Translated and with an introduction by Lute Currie

A descendant of the eminent Austrian botanist Eduard Ritter von Josch, Wilfried von Josch was born in Austria on May 6, 1914. After graduating the gymnasium, he went on to study philosophy in Berlin, Kiel, Munich, and Vienna. He was a member of the Ludendorff Movement since 1929, was in close personal contact with Mrs. Ludendorff since 1935, and knew General Erich Ludendorff personally. He worked with the two controversialists and was published by their Verlag – Ein seltsamer Staat – bringing him “lasting persecution” by the NSDAP.

The earliest work of Josch appeared in Am heiligen Quell, the bi-monthly journal Ludendorff edited, which had print runs of over 100,000 issues. The journal was initially of a philosophical nature but also involved politics later on, sometimes finding itself at odds with the official policies of the regime. The many followers of Ludendorff’s science-based and right-wing neo-pagan religious views (God-cognition), which strongly roots man in his Völk and state,  continued to enjoy the publication of the journal until it was discontinued in 1939 due to the authorities’ refusal to provide paper for it, thanks to the regime’s mandate to tone down anti-Christian rhetoric and because of wartime rationing, thus infuriating his wife and intellectual collaborator Mathilde Ludendorff (General Ludendorff died in 1937). The Verlag finally resumed later, after some changes, as Hohe Warte in 1949.

Until his death in the early 90s, Josch’s life was largely devoted to Ludendorff’s religion, with many theoretical works published, making him an important part of it philosophically. He also performed at the Konzerthaus in Vienna and gave lectures on God-cognition, until they were shut down by the police. Additionally, he went on to start his own Journal, Das Kulturwort, which found commercial success and featured work from intellectual heavyweights such as Haidvogel and Lorenz Mack. All of this activity certainly left its mark and he is largely remembered as an unsavoury cultural figure in contemporary Austria.

In “Meister Eckhart’s Political Mysticism” (Quell, 1939), Josch examines the “political mysticism” of Eckhart from the God-cognition perspective. He argues that Eckhart’s teachings assist in the subversion of the Völk, the basis of the Germanic state itself. This was considered a critical message at its time of publication in 1939 Germany, with the phenomenon of zealous attempts to convert Germans, who were breaking away from Christianity, to the allegedly “species-appropriate” teachings of Eckhart. — Lute Currie

If we do not consider the theological controversies around the mystic Eckhart at all, but turn to the merely political purpose of mysticism, we realize that similar mystical endeavours in other countries and ethnic groups are not at all “adventitious.” Given the importance of religions as the means of establishing and maintaining the rule of priest-castes, the use of similar mystical teachings becomes apparent to us in comparable historical situations. In times of crisis in the Church, when the faithful push into extra-ecclesiastical paths, the aid of a mysticism that stands in ostensible opposition to Church teachings can reverse the movement of secession through the internalization and ecstatic exaggeration of religious forms of inner experience. Through its wide range of conceivable God-concepts, it offers the greatest possible appeal to the diversity of spiritual currents. Therefore, in the endeavour of all mysticism whose focus is the destruction of the will and the personality, it achieves in those paralysed of will by it an extensive controllability for the occult Yahweh-commands of the priest-castes. Since far-reaching political developments are first prepared religiously, it does not surprise us to find in India, China, Japan, and Persia at almost the same time a mysticism similar in every detail. In India, the ninth-century Master Sankara corresponds to the occidental Meister Eckhart. Extensive similarities to the Zen doctrine widespread in Japan, Taoism in China, and the Persian doctrine of Jalāl ad-Dīn Muhammad Rūmī allow conclusions about the political importance of mysticism. Rudolf Otto writes about the relationship of Master Sankara to Eckhart:

Both are equally not accidental phenomena in their time. … With some skill their basic doctrines could be put together and stylized in such a way that the formulas of the one appear only as a translation from Sanskrit into Latin or Middle German, and vice versa. And this is certainly not by chance.

