and the destruction of the sovereign, independent State. Fascism is the extreme and violent organized opposition to Christianity, and for this very reason it will force the adoption of the intention of Christianity, not merely in idea, but also in practice. This will mean the disappearance of dualism, the end of class society, and the beginning of the planned and practical progress towards the achievement of a universal community of humanity on the only basis on which in fact it can be realized, namely, the Christian basis of freedom and equality. Fascist policy must ideally be directed against Russia, but in practice it will be directed against the non-socialist nations which are industrially developed—against France and England in particular. The ideal anti-communism of the fascist powers can only have as its practical result the opposite of its intention—the creation of universal communism.

(What Professor Macmurray says here confirms what I stated before. Fascism is the communist soul functioning through an animal body and in cooperation with the animal spirit. But the communist soul does not lose its identity and functions according to its nature. Hence while the fascist animal body and animal spirit intend to destroy all that the communist soul builds, yet the animal body and the animal spirit will, against their intention, realize what the communist soul aims to realize).

Now fascism is fully aware of its inherent contradiction and its frustration. While fascism in its negative and destructive function aims to destroy democracy, freedom and equality, at the same time it is aware that within itself are the seeds of its own destruction, and the seeds of its destruction are embodied in the Jews. Thus fascism discovers that the source of all pressure toward progress, equality, freedom and common humanity is—the Jew. Hence the mortal dread of the Jew, and hence the determination of the fascists to destroy the Jews.

This new anti-Semitism of Germany looks completely irrational to us. From a purely intellectual point of view the problem seems, to say the least of it, absurdly exaggerated, and the practical reasons advanced to prove that the Jews are a real menace to Germany, the source of all her misfortunes and defeats, and the organizers and creators of all internationalism, and of Bolshevism in particular, are clearly nothing but "rationalizations" of an emotional impulse. Yet we have to face the fact that the Leader of the German people has no doubt in his mind that the Jewish problem is the centre of all problems, not merely in Germany, but in the world. It is useless to dismiss this as an illusion, because if it is, it demands explanation.

But it is no illusion. It is the truth. Hitler's declaration that the Jewish consciousness is poison to the Aryan races is the deepest insight that the Western world has yet achieved in its own nature; and his capacity to realize this is the proof of his genius as well as the secret of his power and of the curious fascination which his personality exerts. One has only to attend to the form of the statement to see that it is not the practical power or wealth of the Jews that he fears, but the character of the Jewish mind. It is the Jewish consciousness which is the enemy, not an organized Jewish army, not even an insur-

What, after all, in plain fact, is the influence of the Jewish consciousness upon the Aryan races? The answer is—Christianity. Christianity is, as a matter of history, the Jewish contribution to the Western tradition. Germany is part of the effect of the Jewish consciousness upon the world. In trying to destroy

the Jewish consciousness, it can only negate its own unconscious, and its unconscious is the source of its power. Where, after all, did Hitler discover the Jewish consciousness if not in his own unconscious? The Jews have become, against their will, a universal community, immanent in the nations of the earth. The community of the Jews has been maintained by religion alone. This in itself proves that human community is not created or maintained by common attachment to the soil, nor by common devotion to a leader, nor by economic or political organization, nor a complex of cultural traditions of a secular kind. The Jews have proved the truth of Jesus' understanding of the nature of Man. No dualist religion has succeeded in this; only the Jewish religion; and, in part, the Christian religion in virtue of its Jewish origin and substance. The Jews cannot be a part of a real national unity. Hitler is right when he claims that he had to suppress the Jews if he was to unify Germany. The only real community in which the Jewish problem could be solved would be the community in which race was no longer a principle of unity.

