Josephus, the first-century Jewish “historian,” anticipated many of his co-ethnic apologists in Against Apion, his two-volume defense of Judaism. In it, Josephus contested the early reputation for Jewish economic unscrupulousness, arguing that robbery “is alien to us, as are wars for enrichment, since we delight not in merchandise or the world of trade.”
Two thousand years later, Abraham Foxman would write another blanket denial of reality in Jews and Money: Story of a Stereotype. Although only spending about 5% of the book even discussing the nature and impact of Jewish wealth (the remainder predictably advocating harsh restrictions on free speech), Foxman makes the ridiculous claim that “Jews are just another ethnic minority, with both winners and loser in the race for economic success.” As a true reflection of the nature of Jewish economic activity through the ages, this clearly leaves a lot to be desired. Thus, although separated by two millennia, Josephus and Foxman both have the same basic exhortation: “Move along. Nothing to see here.”
But of course there is something to see here, and that “something” is the story of the Jewish quest for the “rainless crop” — for the money to be made from money, from coin-shavings, or from air. Time and again, as many of these people have admitted or even boasted, Jews have been at the forefront of innovations in debt. Loans for monarchs, knights and peasants in England. Credit for alcohol in deepest Russia. Expensive credit and the instalment plan for cheaply made goods in Germany. Pawnbroking in Chicago. The stated income loan across America. Online moneylending throughout the West. Online gambling around the globe. They pioneered and expanded these spheres of economic activity and they remain its largest beneficiaries. I’ve established with ease that those billionaires who sit at the very top are loyal to those of their own ethnicity and comparably heartless to the millions of their customers who aren’t members of their impeccably moral tribe and “Light unto the Nations.” Jewish financial conduct, as well as reactions to it from within the Jewish community, are rife with ethnocentric cooperation and the age-old practice of dual ethics.
Among the businessmen and companies listed here, there is a high level of within-group altruism. Hundreds of Jewish charities and organizations, as well as the State of Israel and Israeli occupiers in Palestinian land, are very much benefiting from the vast transfer of wealth from needy non-Jews to these companies. [Relatedly, the theme of Jewish financial criminals and their contributions being welcomed in the Jewish community appears in my series on Marc Rich (see also Edmund Connelly’s “The Culture of Deceit”)]. This raises uncomfortable, but vitally important, questions about the level of responsibility which should be shouldered by the Jewish community as a whole for the actions of those they refuse to condemn, or even ostracize. In fact, it is extremely concerning that these figures are held up as heroes by those within the Jewish community, and that Errol Damelin was even invited to give a business seminar by Jewish Care, the largest Jewish health and charitable society in London, which last year held “An Evening with Wonga.” The concept of “collective guilt” is one normally much-favored by organized Jewry, particularly in relation to the German people. But the Jewish refusal to accept responsibility for the hundreds of thousands of miscreants within their ranks, and their eager acceptance of ill-gotten funds, reveals more about the character of the majority of that population than any number of TOO essays could ever convey.
Outside the group, there is apparently little concern for the interests of the millions of non-Jewish customers who have fallen into these “innovative” economic traps. Desperate and unwary American homeowners were sold expensive mortgage deals by Gilbert, and Arnall’s Ameriquest lured in the vulnerable with the stated income loan. Millions were put in fear by Wonga’s fake legal letters. Many more were duped into paying hidden fees and added costs, and they continue to labor under high interest rates which plunge them deeper into the cycle of debt.
It is a heart-breaking fact that our elites turn a selfish blind-eye to the suffering of their people, arguing, like Schwarzenegger did, that it is not “an area of our concern.” Whites are everywhere abandoned by their leaders. Hundreds of thousands of American men, women and children have been thrown onto the streets. I have a vivid personal memory of seeing this hardship from last summer. My wife, mercifully a thrifty woman, wanted to go touring garage sales one weekend and we cast our net a little wider than usual, ending up wandering through some small towns in the area of Washington State along the Columbia River. We happened upon one medium-sized, modest home, most of the possessions of which had evidently been strewn on the front lawn. After striking up conversation with the patriarch of the family who lived there, he told me that it was a house clearance. Assuming the family was up-sizing, I asked him where he was going to move. “I don’t know,” he pensively replied. “We’ve been foreclosed.” The veil of obliviousness now lifted, I saw the faces of the family members in a new light. Premature lines of worry etched into the faces of the young. Despondency and hopelessness written in the eyes of the old. It was unusually warm for Washington that summer, but I left the area feeling cold.
