The Secular Religion of “the Holocaust,”
a Tainted Product of Consumer Society
August 7, 2008
THE RELIGION OF “the Holocaust” is a secular one: it belongs to the lay
world; it is profane; in actuality, it has at its disposal the secular arm,
that is a temporal authority with dreaded power. It has its dogma, its commandments,
its decrees, its prophets and its high priests. As one revisionist has observed,
it has its circle of saints, male and female, amongst whom, for example,
Saint Anne (Frank), Saint Simon (Wiesenthal) and Saint Elie (Wiesel). It
has its holy places, its rituals and its pilgrimages. It has its sacred
(and macabre) buildings and its relics (in the form of cakes of soap, shoes,
toothbrushes, …). It has its martyrs, its heroes, its miracles and its miraculous
survivors (in the millions), its golden legend and its righteous ones. Auschwitz
is its Golgotha. For it, God is called Yahweh, protector of his chosen people,
who, as said in one of the psalms of David (number 120), recently invoked
by a female public prosecutor, Anne de Fontette, during the trial in Paris
of a French revisionist, punishes “lying lips” (by, incidentally, sending
them the “sharp arrows of the mighty, with coals of juniper”). For this
religion, Satan is called Hitler, condemned, like Jesus in the Talmud, to
boil for eternity in excrement. It knows neither mercy, nor forgiveness,
nor clemency but only the duty of vengeance. It amasses fortunes through
blackmail and extortion and acquires unheard-of privileges. It dictates
its law to the nations. Its heart beats in Jerusalem, at the Yad Vashem
monument, in a land taken over from the natives; in the shelter of a 26-foot
high wall built to protect a people who are the salt of the earth, the companions
of the “Holocaust” faith rule over the goy with a system that is the purest
expression of militarism, racism and colonialism.
A quite recent religion whose growth has been meteoric
Although it is largely an avatar of the Hebraic religion, the new religion
is quite recent and has exhibited meteoric growth. For the historian, the
phenomenon is exceptional. Most often a religion of universal scope has
its origins in remote and obscure times, a fact that makes the task of historians
of religious ideas and institutions rather arduous. However, as luck would
have it for that type of historian, in the space of fifty-odd years (1945-2000),
right before our eyes, a new religion, that of “the Holocaust”, has suddenly
come into being and proceeded to develop with astonishing speed, spreading
nearly everywhere. It has conquered the West and intends to impose itself
on the rest of the world. Any researcher interested in the historical phenomenon
made up by the birth, life and death of religions ought therefore to seize
the occasion, never so much as hoped for, thus offered to study from up
close the birth and life of this new religion, then calculate its chances
of survival and the possibility of its demise. Any specialist of war watching
out for indications of a coming conflagration would owe it to himself to
survey the risks of a warlike crusade such as the one into which this conquering
religion may take us.
A religion that embraces consumerism
As a rule, consumer society places religions and ideologies in difficulty
or danger. Each year, growth in both industrial production and business
activity creates in peoples’ minds new needs and desires, truly concrete
ones, lessening their thirst for the absolute or their aspiration towards
an ideal, factors that religions and ideologies feed on. Besides, the progress
of scientific thinking makes people more and more sceptical as to the truth
of religion’s stories and the promises it gives them. Paradoxically, the
only religion to prosper today is the “Holocaust” religion, ruling, so to
speak, supreme and having those sceptics who are openly active cast out
from the rest of mankind: it labels them “deniers”, whilst they call themselves
“revisionists”.
These days the ideas of homeland, nationalism or race, as well as those
of communism or even socialism, are in crisis or even on their way to extinction.
Equally in crisis are the religions of the Western world, including the
Jewish religion, and in their turn but in a less visible manner, so are
the non-Western religions, themselves confronted by consumerism’s force
of attraction; whatever one may think, the Moslem religion is no exception:
the bazaar attracts bigger crowds than the mosque and, in certain oil-rich
kingdoms, consumerism in its most outlandish forms poses an ever more insolent
challenge to the rules for living laid down by Islam.
