Rabbi Schiller's Racial Separation

Below is an article by Rabbi Mayer Schiller advocating racial separatism.

His argues for peaceful disengagement.

He sees no necessary logical link between the impulse toward racial separatism and the impulse to attack other races.

One can take a cynical view that, having seen what is happening in dozens of other multi-racial empires around the World, Rabbi Schiller understands that Euro-American self-determination is inevitable and wants to ensure that the process of "disentanglement" is safe for Jews.

But it is only natural that he should seek the safety of his own group.

We should do the same. After all, about 14 million Germans and a larger number of "Aryan" Russians died in WWII. Not exactly a desirable outcome!

But Rabbi Schiller is conceding something that few of his co-religionists are willing to concede, namely, that White European culture is worth preserving.

Most of his co-religionists share a deep seated bolshevik impulse to transform Western man into consumerist domestic cattle.

While it should be possible to convince the black-brown-talmudist coalition that we mean them no harm, the problem of whether white liberal elites will peacefully give up their valuable "feeding rights" in the White middle class remains. The white liberal elites shrewdly share these feeding rights with their black-brown-talmudist coalition partners, thereby providing the leaders of these groups with plenty of incentive to provoke violence if any serious effort at separation should occur.

But allowing for the complexities of the real world, Rabbi Schiller's viewpoint should be encouraged.



"Bigotry and Racism - Beyond the Cliches"

by Rabbi Mayer Schiller

Third Way Publications Ltd.
P.O. Box 1243
London SW7 3PB

To hate a human being because of his race, religion or nationality is a horrible thing. The history of all mankind is marred by the outbreak of unspeakable violence against people perpetrated, not because of anything they did, but merely because of who they were. Bigotry is a vile thing, its prejudgment of a man in direct violation of Judeo-Christian morality as well as the norms of Western Civilization.

Yet, it is also clear that so much of what makes life worth living is to be found in group identity. We are who we are not only as individuals, but also as members of larger entities, i.e. families, neighborhoods, towns, nations, races, religions and civilizations. No man is born into a total vacuum of identity. We are the products of genetic, familial and cultural forces. In the end meaning is provided solely by these extra forces which provide our perceptions and action with conceptual or at least visceral coherence.

Whether these extra personal loyalties be of a metaphysical nature deriving their essence from an essentially spiritual (God centered universe) or be they merely an inherent part of the rational world is a question beyond the confines of this brief essay. What is relevant for our purpose is that man needs identity, meaning and purpose and becomes confused and demoralized without them.

Accordingly it is one of the moral imperatives of our era to articulate a philosophy and seek to implement a policy which will allow men to realize themselves in a group without falling prey to hating or harming other groups. This is far from an easy task. Indeed, there are those who would maintain that the enmity which often goes hand-in-hand with group identification is inevitable and it is best to pursue policies which will inexorably weaken those loyalties. It is an alluring position and one to which the "respectable" media and politicians of our era are all pledged.

It is, an illusory, immoral and unnatural agenda, however. Illusory, for history's testimony is that widely diverse people cannot and will not live peacefully together. Immoral, because its ultimate results will be the end of the truths and virtues of the world's various faiths, races and nations. Unnatural, because group identity is a fundamental need of all men.

The way out of our current impasse on matters of race, ethnicity, etc. would seem not to lie in the direction of totalitarian coercive mixing, but towards voluntary disentanglement by men of good intentions.

All any man really desires is a sense of physical security, some orientation towards a life of meaning, a community whose ways are familiar and pleasant to him and a place to call his (and his peoples') own.

Sadly, today all the above is granted certain groupings but not others. Europeans, White people and those attached to traditional faiths and lifestyles of the West are told by the powers-that-be that they alone among mankind's tribes are forbidden to have or even articulate a collective identity.

Perhaps this is due to their having overstepped the proper boundaries in the past, or alternatively to their own current weakness and gullibility. Whatever the reason none can deny the current threat to Western Man. Other peoples define themselves as groups, only European Man is forbidden to do this.

A solution to our crisis will be found to the degree that all of the world's assorted tribes can say to each other: "You have your way of life and your place to live. We wish you well. Now let each of us live among our own. We bear you no ill will."

It is in the spirit of separation founded on mutual respect that I have attempted on a personal level over the past decade to communicate with nationalists (White and Black), to patriots of many nations and to committed members of many faiths. My goal has been to strip group identity of hatred and the responses I have received have been almost uniformly encouraging. I have found that when you face a man and say; "Your people are a people with a unique identity. They have a right (perhaps an obligation) to survive as a people. Yet you must realize there are other peoples in the world who have similar yearnings. How can we work this out?" - that most men are willing to act in a positive fashion.

To sum up, groups should speak to each other as groups (away from media terror and self-seeking politicians). Far more important than speaking, though, is listening. To hear the other as we remain ourselves is our contemporary task.

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