The Sick Mind & Degenerate Mentality of Eternalspirit-aka-Positive Forward

I have just (hat-tip Kamil Tchorek) been sent a link to this masterly essay by Stanislaw Krajewski,

http://www.covenant.idc.ac.il/en/vol1/issue3/Jews-Communists-and-Jewish-Communists.html#bio


in the online Jewish magazine Covenant. We normally use this blog to publish up-to-the-minute stuff, and this article is actually four years old, but we won't make a habit of it. Here are the ten theses he examines. If you are as gripped by the subject as I am, you will want to read the whole thing. Comments welcome, but will be strictly policed. Trolls, nutters and timewasters should head elsewhere. I would be particularly grateful for links of any more recent work on the same lines.

Marxism, radical leftist ideologies, and “real socialism” constitute not only a fragment of world history, and of Polish or Hungarian histories, but also a chapter in Jewish history.
Antisemites have grossly exaggerated the Jewish involvement in communism, distorted the facts, and interpreted them according to mythical conspiracy theories. Jews were also victims of communism.
Jewish communists rarely cared about Jewish concerns and often virtually stopped being Jewish.
Some of those who had abandoned Jewishness later came back. The number of Jewish communists, and their role, was so important that other Jews must not ignore it.
The deepest problem is posed by the quasi-religious character of the communist involvement of some Jews.
There is no distinctive Jewish radicalism. There is no “Jewish Communism.” Jews became communists because of general social trends.
It was not Judaism or Jewish traditions but the social situation that led Jews to communist involvement.
Participation in evil can begin with noble and selfless intentions.
Moral responsibility can be indirect. Re-emerging Jewish communities in Eastern Europe should face the legacy of Jewish participation in communism.However, accepting a Jewish share of moral responsibility does not make non-Jews less responsible.
Objective research is needed to clarify the extent and the nature of the Jewish participation in communism. The tragic consequences of the antisemitic myth of “Jewish Communism” should impose no taboo.

The myth of an international Jewish communist conspiracy has long been a central diet of anti-Semitic agendas, most notably in Hitler's program of ideological genocide. But equally many authors not influenced by anti-Jewish agendas have suggested that conservative fears of Jewish Bolshevism possessed some legitimacy. The Dutch academic Andre Gerrits provides a dispassionate and balanced account of this contentious topic.

Gerrits acknowledges that the equation of Jews with Communism contains a small element of truth. From about 1870 till at least 1970, Jews were conspicuous for their involvement in socialist and communist parties and movements. The Jewish alliance with the Left reflected a number of complex historical and political factors including the class oppression of Jews who were mostly poor and working-class, the ethnic/national oppression of Jews by various European right-wing governments and movements, and the defence of Jewish claims to equality by most left-wing European parties and movements.

But equally many of the Eastern and Central European communist movements to which Jews belonged in disproportionate numbers were very small movements. The small minority of Jews involved were not representative of Jews as a whole.

The Jewish contribution to Communism fuelled anti-Semitic conspiracy theories such as the Protocols of the Elders of Zion alleging that Jews control or manipulate the international communist movement in order to rule the world. But as with other racist frameworks, the Judeo-Communist myth is based on an anti-Semitic construction that exists independently of any objective reality.

It is not about what Jews actually say or do, but rather about what anti-Semites falsely and malevolently attribute to them. The myth reflected a notion of collective Jewish guilt similar to that of the blood libel.

Gerrits attempts to separate the myth from the reality. He considers the lack of reliable empirical data on Jewish Communism, and raises four key observations. Firstly, Jews were not the only ethnic minority over-represented in European Communist parties between the two world wars. So too were Georgians, Armenians and Latvians.

Secondly, Jewish participation in Communist parties varied from country to country, and was not universally significant. For example, there were few Jews in positions of influence in the German Communist Party.

Thirdly, it was not only the number of Jews but also the prominence of some Jews in leadership positions including state security organs that captured popular attention. And finally, the prominence of Jews in Communist parties tended to decline quickly once Communist rule was established.