Roman Catholicism, for its part, is stricken with anaemia: to use Céline’s
phrase, it has become “christianaemic”. Amongst the Catholics whom Benedict
XVI addresses, how many still believe in the virginity of Mary, the miracles
of Jesus, the physical resurrection of the dead, everlasting life, in heaven,
purgatory and hell? The churchmen’s talk is usually limited to trotting
out the word that “God is love”. The Protestant religions and those akin
to them are diluted, along with their doctrines, in an infinity of sects
and variants. The Jewish religion sees its members, more and more reluctant
to observe so many peculiar rules and prohibitions, deserting the synagogue
and, in ever greater numbers, marrying outside the community.
But whereas Western beliefs or convictions have lost much of their substance,
faith in “the Holocaust” has strengthened; it has ended up creating a link
– a religion, according to standard etymology at any rate, is a link (religat
religio) – that enables disparate sets of communities and nations to
share a common faith. All in all, Christians and Jews today cooperate heartily
in propagating the holocaustic faith. Even a fair number of agnostics or
atheists can be seen lining up with enthusiasm under the “Holocaust” banner.
“Auschwitz” is achieving the union of all.
The fact is that this new religion, born in the era where consumerism
expanded so rapidly, bears all the hallmarks of consumerism. It has its
vigour, cleverness and inventiveness. It exploits all the resources of
marketing and communication. The vilest products of Shoah Business
are but the secondary effects of a religion that, intrinsically, is itself
a sheer fabrication. From a few scraps of a given historical reality,
things that were, after all, commonplace in wartime (like the internment
of a good part of the European Jews in ghettos or camps), its promoters
have built a gigantic historical imposture: the imposture, all at once,
of the alleged extermination of the Jews of Europe, of camps allegedly equipped
with homicidal gas chambers and, finally, of an alleged six million Jewish
victims.
A religion that seems to have found the solution to the Jewish question
Throughout the millennia, the Jews, at first generally well received
in the lands that have taken them in, have ended up arousing a phenomenon
of rejection leading to their expulsion but, quite often, after leaving
through one door, they have re-entered through another door. In several
nations of continental Europe, in the late 19th and early 20th
century, the phenomenon appeared once more. “The Jewish question” was especially
put in Russia, Poland, Romania, Austria-Hungary, Germany and France. Everyone,
beginning with the Jews themselves, then set about looking for “a solution”
to this “Jewish question”. For the Zionists, long a minority amongst their
coreligionists, the solution could only be territorial. The thing
to do was to find, with the accord of the imperial powers, a territory that
Jewish colonists could settle. This colony might be located, for example,
in Palestine, Madagascar, Uganda, South America, Siberia, … Poland and France
envisaged the Madagascar solution whilst the Soviet Union created in southern
Siberia the autonomous Jewish sector of Birobijan. As for National Socialist
Germany, she was to study the possibility of settling the Jews in Palestine
but wound up realising, from 1937, the unrealistic nature of the idea and
the great wrong to the Palestinians that such a project would entail. Subsequently
the 3rd Reich wanted to create a Jewish colony in a part of Poland
(the Judenreservat of Nisko, south of Lublin), then in its turn,
in 1940, it seriously considered creating a colony in Madagascar (the
Madagascar Projekt). Two years later, beset by the necessities of a
war to wage on land, sea and in the air and taken up with the more and more
distressing concerns of having to save German cities from a deluge of fire,
to safeguard the very life of his people, to keep the economy of a whole
continent running, a continent so poor in raw materials, Chancellor Hitler
made it known to his entourage, notably in the presence of Reichsminister
and head of the Reichskanzlerei Hans-Heinrich Lammers, that he intended
to “put off solving the Jewish question till after the war”. Constituting
within her a population necessarily hostile to a Germany at war, the Jews
– in any case a large portion of them – had to be deported and interned.