Professor Macmurray here shows that the determination of the fascists to destroy Judaism and the Jews will have the effect that the fascists will absorb Judaism, and thus become in essence Jews. Fascism will detroy Western civilization, but fascism cannot triumph. It can only destroy itself and create its opposite. Fascism depends upon the Jewish consciousness which it opposes, and it develops in the world, through its own negativity, the negative form of the Jewish consciousness, in its rejection of its own Christian substance. But by securing the triumph of the Jewish consciousness it universalizes it; and in its development it must negate the negation and achieve in the world as a whole the triumph of the positive reality of the Jewish consciousness, which is Christianity. It is the inevitable destiny of fascism to create what it intends to prevent—the socialist commonwealth of the world. The fundamental law of human nature cannot be broken. He that saveth his life shall lose it. The will to power is self-frustrating. It is the meek who shall inherit the earth.

them as their brothers, and together with Jehovah rejoice that the Christians came to life again. This is the intention of Jehovah, and the Jews must conform with his intention. If the Jews honestly, sincerely and openly accept Jesus and his doctrines, they will do their share in removing the antagonism between themselves and the Christians, and this will give moral strength to the Christians to meet the Jews as brothers. By this both will be regenerated and both will benefit. But the question arises: Will the Jews and the Christians now willingly identify themselves with the will and intention of Jehovah? This brings us to the problem of problems, and this problem I shall now consider.

answer a few relevant questions. First, was Jesus a Jew? For nearly two thousand years the anti-Semites hated the Jews because Jesus was a Jew. And now the anti-Semites are endeavoring to prove that Jesus was an Aryan. Now, the Jews would gladly make of Jesus a present to the Aryans, if the Aryans would atone to the Jews for the two thousand years of suffering which the Aryans inflicted upon the Jews because Jesus was a Jew. But the anti-Semitic Aryans now seek to adopt Jesus as their own, in order to have a good reason for inflicting upon the Jews even greater suffering. Since, however, my program calls for the acceptance of Jesus by the Jews as their own brother, it is necessary to establish the fact that Jesus was a Jew. Jesus with his life, his doctrines, his struggles and his crucifixion symbolizes the Jews. Not only Jesus was crucified by the Aryan Romans, but also the Jews were crucified by the Aryan Romans; not only Jesus was resurrected, but also the Jews were and will be resurrected; not only Jesus rose to the right hand of power, but also the Jews will rise to the right hand of power. This alone is enough to establish the fact that Jesus was a Jew. But we have more concrete proof of the fact that Jesus was a Jew. But we have more concrete proof of the fact that Jesus was a Jew.

120. What is necessary to be a Jew? All that is necessary is that one should identify himself with Judaism. We already saw that Judaism transcends race, color, blood and birth. No

then, brings us to the consideration of the nature of Judaism.

attained to explicit reason, and who then act in accordance with the guidance and dictates of reason. Such persons are morally autonomous and free. But such society can arise only on a foundation of universal communism. Since such society never yet existed, it follows that until now there were and still is only a materialistic society, and not a human society. The aim of Judaism is to realize this inevitable human society resting on universal communism.

us pleasure, then in the consequences the correlative of pleasure, namely, pain, will inevitably follow. If we begin with conduct that at once gives us joy, it will inevitably be followed by consequences that will give us sorrow. If we begin with conduct that at once gives us happiness, the consequences will inevitably be suffering. On the other hand, if we begin with conduct that is painful, the consequences will inevitably give us pleasure; if we begin with conduct that gives us sorrow, the consequences will inevitably bring us joy; and, finally, when we begin with conduct that causes us to suffer, the consequences will inevitably brings us consequences of happiness. Nothing in existence can change this relation, because this relation rests on the eternal and infinite law of equivalents, which is the eternal and infinite nature of the Absolute. From this follows that the predetermined destiny of mankind presupposes the prior work, struggle and suffering of mankind. The kingdom of God on earth mankind will earn with infinite work, struggle and suffering. Knowing this, we already know the whole history of mankind—past, present and future.