Gerrits notes that the Judeo-Communist myth was strongest in those European countries — Poland, Hungary and Romania — which had large Jewish minorities, strong traditions of popular anti-Semitism, and a credible fear of Russian expansionism associated with an alleged potential for Jewish collaboration with Russian aggression.

He identifies two key historical periods in the development of the myth. The first was immediately following World War One when the visible rise of the Jews from the margins to a prominent role in professional and business life coincided with rapid social and political changes and upheaval. The prominent role of individual Jews such as Trotsky and Bela Kun in the Russian Revolution and other radical uprisings was widely noted.

The second was the arguably key role played by a number of Jewish Communists known as the 'Muscovites' in the Soviet takeover of Poland and Hungary following World War Two. Gerrits rejects conspiracy theories that Stalin deliberately placed Jews in leading positions to serve as scapegoats for any public backlash against Communist rule. Instead, he argues that they were chosen not because of their Jewish background, but solely due to their political reliability.

Gerrits also addresses other major issues such as the later purging of most of the Eastern European Jewish Communists by Stalin, and the associated emergence of Communist anti-Semitism as a political tool in the Soviet satellites including the tragic 1968 expulsion of over 20,000 Jews from Poland. He also comments that the Judeo-Communist myth had little impact in post-1945 Western Europe or the USA despite the prominence of some Jews such as the Rosenbergs in the Cold War spy trials.

Today, the Judeo-Communist myth is fortunately dead except for tiny groups on the paranoid far Right. But its long-standing destructive and genocidal impact should serve as a universal warning of the dangers of demonising or essentialising whole peoples or groups whatever the actions of individual members.

Jewish Bolshevism is a pejorative stereotype [1] based on the claim that Jews are the driving force behind the modern Communist movement, specifically the Russian Bolsheviks.

The expression was the title of a pamphlet, The Jewish Bolshevism, and became current after the October Revolution (1917) in Russia, featuring prominently in the propaganda of the anti-communist "White" forces during the Russian Civil War. It spread worldwide in the 1920s with the publication and circulation of The Protocols of the Elders of Zion. It made an issue out of the Jewishness of some leading Bolsheviks (most notably Leon Trotsky) during and after the October Revolution.

The label "Judeo-Bolshevism" was used in Nazi Germany to equate Jews with communists, implying that the communist movement served Jewish interests and/or that all Jews were communists.[4] In Poland before World War II, Żydokomuna was used in the same way to allege that the Jews were conspiring with the USSR to capture Poland. The allegation still sees use in antisemitic publications and websites today.
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On the eve of the February Revolution, the Bolshevik party had about 10,000 members, of whom 364 were ethnic Jews.[5][13]

Of the 21 members of the Central Committee (CC) of the Bolshevik party in April 1917,[14] three were ethnic Jews: Lev Kamenev[15][16], Grigory Zinoviev[15][16], and Yakov Sverdlov[15][17]. Of the thirteen members of the committee which agreed for the necessity of an armed revolution, during the historic meeting on October 10, 1917, (leading to the October Revolution), six were Jewish: Zinoviev, Kamenev, Leon Trotsky, Moisei Uritsky[15][18], Sverdlov, and Grigory Sokolnikov[15] – although Kamenev and Zinoviev opposed the revolution, and Trotsky abstained).[19] The ethnic lineage of Vladimir Lenin, the head of the committee and the leader of the Bolshevik Revolution, was diversely composed of Russian, German, Swedish, Jewish, and Kalmyk blood (see Blank family).


The Secret History of the Protocols of the Learned Elders of Sion
http://protocolhistory.webs.com

THE SECRET HISTORY'S most important figures are perhaps self-proclaimed Russian mystic Madame Helena Blavatsky and her American husband Colonel Henry Olcott. The result of their collaboration would thrust the world into the abyss and cost the lives of millions.

