ON THE PATH TO EURASIA 

        EXCERPTS FROM ‘THE JEWS AND EURASIA’

         Aleksandr Dugin

        1. Insufficiency of the explanatory schemes

The jewish question continues to excite the minds of our contemporaries. Neither its artificial ignoring, nor the hasty apologetic screaming, nor primitive judeophoby can lift this problem. The jewish people is a unique phenomenon in world history. It clearly follows a completely special and religious - ethical path, peculiar only to it, carrying out through the millennias a mysterious and ambiguous mission. 

What is the sense of this mission? How to solve the enigma of the Jews? In what consists the so much gossip-raising mission des juifs? 

It is a too vast theme to risk to cover it fully. Therefore we shall limit ourselves only to the role of the Jews in Russian history of the XX century, as this question painfully encompasses a set of people, irrespective of what ideological camp they belong to. 

At once we shall pay attention that any convincing, completely satisfactory treatment of this theme does not exist today. A part of the historians is generally inclined to deny the relevance of the jewish factor in Russian and Soviet history, that is rough violence to truth. It is necessary to look at the lists of surnames among the major bolsheviks and political elite of the Soviet State, and the disproportionate quantity of jewish names catches the eye. To ignore this fact, getting off cheaply with meaningless statements, is incorrect even from the purely scientific, historical point of view. 

The second version concerning the function of the Jews in Russia (USSR) in the XX century is characteristic for our national-patriotic circles. Here the role of the Jews is represented as having been only negative, subversive, blasting. It is the famous theory of the «jewish conspiracy», which was specially popular in Black Centuries [chernosotenny], later white-guardist circles. From this point of view, the Jews, following the unique ethno-religious tradition and including itself by an alone community convicted by the messianic status, have conscientious staged the destructive bolshevik movement, have held in it the dominating places and have brought to pieces the last stronghold of conservative christian statehood, culture and tradition. Hard-to-die conservative-judeophobes transfer the same pattern also to the destruction of the USSR, laying this blame too on the Jews, referring to the huge number of representatives of this nation among the ranks of the reformers. The weakness of this concept is  that the same people is simultaneously charged with creating the Soviet State and then shattering it, with being the major guide of the socialist, antibourgeois conception, and then acting as the major apologist of capitalism. Besides, an unbiased acquaintance to the fates of bolsheviks-jews show their completely sincere belief in communist ideology, promptly sacrificing for it their own life, which would be impossible if we should seriously accept the version about a group of «cynical and false saboteurs». As a whole, such antisemitic version is unconvincing, though it is a little bit closer to truth than the first one, as against that it recognizes the uniqueness of the Jews’ role in the historical process. It is curious, that such admission joins the anti-semites to the most conscientious and consequent zionists. 

The third version belongs to judeophiles (in a limiting case, zionists) to circles. They insist that the Jews always and in every case are the right side, victims of unfair persecutions on the part of various peoples, bearers of all positive, moral, cultural and social values. This position acknowledges the guiding role of the Jews in all major historical processes in Russia, but obviously affirms that, during the Revolution, as during Soviet history, as during perestroyka, the Jews are a positive pole personifying the eternal truth, kindness, wit, humanity. If for the anti-semites the Jews act as as univalent evil, and this diagnosis is not subject to doubt even when it results in complete logical and historical absurdities, for the judeophiles the strictly inverse picture is shown: here Jews are always good, even if this categorically contradicts the objective picture of things. Hence, also this extremely apologetic approach cannot be exhaustive, as is built from the start on aprioristic forced interpretations. 

2. A new version 

A different version, vice-versa, recognizes that any unity of the Jews does not exist and that, as well as in case of any other peoples, each Jew acts in history on his own, from his own «I», as a personality, which only in a background, minor, psychological sense is defined by the ethnic factors - and consequently the term «hebraism», as both anti-semites and zionists understand it, has no right to existence. 

Sweeping aside all these approaches because of their almost obvious negativity, we offer a different version. If we are not satisfied neither with the personality approach, nor with  the all-encompassing approach - that is neither the concept of uncertain plurality, nor the concept of a compact unity - it is natural to suspect the existence of some intermediate pattern. It is meaningful to talk about an internal duality of the Jews, about the presence inside this unique ethnos not of any single will, but two wills, two «organizations», two «orders», two centres of historical refection, two sceneries of the messianic path. Such dualistic approach will give us a completely new, in many respects unexpected perspective in the description of this very complex phenomenon. 

But our starting point in this assumption is due only to a deductive, formal logics method. Let us verify now, to what such duality corresponds in practice. 