Meister Eckhart’s world of representation is rooted in the occult world-picture of a time and reveals a strong dependence on the views of his two teachers Thomas Aquinas and Albert the Great, even if in individual points minor deviations can be noted because of Neoplatonic ideas. If this dependence on Thomas is so strong in his fragmentary Latin writings, that one can almost speak of sameness of thought, then in his German writings, which are intended more for the broad mass of the people, the influence of the Golden Chain (Catena Aurea), a collection of commentaries on the Gospels by Thomas, is unmistakable, and he does not even shy away from copying entire parts. In Eckhart’s predominantly inner-soul view, in contrast to the world of representation of Aquinas which was thought through to the last nuances and formed to the highest clarity of the concept, he remains largely unclear [compared] to Aquinas, [because] the most diverse interpretations of his theology are possible, which even do not exclude the reading in of anti-Christian Germanic ideas. Whilst Thomas on the basis of the Biblical text develops the foundations of “high politics,” Eckhart presents his philosophical thoughts with reference to corresponding Biblical passages. His often very free, indeed seemingly arbitrary interpretation of the Biblical passages allows him to modify what is allegorized by them even when using the usual occult symbolism. Even though Eckhart is aware of the “incarnation of Christ in time” as a historical-political process, the execution of the individual phases of this process does not become for him a recipe for high politics as it is for Thomas, but rather the illustrative background for God’s birth and rebirth that, in his view, takes place in the human soul.

A common thread running through the entire German writings of Meister Eckhart is the purposeful effort to paralyse the will of the individual to the point of total destruction to achieve complete dependence on the priest-castes (Yahweh). This intention, which recurs in various variations in Meister Eckhart’s German writings, is expressed particularly clearly in the following words: “This is what God (priest-caste) is after in all things, that we give up the will.” “Man comes to his own goals only by subordinating his will to the divine, and thus letting God work in him.” Whilst the religious ideas of mysticism are a lure for those who are spiritually struggling, the tendency towards the destruction of the will fulfills the purpose of mysticism for the knowledgeable priest-caste, since it makes those who are religiously gripped controllable for the priestly goals. An obedience of will to Yahweh-command brings those who have been robbed of their will the laudatory appellation “those who are of good will,” whilst the resentment of Yahweh’s consecrated ones is directed against those who have their own will. Eckhart also takes the side of the priest-castes by saying: [those who have their own will] “is not good will. One should search for God’s (Yahweh’s) dearest will.” Since this research would stop as soon as the alleged truth is found, the whole “truth” is never revealed on the part of the priest-caste. In this way the human struggle for truth should be kept in continuous motion, since a certain remnant remains unexplained, which prevents a final judgment and becomes an occasion for further searching. So, we are dealing here with a systematic abuse of the desire for knowledge in the human soul, with the purpose of maintaining the continuous dependence on the priests.

A main trait of mysticism, indeed of every religion in general, is given in the following dialogue between Abraham and Yahweh at Genesis 18:27 in its classical template: “I have taken it upon myself to speak to you, I who am dust and ashes.” In this Judeo-Christian model, we recognize as a prerequisite for the religious relationship to Yahweh the emotion of being submerged and overwhelmed by one’s own nothingness (in Eckhart’s work “losing oneself” and “to become nothing”), which contrasts with the “overwhelming power” of Yahweh. Furthermore, we can see that the momentum of the “energetic” and of “love,” as well as of the “wondering about” and of the “rigid amazement,” the “absolute disconcertment” about the “being completely different” of the Godhead, is especially emphasized. The “attracting, captivating” is, so to speak, increased by the imagelessness of the God-concept. So, we can say that the Abraham experience throws an immensely clarifying light also on mysticism, which we recognize as the highest excess of the beyond-reasonable in religion. Mysticism holds that de-selfing and will-killing is brought about by directing the attention unilaterally to an object (Yahweh), thus triggering, completely unconsciously, a recession and disappearance of self-consciousness. Eckhart describes as an example a scientist who is so engrossed in his science that he can be slain by a man threatening him after ignoring a repeated warning. The seclusion of the soul should be so strong that the whole world sinks around the mystic and only the illusory God-experience is taken seriously. However, this statement is incorrect insofar as the disappearance of self-consciousness does not yet explain the killing of the will, which lies in a completely different area of the soul.

