Bad Books: PLEZ Section 2

The second section of the Protocols begins by stating that it is “indispensable” for the purpose of the Learned Elders “ that wars should not produce any territorial alterations.”  The Elders plot require that the political map of the world be static, just as it has, in fact, been static (with minor exceptions) since 1945.  This doctrine of sacred and inviolate boundaries will put war on “an economical footing,” and by so doing will transfer power from the military men of the old aristocracy to the money men of the new plutocracy.  When nations fight for territory, the indispensable man sits on the field marshal’s horse.  When nations fight for market share, the indispensable man sits in the big office at the bank.

“The nations will recognize our superiority in the assistance which we shall render, and this state of affairs will put both sides at the mercy of our million-eyed agents, who are possessed of absolutely unlimited means” (pp. 8-9).

The gentile nations will be “at the mercy” of supremacist Jews because they will have been brought to an absolutely dependence on economic intelligence and financial credit that can be had only from supremacist Jews.  The relation will resemble that of junkie and drug pusher, with gentile nations desperate for their regular fixes and supremacist Jews naming the price.

Their first demand will be for “international rights [that] will sweep away the laws of the world” and reduce gentile nations to vassalage. This is the destruction of national sovereignty with what is now called an “international, rules-based order.”  A nation is sovereign only when it is bound by no rules and is answerable to no higher authority (except, on judgment day, to God).  A nation that is bound to respect “international rights” is nothing but a sort of tribal territory or Indian reservation, with limited,  conditional, essentially fake autonomy.  If it fails to honor “international rights,” and to respect the “rules based order,” the real sovereign will command a “regime change.”

A regime change is a change in the personnel of provincial management.  It is what Pilate was worrying about during his interview with Jesus,  And what the old rock band The Who called “the New Boss” will be selected for obedience, pliancy, and an undying love for the New World Order.  As the Protocols explain.

“We will select administrators from the public who will be possessed of servile tendencies” (p. 9)

One thinks of the diffident and simpering toadies that today pretend to be European “heads of state.”  One hardly bothers to remember their nugatory names.

“They will not be experienced in the art of government and therefore will be easily turned into pawns in our game in the hands of our learned and wise counsellors . .  .” (p. 9).

The great conspiracy theorist Douglas Reed called this “the regime of ‘the advisors’” and drew particular attention to Edward Mandell House (gentile) and Bernard Baruch (Jew).  Reed said Woodrow Wilson was the first “puppet president,” the first public administrator selected for what the Protocols call “servile tendencies.”

The sagacity of Jewish advisors is founded, the Protocols tell us, in their cynical realism.  Jews observe “passing events,” register how men actually behave, and adapt themselves to those realities.  Jews are not encumbered with illusions.  Gentiles on the other hand “follow theoretical routines” based on fantastical notions about the motives of men and the ways of the world.  Gentiles are blinded by ideals, fantasies and fatal illusions.

“Let them enjoy themselves until the time comes, or let them live in hope of new amusements or on the reminiscence of past joys.  Let them think that these laws of theory, with which we have inspired them, are of supreme importance to them.  With this object in view, and with the help of our press, we continually increase their blind faith in these laws.”

Call this the great Dazzling of the Gentiles.  In 1982 the performer Thomas Dolby released a song called “She Blinded Me With Science,” and  I wonder if he had the Protocols in mind.  Gentiles are easily dazzled, just like deer, and this weakness is observed, registered and exploited by cynical, supremacist Jews.

“Do not imagine our assertions are empty words.  Note here the success of Darwin, Marx and Nietzsche prearranged by us.  The demoralizing effect of the tendencies of these sciences on the Gentile mind should certainly be obvious it us” (pp. 9-10).

The tendency of these three sciences is to extinguish moral sense in the Gentile mind.  Darwin teaches them that morals are nothing but the sentiments that remain after natural selection has eliminated all other sentiments.  Marx teaches them that morals are nothing but a rationalization of bourgeois supremacy.  Nietzsche teaches them that morals are nothing but weapons in the hand of a savage will to power.  One may doubt that the success of these sciences was prearranged by supremacist Jews, but one cannot doubt their “demoralizing effect.”

The Jewish mind is not demoralized by Darwin, Marx and Nietzsche because the moral lesson of their sciences are perfectly congruent with cynical Jewish morality.  As Nietzsche put it in The Antichrist,

“What is good? All that enhances the feeling of power, the Will to Power, and power itself in man.  What is bad? All that proceeds from weakness” (section 2)

This doctrine of instrumental morality cannot demoralize a cynical mind in which morality is already understood instrumentally, as a tool, a weapon, or a drug.  But its effect on the idealistic gentile mind is catastrophic.  Thus,

“The triumph of our theory is its adaptability to the temperament of the nations with which we come in contact” (p. 10).

That theory is the theory that there is a peculiar weakness in the temperament of every nation and discovery of that weakness is the key to domination.  Flatter the vain nation; feed the addictive nation; beguile the fantastic nation; send the nation that wants to play the hero off to fight your wars.

The Protocols tell us that the press is the great tool of cynical manipulation, since it tells people what they love, what they want, what they resent, and what they abhor.   The press makes and breaks their illusions.

“The press in the hands of the existing governments is a great power by which the control of the people’s minds is obtained . . . . But governments did not know how to make proper use of this power, and it fell into our hands.  Through the press we achieved influence, although we kept ourselves in the background” (p. 10).

When the Protocols says that they kept themselves in the background, it is not simply talking about supremacist Jews.  It also and more importantly means their revolutionary project of demonic demoralization, dazzling distractions, and dependence on the ones who like Judas carry the purse.

