keep in mind that the colour coding I added to the text is mirrored (reversed in present day American conditions: coastal states are predominantly liberal and assigned and/or have adopted the colour blue, landlocked religious and rightish ones the colour red.
- After the Bolshevik revolution the "Jewish Occidentalism" as a whole backed the "white" side, and despite its racial affinity to the Bolshevik leaders, it did not recognize itself in the universalist and mystic-oriented "Jewish Orientalists". Just as the Russians were divided during the revolution between "white" and "red", — also on the basis of deep-rooted archetypal features (but this requires a separate discussion), — Hebraism too was broken in a political sense, along a deep-rooted line much earlier outlined, in two inter-Jewish camps — Hassidic-Kabbalists (Bolsheviks), on the one side, and Talmudist-rationalists (illuminist, bourgeois-capitalist) — on the other. So, the typology of Bromberg-Agursky based on historical examples reconfirms that conclusion to which we came following a purely logical path: Hebraism, though representing an ethno-religious unity (which is not so obvious yet!), is nevertheless essentially divided in two camps, two "orders", two "communities", two types, which in definite critical situations show not only difference, but also fundamental hostility. Each of these poles has both religious and secular expressions, remaining essentially uniform. "Jewish Orientalism", "Jewish Eurasism" (according to Bromberg) or "Jewish National-Bolshevism" (according to Agursky) comprises in itself a religious level — Hassidism, Sabbatianism, Kabbalah — and a secular level — Marxism, revolutionary socialism, Populism, Bolshevism. "Jewish Occidentalism" also is dual ; in it the religious plan coincides with Maimonidean rationalistic Talmudism (later shown in the Gaons [great sages] of Vilnius, the "Mitnagedim" centres, the anti-Hassidic circles), and the secular version is expressed in liberal-democratic, "enlightened" humanism.
4. Two examples
The fundamental duality we discovered instantly explains a set of factors which remained unclear and paradoxical according to different interpretation methodologies. In particular, a logical explanation is found for the mysterious phenomenon of the so-called "Jewish anti-Semitism". So, Marx’s criticism of Lassalle, in which Marx used extremely Judeophobic expression, and also the considerably anti-Jewish passages in Marx as a whole, identifying Judaism with capitalism, become completely clear, as the Jew Marx from every point of view unambiguously belongs to the mystic-Hassidic, Messianic type, which traditionally sees in bourgeoisie and capitalism — where the relevant role both in philosophical and in common sense is played by the Jews — the main enemy.
In his paper "On the Jewish Question" Marx wrote : "What are secular bases of Hebraism? Material needs, self-interest. What is the earthly ideal of the Jew? Selling. Who is his earthly god? Money.. .. Money – here is the zealous deity of Israel. The empirical essence of Hebraism is trade". Let's notice this underlining of the terms "secular", "empirical". Marx as though hints at two sides. One of them is the material, immanent side, which he, without much ceremonies, labels and throws away as the incarnation of negativeness (let us remind of that truly demonic, anti-Christian role, which Marx attributed to Capital). The second side — not secular, not empirical, transcendental. This represents, according to our reconstruction, the Communist-oriented Jewish mysticism.
Another example. In its times, a group of Kabbalists-Zoharites (Kabbalists admirers of the book "Zohar"), followers of the mystic-Kabbalist Jacob Frank, collectively converted to Christianity, contemporarily "exposing" the odious rites of the Talmudists (Rabbinites), primordial enemies. The Jewish historian G.L.Shtrak in the book "Blood in Beliefs and Superstitions of Mankind" so describes the conflict between the followers of Frank and the Talmudists : "In 1759 they (Frankists — A.D.) have pronounced to the archbishop Bratislav Lyubensky, that they craved for baptisms, as a deer for a source of water, and tendered to demonstrate, "that the Talmudists spill more innocent Christian blood than the pagans, crave for it and use it". At the same time, they asked him to designate for them a dwelling places east of Lemberg, so that they could live there by the work of hands, while "Talmudists-shinkari cultivate drunkenness, drink the blood of the poor Christians and squeeze them up to last dime. (...) Soon after the dispute, under the insistence of the Polish clergy, they accepted baptism for about a thousand Zoharites". In these two examples we see the unity of spiritual opposition at various levels. The atheist Marx identifies Capital with the figure of the "Jew", and on this basis accurses also the Jews and their "empirical deity". Mysticist "Frankists" accurse the Talmudists on a completely different basis, reproaching them — according to the level of the whole polemic — to "drink the blood of the Christians". It is striking, how in the Zoharites the social motives emerges: "Rabbinites squeeze the Christians up to last dime", and Zoharites are going to "to live by the works of hands". The spiritual conflict of mystics-mythologists, Gnostics, zealots and spiritualists against religious moralists, supporters of pure rite, cult formalists, as though uncounsciously and naturally is shifted to the opposition of socialists and capitalists, Bolsheviks and liberal-democrats. In Bromberg’s terminology, it is already not difficult at all to identify Marx and zoharites with "Jewish orientalism", and capitalists and Rabbinites with the "occidentalists." Everything converges.
