“One outstanding characteristic of the Jewish race is its persistence. What it cannot attain this generation, it will attain next. Defeat it today, it does not remain defeated; its conquerors die, but Jewry goes on, never forgetting, never deviating from its ancient aim of world control in one form or another."
Henry Ford
So wrote Henry Ford in The International Jew Indeed, no other people has been capable of such perseverance toward an unwavering goal, pursued step by step over many generations—a hundred generations if we trace the Zionist project back to the period of the Babylonian Exile.
Jews often find themselves divided on crucial issues and involved in radically opposed movements; yet in the end, even their antagonisms seem to synergically advance their common higher purpose. Many illustrations can be found of the extraordinary capacity of the Jewish elites to separate like a school of fish and then reunite.
Is the Hebrew Bible materialistic?
The American rabbi Harry Waton had a theory to explain the organic unity, persistence and progress of the Jews. He wrote in his Program for the Jews, published in 1939: “Hebrew religion, in fact, was intensely materialistic and it is precisely this that gave it persistent and effective reality.” Jehovah differs from all other gods. All other gods dwell in heaven. For this reason, all other religions are concerned about heaven, and they promise all reward in heaven after death.
For this reason, all other religions negate the earth and the material world and are indifferent to the well-being and progress of mankind on this earth. But Jehovah comes down from heaven to dwell on this earth and to embody himself in mankind. For this reason, Judaism concerns itself only about this earth and promises all reward right here on this earth.
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."
This, Waton explains, it grounded in the Hebrew Tanakh: "The Bible speaks of an immortality right here on earth. In what consists this immortality? It consists in this: the soul continues to live and function through the children and grandchildren and the people descending from them. Hence, when a man dies, his soul is gathered to his people. Abraham, Isaac, Jacob, Moses, and all the rest continue to live in the Jewish people, and in due time they will live in the whole human race. This was the immortality of the Jewish people, and it was known to the Jews all the time."
This is close to saying that Jews have only one collective immortal soul. Significantly, Israel is the only nation who bears the name of one person (Jacob is given the name Israel in Genesis 32#29
Waton’s viewpoint was informed by the best scholarship of his days, which has not been contradicted since. It was and still is widely shared among educated Jews. In his last book, Moses and Monotheism, also published in 1939, Sigmund Freud correctly stressed that, on the question of individual immortality, the Egyptians and the Israelites were on the opposite end of the spectrum: "No other people of antiquity than the Egyptians has done so much to deny death, has made such careful provision for an after-life. The early Jewish religion, on the other hand, had entirely relinquished immortality; the possibility of an existence after death was never mentioned in any place"
There is no expectation of an afterlife in the Torah.
Instead, there is an implicit denial of it: “By the sweat of your face will you earn your food, until you return to the ground, as you were taken from it. For dust you are and to dust you shall return,” says Yahweh to Adam in Genesis 3#19.
That is a logical consequence of the way “Yahweh God shaped man Adam from the soil of the ground adamah and blew the breath of life ruah into his nostrils, and man became a living being nephesh” (Genesis 2#7).
The proximity between adam, “man”, and adamah, “earth” or “ground”, reinforces the idea. It has been said, by Kabbalists in particular, that nephesh and ruah are two terms to designate an immortal spirit. That is a misunderstanding originating from the Greek Septuagint translation: the Hebrew word nephesh is translated as psyche. But in reality it designates a “living being,” animal or human; it sometimes means simply “life” and is associated to blood in the ritual prescriptions of Leviticus 17.
The Hebrew word ruah, translated as pneuma, means “breath,” and also designates life. Nowhere in the Hebrew Scriptures do these terms imply any form of individual afterlife. This biblical anti-spiritualism is not to be explained as a “primitive” trait proving the Hebrew Bible’s great antiquity, as if the belief in an Otherworld of the dead was a late development in the history of religious ideas. On the contrary, the Hebrew denial of the afterlife was linked to the rejection of foreign cults, which universally included a concern for the afterlife.