Those able to work were made to do so, the others were confined in concentration
camps or transit camps. Never did Hitler either desire or authorise the
massacre of Jews and his courts martial went so far as to order the death
penalty, even in Soviet territory, for soldiers found guilty of excesses
against Jews. Never did the German State envisage anything else, as concerned
the Jews, than “a final territorial solution of the
Jewish question” (eine territoriale Endlösung der Judenfrage) and
it takes all the dishonesty of our orthodox historians to evoke incessantly
“the final solution of the Jewish question” and deliberately
evade the adjective “territorial”, so important here. Up to the end
of the war, Germany kept on offering to deliver interned Jews to the western
Allies, but on condition that they then stay in Britain, for example, and
not go and invade Palestine to torment “the noble and valiant Arab people”.
There was nothing exceptional about the fate of Europe’s Jews in the
general blaze of war. It would have deserved just a mention in the great
book of Second World War history. One may therefore quite rightly be astonished
that today the fate of the Jews should be considered the essential feature
of that war.
After the war it was in the land of Palestine and to the detriment of
the Palestinians that the upholders of the “Holocaust” religion found
– or believed they’d found – the final territorial solution to the
Jewish question.
A religion that, previously, groped along with its sales methods
(Raul Hilberg’s recantation)
I suggest that sociologists undertake a history of the new religion by
examining the extremely varied techniques in line with which this “product”
was created, launched and sold over the years 1945-2000. They can thus measure
the distance between the often clumsy procedures of the beginning and the
sophistication, at the end, of the packagings designed by our present-day
spin doctors (crooked “com” experts) for their presentations of “the
Holocaust”, henceforth a compulsory and kosher mass-consumer product.
In 1961, Raul Hilberg, first of the “Holocaust” historians, “the pope”
of exterminationist science, published the first version of his major work,
The Destruction of the European Jews. He expressed in doctoral manner
the following thesis: Hitler had given orders for an organised massacre
of the Jews and all was explained as somehow coming of those orders. This
way of displaying the merchandise was to end in a fiasco. With the revisionists
asking to see the Hitler orders, Hilberg was compelled to admit that they
had never existed. From 1982 to 1985, under the pressure of the same revisionists
asking to see just what the magical homicidal gas chambers, in technical
reality, looked like, he was led to revise his presentation of the holocaustic
product. In 1985, in the “revised and definitive” edition of the same book,
instead of taking an assertive, curt stance with the reader-customer, he
sought to get round him with all sorts of convoluted phrases, appealing
to a supposed taste for the mysteries of parapsychology or the paranormal.
He expounded on the history of the destruction of the European Jews without
in the least bringing up any order, from Hitler or anyone else, to exterminate
the said Jews. He explained everything by a kind of diabolical mystery through
which, spontaneously, the German bureaucrats told themselves to kill the
Jews to the very last. “Countless decision makers in a far-flung
bureaucratic machine” took part in the extermination enterprise by virtue
of a “mechanism”, and did so without any “basic plan” (p. 53); these bureaucrats
“created an atmosphere in which the formal, written word could gradually
be abandoned as a modus operandi” (p. 54); there were “basic understandings
of officials resulting in decisions not requiring orders or explanations”;
“it was a matter of spirit, of shared comprehension, of consonance and synchronization”;
“no one agency was charged with the whole operation”; “no single organization
directed or coordinated the entire process” (p. 55). In short, according
to Hilberg, this concerted extermination had indeed taken place but there
was no possibility of actually demonstrating it with the aid of specific
documents. Two years previously, in February 1983, during a conference at
Avery Fischer Hall in New York, he had presented this strange and woolly
thesis as follows: “What began in 1941 was a process of destruction not
planned in advance, not organized centrally by any agency. There was no
blueprint and there was no budget for destructive measures. They were taken
step by step, one step at a time. Thus came about not so much a plan being
carried out, but an incredible meeting of minds, a consensus-mind reading
by a far-flung bureaucracy”. To sum up, that vast project of destruction
was executed, magically, by telepathy and by the diabolical workings of
the “Nazi” bureaucratic genius. It can be said that with Hilberg, historical
science has thus turned cabalistic or religious.