123. The Bible from beginning to end teaches nothing else than this law of equivalents as it works out through the method of dialectics, and the aim of the Bible is the kingdom of God on earth. Let us briefly point out the way the Bible teaches this eternal and infinite truth. We will begin with the story of the tree of knowledge of good and evil. Jehovah-Elohim commanded Adam not to eat from this tree, for the day that he will eat from this tree he will die. Adam, however, disobeyed Jehovah-Elohim, and for this he and Eve were cursed and condemned to suffering, and they were chased out from the Garden of Eden to till the earth. Hundreds of thousands of scholars and theologians wrote about this story, and the result of all their infinite labor was that they declared this story to be only a myth. How tragic! Here mankind were revealed the eternal and infinite law of dialectics and its basis the law of equivalents, and yet mankind did not understand it. What does the Bible tell us here? This we shall presently see. The tree of knowledge of good and evil is reason, for it is only reason

dialectics. This gives you an idea of how the Bible rests entirely on the law of dialectics based on the law of equivalents

formity with the law of dialectics which is the method of the law of equivalents. Since the kingdom of God on earth will be a kingdom for men, it follows that the supreme concern of Jaudaism is the relation of man to man. For this reason, Judaism always insisted ever more and more, and will forever insist upon justice, honesty, righteousness, equality, freedom, love, and the like. We now can understand the definition of Judaism. Judaism is the perception of the destiny of mankind, which realizes itself in accordance with the law of dialectics upon the basis of the law of equivalents. And he is a Jew who identifies himself with Judaism, that is, one who endeavors to realize the kingdom of God on earth. Why do I state: Judaism is the perception? Why do I not say that Judaism is the commandment of Jehovah? Do I separate Judaism from Jehovah? These questions I will answer a little later. And now the question presents itself: Did Jesus identify himself with Judaism as thus defined and explained? This we shall presently see.

of God on earth, and all through the kingdom of God on earth is the aim and purpose of the New Testament. It is not necessary that I should support this statement with citations from the New Testament. And now we come to the law of dialectics and the law of equivalents. Jesus, more than his predecessors, expressed these laws most explicitly and most definitely. I will refer to a few statements of Jesus. Whosoever will come after me, let him deny himself, and take up his cross and follow me. For whosoever will save his life shall lose it; but whosover shall lose his life for my sake and the gospel's, the same shall save it. Unless a corn of wheat fall into the ground and die, it abideth alone; but, if it dieth, it will bring forth an abundance of fruit. The first shall be the last, and the last shall be the first. If any man desire to be first, the same shall be last of all and servant of all. Seek ye the kingdom of God, and all these things shall be added unto you. The kingdom of God—this is the human society resting on universal communism. To live in the material world, we need the material means of life; we must have food, clothing, shelter and many other material

or of the Prophets, rather he came to fulfil them. For verily I say unto you till heaven and earth pass, one jot or one title shall in no wise pass from the law, till it shall be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men to do so, shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. Thus we see that Jesus was a Jew both by race, color, blood and birth, also by his absolute identification with Judaism. That after his death Paul and Peter threw Judaism overboard and completely changed the character of the teachings of Jesus—this has nothing to do with Jesus, Jesus was not responsible for the subsequent acts of his followers, no more than Marx is responsible for the distortions of his doctrines by the Stalins.

At first, Judaism was as tribal as the Jews were. Later, Judaism became nationalistic as the Jews became a nation. But in the time of Jesus, Judaism already became universal as the Jews themselves became international. We must bear distinctly in mind this: in the days of Jesus, more Jews lived outside of Palestine than lived in Palestine, and that the Jews outside of Palestine passed out of the narrow shell of nationalism. It was therefore inevitable that in the hand of Jesus Judaism should manifest its universal nature far more explicitly than it manifested in the hands of the Prophets that preceded him by centuries. On the other hand, in Palestine itself Judaism not only remained still in the shell of nationalism, but it also became rigorously legalistic, formalistic and ritualistic. The soul of Judaism was stifled, and the letter threatened to kill the spirit. This was also the case in the days of Isaiah and the other Prophets. It was therefore natural that Jesus, like the Prophets, should rise against the elements that threatened to destroy the soul of Judaism. And, just as Isaiah and Jeremiah and the other Prophets uttered very hard words against the priests, the rulers and the leaders of the Jews, so also Jesus uttered very hard words against the priests, the rulers and the leaders of the Jews. And it could not and should not have been other-

wise. Can we conceive a Marx who should not utter condemnation of the priests, the rulers and leaders? Hence, the hard and bitter words of condemnation uttered by Jesus against the exploiters and oppressors of the Jews were the very words that he should have uttered. He would not have been worth the salt that he consumed, if he did not utter those words, and in this respect he was thoroughly Jewish.

