From Yahweh to Zion : three thousand years of exile : jealous God, chosen people, promised land ... clash of civilizations

387 Pages·2018·2.53 MB·English, French

by  Barrett, Kevin, Guyénot, Laurent

Advance Praise for
FROM YAHWEH TO ZION

There is no question of the extraordinary gifts and achievements of the Jewish people
and of their enormous contribution to American culture and intellectual life. Also, we
all know that Zionists play a large role in United States in the media, in finance, and in
international policy. In addition we know that there is rather tight censorship with
respect to what may be said about these matters without ad hominen response. The
fact of Gentile crimes against Jews throughout history is used to justify this
censorship, much, but not all, of which is self-imposed. In my view, through their role
in this censorship, Jews are paving the way for the rise of anti-Jewish feeling and
perhaps much worse.
This book may be simply dismissed as anti-Jewish, but it would be far better to
engage it in a scholarly, rather than an ad hominem, way. Instead of discouraging
scholars from considering the evidence of Jewish crimes, I wish that Jewish scholars
would support freedom of inquiry and explain their reasons for disagreeing in open
discussion. Otherwise those of us who seek uncensored truth may be misled by errors
and exaggerations in what is usually hidden from us and is presented only at the
margins of our society.
Much in this book is offensive to Christians and Muslims as well as to Jews. As a
Christian, however, I find the offense to be a stimulus to fresh thinking and
repentance. What is selected to be said about us is certainly not the inclusive truth. But
it has its truth, and the truth it has should not be neglected.
–John B. Cobb, Jr., founding co-director, Center for Process Studies

Cutting against the grain of today’s Judeo-Christian confusion, which is so emblematic
of our fearful, submissive era, Laurent Guyenot dares to take up the Jewish question,
complex and explosive as it is, from the perspective of a conscientious yet fearless
historian.
–Alain Soral, founder, Égalité et Réconcilation

A profound historical study of Judaic exceptionalism. It identifies the cultural and
religious roots of Jewish power and Zionist hegemony. Laurent Guyénot’s
understanding of Jewish religion is mind blowing. This book is essential for the
understanding of Jewish politics.
–Gilad Atzmon, author, The Wandering Who?
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Copyright © 2018
Sifting and Winnowing Books
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Library of Congress Cataloging-in-Publication Data
From Yahweh to Zion: Three Thousand Years of Exile: Jealous God, Chosen
People, Promised Land . . .
Clash of Civilizations
By Laurent Guyénot,
Translated and edited by Kevin Barrett
ISBN 978-0-9961430-4-2

1. Judaism, History of. 2. Zionism 3. Old Testament, History of 4. Israel,
History of

Cover design by Sandra Taylor, The Graphic Page

The translator-editor gratefully acknowledges proofreading and editing help
by Chuck Millar and Cat McGuire.
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F Y Z :
ROM AHWEH TO ION