The problem is cultural and well as financial. The West has been saddled with a sick consumer culture that threatens to eat it alive, and which drives the international debt machine that I have analyzed. Millions of families are foundering under the weight of consumer debt. It will only worsen. I am reminded of one of the most powerful passages from Julius Evola’s Revolt Against The Modern World (1934) in which Evola pours scorn on the kind of “innovations” which the above named businessmen have brought us:
Modern civilization has pushed man onward; it has generated in him the need for an increasingly greater number of things; it has made him more and more insufficient to himself and powerless. Thus every new invention and technological discovery, rather than a conquest, really represents a defeat and a new whiplash in an ever faster race blindly taking place within a system of conditionings that are increasingly serious and irreversible and that for the most part go unnoticed. This is how the various paths converge: technological civilization, the dominant role of the economy, and the civilization of production and consumption all complement the exaltation of becoming and progress; in other words, they contribute to the manifestation of the “demonic” element in the modern world.
Evola, a Traditionalist philosopher of remarkable insight, traced the beginning of modern cultural decline to a “regression of the castes” and the error of the West in making industrial progress the focal point of their civilization:
Aristocracy gave way to plutocracy, the warrior, to the banker and industrialist. The economy triumphed on all fronts. Trafficking with money and charging interest, activities previously confined to the ghettos, invaded the new civilization. According to the expression of W. Sombart, in the promised land of Protestant puritanism, Americanism, capitalism, and the “distilled Jewish spirit” coexist. It is natural that given these congenial premises, the modern representatives of secularized Judaism saw the ways to achieve world domination open up before them.
In this, Evola was echoing Karl Marx, of all people. But Marx probably uttered some of the most important and prophetic words of the nineteenth century when he wrote in On the Jewish Question that:
The Jew has emancipated himself in a typically Jewish fashion not only in that he has taken control of the power of money, but also in that through him, money has become a world power and the practical Jewish spirit has become the spirit of the Christian people. The Jews have emancipated themselves insofar as the Christians have become Jews.
I might quibble with choice of word, but the essence of what Marx states holds true. Over the course of the last century non-Jewish society has developed an acquisitive character that sharply contrasts with earlier periods. When we meet a man, the worst among us may form a judgment on his value according the car he drives or the size of his home. Our children come home asking for the latest iPhone, not because they need any of its “innovations,” but because most of their friends have it. And to have in this culture is to be, to the extent that a person with nothing becomes nobody. As a convinced atheist, I hesitate to remark that part of this is related to the decline of older forms of Christianity and the ascetic ideals and cultural norms associated with it. However, to deny the influence of this factor would be intellectually dishonest of me. Our values have changed for the worse.
It’s hard to tempt a man who is satisfied with his lot in life. But, as Evola argued, modern civilization, replete with the “distilled Jewish spirit,” has bestowed upon man the “gifts” of “restlessness, dissatisfaction, resentment, the need to go further and faster, and the inability to possess one’s life in simplicity, independence and balance.” Human needs, in the form of food, warmth and shelter are remarkably basic. With just these three factors, ably provided by pathological Whites, Africa’s population is predicted to double by 2050. White populations meanwhile decline around the world. We are heading for minority status because we live in the era of the invention of need, and the needs we are chasing are chimerical and pathological — the need to have “fun” and “independence” rather than having children being among the most racially suicidal. Or, to put it another way: we care more about possessing designer jeans than genes.
If our culture is sick, and enables our exploitation by the international moneylenders, the question remains: What can we do about this?