The Book of Genesis, whose anthropological Materialism is the most explicit, betrays Mesopotamian and Persian influences that cannot be anterior to the Babylonian Exile.
Significantly, it uses the Persian word Pardes to designate the “Garden” (of Eden), but turns its meaning upside down: whereas in Indo-European myths, Paradise is the happy world where the righteous dead become immortal by eating from the Tree of Life, in Genesis, it is a past lost forever for all mankind, and the stage of the drama that brought into the world the double scourge of death and labor; for death bears no promise, and work no spiritual reward.
in Isaiah 38, the good King Hezekiah “fell ill and was at the point of death,” he expresses no hope of meeting his Creator or starting a new life in some Otherworld. Rather, he despairs at the prospect of not seeing Yahweh anymore. For, he tells him, “Sheol cannot praise you, nor Death celebrate you; those who go down to the pit can hope no longer in your constancy” (Isaiah 38#11).
Sheol is simply “the pit”, and it is another common misunderstanding, stemming for its translation as Hades in the Septuagint, to think of it as a world where the dead live. There is no life in Sheol, it is a purely negative concept of death, as close as possible to the non-concept of nothingness.
The term appears only five times anyway in the Pentateuch: four times in Genesis as a conventional name for death, and once in Numbers 16, in a story about rebellious Jews who, by divine punishment, are suddenly swallowed alive by the earth with all their belongings.
In response to his prayer, Hezekiah only receives an extra fifteen years of earthly life. For Yahweh holds no other reward for the faithful than a long, fertile and wealthy life on earth. Like Hezekiah, Job expects no afterlife consolation for his enduring faith, but instead gets a 140-year extension on earth, numerous offspring, as well as “fourteen thousand sheep, six thousand camels, a thousand yoke of oxen and a thousand she-donkeys” (Job 42#12). In any other culture, his exemplary loyalty to his god would be rewarded by a happy afterlife. But Yahweh does not care about the dead, whom he “remembers no more” (Psalms 88#6).
In fact, Yahweh can hardly be regarded as “a god” if we define a god as residing in some world beyond this one. Yahweh claims to rule over this world alone, because he is, literally, a king (melech, a title applied to him more than fifty times in the Hebrew Bible). Yahweh is a very special king indeed: invisible, omniscient and eternal—very practical for the hereditary clans of priests and prophets who speak in his name.
The Collective Soul and Materialistic Religion
The evolution of Judaism saw Greco-Egyptian dualism infiltrate Jewish thought in the Hellenistic period, with books like the Wisdom of Solomon asserting human immortality.
However, such books were rejected by Rabbinic Judaism, which vigorously opposed Greek influences. Even within Hellenistic Judaism, a materialist viewpoint persisted, as seen in Ecclesiastes, which states that humans and animals share the same fate, returning to dust, and the dead know nothing.
The enduring legacy of Hellenistic Judaism, the idea of physical resurrection, is considered a materialistic adaptation of the Greek metaphor of life after death, requiring no immortal soul, thus demonstrating materialism as an essence of Judaism. Later attempts, such as Moses Mendelssohn's introduction of the individual immortal soul into Reformed Judaism, relied on Platonic dialogue rather than Jewish tradition.
Many Jewish intellectuals protested this foreign concept, affirming that Judaism’s essence lies in the continuity of the spirit in human history and that Jews are a race brotherhood, a nation. Jews are immortal only as a nation; intermarriage is viewed as an act of biological suicide for future generations, and the religion of Israel generally does not welcome converts, barring exceptions like mass forced conversions or specific individual sons-in-law.