teilect, then he verily speaks to Jehovah face to face. This is what the Bible actually teaches. Hence, Jehovah never spoke to man as naive Jews and naive Christians imagined, but men perceived Jehovah, they perceived the destiny of mankind, they perceived the moral order of existence, they perceived the nature and ways of Jehovah, and these perceptions in due time crystallized themselves in what is the soul and essence of Judaism. This is the reason why I define Judaism as a perception, and not a commandment of Jehovah. All this is clearly and distinctly told in the Bible. Let us consider a few facts.

exceptions, the Jews always acted in a way which conclusively shows that they never believed a word of what they professed to believe. And as to those exceptions, they were exceptions not only with relation to Judaism, but they were exceptions with relation to all truths and ideas perceived by men. Take a modern case. The Marxian revolutionary movement is a materialistic and atheistic movement, and yet how many noble martyrs it counts! Men that did not believe in God and did not believe in a hereafter and yet for the sake of their ideal or for the sake of truth embraced torture, martyrdom and death. The same was true of the great and noble Jews who verily believed in the truths of Judaism, not because they believed that Jehovah actually revealed them as it is commonly supposed, but because these great and noble men themselves perceived these truths, and therefore were ready, able and determined to serve those truths of Judaism with all their heart, with all their mind, with all their soul, and even with their life. Thus we see that Judaism is only a perception of the nature and the laws of Jehovah, but it is not a commandment of Jehovah. Yes, we can say, indeed, Judaism is a commandment of Jehovah, but only in the same sense that we can say that evolution, dialectics, relativity, and the like are a commandment of Jehovah, as all laws and processes and the moral order in existence—all are commandments of Jehovah. This prepared us to understand why Jesus spoke in his own name.

129. When we read reflectively the whole Bible from beginning to end, we see the following. At first, Jehovah actually comes down to men, partakes in their affairs, speaks to men, and advises them what to do or what not to do. Later, Jehovah no longer comes down to men, but sends his angels. Still later, Jehovah remains in heaven and speaks through his messengers, the Prophets. Still later, as in the case of Daniel, Ezra and the rest, they no longer speak in the name of Jehovah, but remind the Jews of what Jehovah said and did for them in the past. When the Jews returned from Babylon, the rabbis no longer speak of Jehovah, but they speak of the Bible. It is no longer what Jehovah said, but what is written in the Bible.

write the Bible and legislate just as Moses and the Prophets legislated. Hence, for Jesus to have spoken in the name of Jehovah, Moses, the Prophets or the Bible would have been just as absurd as it would be for me to speak in their names. I have unbounded admiration for Moses and the Prophets. I regard the Bible infinitely more important than all the other books in existence, yet when I speak to people and endeavor to convince them of a truth, I rely on my own perceptions and understanding. I do refer to the Bible, Moses, the Prophets, as I refer to Spinoza, Marx and numerous other luminaries, and their works, only to confirm what I say, or to enable my listeners to understand what I say. It is so with every mature person. Thus we see that it was most proper for Jesus to speak in his own name. Now, some Jews were offended, but other Jews were not. And this, too, is not remarkable. Even today this is a common experience. People do not like to hear a man speak in his own name. The question at once is raised: Who are you, who gave you authority to speak in your own name? Well, who should give authority? Is truth resting on authority? If I perceive a truth, what greater authority do I need than the truth itself? All I have to do is to make others perceive the truth, and the truth will be their authority. Hence, the objection against Jesus for speaking in his own name shows the immaturity of the mind of those that raise this objection.