5. Jews against Jews
Now we shall project the outlined scheme on the Soviet history and discover there the role of the Jews. As a whole, Hebraism on the eve of the revolution was united in its opposition to the existing regime. It concerned both sectors. The Jews-Orientalists were opposed to capitalism and religious conservatism, alienation and formalism in the sphere of culture, craved for a revolutionary change and the opening of the magic aeon of Messianic kingdom. The Jews-Occidentalists did not accept Czarism for completely different reasons, including its backward, insufficiently capitalist, civilized and humanist regime, subject to perfectioning up to the level of the Western civilization. All Hebraism as a whole was solidary in the necessity of overthrowing the dynasty and of the revolution. In it they found allies both among the nationalist Russian periphery, dreaming about shattering the "prison of the peoples", and among the "left-wing nationalists" from the same Russian environment, perceiving the Romanov-Petersburg regime as an anti--national, anti-patriotic, anti-spiritual parody of the genuine Sacred Rus'. Besides, enough Occidentalists were also among the Russian nobility and Russian merchantry actively busy with contemporary Russian capitalism, spoiling the last "cherry orchards" of a quickly degenerating aristocracy. The united action of all these forces, once a favourable situation was present, accomplished the February revolution. But immediately after it the unsolved contradictions within the winning camp emerged. After the overthrowal of the imperial regime, with a second line of fracture (this time internal) appeared very clearly, and this predetermined all the following events. After the February revolution on the foreground there was an opposition of revolutionary and evolutionary forces, left Orientalists and left Occidentalists, Eurasists and Europeists. This fundamental dualism of kinds was very clearly evident also in the Jewish environment itself. The Bolshevik pole had gathered in itself the representatives of "Jewish orientalism", the Hassidic-Kabbalist kind, Jews-communists, Jews-socialists — those, which at the end of the XVIII century wanted "to live by the works of arm". This labour, eschatologist, universalist, mostly Russophile Hebraism solidarized with the National-Bolshevik Russian current of "left imperialists", seeing in the October revolution not the end of the national dream, but its beginning, a new red dawn, the second coming of the Soviet Rus', of the secret Kitezh of the staroobryadetsi, lost in the dark bicentenary of St.Petersburg’s synodal unsacred parody. Bolshevism had gradually absorbed in itself not only the Marxist-Orthodox, but a large number of SR, specially left-wing SR, which could be defined as the Russian analogues of the National-Revolutionaries. In a word, the Jewish organizing into the Bolshevik ranks represent the logical and triumphal conclusion of the historical path for the enormous organic Jewish sector, the roots of which lay in the distant religious disputes of a gray Middle Age. As the enemies of this eschatological community of "Jews-Orientalists" stood all the capitalists of the world, and specially the Jewish bourgeois, secular, empirical (on Marx’s expression) incarnation of the the ancient Rabbinites. From here also the paradoxical Bolshevist "anti-Semitism", not alien also to many Jews-Communists. Agursky refers in his work a most interesting case, when the Jew Vladimir Tan-Bogoraz intercedes for a Russian Bolshevik who has afforded a rough anti-Semitic tirade, not only intercedes, but fully justifies him. How this resembles the quoted story of Zoharites! By the way, we find something similar also in other spheres. So, for example, the famous founder of the Bavarian lodge "Thule", preparing the birth of the National-Socialist Workers Party of Germany, Baron von Sebottendorf, in his time was initiated to the "Egyptian Masonry" in Turkey by a married couple of Jews-Sabbatians and from them received the bases of esoteric science. But thus he himself differed from manifest anti-Semitism (not to mention the about ordinary Nazis). A Jewish (specially Sabbatian) trace can be found also in a number of other strongly nationalist, sometimes,openly racist or anti-Semitic organizations — both European (Masonic), and Eastern (Young Turks). On the other hand, anti-Semitism could be directed also to the opposite side, and and in this case its bearers could quite be either Jews or politicians controlled by them. So, for example, are widely known the anti-Semitic expressions of Churchill, who, referring to the Jewish origin of the majority of the Bolshevist leaders, spoke about "the Jewish menace, threatening civilization from the East". Thus Lord Churchill in his political career leaned on the right-wing Zionist circles of Great Britain and the US, as Douglas Reed convincingly shows. Hence, just as there exists "right" and "left" Hebraism, so there is a "right" and "left-wing" anti-Semitism. Thus also in this question we come to a more complex pattern. From February to October: there passes the watershed between the two halves of the Jewish world, and since a definite moment this opposition acquires its most severe forms. In extreme cases the representatives of both camps resort in their polemic to argumentations almost not dissimilar from the rough vulgar speech of the anti-Semites. But this is not all. At the climax of confrontation, the collision acquires the nature of war of physical destruction, as we see in the history of Stalin purges among the ranks of the Soviet government.