THREE THOUSAND YEARS OF EXILE

Jealous God, Chosen People, Promised Land . . .
Clash of Civilizations

Laurent Guyénot

translated from French by
Kevin Barrett
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CONTENTS
PREFACE
INTRODUCTION
Chapter 1: THE PEOPLE OF SETH
The Birth of Israel
Ezra the Proto-Zionist
Hasmonean Literary Production
Kenites, Midianites, and Arabs
Cain and Abel as mirror images of Seth and Osiris
Osirism versus Judaism
Chapter 2: THE THEOCLASTIC GOD
Jealousy and Narcissistic Hubris
No Goddess for Yahweh
From Deicide to Genocide
The Plunder of the Nations
The Levitic Tyranny
Endogamy and Monotheism
Chapter 3: THE PRINCE OF THIS WORLD
Death and Culture in the Antique World
Biblical Materialism
Biblical versus Heroic Cultures
The Eternal People
Chapter 4: THE LAST HERO
Jews, Greeks, and Romans
Jesus, Rome, and Jerusalem
Anastasis
The Return of Osiris and Isis
The Return of Yahweh
The Miracle of Constantine
The Levitical Vatican
Chapter 5: THE WANDERING CRYPTO-JEW
The Jews and Europe in the Middle Ages
Forced Conversions in Spain and Portugal
The Marrano Dispersion
Marranos and the Church
Assimilation or Dissimulation?
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Chapter 6: THE IMPERIAL MATRIX
The Two Sides of Albion
The Triumph of Puritanism
The Disraeli Enigma
The Gestation of Zionism
The Balfour-Rothschild Declaration
The Treaty of Versailles
Chapter 7: THE BIRTH PANGS OF ZION
Marxism and Zionism
Russia and the Jews
Zionism and Nazism
Hitler’s Prophecy
“Judea Declares War on Germany”
“An old Zionist like [Churchill]”
Birth of the “Jewish State”
The “Human Material”
The Soviet Union and Israel
Nasser, the Useful Enemy
Chapter 8: THE INVISIBLE COUP
John F. Kennedy, the Lobby, and the Bomb
Who Killed Kennedy?
The Hijacked Conspiracy
Johnson, a “Jewish President”?
Serial Assassinations
The Triumph of Zionist Propaganda
Chapter 9: THE VICIOUS CABAL
Neoconned
The Hijacking of the Republican Party
Setting the Stage for the Clash of Civilizations
The “New Pearl Harbor”
The Controlled Opposition
The Fourth World War
Chapter 10: THE GREAT GAME OF ZION
Darwinism, Racism, and Supremacism
Judaism as Darwinian Strategy
Blood, Race, and Genes
Nomads and Refugees
Assimilation, Dissimulation
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The Mission Theory
Hijacking Christianity
Reshaping the Cultural Environment
Chapter 11: CHILDREN OF THE MAD GOD
Yahweh, the Levites, and the People
What Is a Psychopath?
The Psychopathic God
Killing Yahweh
Jewishness and Selective Empathy
Universalism and the Chosenness Complex
The Holocaust Attitude
The Sociopathic State
ENDNOTES
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PREFACE