130. And now we come to a serious question. We saw that Jesus lived at a time when the Jews were confronted by the same problem that confronted them in the time of Jeremiah. Like Jeremiah, Jesus advised the Jews to bear patiently until a more favorable opportunity. In both cases, the Jews did not listen to the advice, and in both cases the Jews paid a terrible penalty. Jeremiah was killed and Jesus was crucified. And yet, the Jews accepted Jeremiah as their prophet, and embodied his prophecies in the Bible, while the Jews rejected Jesus and rejected his doctrines. Why was this so? We shall presently see the reason for this. By the time of Jeremiah, Judaism was still shut up in its national shell; outside of the Jews Judaism

Judaism. This continued until about a century ago. When the Christians became somewhat mature and sobered up and began to treat the Jews more humanely, the Jews were only too glad to change their attitude towards Jesus and his doctrines. If, indeed, this continued long enough, the Jews would accept Jesus and his doctrines. But then Jesus would reveal himself the true Jew that he was, and his doctrines would reveal themselves as the most explicit expression of Judaism. But this process did not continue long. It was interrupted by a new revival of anti-Semitism which became ever more irrational and ever more oppressive for the Jews. Hence as a result of the recent beastly manifestation of anti-Semitism, the Jews cannot think of Jesus and his doctrines. This is perfectly natural. Yet, it is not rational.

131. We saw before that a great revolution takes place within Christendom. The Christians are becoming mature, and they perceive that if Christianity is to endure, it must come down from heaven and dwell on this earth; it must begin to concern itself about this material world and the kingdom of heaven on this earth. It must identify itself with the working class, with the communist movement, and with the improvement of the social conditions of human existence. All this means that Christianity must cast off its illusions and foreign elements and become Judaism. This is inevitable. In the face of the impending revolution, the Jews must identify themselves with the Christians who want to become Jews, who want to reidentify the doctrines of Jesus with Judaism. For this purpose, the Jews must accept Jesus and his doctrines. In doing this, the Jews must bear distinctly in mind the following. First, it is not for the Jews to become Christians, but it is for the Christians to become Jews; it is not for the Jews to go up to heaven and wait to enjoy it when they are dead, but it is for the Christians to come down from heaven, and endeavor to make heaven right here on earth, to be enjoyed while they live. Not Judaism is a preparation for Christianity, but Christianity is a preparation for Judaism. It is not for man to take care of God, it is for man to take care of himself and of his fellow men. Secondly, the Jews

Behold, I will send you Elijah the prophet before the coming of the great and terrible day of Jehovah. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; lest I come and smite the land with utter destruction.

Malachi: iii, 23-24.

FATA VOLENTEM DUCUNT, NOLENTEM TRAHUNT

Then said I: Jehovah, how long? And He answered: Until cities be wasted without inhabitants, and houses without man, and the land become utterly waste, and Jehovah have removed men far away, and the forsaken places be many in the midst of the land. And if there be yet a tenth in it, it shall again be eaten up: As a terebinth, and as an oak, whose stock remaineth, when they cast their leaves, so the holy seed shall be the stock thereof.

—Isaiah: vi, 11-13.

And yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly, and to break My covenant with them; for I am Jehovah their God. But I will for their sakes remember the covenant of their ancestors, whom I brought out of the land of Egypt in the sight of the nations, that I might be their God: I am Jehovah.

—I.EVITICIS: XXVI 44-55.

As I live, saith Adonai Jehovah, surely with a mighty hand, and an outstretched arm, and with fury poured out, will I be king over you; and I will bring you out from the peoples, and will gather you out of the countries wherein ye are scattered, and with an outstretched arm, and with fury poured out; and I will bring you not the wilderness of the peoples, and there will I plead with you face to face.

—EZEKIEL: xx, 33-35.