Firstly, raising awareness is vitally important. When we allow “the economy” to dominate the way in which we perceive events we enable the bigger picture to escape attention. As race realists we appreciate that ethnicity is both a crucial factor in how the world works, and the way we should react to how it works. As such, I argue that an economy is only useful to the extent that it enables and permits the perpetuation of my race. “Our” current economy enables the transfer of vast amounts of wealth (and also therefore influence) towards individuals and a community who are not of my race, and are not in sympathy with its interests. All this economy offers me in compensation is debt, and modern versions of the shiny trinkets and baubles that we ourselves gave to natives centuries ago when we wanted to colonize them and take their resources.
I recognize that the material inducements of modern culture are no adequate compensation for mass biological failure in the form of racial extinction. I therefore condemn the current economic system as unfit for purpose and alien to the interests of the White race. Whites should be made aware of the extent to which their resources are being transferred from them, the manner in which this is being carried out, and the destination to which their funds are headed. They should also be made aware of the dismissive attitude towards this by their elites, and the fact that the Jewish community as a whole refuses to condemn this international group of robber barons. For too long there have been vague and unsophisticated references in White advocacy to “international Jewish finance.” This should be replaced with more and more research on the international networks I have described. Uzbek, South African, French, American — many nationalities are represented in this network, but only one ethnicity. These are the names and faces of international Jewish finance. Make them known.
Secondly, Whites are in dire need of profound cultural change. I want to see Whites shrinking from material comforts and once more making their mark on the earth. I want them to get their priorities in line with biological success and to once more compete in the race for life. I want to see this ancient and storied group of people, united by blood and history, get off its knees and fulfil its potential. I believe that a man should see his grandchildren, rather than the contents of his 401 (k), as the greatest thing to look forward to in retirement. As race realists, we are aware of biological and historical truths which shape the way in which we see the world. We need to share these truths but also show them in action. We should be evangelists for our cause in every way, above all, in being examples to our fellow Whites. In as many social interactions as possible we should be the tidiest, the most well-read, the most sober and measured, the most responsible with money, and the most orderly. I imagine that proceeding to a discussion of the problems of my race with a slovenly, ignorant, debt-ridden White liberal, his inferiority will be made evident before we even begin the exchange. But, much as I despise his doctrine as poisonous, I embrace him as a fellow of my own blood. I desire that he find in me a model worth emulating.
Thirdly, we must fully embrace the idea of boycott with all of our energy and all of our talent. Although necessary, agitating against the specific misdeeds of Jewry offers only limited benefits. Aside from a small number of exceptions, throughout history it has most often led to an increase in the level of security for Jews and the limitation of freedoms for non-Jews. As further restrictions on free speech may be on the horizon throughout the West, our best opportunities may lie in developing ideas, groups and practices designed to improve our own group. The overarching goal of such an effort would be to reduce the susceptibility of our race to exploitation. While we should avoid seeing the economy as the summum bonum, we should also investigate precisely how and why our economic culture is prone to Jewish predations, and develop practical internal strategies to proof our economic life against such predations. We should acknowledge that by encouraging thrift and selective buying behavior among our family, friends, and fellow Whites we starve the debt beast and those behind it. Declining incomes for the CEOs of the debt machine will mean less money going to Jewish organizations, and less money going to Israel.
Ultimately, I want the debt machine to be put out of business. I want to see the Simon Wiesenthal Center unable to pay its electricity bill. I want to see the ADL worrying about how much the phone bill will be this month. I want to see the funds that enable powerful alien businessmen to sway our political fortunes be reduced to pennies.
I opened these essays with a Jewish proverb. I’ll close with a Norse one from the Hávamál.
Where you recognise evil, speak out against it, and give no truces to your enemies.
 A. Foxman, Jews and Money: Story of a Stereotype (Palgrave, 2010), 89.
 J. Evola, Revolt Against The Modern World (Inner Traditions, 1995), 336.
 Ibid., 328-9.
 Evola, 336.
Conclusion – End Part 3 of 3