Serge and Beate Klarsfeld, at their end, wanted to set off on the same
road of fake science when they called upon French pharmacist Jean-Claude
Pressac for assistance. For several years the poor Pressac strove to sell
the tainted product in a pseudo-scientific form but, realising the imposture,
in 1995 he did a complete turnaround and admitted that, all things considered,
the dossier of “the Holocaust” was “rotten” and fit only “for the rubbish
bins of history”; such were his own words. The news of his change of heart
was to be kept hidden for five years, emerging only in 2000 at the end of
a long book by Valérie Igounet, another Shoah peddler, entitled Histoire
du négationnisme en France (Seuil, p. 652).
A religion that has at last discovered the up to date sales techniques
It was then that the spin doctors came onto the scene. What with
the product having become suspect and potential customers starting to ask
questions, the “Holocaust” religion’s management had to steer an altogether
different course and give up defending the merchandise with ostensibly scientific
arguments: their new approach would be a resolutely “modern” one. It was
decided to set only the very least store by efforts at logical argumentation
and to replace serious research with appeals to sentiment and emotion, in
other words with art: the cinema, theatre, historical novels, shows,
story telling (the contemporary art of throwing together an account
or framing a “testimony”), the media circus, stage designs in museums, public
ceremonies, pilgrimages, worshiping of (false) relics and (false) symbols
(symbolic gas chambers, symbolic numbers, symbolic witnesses), incantations,
music and even kitsch, the whole thing matched with assorted ways of forcing
people to buy it, including various kinds of threats. The filmmaker Steven
Spielberg, a specialist in dishevelled and extraterrestrial fiction, has
become the leading instigator for holocaustic films as well as for the
casting of 50,000 witnesses. In order to sell their tainted product
better in the long term, our fake historians and real junk dealers have
sought and obtained the primary school “franchise”, with which they instil
a taste for “the Holocaust” in the very youngest clientele: for it’s in
the earliest years that appetites are acquired, making so that, later on,
the customer need hardly be enticed: he’ll demand on his own what he enjoyed
as a child, be it sweets or poison. Thus has it come to be that no one involved
could care less about history: all serve the sole cause of a certain Remembrance,
that is a jumble of legends and slanders that give the public the pleasure
of feeling good and righteous, ready to sing the virtues of the poor
Jew and curse the intrinsically wicked “Nazis”, to call for vengeance and
spit on the graves of the defeated. At the end it only remains to collect
a flood of cold hard cash and receive new privileges. Pierre Vidal-Naquet
was but an amateur: in 1979, he had shown himself from the outset to be
too basic, too rough in his “Holocaust” promotion. For example, when asked
by the revisionists to explain how in blazes, after a gassing operation
with hydrogen cyanide (the active ingredient in the insecticide “Zyklon
B”), a squad of Jews (Sonderkommando) could enter unharmed into a
room still full of that terrible gas, then handle and remove up to a few
thousand corpses infused with poison, he, along with 33 other academics,
replied that he simply need not provide any explanation. Spielberg, a more
skilful man, was to show in a screen drama a “gas chamber” wherein, for
once, “by a miracle”, the showerheads sprayed… water and not gas. Subsequently,
in his turn, Vidal-Naquet had, quite awkwardly, attempted to answer the
revisionists on the scientific level and made a fool of himself. Claude
Lanzmann, for his part, in the film Shoah, sought to produce testimonies
or confessions, but his result was clumsy, inept and hardly convincing;
that said, at least he’d grasped that the main point was to “make movies”
and occupy the public forum. Today there is no longer a single “historian”
of “the Holocaust” who makes it his business to prove the reality of “the
Holocaust” and its magical gas chambers. All of them do like Saul Friedländer
in his latest book (L’Allemagne nazie et les juifs / Les années d’extermination,
Seuil, 2008): they leave it as understood that it all existed. With them
history becomes axiomatic, although their axioms aren’t even drawn up. These
new historians proceed with such self-assurance that the reader, taken aback,
doesn’t realise the trick being played on him: the smooth talkers go on
endlessly about an event whose reality they haven’t established in the first
place. And so it is that the customer, believing that he’s bought some goods,
has actually bought the smooth talk of the one giving him the sales pitch.