132. Will the Jews reconcile themselves with fascism, and will the fascists reconcile themselves with the Jews; will the Jews accept Jesus and his doctrine, and will the Christians give up their illusions about Jesus and his doctrines; will the nations beat their swords into ploughshares and their spears into pruning hooks, and will mankind give up their animal individualism and become pro-social and rational? The answer to these questions is: No! Voluntarily they will not do all these things, yet all these things will be realized. All these things will be realized because this is the intention of God. The Jews and the non-Jews will struggle against the intention of God, yet the intention

of God will be realized. But because mankind will struggle against the intention of God, mankind will suffer infinitely. It is the historic function of the working class to bring out universal communism, and it is the historic function of the Jews to bring out the human society; it is the historic function of both to realize the intention of God—the establishment of the kingdom of God on earth. Men may plan, scheme, plot and conspire to frustrate the intention of God, yet his intention will be realized. His intention will be realized through bloody struggles, wars and revolutions; the present social order will be destroyed together with all institutions that are bound up with the present social order. State capitalism and fascism will take the place of the present social order. The new social order will subject mankind to a hard and painful discipline, until mankind will purge themselves from their irrational individualism, they will become pro-social, they will bring out socialism, and upon the basis of socialism will rise the human society resting on universal communism.

133. Mankind are yet a race of naive and immature children; they do not understand history, they do not know the intention of God, they have not yet perceived the law of equivalents, and they cannot yet reconcile themselves with the law of dialectics. God realizes his intention through dialectics and in accordance with the law of equivalents. Every step in further progress implies the negation of previous steps in progress. The negation may be peaceful, if men are intelligent enough to accept the negation; or the negation is bloody, if men are stupid enough to resist the negation. That society may advance a step further than private capitalism, state capitalism must be and will be established, and the political form of state capitalism is fascism. Since mankind are not yet prepared for socialism and democracy, they must go through a period of discipline under state capitalism and fascism. Hence, state capitalism and fascism are inevitable. And because they are inevitable, history is entirely on the side of state capitalism and fascism. History speaks a language so clear and distinct that only the intellectually blind and the morally degenerate can fail to see the signs of the times. On December 14, 1937—more than two years and three months ago—I de-

livered a lecture. In that lecture, among others, I said the following:

According to President Roosevelt, ninety per cent of the human race are for peace, law, order, justice, humanity and progress; ten per cent of the human race are for war, aggression, conquest, injustice, brutality and regress. The ten per cent are the fascists. The fascists, therefore, are a menace to society, humanity and progress. It should have been a very easy task for the ninety per cent of the human race to suppress and exterminate the evil that threatens society, humanity and progress. And yet, from day to day, the fascists become stronger, bolder, more aggressive and more victorious; while the ninety per cent of the human race, from day to day, become weaker, more timid, more submissive and more helpless. How can this be explained? Long ago Moses asked and answered this question:

How could one chase a thousand, And two put ten thousand to flight; Except that God had given them over, And Jehovah had delivered them up?

—Deuteronomy: 32, 30.

Here we have the answer. The ninety per cent of the human race want to preserve and perpetuate the present social order, which rests on private capitalism. But private capitalism can no longer function, and the present social order can no longer exist. Therefore, the ninety per cent that want to preserve and perpetuate the present social order, which is doomed to disappear, are also doomed to defeat, and their defeat is inevitable. And so it comes to pass that, while the fascists become ever more united, the ninety per cent of the human race become ever more divided. Union is the condition to strength and victory, but disunion is the condition to weakness and defeat. Can the ninety per cent unite? This is impossible, for history is against them. The fascists are bound to be victorious, because they are the harbingers of the new social order that is inevitable. State capitalism is inevitable, and the political form of state capitalism can be no other than fascism; or, what

is worse, it will be a dictatorship in the name of the proletariat. Mankind are confronted by this alternative: either to have a form of government like that which exists in Soviet Russia, or like that which exists in Nazi Germany: the so-called democracy of the capitalist countries is doomed to disappear together with the present social order. There is no other choice. If the ninety per cent of the human race should become serious about the impending world struggle, they, too, will have to become fascists. Fascism can be fought only with fascism, and state capitalism can be fought only with state capitalism. And so, willingly and unwillingly, the ninety per cent of the human race will necessarily become fascists. This is the situation that confronts the human race.

