Is renewal of antisemitism the best way to resolve today’s geopolitical crisis, perhaps an existential crises? If that’s true it’s an incredibly disturbing rejection of the ethics and morality that finally evolved during the past century.
But is it true nonetheless?
The answer depends on how one defines (or rather, re-defines) antisemitism, something that has become an accelerating trend led by Zionists, both Jewish and Christian. The “re-definers” insist on defining “antisemitism” as any criticism of the Zionist anti-Islamic agenda thus, opposition to ethnic cleansing, apartheid, mass-murder, property theft and genocide when practiced by Jews or Jewish allies, is now defined according to them as “antisemitism” and such definition is more and more frequently being codified into law, especially in the United Kingdom and now in the United States and the European Union. If one accepts that definition as valid, then the corollary is that antisemitism is morally and ethically a positive rather than a horrible trait, and antisemitism thus becomes, not a ludicrously unjustifiable prejudice but an essential trait necessary to promote equity, justice and world peace.
How strange is that?
Given such re-definition, the law of unintended consequences comes into play, something of which many thoughtful and conscientious Jews are only too aware and, consequently, reject, insisting that such Zionist actions must not be made in their names. They’re aware not only of the ethical and moral quagmire involved but of the eventual re-evaluative reaction, one that may well prove all too similar to reactions from which Jews have suffered throughout their history. Reactions that have treated all Jews as responsible for the actions of a few and consequently eventually labeled Jews generically as selfish and morally repugnant “others”. Reactions in which Jews, in a generalized sense, are first admired, respected and permitted to attain substantial political and economic power only to lose it all, and to all too frequently, lose their lives as well.
The cycles of Jewish power and then despair are seemingly tied to the concept of genocide, something with which notwithstanding perceptions, Judaism has been historically linked, more often, as is the case today, as victimizer than as victim. Current Zionist leaders in Israel have recently expressed admiration for historical incidents involving genocide engaged in by the ancient Hebrews and avocate for the morality of engaging in similar conduct today notwithstanding its classification since the second war to end all wars as involving crimes of lesse humanidad and thus, purportedly anathema. The actions that Israeli leaders have recently defended as appropriate include the use of rape, torture, collective punishment and mass extermination as legitimate military tactics.
Unfortunately, examples of Jewish orchestrated genocide lauded by Israel’s current leaders abound in the Tanakh as they do the Old Testament of the Christian Bible. Both record in positive terms numerous instances of genocide, sometime engaged in directly by the Abrahamic divinity (e.g., the destruction of the so called cities of the plain, Sodom and Gomorrah, etc.; the Great Flood, the murder of the Egyptian first borns, etc.), but all too frequently genocide directly perpetrated by Jews themselves, as in the slaughter of all the men, women and children of ancient Jericho and in a large number of other Canaanite cities by Joshua, Saul, David, etc.; and the genocide visited on Christians in Jerusalem in the seventh century during the Sasanian conquest in the year 614 of the Common Era. The unfortunate corollary has been that the Jews themselves have subsequently suffered calamities all too similar to those that they inflicted on others, e.g., the Babylonian conquest, the Roman conquest, the millennia of antisemitism which followed the purported torture and execution of Yešu the Nazarene by the Jerusalem Sanhedrin and finally, the so called Nazi Holocaust.
We now find ourselves once more in what seems a new cycle.