Today’s world champion of holocaustic bluff is a shabbos goy, Father Patrick
Dubois, one hell of a trickster whose various productions dedicated to “the
Holocaust by bullets”, notably in the Ukraine, seem to have reached the
very peaks of Judeo-Christian media hype.
A success story of the great powers
A veritable success story in the art of selling, the holocaustic
enterprise has acquired the status of an international lobby. This lobby
has blended with the American Jewish lobby (whose flagship organisation
is the AIPAC) which itself defends, tooth and nail, the interests of the
State of Israel, of which “the Holocaust” is the sword and shield. The mightiest
nations in the world can hardly allow themselves to annoy such a network
of pressure groups which, under a religious veneer, was at first a commercial
concern only to become later on military-commercial, constantly pushing
for new military adventures. It follows that if other countries, called
“emerging”, want to be in good graces with a certain more powerful one,
then they would be well advised to bend to its wishes. Without necessarily
professing their faith in “the Holocaust”, they will contribute, if need
be, to the propagation of “the Holocaust” and to the repression of those
who dispute its reality. The Chinese, for example, although they have no
use at all for such nonsense themselves, keep well away from any calling
into question of the “Jewish Holocaust”; this enables them to pose as the
“Jews” of the Japanese during the last war and so point out that they too
have been victims of genocide, a formula which, they think, may open the
way to financial reparations and political profits, as it has done for the
Jews.
A particularly mortal religion
The future trouble for the religion of “the Holocaust” lies in the fact
that it is too secular. Here one may well think of the Papacy, which, in
centuries past, drew its political and military strength from a temporal
power that, in the final analysis, ended up causing its downfall. The new
religion is hand in glove with, all together, the State of Israel, the United
States, the European Union, NATO, Russia, the big banks (which, as in the
case of the Swiss banks, it can force to knuckle under if they show unwillingness
to pay out), international racketeering and the arms merchants’ lobbies.
This being the case, who can guarantee it a solid base in the future? It
has made itself vulnerable by endorsing, de facto, the policies of nations
or groups with inordinate appetites, whose spirit of worldwide crusade,
as may be particularly noted in the Near and Middle East, has become adventurist.
It has come to pass that religions disappear with the empires where
they used to reign. This is because religions, like civilisations, are mortal.
That of “the Holocaust” is doubly mortal: it spurs countries to go on warlike
crusades and it is rushing to its doom. It will rush to its doom even if,
in the last instance, the Jewish State vanishes from the land of Palestine.
The Jews then dispersed throughout the world will have only one last resort,
that of bewailing this “Second Holocaust”.
***
Translator’s note: the italicised English words are in English in the
original.
NB: Already in 1980, in my book Mémoire en défense contre ceux qui
m’accusent de falsifier l’histoire (“Statement of case against those
who accuse me of falsifying history”, La Vieille Taupe, Paris), I dealt
with “the new religion” of “the Holocaust” (p. 261-263). In 2006 I wrote
two articles on the subject: “La ‘Mémoire juive’ contre l’Histoire ou l’aversion
juive pour toute recherche approfondie sur la Shoah” (“‘Jewish Remembrance’
versus History, or the Jewish aversion to any thorough research on the Shoah”)
and “Le prétendu ‘Holocauste’ des juifs se révèle de plus en plus dangereux”
(“The Alleged ‘Holocaust’ of the Jews is proving ever more dangerous”).
Both of those pieces have recently been published in Etudes révisionnistes,
vol. 5 (595 p.: p. 61-71, 86-90), available from Ed. Akribeia, 45/3, Route
de Vourles, F-69230 St-Genis-Laval, France, 35 euros. The second may be
found in English translation at
The Alleged “Holocaust” of the Jews is Proving ever more Dangerous -
by Professor Robert FAURISSON .
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