6. To live by the work of hands
There is no doubt that the Jews differ by their unique ability in some social, economic and cultural areas. Centuries of diaspora have taught a lot to a small but resistant, persistent people wishing not to miss their ancient dream, their millennial religion, their remote promise. Looking at everything around as something temporary, distant, transitory, the Jews have worked out a number of striking dynamical features allowing them to be instantly guided into social dynamics, in the rapidly ongoing processes of a state and national scale, flowing into the environment of the "big peoples", which, "being always at home", understood everything with a definite lag, with slow, a-posteriori reflection. But these skills could be differently used in the different situations. So, the Jews-Bolsheviks have gathered all efforts, all national talents, all spiritual powers to the creation of the most powerful Soviet state, the empire of social justice, the Eurasist bastion of overland geopolitics. And the manifold elements of the Jewish diaspora in Europe, America, Asia, coming from the same religious-spiritual, mystical, spiritually "Orientalist", "Eurasist" environments, were for long decades a structural support for the Soviets, the geopolitical agents of the Great Eurasia, the guides of Bolshevist Messianism. It was just them who basically formed the Third International, later Comintern, the powerful Eurasian network, the subtle agency of Moscow in every corner of the planet. But again, we shall stress that we are not simply talking about the Jews, but about a special category of Jews, about a special Jewish camp, about the "Jews-Eurasists". By the way, at a definite stage they, these "red-brown" Jews-Eurasists also have prepared the creation of the state of Israel, having started under the direction (and the approval) of Moscow a hard fight with the English-Atlantists, with the forces of capital and liberal democracy. They formted the axis of the Israeli left-wing forces, a fruit of whose efforts were the famous kibbutz.
Again, the same Zoharite "to live by works of hands."
The apologists of Hebraism as such, exhibiting all Jews as extremely innocent victims, can find no way to explain why, in times of severe repression as the Leninist and Stalinist purges, Jews were not only the victims, but also the jailers ; and not only individually, as single persons, but just as a group, a party, a faction. This circumstance - never explained either in the anti-Semitic, or in the Judeophile framework - can be actually explained, since under the Soviet power the internal fight within Hebraism did not cease : Bolshevik, "Hassidic", "Zoharite" elements well knowing the skills and the snake-like moods of their own co-nationals, their taste for intrigues, chameleonism, conspiracies, mercilessly fought the bourgeois elements of Hebraism, together with the residuals of "Jews-Occidentalists", the heirs of "Rabbinite" spirit, the ideological descendants of the "Mitnagedim." From here also stems the paradox — why at the centre of purges of clear anti-Semitic accent there stood always and everywhere also Jews. A classic example of such position can be found in Lazarus Kaganovich, most loyal follower of Stalin, convinced and staunch National-Bolshevik, whom the Russian Nationalists, completely misunderstanding, have unfairly turned into an emblematic figure of "Jewish conspirator". It would be difficult to invent a greater "anti-Semite" (in its anti-Talmudical sense). How the internal drama Soviet Hebraism evolved in the times of Lenin and Stalin - this was a passionate, heroic, epoch, full of ups and downs, which (we have no doubt) one day will be conveniently and detailedly described.