3. Eastern and western in jewish ranks

Bromberg consolidates this chassidic-marxist, mystic-socialist environment in one single group — «jewish orientalism». It is the «eurasist fraction» in hebraism. Another celebrated historian, the soviet Mikhail Agursky, comes to similar conclusion in his epoch-making work «The ideology of national-bolshevism», where he directs to the sources of so spread in the jewish revolutionary circles russophiles, which was characteristic for the multiple figures Soviet national-bolshevism of the jewish derivation — in particular, for the greates ideologists of this current, Isaiah Lezhnev and Vladimir Tan-Bogoraz. Many Jews saw in bolshevism a possibility to merge, at last, with a large people, to leave the ghetto and feature of the abode that to eschatologically unite russian messianism to jewish messianism under the common aegis of the eurasist revolution, destruction of the alienating laws of capital and exploitation. Thus, the extreme circles of the mystically oriented east-european Jews (from the chassids up to sabbatists) represented nutritious environment for bolsheviks, SR and marxists, and not incidentally the majority of the red leaders came from chassidic families and enclaves wrapped into mystical eschatological messianic pathos. In spite of all the exterior paradoxicality of such re-approachement, between the chassidic types of jewish fundamentalist and the builders of atheistic bolshevik society there was an inner typological and psychological connection, as both the former and the latter belonged to the «eurasist», «orientalist», mystical-irrationalist part of hebraism. 

The opposite group comprehended in itself a completely different jewish type rationalist, bourgeois, cool towards religion, but, vice-versa, passionately sinking into the elements of greed, personal benefit, accruing, rationalization of economic activities. This is, according to Bromberg, the «jewish occidentalism». And again as in the case with jewish orientalism, we see here a combination of externally polar positions. On the one hand, to this category belong the religious circles of the extreme talmudists («rabbanites»), inheriting the orthodox maimonid line, i.e. the aristotelian-rationalistic line in judaic religion. At its times this talmudical camp actively struggled against the propagation in hebraism of kabbalistic, passionately mystical tendencies contradicting the spirit and the mythological form of arid creationist jewish theology (more in detail, see the magnificent analysis of this theme in Gershom Scholem «The Kabbala and its symboliism», «The sources of Kabbala» etc.). Later its leaders have sharply acted against the pseudo-messiah Sabbatai Zevi, messianic leader of the jewish mystical heterodoxy. In the XVIII and XIX centuries from their Environment the party of the so-called «mitnagedov» (literally the «opponents», in jewish) was formed, which desperately struggled against chassidism and the revival of extreme mysticism among the east-european Jews. This camp was based on religious rationalism, on talmudical tradition cleared of any mystical-mythological sedimentations. Strangely enough, to the same category of Jews also belonged the figures of «Khaskali», of the «jewish enlightenment», which called for the modernization and secularization of the Jews, refusing religious practices and traditions in the name of «humanism» and «assimilation» with the «progressive peoples of the West ». In Russia this jewish type, though inclined to the extreme opposition in relation to the conservative nominally monarchist-orthodox regime, stood on occidentalist, liberal positions. On top of the aspirations of this group was the February revolution completely satisfying bourgeois, rationalistic and democratic aspirations of all this kind. After the bolshevik revolution « 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 — chassidic-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, representing ethno-religious unity (whish 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 discrepancy, but also fundamental hostility. Each of these poles has both religious and secular expression, remaining essentially uniform. «Jewish orientalism», «jewish eurasism» (according to Bromberg) or «jewish national-bolshevism» (according to Agursky) comprises in itself a religious level — chassidism, sabbatism, kabbala — and a secular level — marxism, revolutionary socialism, populism, bolshevism. 

«Jewish occidentalism» also is dual; in it the religious plan coincides with maimonid rationalistic talmudism (later captious «gaoni», «mitnagedov» centres, anti-chassidic circles), and the secular version is expressed in liberal-democratic, «illuminated» humanism. 

4. Two examples 

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 (rabbanites), 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 works of arms, while “talmudists-shinkari cultivate drunkenness, drink blood of the poor christians and gather them up to last supper”. (.. ..) 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 a unity of spiritual opposition at variuos 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 completely diverse bases, reproaching them — according to the level of the whole polemic — to «drink blood of the christians». It is striking, how in the zoharites social motives emerge: «rabbanites gather the christians up to last supper», and zoharites are going to «to live by works of arms». The spiritual conflict of mystics-mythologists, gnostics, zealots and spiritualists against religious moralists, supporters of pure rite, cult formalists, as inconsciously and naturally is transferred 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 rabbanites with «occidentalists». 

Everything converges. 

5. Jews against Jews 

As a whole, hebraism on the eve of 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 tsarism for completely diverse reasons, including its backward, unsufficiently 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 revolution. In it they had the allies both among the nationalist russian periphery, dreaming to shatter the «prison of the peoples», and among the «left-wing nationalists» from the same russian environment, perceiving the Romanov-Petersburg regime as an antinational, antipatriotic, anti-spiritual parody on genuine Sacred Rus'. Besides, enough occidentalists were also among the russian nobility and russian merchantry actively plotting in contemporary russian capitalism, spoiling the last «cherry gardens» of an irruently degenerating aristocracy. 

