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...by Francis Parker Yockey
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When used in Politics, the word enemy has a meaning completely different from what it has when used in regard to Culture or private life. In private life, we call him our enemy who bears us ill will. Applied to world politics, this definition is meaningless, for no state bears ill will in any private sense. That is true even in those cases in which a political unit is animated by a purely negative will, and would express it politically. For the form-world of Politics itself conditions all political activity and transforms its whole content into power activity. However, Politics seldom does supply its own motivation— that is to be sought in another realm.
The motivation of the global power-struggle in our Age of Absolute Politics lies in Culture. On the planet there is only one High Culture in the process of fulfilment, the Western Culture, and as a spiritual front it naturally assumes the following form: the West against the Outer Revolt. The spiritual motivation of the politics of all outer forces whatever is the will-to-annihilate the Western Culture. In a power-struggle between Europe and any outer force, each contestant will, however, strive for power, that means control over the other. The motivation of the contestants will become apparent only after a power-decision in the struggle. Thus it is obvious that the West does not have the desire to destroy the peoples, territories, resources, and low cultures of the outer forces, whereas these outer forces most emphatically wish to destroy the peoples, landscape, resources, and the High Culture of Europe, as the Russian-American occupation of Europe after the Second World War demonstrated.
In the purely spiritual sense, then, Europe has but one “enemy,” the Outer Revolt against the World Hegemony of the West. From this great, fundamental fact we know that the Outer Revolt will provide Europe with political enemies so long as the Age of Absolute Politics lasts. A European victory in the struggle for the planet will not extinguish the Outer Revolt as a spiritual front; it will simply prevent it from again rising to the level of political intensity.
At present, this spiritual front is divided into two political units: Russia and America-Jewry. Culturally, it is anomalous that America and one of the outer enemies of Europe are interdependent, for America belongs by its origin and fate to the Western Culture. All the same, it must now be counted among the enemies of Europe, since ethically and politically it is dominated by the Culture-alien Jewish entity of Church-State-Nation-Society-Race. Just how this domination came about is of less concern to Europe than the fact of it. The objective events of world-history since 1933 show that in not one instance has America pursued an American nationalist policy, but exclusively a policy in the interests of the Jewish entity.
In order to bring the metapolitical realities of this period between the Second and Third World Wars into clearer focus, each of the Outer Enemies of Europe must be examined separately.
America is, and shall always be, a colony of the Western Culture. A colonial spirituality determines the fate of colonies. So it has been with every previous Culture. When on the Home-soil the parent-Culture becomes extinct, everywhere the colonies perish. Population-streams may continue in primitive form; landscapes, of course, remain, but they are desolate and tyrannise the human beings that just yesterday dominated them; edifices may yet stand, but their symbolism is no longer understood. A colony is linked by a mystical bond, as though by a spiritual umbilical cord, to the parent organism, a bond just as inexplicable and just as real as the one that binds the Culture to the soil on which it was born. A colony thus shares a common history with the parent-organism, and its life reflects— with a natural and organic retardation— the development of the Culture. In the case of America, this retardation generally corresponds to the life-duration of one generation. This lagging behind is not the same thing as Culture-retardation, for it is natural and unavoidable. Still, that tardiness is serviceable to the Culturally-parasitic group which is now contriving to prevent the American colony from reflecting the development of its parent-organism. This pathological design is unattainable, of course, but any such deviation from Culture-health must have enormous effects on the host before the parasite is expelled.
The Jewish entity is a Cultural form-world of its own stamp, and can therefore neve r be assimilated by the Western Culture.1
Since this entity finds itself inside the West— geographically speaking -and since it must seek its political actualisation, it necessarily influences Western politics in the direction of its own interests. Though it be of alien origin, it must not appear alien; its politics must be regarded as though it were legitimate politics, and not the alien politics it is. The Western ideology of the 18th and 19th centuries was admirably suited to the political needs of the Jewish entity, but with the passing away of that ideology and the birth of the Age of Absolute Politics, the preconditions for the successful political activity of the Jewish entity on European soil completely vanished. The fictive constructs of “Liberte, Egalite, Fraternite” have entirely died out in Europe ; hence the political history of the Jews, as quasi-members of the Western nations, has also ended. Even so, the colonial tardiness in Cultural development and the disease of Culture-retardation make it possible for Jewry to retain its uncontested domination over the American people.
In this period of history, America and Jewry form a Symbiosis. The head of the organism is the Jewish entity, the body is America.
The problem of the existence-duration of this Symbiosis is of only secondary importance to Europe. No one predicted the French Revolution in regard to its time or its form. No one predicted the Russian Revolution of 1917, or the European Revolution of 1933, or the American Revolutions of 1775 and 1933. No one can in any way presage the time or the form of a Third Revolution in America which will take the power away from the Jewish entity and place it in the hands of a new American ruling-stratum.2 That Revolution is an organic possibility— indeed, even more: it is an organic Unavoidable. But since the time of its outbreak is still an Imponderable, the possibility of such a Revolution can play no role in the formation of Europe's policy, for a policy cannot be based upon Imponderables, though it must be flexible enough to adapt itself when they emerge from the realm of the Unforeseen. When the Revolution starts, it will bring in America a re-awareness of European politics and a re-evaluation of Europe's meaning.
The Symbiosis of America and Jewry in this moment of history between the Second and Third World Wars is decisive not only for America, but also for Jewry. During the centuries of its “dispersion,” the Jewish entity never attained to the position of absolute sovereign over the fate of a Western host-people. But now it has come to that, and Jewry has identified itself for political purposes with America before all the world. In that Jewry became the overlord of America, it lost the most important of its other possessions and bases. Before the Jewish hegemony over America, the height of Jewish power was in Bolshevist Russia. In 1945, the superficial observer might have gained the impression that the total political power of the planet was being gradually collected into one political unit. That was in fact the aim of the Jewish leadership, and the means of creating the “world government” was to be the resurrected “ League of Nations.”