134. The foregoing I said December 14, 1937. I write this March 28, 1939. Since then my prophecy was fulfilled. Since then Austria was annexed to Germany, Czecho-Slovakia was swallowed by Germany, Memel was reabsorbed by Germany, Rumania was caught by the stranglehold of Germany, Nazi Germany now threatens to become the master over Central and Eastern Europe. Soviet Russia is in imminent danger of a war with Nazi Germany, Spain is lost to the Fascists, and Japan forges ahead in her conquest of China. All over the world the fascists are gaining ground. And yet the mighty non-fascist powers, the democratic countries together with Soviet Russia are paralyzed and can do nothing to stop the progress of fascism. How can all this be explained? There is only one explanation: All this is determined by God, it is the will and intention of God that the fascist powers shall conquer and destroy all opposing powers, that the present social order shall be destroyed and a new social order shall take its place. But men are blind and stupid, they do not see what is taking place and they do not understand. And so, just as the bull rushes into the fire and there it is destroyed, so mankind rush into a suicidal struggle against the revolutionary transformation of society, only to be destroyed in the struggle. And just as we cannot reason with the bull, so it is futile to reason with blind and stupid humanity. If men were enlightened enough and understood

what faces them, they would accept the transformation of society, and thus they would remove the necessity for struggle, violence and cruelty. Fascism does not necessarily have to be violent, cruel and anti-Semitic; it can be rational, peaceful and humane. It is the irrational opposition to fascism that forces it to become violent, cruel and irrational. The tragedy of the human race always arose from the fact that they barricaded themselves against the understanding of the social changes that were inevitable. The history of the human race is only a history of terrible punishments suffered by mankind for barricading themselves against the understanding of historic situations that presented themselves. The historic sphinx destroyed them that failed to solve the historic riddle. And, as in the past, so also now. Mankind refuses to understand the social transformation that takes place and its historic inevitability, and for this mankind will pay a terrible penalty. Great as will be the suffering of the rest of the human race, still greater will be the suffering of the Jews. The Jews will have to go through a severe and bloody ordeal. This is inevitable. But also it is inevitable that the Jews will survive the ordeal. They will survive, because Jehovah made with them an eternal covenant, and no powers in existence can frustrate the intention of Jehovah.

135. History repeats itself. What is taking place now already took place before. The nazis and the fascists are only the instruments in the hands of Jehovah; Jehovah uses them as a scourge against the nations. But the nazis and the fascists think that it is their planning and their achievements and they think that they will become the masters over the world, and will exterminate the Jews. Let the nazis and the fascists be forewarned, and let them hear the warning of Isaiah:

O Asshur, the rod of Mine anger, in whose hand as a staff is Mine indignation! I do send him against an ungodly nation, and against the people of My wrath do I give him charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy, and to cut off nations not a few. For he saith: Are not my princes

And it shall come to pass in that day, that the remnant of Israel, and they that are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon Jehovah, the Holy One of Israel, in truth. A remnant shall return, even the remnant of Jacob, unto God the Mighty. For though thy people, O Israel, be as the sand of the sea, only a remnant of them shall return. An extermination is determined, overflowing with righteousness. For an extermination

wholly determined shall Jehovah, the God of hosts, make in the midst of all the earth.

—Isaiah: x, 5-32.

And they shall go forth, and look upon the carcasses of the men that have rebelled against Me; for their worm shall not die, neither shall their fire be quenched, and they shall be an abhoring unto all flesh.

-Isaiah: LXVI, 24.

Dixi et salvavi animan meam.

BOOKS FOR THINKERS

THE COMMITTEE FOR THE PRESERVATION
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