In the occult worldview of priest castes, which was masterfully shaped by Thomas Aquinas and which accurately explains to us the connection the mystic has to the church’s teachings, you differentiate between a spiritually effecting activity and a mere suffering and enduring matter. Thus, symbolized to us is the rule of the Yahweh priest-castes over believers paralysed of will. The interaction of these two worlds results in that history shaped by the priests in an indirect way. Whereas Thomas, as a man of high politics, looks at the questions of world governance from Yahweh’s point of view, Eckhart sees them from the side of the people striving towards Yahweh. As we can already see from Aquinas’ view that “the way of looking at things is not the same in heaven and on earth,” we have before us two different ways of looking at things with different tasks and goals. For the knowledgeable priest Thomas, the exclusively spiritual-political will that directs high politics is naturally of higher value than the mere human endeavour that works for Yahweh, which Eckhart tries to portray as being of higher value. In the Old Testament, in the Jewish persons of Rachel (contemplative life) and Leah (active life), the two modes of contemplation are prefigured, which we then find again in the New Testament as Mary and Martha. Thomas writes: “Therefore Rachel, which means ‘the seen principle,’ represents the contemplative life; but Leah, who was blear-eyed, represents the active life.” This parable makes us understand the relationship of mysticism to the ecclesiastical teaching (scholasticism) of Thomas Aquinas. Mysticism, then, has only the task of leading the will-paralysed people to the priests who knowingly direct politics. The hope that the priest-castes place in occult mysticism is expressed by the theologian Alois Dempf, after advising a precise knowledge of Thomas to understand Meister Eckhart, in the following words:

Thus, it could be that the Thomist movement, which has now begun so energetically among German Catholics, opens for many also the access to Meister Eckhart, indeed, and that his quite peculiar position and mission in intellectual history, his indirect relations to the Reformation and dialectical theology also contribute essentially to the reconciliation of the denominations.

• Quell, Folge 4, 19.5.1939.

We cannot discuss the failures of Black Americans without mentioning racial differences in intelligence and personality. Often we are led to believe by the mainstream media that disparities require correction in the form of diversity initiatives.  To some, the obvious explanation for the shortage of Blacks in STEM is discrimination.  Such a narrow outlook fails to account for the fact that on average, Blacks score lower on IQ tests, hence this could explain their reluctance to pursue difficult majors and why they usually drop out at higher rates than White students.  Interestingly, researchers do not observe a similar trend for less demanding fields.

Unsurprisingly, data experts have identified physics, mathematical sciences, and philosophy as the majors with the highest IQs in America and Blacks are underrepresented in all three.  These areas demand intellectual curiosity, so they naturally exclude dullards.  And since curiosity is a function of intelligence — people with lower IQs will be less curious.  As someone who has had countless interactions with Blacks, I am mystified by their disregard for abstract thought.  Unfortunately, I have met too many formally educated Blacks who openly express contempt for research if it will not result in financial benefits.

Although money is a prominent motivator — high performance is driven by passion.  So, considering that on average, Blacks have lower IQs and display less curiosity, their motivation to master complex subjects is relatively less.  Affirmative action can never reduce the deficit of Blacks in fields like philosophy and the classics. People who study these subjects seek to unlock the secrets of life. Philosophers, for example, frequently debate the meaning of the good life.  However, such theoretical matters are insignificant to Blacks.

Moreover, even though scholars assert that Blacks have made gains in IQ, Black culture is not conducive to learning. I am yet to fathom why Black acquaintances find my reading habits puzzling. Probably they think pondering the unknown will create a generation of misfits, though I suspect that this opposition stems from a dearth of curiosity.  Attempting to understand Black people is truly a daunting task.

EXPLORING RACIAL DIFFERENCES IN SELF-CONTROL

Likewise, studies on racial differences in self-control offer fascinating data.  Blacks score lower than Whites on measures of self-control—what personality psychologists label conscientiousness or effortful control.  One’s level of self-control is a good predictor of academic success, wealth, and involvement in crime. People with higher levels of self-control are likely to plan for the future.  Unlike their impulsive counterparts, they master the art of delaying gratification.  Further, when we account for the role of self-control in fostering academic achievement, the lackluster performance of Black students appears less unusual.

Whereas people deficient in self-control are reluctant to plan beyond the present, their peers will waive luxuries today with the awareness that their hard work will allow them to reap future dividends.  Clearly, students in the latter category will prefer partying to studying, and so earn lower grades.  In addition, reviewing the data makes it easier for us to appreciate the prominence of Black students in delinquent activities.  Researchers show that among adolescents, lower rates of self-control have been associated with participation in delinquent activities.  Also, of great interest is the important relationship between self-control and patience. Patience is a function of self-regulation, so people deficient in self-control exhibit higher levels of impatience. As expected, studies demonstrate that higher rates of impatience are related to a greater degree of disciplinary referrals at school, lower graduation rates, and expenditure on alcohol.