Circumcision, as the sign of the covenant, reinforces the strictly genetic nature of Jewishness, symbolising the unspiritual nature of Yahwism as a mark passed from father to son. The Bible establishes a strict equality between monotheism and racial purity, prohibiting intermarriage because it would lead to serving other gods. This is interpreted as a eugenic project based on strict endogamy, making Judaism fundamentally a group evolutionary strategy. By denying individual souls and deifying racial identity, the Torah programs Israel as the most holistic nation, with individual immortality reinvested entirely in the people as a whole, united by a single, national, genetic soul personified by Yahweh.
Jewish intellectuals describe this as the spiritualisation that deifies the race, where divinity is contained in the exaltation of the racial entity. The feeling among Jews is that being one with their people grants admission to the power of enjoying the infinite, forming an unconscious nucleus and common substance of their soul. This collective immortality is the source of the Jewish people's greatest strength, allowing them to operate on a different time scale, with a panoramic vision spanning millennia, maintaining a vivid memory of their beginnings and anticipating their destiny.
The injunction to remember is a religious imperative for the entire people. This characteristic, inherited from a nomadic past, fosters an extraordinary collective memory, making Israel an individuality of extraordinary character. The combination of biblical materialism and biblical ethnocentrism (or pseudo-universalism) forms the core explanation for the Jewish mind.
The Parasitic Nation
The national genius of the Jewish people has lived off people, not off land or the production of commodities from raw materials. Other peoples are expected to till the soil or toil at trades and manufacture, while Jews, if they can, will live off them and exploit the fruits of their work. This genius is parasitic. This national genius is rooted in the Bible, where Yahweh destines Israel to be a parasitic organism, promising a country with cities, houses, wells, vineyards, and olive trees not built or provided by them.
Prophets encourage this destiny, stating that Israel will suck the milk and wealth of nations and kings, and strangers will serve them while they feed on national wealth. Yahwist priests are credited with pioneering the concept of enslaving entire nations through debt, with Yahweh promising Israel to be creditors to many nations and rulers over them, but never debtors or ruled.
Joseph, son of Jacob, is presented as an archetypal parasitic hero. He rose to chancellor in Egypt, favouring his kinsmen with land holdings. During famine, he monopolised grain, accumulating all money in Egypt and Canaan, then forced peasants to relinquish their herds, and eventually sell themselves and their land into serfdom in exchange for food and seed.
The Hebrews subsequently acquired property, became fruitful, and grew numerous in Egypt, seen as a sign of God's blessing. This demonstrates a people armed with a holy book gaining a huge advantage in the competition for wealth. Modern examples of this parasitism include war profiteering during the Napoleonic Wars, which served as stepping stones for a Zionist World Order, culminating in the complete control of America’s imperial policy.
This strategy of parasitising an empire is also drawn from biblical books like Ezra and Nehemiah, where Judean exiles gained influence in the Persian administration after the conquest of Babylon and used it to establish theocratic tyranny over Palestine. Cyrus, king of Persia, was 'roused' by Yahweh to facilitate the return of the Judeans to Jerusalem, indicating divine manipulation of imperial power.
Conspiratorial Networking
The success of Jewish elites in advancing national goals is not solely due to spontaneous national instinct or a group soul. It also rests on a practice of networking, perfected over 2500 years. While organic unity functions as a whole, specific organs fulfil elementary functions without necessarily being aware of their role within the entire system. This organic unity is consciously created, cultivated, and utilised by cognitive elites. Religious Jews believe in a Mosaic covenant with God, but many Jewish intellectual, cultural, financial, political, or criminal elites, such as members of the B’nai B’rith or the Alliance Israélite Universelle, perceive it as a covenant among Jews themselves.
This ethnic networking involves Jewish elites coordinating efforts on particular issues, often unbeknownst to the Gentile public, to apply irresistible pressure until a desired outcome is achieved. This occurs in various fields, including academia, to create artificial consensus, for example, by inflating the significance of Jewish figures' achievements and accentuating their Jewish origins to portray them as expressions of Jewish genius. This process illustrates the connection between the national soul aspect of Jewishness and its practical application in networking, where every Jew’s achievement is seen as a Jewish achievement and a manifestation of the Jewish soul.