As has already been shown in IMPERIUM,3 a world-state is an organic impossibility, and likewise a logical one. State is a political term, and political power results from polarity. A state is thus a unit of opposition. Although in theory a world-state would not have an opposition, if one were founded, it would at that very instant split into two or more political units. These would develop along regional, cultural, class, or economic lines— even along the lines dictated by a dominant political figure. Ignoring the concrete example of failure afforded by the “ League of Nations ” after the First World War, the Jewish-American Symbiosis attempted through its “United Nations” to create a power-monopoly for itself.
One great obstacle was present: Russia. It had been hoped, even taken for granted, that Russia would remain sufficiently under the control of the Jewish entity to collaborate in the scheme and, together with America, formally surrender its legal sovereignty to the “United Nations.” But the rise of the American-Jewish Symbiosis undermined the position of the fragment of the Jewish “diaspora” in Russia. So long as Jewry acted alone, it was politically effective in Russia. The worldwide identification of Jewry with America aroused Russian nationalism, with the result that the Culture-alien Jewish entity of Church-State-Nation-Society-Race lost its status as a member, so to speak, of the Russian national structure and was re-classified as a foreign element, thus losing completely its political effectiveness inside Russia.
As we have seen, the sole great spiritual-Cultural “enemy” Europe has is the Outer Revolt, against the West, the great No to the Western World-Mission, and this spiritual-Cultural front is divided into two political units, of which Russia is the second. Between the First and the Second World Wars, Russia was generally acknowledged to be the leader of the Outer Revolt, but in the Russo-Japanese War, 1904-1906, it was vice versa. At that time, Russia figured as a Western power against the Outer Revolt, which was led by Japan as the only sovereign power outside the Western Culture. In between lies the Bolshevist Revolution of 1917.
The Bolshevist Revolution was more than political; it was Cultural. Power was tranferred from the Westernised elements in the church, state, army, aristocracy, and intelligentsia to a group basing itself upon the instinctively nihilistic stratum of the Russian peasant masses. The primitive Russian Soul, unsure of itself, had been forced by the Romanovs and the powerful inroads of German culture in Russia to submit to Westernisation. Consequently, there arose in Russia a dreadful tension of polarity between the two Souls, the Western and the proto-Russian. Dostoievsky's The Possessed depicts how it fermented nihilistically beneath the surface. It was this underground Russia that, led by the Jewish entity, broke away in 1917 from the West. By 1923, the civil wars had ended, and Western culture was for the time banished from Russia. A community of destiny with Asia and its revolt against the West, rather than with a Europe whose form-world it had just expelled from Russian soil, more nearly answered the expectations of the new Russia.
The Russian Soul is too virile ever to be strangled by something alien. Hence the Jewish entity, despite the dominant position to which it had attained with the Revolution of 1917, was incapable of maintaining its unconditional rule. The expulsion of Trotsky in 1928 marks the downward turning point for Jewry in Russia.
And yet the Bolshevist Revolution did not eliminate the polar tension within the Russian Soul. So long as the Russian Soul, chaotic and full of longing, animated by a strong will yet of weak resolve, exists within the sphere of influence of a Western organism that is conscious of its World-Mission, there will remain in Russia a powerful urge towards reunion with the West. The European Revolution of 1933 found an echo in Russia, and when the European armies entered Bolshevist territory in 1941, they were hailed everyplace there as “liberators.” Marshal Vlasov could have raised armies of millions and affiliated them with the European military forces, but, unfortunately, the European Command did not make use of such aid until it was too late. The possibility indeed exists that a second monstrous upheaval— with a pro-Western Cultural aim— will overthrow the Bolshevist regime. This possibility might be realised either through a renewed Western invasion or through the appearance of a new Peter the Great. It is a further Imponderable. Today Europe must reckon with Russia as part of the Outer Revolt against its World-Mission.
Since there are only two political powers in the world, the world situation can assume only the form of preparation for war between them: America-Jewry versus Russia.
If Bolshevism is understood as the urge to destroy the Western Culture, then these two extra-European powers form an anti-Cultural Interregnum in Western History, the Concert of Bolshevism. Both powers are formless and personal; neither is the expression of a superpersonal Soul, a higher Destiny, an organically necessary Imperative to a World-Mission. The Outer Forces, whatever the extent to which they have Western technics at their disposal, whatever Western customs they practise, whatever superficial display of literary connexions with the West they make, are, in fact, to be classed in the same category with the formless powers of Tamerlane and Genghis Khan, Sun Yat-sen and Kemal Ataturk, Lobengula and the Mahdi. Europe is still the bearer of a World-Idea, a great World-Hypothesis; it still has an inward necessity to view the world in a particular fashion, an Ethic whereby it conducts itself towards it in a particular fashion and reconstructs it in a particular fashion. For the single, all-encompassing reason of this total difference between Europe, on the one hand, and the formless extra-European powers on the other, Europe can have at bottom no interest in the projected Third World War within the Concert of Bolshevism per se. Nor would it make any difference in this if the War broke out in 1960 or 1975.
Nevertheless, Europe is linked politically to the projected Third World War, and it must exploit every possibility in the diplomatic preparations for that war to push through its Liberation. Europe must recall its Destiny and its World-Mission. It must assess the differences between the two powers in the Concert of Bolshevism, and adapt itself so that it will profit from their changing fortunes in the events to come. Europe must form its policy.1: Cf. IMPERIUM, p. 376 ff.
2: Cf. IMPERIUM, p. 549 ff.
3: Cf. IMPERIUM, p. 166 f; 170 f. 58
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