End of Section 2
To Be Continued

11 thoughts on “Bad Books: PLEZ Section 2

  1. I mentioned, under the maiden article in this series, an essay I believed to be included in Prof. Bitwerth’s German Propaganda Archive collection, and provided the link to the collection. I later went into Bitwerth’s collection and found the essay in question. Here is the link to the essay:

    Good to know that my faculties are still very much alive and well, and that I wasn’t just imagining, or otherwise misplacing, the online location of the essay I had mentioned. I read it in entirety again late last night. It’s good, albeit lengthy.

  2. JMSmith,

    I’m really enjoying these and hope you’ll continue. One personal story that might be interesting re: PLEZ. A couple of years ago I was rummaging a used book store in New York and came across William Cooper’s Behold a Pale Horse. Written in 1991 Behold a Pale Horse is a collection of essays about common “conspiracy theories” of the day, from UFO’s and Area 51 to the New World Order. It also, originally, included PLEZ. Interestingly at some point Behold a Pale Horse was revised, with the sole revision being the removal of PLEZ. Imagine that in a book that includes, among other things, a chapter suggesting that AIDS was an invention of the US government, someone decided that PLEZ was a bridge too far. That fascinates me. Anyway, one can easily buy this revised version for around $20. However, the “unrevised” version is fairly rare and goes for hundreds of dollars. Remarkable my copy is this very unrevised version, complete with the PLEZ, and I snagged it for about $15.

    • Glad you’re enjoying the series. The deletion of the PLEZ chapter is interesting but not surprising. The irony is that it strongly suggests a conspiracy to limit knowledge of the book. Extraterrestrial aliens obviously did not pressure Cooper to remove the UFO chapter from the second edition. The edition I am using was published by a British nationalist group in the 1920s. The preface says the first edition was bought up by bulk orders and disappeared. Maybe that was just a marketing ploy to add glamour to the book, but it may also be taken as evidence of conspiracy.

  3. The notion of “instrumental morality” can be illustrated by Roman (and later) history.

    Now, the Romans were a people who hated work, despised commerce and lived by plundering and enslaving their neighbours. To be successful at this (and they were very successful) it was necessary to cultivate certain very real virtues: courage, perseverance, self-control, prudence, discipline, constancy in misfortune, devotion to the community.

    That such an ethos should be congenial to the so-called “barbarian invaders” is obvious enough; in fact, most of them, like Clovis and Theodoric, were second- and third-generation commanders of barbarian Auxiliaries in the Imperial army. Likewise, it is hardly surprising that it should commend itself to their successors and descendents, the military aristocracies that ruled Europe for the next twelve hundred years.

    Another example is given in Mgr Ronald Knox’s explanation of the appeal of the Puritan morality to the British lower middle-class, long after a serious belief in Puritan theology had dwindled:

    A class that has to be frugal, has to maintain a certain standard of respectability, that is excluded from the freer activities of the landed gentry, easily develops and clings to a tradition of Puritanism. There is no room for it in the theatre; it is too poor for the dress circle, too refined for the pit. It has no money to waste on racing or on gambling; it is too superior to join in the rough dances of the countryside, too provincial to acquire the manners of the ballroom. Finally, in England, though not in Scotland, it loses the tradition of drinking intoxicants, because it is too proud for the public houses and cannot afford to belong to clubs; so a temperance movement rounds off the completeness of the Puritan mentality.” (The Two Moralities)

    • I suppose every morality must be instrumental in some degree. Were it not its votaries would not be long for this world. Perhaps the phrase should be qualified as a “thoroughly instrumental morality,” or better yet, a “weaponized morality.”

      • Roman morality certainly fits that description. St Augustine never actually called Roman virtue “splendid vices,” but it captures his thought.

        Puritan morality, too, had a distinctive feature; the sectaries, having undermined the authority of the established churches as guardians of morality, invariably sought the aid of the civil power in banning conduct of which they disapproved. It was Lord Macaulay, who remarked that the early Puritans banned cock-fighting and bear-baiting, not because it caused pain to the animal, but because it gave pleasure to the spectators. The laws against sabbath-breaking, gaming and theatres (and Christmas) are obvious examples and, of course, Prohibition

      • There is a puritan element in prohibition but there was also recognition that the American frontier was plenty violent without the addition of Red-Eye whiskey.

      • I did hesitate over including it; the Temperance societies could point to real social evils. Harder to justify the other shibboleths, which seem chiefly directed at what Knox calls, “the freer activities of the landed gentry.”

        Catholics have been notably free of the Puritan spirit, except under Jansenist influence, and are over-represented in the “disreputable” professions, at least here in Scotland: boxing, jockeys, trainers, bookmakers, publicans, the stage.

        The ban on fox-hunting is a modern example of the same spirit, directed against what Wilde called “the unspeakable in full pursuit of the uneatable.”

        All about power and control, of course.

  4. There is a creativity in the PLEZ author(s). The book covers a lot of ground and has enough elements of plausibility to overcome initial reactions. Looking at it as a type of literature, how would an English prof grade it?

    • I’m not an English prof but I would not give the translation high marks for its prose. On the other hand the somewhat rugged style increases its plausibility as minutes of a meeting. While reading it one has to picture oneself in some gloomy Paris basement, the hairy faces round the table illuminated by a candle in an old beer bottle. I would call it a pastiche rather than a “forgery.” If it was written by the Russian secret police, it is nevertheless a very plausible imitation of what radicals were saying to one another at the turn of the nineteenth century. Zola could have made it into a novel.

  5. Pingback: Territorial Alteration | Winston Scrooge


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