In deep political power spheres, elite Jews form conspiratorial circles to steer history. The Order of the Parushim, for instance, was a secret underground force influencing events quietly and anonymously. New members vowed allegiance to this brotherhood above family, school, or nation, dedicating their lives, fortunes, and honour to the restoration of the Jewish nation, pledging to guard and keep its laws, labour, existence, and aims secret.
Louis Brandeis and Felix Frankfurter were members of this secret circle, placing disciples in positions of influence over 25 years. Samuel Untermeyer, Brandeis’ mentor, who reportedly blackmailed Woodrow Wilson into naming Brandeis to the Supreme Court, likely co-founded the Parushim.
Another such circle comprises the intimate disciples of Leo Strauss, who received his esoteric teaching. Strauss's understanding of Machiavelli defined him as the ultimate patriot, believing nations are immortal and leaders should have no fear of damning their individual souls. A true patriot sets no moral limits for their country. Strauss's disciple Michael Ledeen even speculated that Machiavelli must have been a "secret Jew" due to his political philosophy. The Straussians formed the original core of the Neoconservatives, and this network, in two generations, penetrated American state nerve centres to seize control of foreign and military policies, illustrating transgenerational sustainability.
The Jewish community's structure can be compared to concentric orbital spheres, with Yahweh’s ideology and prophecies at the core. The inner spheres contain the elite minority for whom Jewishness and Israel are permanent concerns, while outer spheres hold "soft" Jews maintained by low gravity, who can be rallied against anti-Semitism when needed. This indicates a system of mind control exerted by Jewish elites over Jewish masses.
Kevin MacDonald observes that, unlike European societies where extremes are marginalised, in the Jewish community, the more ethnocentric elements (radicals) determine the community's direction, becoming mainstream and marginalising those who do not conform as "self-hating Jews". This pattern dates back to the Babylonian exile, when Ezekiel's obsession with purity of blood and cult prevailed. This tendency towards Israel's complete isolation from heathens and avoidance of pollution became enshrined in practical law, making Ezekiel the "father of Judaism".
The Book of Ezra similarly focuses on the "holy race" being contaminated by mixed marriages, leading Ezra to force the expulsion of foreign wives and their children. Three centuries later, the Maccabees fought a civil war against assimilationist Jews. The Book of Jubilees from this period decrees death by stoning and burning for any man giving his daughter or sister to a Gentile, declaring such an act as bringing shame and dishonour to Israel. The cohesion of the Jewish community is thus maintained by the most committed Jews among the elites through a paranoid terror of extermination combined with a complex of superiority, enabling world Jewry to act "as one man" at critical times.
A notable example is the 1933 economic and financial war declared by global Jewry against Germany, led by Samuel Untermeyer, who labelled non-participating Jews as traitors to their race. These biblically-minded elites are also highly endogamous; for instance, half of Mayer Rothschild's descendants' marriages were between cousins, a pattern also evident in biblical figures like Abraham, Isaac, Jacob, and Judah.
The Problem of Christian Individualism
The message of the Gospel contrasts sharply with Jewish materialism, advocating for treasures in heaven and emphasising personal salvation with hostility towards blood ties. Paul's teachings assert that rebirth through Christ cancels ethnic solidarities, social hierarchies, and gender identities, making all one in Christ Jesus and heirs to Abraham's promise.
Christianity, particularly Catholic doctrine, has developed an atomistic, non-genetic, and egalitarian conception of the human soul, which struggles to account for the multi-layered human psyche or the invisible loyalties binding individuals to their ancestors. Saint Augustine's medieval Catholicism denounced interaction between the living and the dead as the work of the devil, transforming "solidary death" into "solitary death" by eroding ties of solidarity between these realms.