The aggregate operating of all these forces, once a favourable situation approached, realized the February revolution. But immediately after it the not unresolved contradictions within the winning camp emerged. After the overthrow of the imperial regime, with all clearness a second line of fractures (this time internal) showed itself, 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 types was very clearly evident also in the jewish environment itself. 

The bolshevik pole had gathered in itself the representatives of «jewish orientalism», chassidic-kabbalist type, jews-communists, jews-socialists — those, which at the end of the XVIII century wanted «to live by works of arms». 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', the secret Kitezh of the staroobryadetsi, lost in the sad bicentenary of St.Petersburg’s synodal unsacred parody. Bolshevism step-by-step had absorbed in itself not only marxist-orthodoxes, but a large number of SR, specially left-wing SR, which could be identified as the russian analogue of the national-revolutionaries. In a word, the jewish organizing into bolshevist ranks represents the logical and triumphal termination of the historical path for the enormous organic jewish sector, the roots of which lay in distant religious disputes of a gray-haired Middle Ages.

As enemies of this eschatological community of «Jewish-orientalists» stood all capitalists of the world, and especially the jewish bourgeois, secular, empirical (on Marx’s expression) embodying of the the ancient rabbanites. From here also the paradoxical bolshevist «anti-semitism», not alien also to many jewish-communists. Agurskiy 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 discover something similar also in other spheres. So, for example, the famous founder of the Bavarian lodge «Thule», preparing the birth of a 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-sabbatists and from them received the bases of esoteric science. But thus he himself differed from manifest anti-semitism (not to speak about ordinary nazis). A jewish (specially sabbatists) track can be found and in a number of other strongly nationalist, sometimes, openly racist or anti-semitist organizations — as 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 antisemitic expressions of Churchill, who, referring to the jewish derivation of the majority of the bolshevist leaders, spoke about «the jewish peril, threatening civilization from the East». Thus lord Churchill leaned in his political career on the right-zionist circles of Great Britain and the US, as Douglas Reed convincingly demonstrates . Hence, just as there exists «right» and «left » hebraism, so is there 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 a watershed for 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 nearly not dissimilar from the rough vulgar discourse of the anti-semites. But this is not all. At the climax of confrontation, the collision acquires a 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 works of arms 

 But these skills could be differently used in the different situations. So, the Jewish-bolsheviks have gathered all efforts, all national talents, all spiritual powers to the creation of the most powerful Soviet state, empire of social justice, 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, geopolitical agents of the Great Eurasia, guides of bolshevist messianism.

 It was just them who basically have formed the Third International, later Komintern, the powerful Euroasian network, 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 «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 the capital and liberal democracy. They have constituted the axis of the left forces of Israel, a fruit of whose efforts were the famous kibbutz. Again the same zoharite «to live by works of arms». 

The apologists of hebraism as such, exhibiting all Jews as extremely innocent victims, can not explain that fact in any way, that in epoch of severe repressions, as the Leninist and Stalin purges, the Jews were not only victims, but also jailers, and not only individually, personally, but just as a group, a party, a faction.

 This circumstance - unexplained neither in the anti-semitist, nor in the judeophile framework - actually is explained, as under the Soviet power the internal fight within hebraism did not cease: bolshevik, «chassidic», «zoharite» elements well knowing the skills and the snake-like moods of their own co-nationals, their tendency to intrigues, to chameleontism, to conspiracies, mercilessly fought the bourgeois elements of hebraism, together with the residuals of «Jewish-occidentalists», the heirs of the «rabbanite» spirit, the ideological descendants of «mitnagedov». From here also stems the paradox — at the centre of purges of clear anti-semitist accent entirely there were 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 a «jewish conspirator». It would be difficult to invent a greater «anti-Semite» (in its anti-talmudical sense). 

How the internal drama Soviet hebraism in Lenin-Stalin times evolved - this was a passionate, heroic epopee, full of ups and downs, which (we have no doubt) one day will be conveniently and in detail described. 

7. From the crisis to the great collapse 

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 antisemitist tendency in the Soviet government grew beyond definite borders — especially scandalous was the destruction of the jewish anti-fascist committee composed practically by 100 percent from convinced eurasists and direct agents of Lavrenti Berya (which speaks only to their benefit) — only the most resistant Jewish-national-bolsheviks (the same Kaganovich) could remain unshakable on russofile, 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 great-russian and small-russian elements, of which was far from clear the messianic pathod of the left-hand 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 statalists, than apostles of a New Truth, inheriting either the military «romanovian» spirit of the tsarist caste of war-specialists, not fully eradicated by the bolsheviks - or the simple populist, workers-peasants chauvinism with a definite component of inflexible, instinctive anti-semitism. These army cadres, not knowing revolutions and the supreme spiritual, historical effort that accompany it, did not penetrate into the subtleties of national politics. By a singular deafness in this issue distinguished themselves those from Ukraine, which since a definite time — together with Khrushev — began to occupy more and more tightly the supreme powers in the USSR. And, though immediately after the death of Stalin Berya completely stopped the antisemitist «affaire of the doctors», the irreparable was accomplished. 