SELF-CONTROL AND THE WEALTH GAP

On the other hand, mainstream pundits often invoke the wealth gap as an indication of racial discrimination.  However, their analysis is indeed mistaken.  IQ and academic performance differences in the usual direction have been found when controlling for social class—which is why social class-based college admissions do not accomplish the goal of admitting larger numbers of Blacks; lower SES Whites still score higher than Black of the same social class. We have shown that Blacks score lower on tests of IQ and self-control, so this vicious combination should logically produce impulsive people.  Borgo (2013) in an assessment of ethnic and racial disparities in saving behavior argues that “African Americans have lower saving rates than Whites, even after controlling for income and socio-demographic factors.”  The dominant profiles of Black people preclude them from developing long term plans.  As Borgo notes in the study: “Black…households are less willing to take risks and have significantly shorter planning horizons than do other groups, even after conditioning on income, age, and education.”

DISCRIMINATION AGAINST BLACKS IN FINANCE IS JUSTIFIED

Meanwhile, we are regularly reminded that Blacks are denied loans at higher rates than Whites.  Yet compared to Whites, Blacks report lower levels of creditworthiness.  In fact, Blacks perform worse than other racial groups with similar credit ratings.  Assuming that financial institutions are guided by data they cannot be faulted for discriminating against Blacks.  Perhaps, if the evidence suggested that on average, Blacks had more self-control and longer planning horizons, we could accuse bankers of perpetuating racial discrimination, but the reverse is true, so they are justified in preferring Whites and Asians over Blacks.

SELF-CONTROL AND CRIMINAL INVOLVEMENT

Similarly, their disproportionate involvement in crime can be ascribed to lower levels of IQ and self-control. Intelligent people are capable judges of the implications of present actions on future opportunities, so in their world engagement in criminal activities can only result in a life of drudgery.  To smart people responding aggressively to an insult is not worth the cost of a criminal record.  Less intelligent people, however, are impulsive and may defend their honor by resorting to physical abuse.  For example, some time ago, a Black woman nearly killed a cab driver because he complained that she was moving like a snail and he wanted her to get into the car, so he could continue with his business. 

THE DYSFUNCTIONAL BLACK FAMILY IS INDICATIVE OF PERSONALITY DIFFERENCES

Invariably, after perusing the evidence on racial differences, we can conclude that the dysfunctional state of the Black family is a consequence of racial differences in personality.  Forming a family requires self-control, but impulsive people lack the willpower to eschew promiscuity.  Nonpoor Blacks, for example, are less likely than nonpoor Whites to oppose premarital sex.   The promiscuity of Blacks is a barrier to creating stable families — even conservatives are unwilling to admit this truth. For too long we have expected people suffering from a paucity of self-control to generate respect for the sanctity of the family and marriage.  Now is the time to wake up from our slumber.

Though in my younger years, I ignored race realists, becoming a researcher has taught me that many stereotypes pertaining to Black people are true.  Liberals may ignore the evidence, but political correctness cannot change the fact that racial differences are real and must be taken seriously.

John Rand can be reached at: johnrandian55@gmail.com

Israel.

America’s greatest ally. Right?

Not so fast.

According to a report by Breaking Defense, Israel refused a recent request by the American government to inspect a new port in the city of Haifa that China helped build. SIPG, a Chinese company, will operate this port for the next 25 years.

This move has opened up discussions about Israel’s intriguing relationship with China, which comes at a time when the U.S. is involved in an ever-increasing case of security competition with the East Asian nation.

Since China went from a Maoist disaster and transitioned towards a mixed economy, the country has sought all sorts of trading partners. Israel became one of those partners after China kicked off formal diplomatic relations with the Jewish state in 1992.

China tends to be inclusive in its dealings with Middle Eastern countries. In other words, it tries to be friendly with all states. Even with countries such as Iran and Saudi Arabia, who are engaged in a proxy conflict of their own, China tries to maintain cordial relations with both countries despite their ongoing conflicts.