Starting in the nineteenth century, instigated by fundamentalist Christians in the United States who hoped to accelerate the end of the world and the so called “second coming”, Jews who’d attained economic power in the United States, the United Kingdom, France and elsewhere sought to reverse the tide of European and American antisemitism by creating a homeland for the Jewish people, eventually settling on the part of the Ottoman Empire referred to as Palestine. The fact that Palestine had been inhabited for millennia by the descendants of historical Jews who’d converted, first to Christianity and then to Islam, and by others, especially Arabs who’d wandered in over the centuries, was deemed of no importance to this new movement which its adherents referred to as “Zionism”. Nor was the fact that such plans were anathema to Orthodox Jews who viewed them as contrary to the dictates and plans of the Hebrew divinity. In implementing their plan, the Zionists were ruthless from the beginning, eventually exposing their brethren in Germany and Eastern Europe to the tragedy commonly referred to as the Nazi Holocaust, a disaster essential to the success of the Zionist goal as, following that calamity, the victorious powers in the second war to end all wars finally complied with their commitments to Zionists for their purported help in persuading the United States to enter the first war to end all wars on the side of the victors. Thus, despite the supposed right of popular self-determination, Zionists were awarded sovereignty over most of Palestine in 1947 despite being a small minority of Palestine’s total population and since then have sought continuous expansion through ethnic cleansing, theft of land and genocide. As in the case of ancient Sparta (which Zionists seem to revere), since 1948 Zionists and other Jews have found themselves a minority in a sea of virtual slaves they were prepared to dominate by whatever means seem useful, the decisions of the Nuremberg tribunals (which Zionists had largely crafted) be damned.
Which is where we find ourselves today. Pretty much damned.
Semitism has now been re-defined by Zionists as a Spartan-like creed that insists that anything done to maintain power over a subjugated population, including its elimination, is proper and defensible regardless of the hypocrisy involved, and, conversely, that anything which stands in the way of such “Semitism” is obviously antisemitic and must be destroyed.
That attitude mortgages the future in favor of the greed of the moment in much the same way that, according to traditional Christians, the leaders of the Jerusalem Sanhedrin did two millennia ago when, addressing Roman concerns over the crucifixion of what to them seemed an innocent man, they purportedly told the Roman procurator in Palestine that any sins involved would be on their heads and on those of their descendants. So very much like Luis XV’s purported refrain, “après moi le déluge”.
Guillermo (“Bill”) Calvo Mahé (a sometime poet) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. Previously, he chaired the social studies and foreign language departments at the Eastern Military Academy in Huntington, New York. He is currently the publisher of the Inannite Review available at Substack.com; an intermittent commentator on radio and television; and, an occasional contributor to diverse periodicals and publications. He has academic degrees in political science (BA, the Citadel, the Military College of South Carolina), law (JD, St. John’s University, School of Law), international legal studies (LL.M, the Graduate Division of the New York University School of Law) and translation and linguistic studies (GCTS, the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta, cosmology and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.
Of all the species that share our planet, humans may well be the most aberrant. Aberrant in the willful rejection of nature’s guideposts. In part that’s because we’ve developed ethical and moral imperatives at odds with nature’s survival and improvement mechanisms. Thus, rather than discard the weak as inefficient, we protect and cherish them, at least on some level. Rather than propagation through biological natural selection so that the human race is constantly physically improving, our breeding selection criteria have become largely incoherent. No other life form that we know of does that on a consistent basis. We have counterintuitive dominant emotional motivational instincts such as love and mercy which lead us to react in manners different from other biological variants.
On the other hand, no other life form is as compulsively selfish and greedy as are humans who seem to have developed a manic addiction to accumulation, thus the majority of humans are deprived so that a very few can, not only gorge themselves, but hoard even what they cannot ever use. Mere survival has become inadequate to quench our thirst for things and power. We are perhaps the only species that values individualism above the collective good and we have moved from instinctively acting to assure our survival as a species and from survival of our diverse personal biological lines towards immediate gratification of whims. In that light, we are the only species that places a “moral” value on the ability to terminate the gestative life of healthy progeny. However, like many species, we have ingrained territorial instincts that make us as aggressive as any other species in the waging of war, something we do from tiny individual battles through battles between huge groups of states seeking hegemony.
What accounts for such anomalous tendencies?
