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Faurisson: The secular religion of 'the Holocaust' is a second-rate product of the consumer society
Tuesday, 19 August 2008 12:02 Robert Faurisson
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The “Holocaust” religion is secular: it is part of the lay world; it is profane; in practice it makes use of the secular arm, that is, of a temporal authority wielding formidable power. It has its dogma, its commandments, its decrees, its prophets, and its high priests, as well as (as one revisionist noted) its collection of saints, including, for example, St. Anne (Frank), St. Simon (Wiesenthal), and St. Elie (Wiesel). It has its holy sites, its rituals, and its pilgrimages. It has its sacred (macabre) buildings and its relics (in the form of bars of soap, shoes, toothbrushes, …). It has its martyrs, its heroes, its miracles and those upon whom its miracles have worked (in their millions), its Golden Legend, and its righteous. Auschwitz is its Golgotha. According to it, God is called Yahweh, protector of his Chosen People, who (as explained in Psalm 120 — invoked recently by public prosecutor Anne de Fontette during a legal action brought against a French revisionist) punishes “lying lips” (punishes, bear in mind, with “sharp arrows of the mighty, with coals of juniper”). In this religion Satan is called Hitler, condemned, like Jesus in the Talmud, to boil in excrement for eternity. This religion knows neither pity, nor forgiveness, nor mercy, only the obligation of vengeance. It amasses fortunes through blackmail and extortion, and obtains unheard-of privileges. It dictates its law to nations. Its beating heart is in Jerusalem at the Yad Vashem monument, in a country torn from the inhabitants; in the shelter of a great wall eight yards high dedicated to the protection of a people who are the salt of the earth, the “Holocaust” faithful impose on the goy a law which is the purest expression of militarism, racism, and colonialism.

A new religion whose development has been amazingly rapid

Although in large part an avatar of the Hebrew religion, the new religion is very recent and of astonishingly rapid development. To a historian this phenomenon is exceptional. In most cases a religion of universal scope has its source in the remote obscurity of ages past, which renders the task of the historian of religious ideas and institutions the more arduous. But here is a case where, fortunately for this sort of historian, in the space of some 50 years (1945 — 2000), right before our eyes a new religion, that of “the Holocaust,” has suddenly come into being and developed with astonishing speed, and imposes itself more or less everywhere today. It has conquered the West and aims to impose itself on the rest of the world.

Researchers interested in the historic phenomenon that is the birth, life, and death of a religion should seize upon this once-in-a-lifetime opportunity that is before them, of studying this new religion’s birth and life close-up, then calculating its chances of surviving and the possibilities of its disappearing.

Polemologists watching for signs pointing to a coming conflagration should keep a wary eye on the risk of military crusade on which this conquering religion may lead us.

A religion wedded to the consumer society

As a general rule, consumer society places religions and ideologies in difficulty or in danger. Year by year, growth in industrial production and commercial activity instills new, very concrete needs and desires in men’s minds which distance them from the thirst for the absolute or the striving toward an ideal which are the sustenance of religions and ideologies. Furthermore, advances in the scientific spirit make men more and more skeptical of the truth of the stories and promises offered by religions and ideologies.

Paradoxically only the “Holocaust” religion thrives, reigning undivided so to speak and managing to banish from humanity those skeptics who declare openly, whom it labels “Holocaust deniers,” who call themselves “revisionists.”

In our time, certain ideas are undergoing a crisis, some even dying out: ideas of nation, of nationalism, and of race; also of communism and even of socialism. Likewise, religions of the West including Judaïsm are facing a crisis, as are (though less obviously) non-Western religions which must also face the power of the consumer society’s attraction — and the Moslem religion is no exception, whatever one might think: bazaars are attracting more crowds than mosques, and in certain oil-rich realms consumer society in its most extravagant form defies more and more insolently the rules of life decreed by Islam.

As for Roman Catholicism, it suffers from anemia; as Céline said, it has become “christianemic.” Among those Catholics to whom Benoît XVI speaks, how many are left who still believe in Mary’s virginity, Jesus’ miracles, the physical resurrection of the dead, eternal life, paradise, purgatory, and hell? Catholic churchmen’s language usually limits itself to repeating “God is love” in ever more convoluted detail. Protestant religions and the like dilute themselves with their doctrines in an infinity of sects and variants. The Jewish religion finds its adherents growing increasingly restive before an obligation to observe so many rules or weird prohibitions, and we see its adepts marrying more and more outside the religion or leaving the synagogue.