The book you are about to read is a major contribution not only to that
overspecialized field known as the History of Religions, but also to its more
generalized sibling, the History of Ideas. It is cultural critique of the first
order. It is timely, of such relevance to current events as can hardly be
overstated. And yet it could never be published by a major publishing house
in any English-speaking country.
Why not? After all, in our Brave New World, destructive criticism of
almost everything under the sun is permissible, if not encouraged or even
required. Brutal, not particularly sophisticated attacks on Islam, Christianity,
religion in general, the Pope, Mother Theresa, public decency, and indeed
almost every traditional value are ubiquitous, regularly appearing in
publishers’ catalogues and bestseller lists, and assigned as required reading in
universities and book clubs. How, in such an anything-goes atmosphere, can a
scholarly interpretation of ideological history be so controversial as to be
virtually unpublishable? How can a book about the history of the idea of God
pose such problems in the year of our Lord 2018?
The answer is simple: This book traces the evolution of the concept of God
through its relationship to Jewish tribal power. And the rulers of our Western
world have made one thing abundantly clear: though God may be criticized,
Jewish power must not be.
But what is Yahweh, the earliest known God of the Abrahamic
monotheists and their descendants, if not an embodiment and representation
of Jewish tribal power in general, and that of Jewish elites in particular? How
can we think about what monotheism means in the era of the clash of
civilizations without considering this foundational question?
In From Yahweh to Zion, Laurent Guyénot uncovers a mind-virus endemic
to Judaism, yet present to greater or lesser degrees in Christianity and Islam
as well: a conception of God that stubbornly clings to tribalism and all that it
entails, rather than surrendering absolutely to universalism. This
misconception of God as tribal shibboleth provides a powerful weapon in the
ideological arsenals of unscrupulous elites, whether Jewish, Christian, or
Muslim. And it may have mutated and hidden itself inside the secularist
fundamentalisms that are substitute religions for the modern educated classes.
When an Iraqi Muslim bombs innocent civilians in a mosque or market, an
American Christian flies a drone bomb into a wedding party in Afghanistan,
or a secular French policeman forces a Muslim woman to remove her one-
piece bathing suit, we may detect an atavistic tribalism driving the
perpetrators of these acts to defile, subjugate, or destroy other peoples and
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their gods, as per the orders of the Old Testament god Yahweh. For though
not all ethnocentric intolerance derives from Yahweh—such episodes have
occurred in the histories of all peoples—the Yahwist cult has left its mark on
the Jewish, Christian, and Islamic worlds, and thereby on the world at large,
in an especially destructive way. Outbreaks of Old Testament fundamentalism
have correlated with many of our worst conquests, subjugations, and
genocides—from the Wars of Religion to the Native American holocaust to
the settler colonial annihilations and subjugations of the peoples of Africa,
Australia and New Zealand, and (more recently) Palestine. And in today’s
postreligious age—unofficially inaugurated by what National Medal of
Science winner Lynn Margolis called the “most successful and most perverse
publicity stunt in the history of public relations” on September 11, 2001—a
hidden Yahwism seems to guide the hands of allegedly secular elites as they
plot their new crusades.
Recognizing our own implication in such ideas and events can be difficult,
even painful. But it may also be necessary. Having come to Islam in 1993,
and adopted its revisionist account of Old Testament folklore and mythology
as my own, I find Guyénot’s critique of Yahwism disquieting and challenging.
But I also find it useful, especially in understanding my coreligionists’ lapses
into tribalism and intolerance. ISIS, which lashes out at other religious
approaches and their adherents as if they were false gods and idolaters, is a
facile example. But many mainstream Muslims who would never dream of
joining ISIS sometimes act as though fellow Muslims who take a slightly
different path to God are mushrikîn (idol worshippers) rather than
coreligionists and fellow human beings. The takfiris of ISIS and similar
groups mirror the self-righteous, Yahwistic sides of ourselves.
Though Guyénot’s argument could easily be caricatured as simplistically
antimonotheistic and propolytheistic, I would not subscribe to that reading.
Guyénot draws a portrait of Yahweh as psychopathic father whose war on
idolatry amounts to an amoral, self-aggrandizing extinction of the other.
Though such a reading may be largely warranted by the Old Testament and
the Talmud, I don’t think it applies to the monotheistic religions of
Christianity or Islam, at least not to the same degree. And there are aspects of
Biblical tradition that cut in the opposite direction, notably those highlighted
by René Girard in numerous writings such as The Scapegoat (1986).
Girard suggests that monotheism’s anti-idolatry impetus stems largely
from its half-conscious understanding that polytheistic “religions” are, in the
final analysis, cults of human sacrifice. Thus, according to the Girardian
reading, the story of Abraham’s near-sacrifice of his son is less about
inculcating blind obedience to Yahweh than about ending the polytheistic
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pagan practice of sacrificing one’s own children to the likes of Moloch. We
could extend Girard’s insight to encompass Muhammad’s war on Meccan
idolaters who buried their baby girls alive and sacrificed to monstrous gods
around a defiled Kaaba in search of wealth and power for themselves and
their cronies.
Such practices still exist, though they are no longer widespread. In today’s
North and West Africa, the practice of human sacrifice to gods or jinn by
people seeking wealth and power continues on the margins of society, where
it has been consigned by the reigning monotheism. Similar abominations
apparently persist among so-called dark shamans in parts of Latin America as
well as in the satanic cults of Europe and America. Such are the “idol
worshippers” denigrated in the most reliable monotheistic scripture, in my
view, the Holy Qur’an.
But if there is a positive or at least defensible side to monotheism’s
hostility to polytheism and idolatry, it does not form part of Guyénot’s
analysis in this book—which could be accused of one-sidedness in other ways
as well. For example: Where, one may ask, are the countless examples of
noble, selfless Jewish behavior? What about all the wonderful Jewish high
achievers in science and the arts? Where are the standard accounts of the
endless gratuitous persecutions Jews have suffered everywhere they have
settled? Is there not at least some truth to the stereotype of the Jew as eternal
victim?
The answer to such objections is simple: Those stories have been endlessly
told and retold in all the dominant media of the postwar West. Yet nowhere
are they questioned; nowhere are alternative accounts proposed; nowhere are
the viewpoints of those who found themselves in conflict with Jewish
tribalism given fair consideration. Every historical conflict between Jews and
goyim is assumed to be the fault of the goyim. If a man quarrels with
everyone in his life—his neighbors, his boss, his coworkers, those he meets
on the street—and then insists that all of those people are persecuting him for
no reason whatsoever, few of us would take him at his word. Yet we
unquestioningly accept such interpretations of interactions between Jewish
and non-Jewish communities, whether due to lack of curiosity or fear: fear of
being called names, of being socially ostracized, of possibly even being
deprived of our livelihood.
It is long past time to stop fearing and start thinking. This book’s task is to
provide a plausible revisionist interpretation of critically important questions,
not to echo conventional tropes in hopes of appearing “fair and balanced.” By
venturing boldly into forbidden territory, Laurent Guyénot forces us to think,
freshly and critically, in a way that our culture habitually deems off-limits. A
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