7. From crisis to collapse
The critical point in the history of Jewish Eurasism is 1948. In this moment Stalin and his entourage come to the conclusion that with a creation of the State of Israel - which right at the beginning had been enthusiastically supported by the Soviet government (as a Hassidic-socialist construction) - proved an instrument of the bourgeois West, as the line of the capitalists – "Mitnagedim" gained supremacy in it. Zionist tendencies began to be awoken also in Soviet Hebraism, and it meant that the initiative was passing to the residuals of the "Occidentalist" sector, whose total eradication was only apparent and whose damage aroused even the vigilant suspicions of the Jews-Eurasists. This moment was fatal — as shown by the last events of the end of our century — for the whole Soviet state, for socialism all over the world. When the anti-Semitic tendency within the Soviet government grew beyond definite limits — especially scandalous was the destruction of the Jewish Anti-Fascist Committee, entirely made of convinced Eurasists and direct agents of Lavrenti Beria (which speaks only to their benefit) — only the most resistant Jew-National-Bolsheviks (the same Kaganovich) could remain unshakable on Russophile, Soviet-imperial positions. As a whole, in the eyes of the Jewish mass the influence of the Eurasists was sufficiently weakened, and their basic geopolitical and ideological line essentially discredited. On the other hand, from the party and military environment the highest power positions began to be restricted to the Great-Russian and Small-Russian [i.e. Ukrainian] elements, far from being able to clearly understand the Messianic path of left-wing Nationalism, Messianic National-Bolshevism, founding the spiritual union of Jewish and Russian Eurasists since the beginning of the century. This new generation felt itself more as étatistes, than apostles of a New Truth, inheriting either the military "Romanovian" spirit of the Czarist caste of war-specialists, not fully eradicated by the Bolsheviks - or the simple Populists, workers-peasants chauvinism with a definite component of unreflective, instinctive anti-Semitism. These army cadres, not knowing the revolution and the supreme spiritual, historical effort that accompany it, did not penetrate into the subtleties of national politics. A singular deafness to this issue was a typical mark of those from Ukraine, who since a definite time — together with Khrushchev — began to occupy more and more tightly the supreme powers in the USSR. And, though immediately after the death of Stalin Beria completely stopped the anti-Semitic "affair of the doctors", the irreparable had occurred. Further there happened the fatal crisis. The Russian-Jewish, Eurasian-continental, international-imperial, Messianic, revolutionary current being the verterbal column of the Soviet Power, was weakened, cracked, deformed at its base. State, authority, economic organisms began to operate inertially. The purges, at whose roots always invariably the fundamental ideological, metapolitical reasons laid hidden, were over, and in their place came the fuzz of clans, the gradual "embourgeoisement" of socialism, its sliding into philistinism, into meanness. Revolutionary eschatological pathos vanished. The Soviet state was left to keep on only inertially. The world base of the eschatological Eurasist revolution had essentially turned into a normal state. Powerful, great, original, but deprived of the heat of its original ecumenical mission. At the level of Hebraism this meant the full defeat of the "Hassidic-Sabbatian" camp and the gradual coming to primary roles of the Jews-rationalists, Kantians, humanists, Mitnagedim, Occidentalists. The secret alliance to National-Bolshevism was terminated, Jewish Orientalism was quickly marginalized. Its influence, its positions catastrophically fell. Gradually the type of the Jew-Bolshevik was pushed to the edge, and within the leadership of the Jewish community in the USSR the representatives of Maimonides, Talmudical brand were put forward. More often in a secular, humanist-liberal version. This bourgeois, right-wing Zionist flank henceforth worked only to the collapse of the Soviet formation, prepared the great collapse of socialism, undermined this giant geopolitical construction from the inside. By the way, in unison with this destructive anti-Eurasian tendency worked also definite anti-Semitic circles within the KGB – this only aggravated the dissolving of that spiritual, cultural and ideological synthesis, which was the mysterious propellant of the original Bolshevism, of National-Bolshevism. Anyway, the collapse of the Soviet State was the direct result of the withdrawal of the Jewish lobby from the creative statalist Bolshevik position and its direct or indirect complicity with the hostile anti-Soviet Atlantist capitalist West.