The Religious Origins of Globalism: An Interview with Hervé Ryssen, Part 2
From Mechanopolis, February 24, 2009
Translated by Greg Johnson
Read Part I here.
Mechanopolis: Judging by the policy of US President George W. Bush, it does not appear that his numerous Zionist advisers are promoting the world of “peace” about which you speak. How do you explain this?
Hervé Ryssen: It is undeniable that the leaders of the American Jewish community bear a good part of the blame for the war in Iraq. One would have to be blind not to see it; one would have to be insincere to deny it. Their political weight has been important in each successive US government since the beginning of the 20th century. American nationalists like the famous aviator Charles Lindbergh denounced the pressures of the “Jewish lobby” (in the United States, it is a lobby among others) to push his strongly isolationist people into the war against Nazi Germany. Already in the 1920s, the manufacturer Henry Ford had grasped the magnitude of the problem and widely publicized it in a newspaper created for this purpose. One should also note that Madeleine “Albright” and the hawks of the American State Department threw their whole weight behind the war against Serbia in 1999. You are thus perfectly right to stress this contradiction between Messianic faith and “terrestrial operations,” so to speak.
But people will state in all sincerity that these wars are works of “peace”! Just listen to Elie Wiesel, winner of the Nobel Prize for “Peace,” who was naturally an ultra-warmonger in 1991, when he agitated for war against Iraq: “It is not only a question of helping Kuwait,” he said then, “but of protecting the entire Arab world.” Thus all Westerners were to be mobilized against the “butcher of Baghdad,” guilty because he threatened the state of Israel: “Against war,” Elie Wiesel writes, “it is imperative to make war. Against destructive force employed against humanity, it is necessary to oppose a greater force, so that humanity can survive. For the sake of the safety of the civilized world, its right to peace, and not only for the future of Israel. . . . A thirst for vengeance? No: a thirst for justice. And for peace” (Elie Wiesel, Mémoires 2, [Paris: Editions du Seuil, 1996], pp. 144, 146, 152).
Note that he does not hesitate to drape himself in the grand ideals of peace and love when it is a question of destroying his enemy. But it is of course out of the question that the Jewish state itself should deal with this military grunt work. It is the task of the West, which must be convinced by “sensitivity” campaigns, to go to oust the dictator. Once your enemy is vanquished, your tireless combat for democracy and “peace” can be resuscitated whenever politically convenient. Indeed, after having crushed one’s enemies, one is always for “peace.”
Mechanopolis: You speak about “democracy.” What kind of relationship can there be between a political system and Messianic faith? Is democracy necessary for the arrival of the Messiah?
Hervé Ryssen: Democracy was not always the sole vehicle of planetarian hopes. For a long time, the Marxist ideal also played this role. It is well-known that Marx himself, and the great majority of the main Marxist ideologues and leaders, were Jewish: Lenin had Jewish origins, Leon Trotsky, Rosa Luxemburg, Georg Lukacs, Ernest Mandel, etc., just as were almost all of the leaders of May ’68. It is not an accident, and every Communist militant knows it. Marxism aspires to the establishment of a perfect world, where religions, like nations, will have disappeared along with social conflicts. This schema, we note, fits perfectly within the messianic framework. The thought of Marx is ultimately only the secularization of traditional Jewish eschatology.
George Steiner has presented Marxism from the point of view of biblical prophecies: “Marxism,” he says, “is at bottom merely Judaism in a hurry. The Messiah was too long in coming or, more precisely, in not coming. It is man himself who will found the kingdom of justice, on this earth, here and now . . . preached Karl Marx in his manuscripts of 1844, where one recognizes the transparent echo of the phraseology of the Psalms and the prophets” (George Steiner, De la Bible à Kafka [Bayard, 2002]).
Neither Marx, nor Lenin, nor Trotsky believed in a God, and yet their Jewish origins appear in full light within the framework of Jewish messianism. Political Marxism was nevertheless marginalized in Europe after the fall of the Berlin Wall. The fact is that, in the projects of planetary unification, democracy triumphed everywhere that Communism failed. It is obvious, however, that the groups of the extreme left continue to profit from all the media attention in Western society: it is because they represent the spearhead of the project of a leveling and multiracial society and channel in a globalist direction the radical oppositions aroused by the liberal system. This mobilizing Utopia is always necessary for a despairing democratic system, which offers nothing to its youth but trips to the mall. Thus Marxism ultimately renders its best services when it is nested inside democracy. Marxism and democracy are two absolutely complementary and mutually indispensable forces in the project of constructing a global Empire. Without Communism, the opposition would inevitably move towards nationalist currents, and the system would not survive it.
Mechanopolis: After the failure of state Communism, are multiracial democracy and “human rights” now the absolute weapon of the “planetarian” forces?
Hervé Ryssen: The objective of the globalists is to destroy rooted, traditional cultures to create a uniform world. This aspiration to unity was expressed by the Hasidic philosopher Martin Buber, who does not appear to realize that he is giving us an exact definition of totalitarianism: “Everywhere,” he writes, “one will find [in Judaism] the aspiration towards unity. Towards unity within the individual. Towards unity between the divided members of the people, and between the nations. Towards the unity of man and all living things, towards the unity of God and of the world” (Judaïsme, 1982, p. 35). To arrive to this perfect world, it is thus necessary to mix, crush, dissolve all national resistances and ethnic or religious identities. “Unity” can be created only from human powder and the residues of great civilizations, and in this enterprise of destroying traditional civilizations, immigration plays a crucial role. The doctrines of “human rights” are here a weapon of war of a terrible effectiveness.
Here is what grand rabbi Kaplan says: “The advent of an era without menaces to mankind will depend largely upon the Universal Declaration of Human Rights. . . . Respect for the Universal declaration of human rights is an obligation so pressing that it is the duty of everyone to contribute to all the projects tending toward its universal and complete application. ” The whole of humanity must submit to it. This amounts to saying that “human rights” are the tool privileged for carrying out the promises of Yahweh. Thus it is no accident that René Cassin, the inspirer of the 1948 declaration, was also the general secretary of the Alliance israélite universelle. In 1945, General de Gaulle appointed him the head of the Council of State. His body rests in the Pantheon, in the temple of the great men of the republic.
Read Part 3 here.
Read Michael O’Meara’s review of Ryssen’s Les Espérances planétariennes.