However, while Western beliefs and convictions have lost much of their substance, faith in “the Holocaust” has strengthened; it has succeeded in creating a bond (a religion, at least according to the accepted etymology, is a bond: religat religio) which makes it possible for disparate groups of communities and nations to share a common faith. One sees Christians and Jews today coöperating with equal devotion in the spread of the Holocaustian religion. One even sees many agnostics and atheists gathered with conviction under the “Holocaust” standard.

“Auschwitz” succeeds in uniting all.

We see this new religion, born in an age when the consumer society first flourished and prevailed, bears the consumer society’s mark. It has the same vigor, the same cleverness, the same inventiveness. It makes use of all the techniques of marketing and communications. The baseness of “Shoah Business” is merely a side effect of a religion which, at bottom, is itself simply a pure fabrication. From scraps of historical reality by and large commonplace in wartime — such as the internment of a large portion of European Jewry in ghettos or camps — its promoters have constructed a gigantic historical deception: that of the supposed extermination of Europe’s Jews, of camps said to have been equipped with execution gas chambers, and finally, of “six million Jewish victims.”

A religion which appears to have found the solution to the Jewish question

Through the ages Jews, generally well received at first in their host countries, ultimately provoked a phenomenon of rejection leading to their expulsion but, often enough, after leaving through one door they re-entered through another.

In several continental European nations around the end of the 19th and the beginning of the 20th centuries the phenomenon appeared yet again. “The Jewish question” was posed notably in Russia, Poland, Romania, Austria-Hungary, Germany, and France. Everyone, starting with the Jews themselves, set out therefore to seek “a solution” to this “Jewish question.” For Zionists, long a minority among their co-religionists, the solution could only be territorial. It was a matter of finding, agreeable to the imperial powers, some territory where Jewish colonists could settle. Such a colony might, for example, be located in Palestine, Madagascar, Uganda, South America, Siberia, … .

Poland and France envisioned the Madagascar solution, while the Soviet Union created the Jewish Autonomous Region of Birobidzhan in southeastern Siberia. As for National Socialist Germany, it envisioned studying the possibility of a Jewish territory in Palestine but ended by adopting the view, as of 1937, that such a solution was unrealistic and would expose the Palestinians to grave injustice. Thereafter the Third Reich considered the creation of a Jewish colony in part of Poland (the Nisko Jewish Territory, south of Lublin), then in 1940 it, too, looked seriously into the establishment of a colony in Madagascar (the Madagaskar Projekt).

Thereafter, driven by the exigencies of war waged on land, sea, and in the air and absorbed by the increasingly distressing preoccupations of having to save German cities from firestorms, having to safeguard the very lives of their people, having to maintain a whole continent poorly endowed with natural resources economically afloat, Chancellor Hitler, in the spring of 1942, let it be known, mainly through the intermediary of Reich Minister and Chief of the Reich Chancellery Hans-Heinrich Lammers, that he intended to “set aside the solution of the Jewish question until after the war.”

Comprising, within Germany, a population necessarily hostile to Germany at war, the Jews, at least as regards a large portion of them, had to be separated and placed in internment camps. The ablebodied were compelled to work; the rest were confined to concentration camps or transit camps.

Never did Hitler desire or authorize the massacre of Jews, and his military courts went as far as meting out the death penalty, even on Soviet territory, to those who behaved in such a way as to be guilty of excesses against Jews.

As regards the Jews, never did the German government envision anything other than “a final territorial solution of the Jewish question,” and for our establishment historians to endlessly refer to “the final solution of the Jewish question” while deliberately leaving out the all-important adjective “territorial” is incredibly dishonest. Until the war’s end Germany never stopped proposing to the Western Allies that it send them the interned Jews, but on condition that these remain in, for example, Great Britain and not invade Palestine and torment “the noble and valiant Arab people.”

What European Jews went through in that general wartime hell was nothing exceptional. Normally it would have rated but a single mention in the great book of the history of the Second World War. One is therefore justified in being amazed that today, what the Jews went through is taken to have been the essential element of the war.

After the war it was in the land of Palestine, at the Palestinians’ expense, that the exponents of the “Holocaust” religion found, or believed they found, the final territorial solution of the Jewish question.

A religion which gropes its way through salesmanship methods (R. Hilberg’s retraction)

I propose that sociologists undertake a history of this new religion by examining the highly varied sales techniques through which this “product” was created, launched, and sold during the years 1945-2000. They can measure the distance separating the often clumsy early methods from the sophistication, finally, of the packaging used by our current spin doctors (devious PR experts) in their “Holocaust” sales pitch, henceforth transformed into a kosher product of mandatory consumption.