The Chinese have also served as mediators between the Israelis and Palestinians in their dispute. From the late 1970s until the 1990s, China and Israel entered a number of arms deals, which caught the U.S.’s attention. Even worse, Israel has a long history of selling U.S. military secrets to China. Yet, there is little talk in national security circles about the Israeli-China partnership that could potentially undermine American interests.

According to Rupert Stone of the Middle East Eye, “By the mid-2000s, military ties had flatlined, and the relationship focused more on economic cooperation” after the U.S. caught wind of Israel’s exploitation of its China ties.

However, the Israeli-China connection has remained intact. When tensions between former American President Barack Obama and Israeli Prime Minister Benjamin Netanyahu started to mount and Europe’s economy began to slow down during the Great Recession, Israel began looking to its east. Netanyahu went on a state visit to China in 2013 and two years later joined the Asian Infrastructure Investment Bank, which China dominates. The U.S. did not approve of this move. To top it off, Netanyahu signed 10 agreements in Beijing.

The U.S. has made somewhat of an effort to address Israel’s questionable ties with China. The China virus compelled the U.S. to take a much harder stance against China and make sure its own allies are not completely under China’s thumb. If the U.S.’s allies are under substantial Chinese influence, American interests could be substantially undermined in the long-term.

This explains why Secretary of State Mike Pompeo paid a brisk visit to Israel back in May 13, 2020, to discuss China’s growing influence and other issues with Netanyahu’s new government. For instance, Israel seemed to yield to American demands after it did not grant a contract for a desalination plant to a Hong Kong-based company and instead opted to award the contract to a domestic firm. Additionally, Huawei is not being used in Israel’s 5G network tender.

Trade between China and Israel has increased significantly over the years. According to Rupert Stone, Israel’s exports to China grew fourfold. China is Israel’s second-biggest trading partner. Israelis view China in a very positive light. For instance, 66% of Israelis hold China in high esteem.

Various Chinese companies are actively setting up infrastructure projects in Israel. From the looks of it, the Chinese want to add Israel to its Belt and Road Initiative (BRI), a connection of land and sea routes that China is spearheading. Several years ago, Shanghai International Port Group received a contract to operate the Haifa container port, beginning in 2021. Similarly, another Chinese company was awarded a contract to run the Ashdod port. These contracts have generated significant controversy. Take for example, the case of the Haifa terminal. It’s next to an Israeli naval base, where the U.S. Sixth Fleet frequently docks its ships.

As far as technology goes, Chinese companies such as Alibaba, Baidu, and Tencent have invested in Israeli’s “Silicon Wadi,” the Israeli version of Silicon Valley, in an effort to put China on the path to being a technological titan through its Made in China 2025 initiative.

According to Stone, Chinese investment in the Israel tech sector increased tenfold from 2015 to 2016. In 2017, Alibaba set up a research center in Tel Aviv. Allegedly, high-ranking government officials from both countries have forged an innovation partnership. A general fear among cybersecurity experts is that Chinese investment in the Israeli tech sector could make Israel and the U.S. susceptible to Chinese cyberattacks and other forms of espionage. Certain tech stalwarts, such as ZTE—a firm with strong ties to the Chinese Communist Party—have key investments in Israel.

Hypothetically speaking, a deterioration in American-Israeli relations could see Israel pivoting towards China for trade and other forms of cooperation at Americans’ expense. There was already a case earlier this month where Shin Bet (Israel’s internal security services) busted a ring of Israeli aerospace engineers who sold advanced Israeli missile technology to China for millions of dollars.

Twenty Israeli nationals were involved in this illegal trade of missiles. Even more curious, these individuals served in the IDF in intelligence and weapons development roles.  Other members of the criminal ring worked for Israel Aerospace Industries (IAI), while some ring members were employed in Israeli companies that produce missiles. One could only imagine what would happen if these missiles were American in origin and ended up being sold to the Chinese.

As mentioned before, Israel is willing to take American tech and sell it to China. If the U.S. doesn’t review its relationship with both China and Israel, it will continue to be exploited by these countries. China and Israel are host to parasitic cultures and in many regards their cooperation is a match made in heaven. If U.S. leaders were smart, they would completely ban immigration from Israel and China, end all forms of military aid to Israel, and decouple from China’s economy.

America is not a shopping mall that predatory ethnic groups can freely exploit.

Reposted from Red Elephants, with permission.