Christianity laid the foundation for modern Western individualism. Traditional societies are holistic and hierarchical, subordinating individuals to the community and assigning value based on social role. While such societies allowed individuals to seek enlightenment, Christianity upset this balance by making salvation from this world everybody's business, defining Christians as "self-in-relationship-to-God," leading to the "individual-in-the-world" and the eventual disappearance of holism from ideology.
The Church attempted to provide a new holistic framework by portraying the community of Christians as the "body of Christ," but its disintegration left individualism and egalitarianism. This led to political theories like those of Thomas Hobbes and Adam Smith, which posited man as a selfish individual entering social contracts out of self-interest, resulting in the thorough desocialisation of Western man and the precarious survival of the nuclear family. While Christianity is seen to have contributed to Western individualism, medieval European society, despite being Christian, was strongly organic and holistic, suggesting that individualism is a modern phenomenon.
Feudalism, based on an ancient Indo-European ethos, emphasised ethnic solidarity, acknowledged the connection between spirit and blood, and upheld vengeance as a sacred duty, values largely disapproved by the Church.
Heroic cults, where exceptional individuals empower their community after death, were narrowed by Christianity to martyrdom as the only heroic path. It is also argued that "social contract" theories may not be of Christian inspiration but rather Jewish attacks on the organic substance of Christian nations, emerging in the deeply Judaized England of Oliver Cromwell, with Thomas Hobbes's religious ideas showing typical Jewish characteristics.
German Holistic Reaction
German culture, notably through figures like Johann Gottfried von Herder, resisted the dissolving forces of English mercantilism and the French Enlightenment. Herder initiated the ethnic theory of nationalities, replacing individualistic anthropology with a typology of nations as collective beings with a particular "genius" shaped by race, geography, and history. He maintained that essential individual qualities are determined by nationality, influencing Hegel's philosophy of history, which conceptualised the State as "the march of God on earth".
German nationalism developed without needing to reject Christianity, possibly due to a strong national flavour in German Lutheranism, unlike French Catholicism's loyalty to a transnational power. However, Christianity's significant role in 18th-century Germanism is doubtful.
Adolf Hitler emerged from this movement, expressing a thoroughgoing organic doctrine such as "Ein Reich, ein Volk, ein Führer" and _Volksgemeinschaft_ (community of the people), praising the Aryan's willingness to serve the community.
Rabbi Harry Waton observed that Nazism imitated Judaism, adopting its principles and ideas to destroy Judaism and Jews. He noted that Nazi philosophy, which postulates that a race's blood determines its nature and destiny, implicitly drew this theory from the Bible.
Waton further suggested that Hitler's declaration of Jewish consciousness as poison to Aryan races represented a profound insight into Western nature and was the secret of his power, fearing the character of the Jewish mind and its hidden penetration into the Aryan mind. However, Hitler's anthropological notions did not originate from the Hebrew Bible or the Gospel, but from the same pre-Christian heroic mentality as Herder, based on universal principles known to many Jewish intellectuals who preferred Gentiles not to know them.
Two prominent founders of modern sociology and anthropology, Emile Durkheim and Ludwig Gumplowicz, both German Jews, studied societies as holistic systems. Gumplowicz, known for his theory of "syngenism," argued that an individual's thoughts are determined by their social community, acting as a prism for social environmental influences. Syngenism refers to factors uniting members of the same race (people or nation), primarily consanguinity, but also education, language, religion, custom, law, and way of life, reflecting both physical and intellectual resemblance.
Western nations face a pathological weakening of syngenic cohesion, largely due to mass immigration, which reduces social solidarity, social capital, and trust. The European willingness to accept millions of Third World migrants, driven by universalistic moral principles derived from Christianity, coupled with the criminalisation of White pride, constitutes pathological altruism.
While Christianity eroded traditional ethnic syngenism and weakened collective immune systems with its blend of individualism and universalism, Jewish elites are identified as the primary promoters of mass immigration and shapers of public consent for these policies. This action debilitates the national organisms they seek to vampirise, while simultaneously reinforcing the syngenic vitality of their own national parasitic organism.