Their Theosophy ideology became popular amongst the middle classes in Germany at the end of the 1800's, mostly because of its introduction to Eastern religious and mystical ideas. Blavatsky claimed to have been party to revelations from Hidden Masters called the "Great White Brotherhood" who resided somewhere in the Himalayas. But Blavatsky later admitted in letters to her sister that this was a codename for the Rosicrucian hierarchy who funded her. It is clear her work is influenced, if not sourced, in the work of Masonic demagogue General Albert Pike - the American South's Sovereign Grand Commander of the Supreme Council of the 33rd Degree of Scottish Rite Freemasonry, Civil War war criminal, and leading member of the Ku Klux Klan - who revealed Rosicrucian/Masonic doctrine and its "Aryan heritage" in his work Morals & Dogma (1871) that was distributed to Sublime Prince of the Royal Secret (32nd degree) Scottish Rite initiates.

Albert Pike is regarded as bringing "order out of chaos" by rewriting the ancient rites of Scottish Rite Freemasonry, formerly devised by groups in France including the Council of the Emperors of the East and West (now known as the European Council of Princes) and the Royal Stewart's Chapter of Clermont, based at the College of the Jesuits, Paris in 1761. Pike modernized these rituals for the modern American leader, and explained their Aryan source and meaning in Morals & Dogma and numerous other works. At this time Pike was head of the Supreme Council of Scottish Rite Freemasonry, based in Charleston, South Carolina, and following the Civil War and dropped charges of treason against Pike, the Supreme Council moved to Washington DC.

The infamous Protocols of the Learned Elders of Sion (commonly known by its English variant "Zion") are clearly some form of manifesto for the implementation of Synarchy's aims, and are signed by the "representatives of Sion of the 33rd degree" and that within the five Knights Templar priories the senior officials are refered to as "the Elders". Not surprisingly, the content of the Protocols have much similarity to Albert Pike's central work Morals and Dogma. Synarchy was opposed to ideas of democracy and social equality, as only the Synarchists were the "natural leaders".

Also overlooked in the analysis of the Protocols is their similarity to the little heard of "Secret Instructions of the Society of Jesus", which outline a goal of bringing in a golden age or millenium with the entire world under the authority of the Pope. Indeed, the Jesuits' Secret Instructions could be considered a prototype of the Protocols of Sion with its rhetoric of subterfuge such as "We must inculcate this doctrine with Kings and Princes, that the Catholic faith cannot exist in the present state, without politics; but that in this, it is necessary to proceed with much certainty. Of this mode, we must share the affection of the great, and be admitted to the most secret councils."

"We must be careful to change our politics, conforming to the times, and excite the Princes, friends of ours to mutually make terrible wars that everywhere the mediation of the Society will be implored; that we may be employed in the public reconciliation... the Society afterwards can count on the favor and authority of the Princes, procuring that those who do not love us shall fear us."

Discovered towards the end of the Holy Roman Empire's Thirty Year War the Jesuits' Secret Instructions clearly are an inspirational source for the Protocols of Sion, which would be written 200 years later following the formation of Ancient & Accepted Scottish Rite Freemasonry. With passages such as "If the Pope should return as temporal prince of all the properties; for as much as it is very necessary to extend little by little, with much secrecy and skill, the temporalities of the Society; and not having any doubt that the world will enter the Golden Age" there can be no doubt that The Protocols of the Elders of Sion are the work of the Jesuits, the European Council of Princes, and their Rosicrucian allies within 33rd Degree Scottish Rite Freemasonry.
http://protocolhistory.webs.com

el kabong wrote:

Minor Tractates. Soferim 15, Rule 10. This is the saying of Rabbi Simon ben Yohai: Tob shebe goyyim harog ("Even the best of the gentiles should all be killed").

The idea that only Jews are human and not gentiles runs contrary to a number of fundamental Jewish principles. According to the Talmud, gentiles ARE human and the complicated texts quoted to prove the accusation are misinterpreted, as we shall see.