Further there occurred a fatal crisis. The russian-jewish, eurasian-continental, international-imperial, messianic, revolutionary current being the vertebral column of the Soviet Power, was weakened, cracked, deformed at its basis.

 State, authority, economic organisms began to operate inertially. Purges, at whose basis always invariably the fundamental ideological, meta-political reasons which had  lain hidden, were terminated, in their place came the fuzz of clans, the step-by-step «emo-bourgeoisment» 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 dispossessed of the heat of its original ecumenical mission. 

At the level of hebraism this meant an utter defeat of the «hassidic-sabbatist» camp and the step-by-step coming to primary roles of the Jewish-rationalists, kantians, humanists, mitnagedov, occidentalists. The secret alliance to national-bolshevism was terminated, jewish orientalism quickly marginalized. Its influence, its positions catastrophically fell. 

Gradually the type of the Jewish-bolshevik was pushed to the edge, and within the leadership of the jewish community in the USSR the representatives of maimonid, talmudical brand were put forward. More often in a secular, humanist-liberal version. 

This bourgeois, right-zionist flank henceforth worked only to the collapse of the Soviet formation, prepared the great collapse of socialism, undermined a giant geopolitical construction from the inside. By the way, in unison with this destructive anti-eurasian tendency worked also definite anti-semitist circles within KGB – this only aggravated the dissolving of that spiritual, cultural and ideological synthesis, which was the mysterious propellant of the original bolshevism, national-bolshevism
. 
Anyway, the great 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 atlantists of the capitalist West. 

8. Towards the Eurasian future 

That pattern, whose general contours we have described, allows to look with new eyes at many problems linked to the obscure levers of Soviet history.

 Let us notice that this approach can be transferred also to different geopolitical systems, as something similar can be met also in other countries and other political contexts. 

By the way, the great writer Arthur Koestler addressed to the theme of a fundamental duality of hebraism, who offered a disputable, from the ethnological point of view, but rather expressive, from the typological point of view, thesis about the «turkish» racial derivation of east-european Jews, «askhenazi» as a whole, being the heirs of religious judaized zoharites - whence also the known dualism between askenazi and safardites (pure semites). In the case of karaimi, i.e. another anti-talmudical direction in hebraism, the fact of a derivation from khazari is considered unequivocally demonstrated (see L.Gumilev). It is curious that with the theories of a turkish derivation of the «ashkenazi» (in hebraic this word means «northern»), agreed Douglas Reed, considering this type of the Jews as a ramification of the «turkish-mongolian race»! 

It is important to stress a different aspect. Jewish orientalism is not an especially modern, exclusively soviet phenomenon. It is rooted in the depths of national history. Probably behind it there is some terrible religious or racial secret.

 Anyway, there is no doubt that the victory of the «mitnaged» lobby, jewish occidentalism is not and can not be an irreversible and total fact. It is impossible to deny that the positions of  jewish orientalism are weak and marginal now as never before.

 But it can quite be just a temporary phenomenon. The national identification of a definite part of hebraism is unconceivable without spirit of sacrifice, great compassion, agonizing and idealistic search of true, without deep mystical contemplation, without disgusted scorn for the dark slavish laws « of this world » — to the laws of the market and of egoistical benefit.

 Jewish orientalism, the deeds of humbleness and sublime insensateness of the first legendary tsadiki, the sincere compassion to our fellow creatures, irrespective of their racial and religious origins, the fanatical belief in equity and the honest building of society, and at last, that vaguely guessed solidarity with another tragical and beautiful people of history, too elected, chosen by God, the Russian people - all this is ineradicable from a definite part of hebraism, inseparable from its unique destiny. 

Pressed between the (partly justified) anti-semitism of the russian patriots and orientalist, rationalist, market, blasting and antistatalist material matrix of the present russian Jews-liberals, jewish orientalism experiences hard times. 

But it is not necessary to despair. In the life of this people there had been worse trials. It is important only to realize its choice, to interpret its place in history, to consistently find out its geopolitical and spiritual orientation. And from their side, obliged by their responsibility, and in the light of all this tragical historical experience, all consequent eurasists proclaim: there will always be a place for «jewish orientalism» in the ranks of the builders of Great Euroasian Empire, Last Empire. 

But betraying of the Great Idea we shall not excuse and we shall not forget, never and nobody. Neither ours, nor another's.

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