In 1961 Raul Hilberg, the first “Holocaust” historian, “the pope” of extermination science, published the first version of his magnum opus, The Destruction of the European Jews. In it he doctorally expressed the following thesis: Hitler had given orders with a view to the organized massacre of the Jews, and all was explained on the basis of those orders.

This method of selling the merchandise was to result in a fiasco. With the revisionists requesting to see those orders, Hilberg was forced to admit they never existed.

From 1982 to 1985, under pressure from the same revisionists asking for an explanation of exactly how these magical execution gas chambers were supposed to have functioned, Hilberg was induced to review his initial sales pitch for the “Holocaust” product. In 1985, in the “revised, definitive” edition of the same work, instead of waxing assertive and sure before the reader or “buyer,” he tried to fool him with all manner of far-fetched remarks appealing to his supposed taste for the mysteries of parapsychology and the paranormal. He set forth the history of the destruction of Europe’s Jews without anywhere citing an order given, whether by Hitler or anyone else, to exterminate the Jews. He explained it all by a sort of diabolical mystery: spontaneously, German bureaucrats just set themselves the task of killing Jews down to the last man. “Countless decision-makers in a far-flung bureaucratic machine” colluded in undertaking this extermination, in consequence of [or, in accord with] a “mechanism,” and that without “a 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 R. Hilberg this concerted extermination did occur but without the possibility of demonstrating it with specific supporting documentation.

Two years previously, in February 1983, at a conference held at Avery Fischer Hall in New York City, he had put forth this strangely murky thesis the following way: “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-mindreading by a far-flung bureaucracy.” This vast enterprise of destruction came about magically by telepathy and by the diabolical working of “nazi” bureaucratic genius.

One can conclude that with R. Hilberg the science of history has thus become cabalistic or religious.

Serge and Beate Klarsfeld, for their part, endeavored to involve themselves in this same pursuit of pseudo-science by citing French pharmacist Jean-Claude Pressac in support. For several years this poor man tried to sell this dubious product in pseudo-scientific form but, finally realizing it was a deception, J.-C. Pressac in 1995 did a complete about-face and admitted that, when all was said and done, the “Holocaust” claim was “rotten” and good only “for the trash bin of history,” in his own words.

For five years the news would be kept secret, not divulged until 2000 at the end of a work by Valérie Ignouet, another Shoah pedlar and author of A History of Holocaust Denial in France (Seuil, p. 652).

A religion which finally discovers up-to-date sales techniques

It was then the spin doctors entered the picture. The product having become suspect, and prospective buyers starting to ask questions, it was necessary to completely change course and no longer tout the merchandise using scientific-appearing arguments but instead to switch to a resolutely “modern” approach. The new religious proselytizers decided to drop their scarcely defensible claims to logical argument and, in place of careful research, substitute feelings and emotions, that is, art, movies, theater, the historical novel, shows, “storytelling” (a contemporary art form serving to reinforce a narrative or make a “witness account” stand out), the media circus, museum displays, public ceremonies, pilgrimages, reverence for (phony) relics and (phony) symbols (symbolic gas chambers, symbolic numbers [six million], symbolic evidence), incantations, music, and even kitsch, the whole thing accompanied by high-pressure sales methods combined with various sorts of threat.

Director Steven Spielberg, specialist in extravagant and extraterrestrial fiction, has become the great inspirer, both for films about the Holocaust and for assembling 50,000 witnesses.

To better sell their adulterated product, our phony historians (but true merchants) have arranged to instill a taste for it in children starting as young as elementary school, for it is at that tender age that appetites take root which, later, will do away with the need to persuade the buyer: he himself will want what he tasted so much in early childhood, be it sweet or toxic. Thus is he brought to the point where he boldly makes fun of history and places himself solely at the service of a particular Memory (that is, a jumble of malicious hearsay, legends, and calumnies which bring the pleasure of feeling righteous and good), and joins in the choir singing the praises of the poor Jew, curses the intrinsically depraved “nazis,” demands revenge, and spits on the graves of the vanquished.

At this point, one has only to collect a flood of hard cash and new privileges.