The relevance of the first passage is that causing ritual impurity in a dwelling is derived from Numbers 19: 14 "This is the teaching regarding a man (Adam) who would die in a tent…" Since the Talmud learns from Ezekiel that the term for man, Adam, only applies to Jews the verse regarding ritual impurity must also only refer to Jew who are called Adam.

Similarly, the second passage learns from Exodus 30:32 that only one who smears on a man (Adam) is liable. Since only Jews are called Adam, only one who smears on a Jew is liable.

There are those who infer from these passages that the Talmud considers gentiles to be sub-human. After all, if the Talmud says that gentiles are not called man they must be considered sub-human [for some reason the suggestion that they are super-human is never offered].

Here are two other passages which seem to contradict the above passage. After quoting them we will reconcile all of the passages and show that the Talmud does not consider gentiles to be sub-human.

We see from Gittin that the Talmud considers the phrase Bnei Adam (sons of man) to refer also to gentiles. We see from Avodah Zarah that the Talmud considers the term HaAdam (the man) to refer also to gentiles. Clearly, gentiles are considered human. Why then does the Talmud in Bava Metzia understand that gentiles are not considered Adam (man)?

The explanation is that these are different terms and only a superficial reading would render the term Adam in Bava Metzia as man. Gentiles are absolutely considered human as biology clearly dictates; there are no physiological differences between Jews and gentiles. All people are ultimately descended from the same ancestors, Noah and Adam.

However, the Jews, as a unified nation, are one organic entity. We are obligated to treat each other as close family members and are responsible for each other's actions.

When the Talmud sees the Hebrew word Adam it sees an allusion to Adam of Genesis 1-5 who was at one time the only person. The Talmud understands this as referring to the Jewish people who are an organic unit like one person. Gentiles do not have this organic national bond with each other and are therefore excluded from this concept.

Other terms referring to people, Bnei Adam (sons of Adam) or HaAdam (the man), are understood to refer to the species homo sapien of which gentiles are obviously members just as Jews are.

Thus, with regard to ritual impurity and holy oil, which are uniquely Jewish concepts, the Talmud sees an exclusion to all those who are not part of the organic Jewish nation. With regard to practical matters such as the purchase of land or individual matters such as spiritual status, gentiles are included. An understanding of all of the relevant passages in the Talmud shows that Gentiles are considered human but not Jewish and the accusations against the Talmud are false.

See also Tosafot Yevamot 61a s.v. Ve'Ein; Ra'avan #317; R. Israel Lifshitz, Tiferet Yisrael (Boaz), Avot 3:14; R. Tzvi Hirsch Chajes, Hagahot Maharatz Chajes, Yevamot 61a.

barnacle bill wrote:

K-Federino wrote:walk yoour dog down the street to purposely shit in front of churches & banks

K-Federino wrote:[img][/img]

Sothis wrote:As usual its up to the mods to claim that its a good thing and to fight against people asking questions or stating outrage at the costs

In a way his forum is a representation of the society he preaches against, where only questions that are in his favour are allowed to be asked. Anything else is stamped on.

Originally Posted by lightgiver
Only one dictator here and its you with your constant BS spamming ..you need help nazi.

O its the rense link again the biggest bullshitter on planet earth...

Originally Posted by lightgiver:
More Jew bashing I see

ES was bashing Muslims not long back...just when it suits the agenda eh.


The Sick Mind & Degenerate Mentality of eternalspirit:

http://*****************************...-eternalspirit...Sodlike Productions

crybaby eternal fuktard: Carry on with that and you'll be joining your racist fellow deranged sicko kosher spam bot hasbara Zionist troll buddy snoopoopsalotofgas with his many sock puppet accounts.

el kabong wrote:The Sick Mind & Degenerate Mentality of eternalspirit: The David Icke forums most prolific poster.



https://www.youtube.com/watch?v=iaysTVcounI


An X-Ray of his Cranial Cavity:
[img][/img]