Pierre Vidal-Naquet was a rank amateur at it: first, in 1979, he showed himself right away to be too elementary, too crude, in his “Holocaust” promotion. For example, asked by revisionists to explain how in the world, after a gassing with cyanhydric acid (the active ingredient in the insecticide “Zyklon B”), a team of Jews (Sonderkommando) could, without suffering harm themselves, enter a chamber still full of the terrible gas to handle and remove as many as thousands of bodies all permeated with the poison, he answered, together with 33 other academics, that he was under no obligation to furnish an explanation.

As for Spielberg, who is a cleverer man, he would go on to show, in a film of fiction, a “gas chamber” where for once, “by some miracle,” out of the shower heads would come … water, not gas.

Thereafter, in his turn, P. Vidal-Naquet had very clumsily tried to respond to the revisionists on a scientific level and made himself look ridiculous.

For his part, Claude Lanzmann, in his film Shoah, had sought to produce witness accounts or confessions but came across as heavy, clumsy, and very unconvincing; at least he understood that the main thing was “making a movie” and “being there.”

Today there are no more “historians” of “the Holocaust” who attempt to prove the reality of “the Holocaust” and its magical gas chambers. They do as Saul Friedländer does in his latest work (Nazi Germany and the Jews: The Extermination Years, Seuil, 2008): they simply behave as if it all really existed. For them, history is axiomatic, notwithstanding that their axioms aren’t even spelled out. These new historians proceed with such brazenness that the stupefied reader hardly realizes the sleight-of-hand being played on him: these fraudsters comment without end on an event whose reality they haven’t even established. Thus does the buyer, thinking he’s buying a piece of genuine merchandise, really buy snake oil concocted by the same one giving him the sales pitch.

Today’s world-champion “Holocaust” hustler is a shabbat goy, Father Patrick Dubois, an outright charlatan whose various productions dedicated to “the Shoah by Bullets,” notably in the Ukraine, appear to scale the summits of Judeo-Christian publicity hype.

A Big-Power success story

A true success story in the art of salesmanship, the “Holocaust” enterprise has acquired the status of an international lobby. This lobby blends into the U.S. Jewish lobby (of which the premier organization is AIPAC) which itself fights tooth-and-nail in support of the interests of the state Israel, of which “the Holocaust” is its sword and shield. The world’s strongest nations cannot permit themselves to go against such a pressure-group network which, under a religious veneer, was at first commercial, later becoming militaro-commercial and pushing for more and more military adventures. It follows that if other nations, so-called “developing” nations, wish to enter into the good graces of those who are stronger, they would be well-advised to comply with the latters’ wishes. Without necessarily professing faith in “the Holocaust,” they will if necessary contribute to “the Holocaust’s” spread, as well as to the repression of those who question its reality.

The Chinese, for example, who in principle have nothing to do with this nonsense, keep their distance from any questioning of the concept of “the Jewish Holocaust”; this allows them to cast themselves as the “Jews” of the Japanese during the Japanese invasion of their country, and to stress that they too have been victims of genocide which, they hope, will open the door to reparations payments and political advantages for them as it has for the Jews.

A particularly mortal religion

The problem for the “Holocaust” religion lies in the fact that it is too secular. Think of the papacy which during centuries past drew its political and military force from a temporal power that, such was the cost, ended by causing its decline.

The new religion is of a common party with, at the same time, the state of Israel, the United States, the European Union, NATO, Russia, the big banks (which it forces into submission when, as seen with the Swiss banks, it shows its displeasure), international big business, and the arms-merchant lobbies. At that rate, who can assure it of a solid foundation in the future? It has weakened itself by backing, in effect, the policies of nations or groups possessed of huge appetites, whose spirit of global crusade, as seen notably in the Near and Middle East, has become adventurist.

In the past, religions have disappeared together with the empires they dominated. Religions, like civilizations, are mortal. The “Holocaust” religion is doubly mortal: it incites military crusade, hastening its own end — but it will hasten it even if, in a final outcome, the Jewish State disappears from the land of Palestine: the Jews who will then disperse themselves around the world will have only, as their ultimate expedient, the cry of “the Second Holocaust.”
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References: Robert Faurisson, “La ‘Mémoire juive’ contre l’Histoire, ou l’aversion juive pour toute recherche approfondie sur la Shoah”; also, “Le prétendu ‘Holocauste’ des juifs se révèle de plus en plus dangereux”; Etudes révisionnistes, vol. 5 (595 p.), p. 61-71, 86-90; Ed. Akribeia, Route de Vourles, 69230 ST-GENIS-LAVAL, 35 euros.

Source: The Civic Platform

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