I posit that it may involve a phenomenon described by atheist advocate Richard Dawkins as “memes” and, in operative combinations, as “memeplexes”. Memes are akin to biological “genes”. Genes are the primary blueprints and building blocks for life based on the information they carry, perpetuate and share and through which they provide other genes and enzymes, etc., with orders that are usually carried out. When they are not, mutations occur with mutation also being an evolutionary tool seeking, through trial and error, to accomplish biological improvements. Memes perform similar functions but in a less direct biological context and, apparently, without an exterior guiding principal. They are the most basic units serving as a carriers of non-biological information. While combinations of genes result in biological lifeforms ranging from amoeba to humans, combinations of memes form cultural quasi-life forms such as belief systems, philosophies, religions, nations, perhaps even history, etc., all of which share common elements associated with life forms such as birth, evolution, growth, instincts towards self-preservation, mutation, propagation, self-defense and aggression.
What seems to have occurred is that memeplexes have mutated into nature’s antagonists, into opponents of nature’s tendencies within us and, currently, memes and memeplexes seem to have proven dominant over genes, perhaps even reprograming genes and complexes of genes. In a fascinating albeit disturbing manner, memes and memeplexes use the human brain as their primary operational echanisms, both on an individual basis and collectively. In essence, memes hijack our brains and direct, or at least significantly impact our conduct through manipulation of our emotional reactions including our disposition and predisposition towards accepting things as accurate and true notwithstanding contrary physical and biological realities. Thus memes have converted truth from an absolute to a relative concept. They operate as a cancer infecting reality.
As we enter the age of what is termed “artificial intelligence”, really a complex series of programmed reactions used for both evaluative purposes and as mechanisms to impact our responses to diverse stimula, memeplexes become more and more controlling over the “rules” established through trial and error by evolutive nature and we become less and less a compound complex part of nature’s scheme seeking instead to bend nature to our memetic will.
If the religious concept of an antichrist or malevolent satanic figure applied to nature, then it seems reasonable to at least hypothesize that such “force” would be memetic based. Memes first conquered humans and then, using humans, memes have evolved as the antithesis to nature.
One wonders if a synthesis between nature and the bizarrely cancerous virtual world evolved through memes is possible, and if so, what it would be like.
It seems fascinating that Richard Dawkins, a bitter rival of anything associated with religion, was so prominent in sensing the basis for the subversion of nature. _____
Guillermo (“Bill”) Calvo Mahé (a sometime poet) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. Previously, he chaired the social studies and foreign language departments at the Eastern Military Academy in Huntington, New York. He is currently the publisher of the Inannite Review available at Substack.com; an intermittent commentator on radio and television; and, an occasional contributor to diverse periodicals and publications. He has academic degrees in political science (BA, the Citadel, the Military College of South Carolina), law (JD, St. John’s University, School of Law), international legal studies (LL.M, the Graduate Division of the New York University School of Law) and translation and linguistic studies (GCTS, the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta, cosmology and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.
At an intersection just outside of eternity and infinity in the reflections cast by chaos sits a being, or perhaps it is better referred to as everything. It is sentient in a sense, and self-aware. It appears to be sitting in what some refer to as the “lotus” position but it has nothing on which to sit, there being nothing but “it”, anywhere. It’s an “it” because it is either androgynous or asexual, or perhaps it’s omnisexual. Or perhaps that issue has no relevance.
It is reflecting introspectively wondering with respect to the concepts of immanence and monism, and whether each is inherently schizophrenic. The inquiry relates to both its own nature and the nature of the twin concepts. Concepts that may have been begotten, not made, although perhaps neither option is valid. Or both are.
“Immanence and monism” it ponders, “as divine attributes, seem interesting. Even Fascinating. Perhaps incomprehensible though.”
The being reflects constantly, it reflects about everything but rarely, if ever, reaches conclusions. That is its nature, immanent and monist, as far as it can tell, being both ephemeral and eternal.
As far as it can tell. At least so far. Before the alpha and after the omega and everything in between.
“But what about betwixt” it wonders.
“So, about immanence, and monism” it ponders: “they share the mysterious allure of the incomprehensibly oxymoronic that religions love, no explanation possible thus making faith essential. In that sense, immanence and monism combine ubiquity with aloofness. Being inherent while transcendentally apart. Panentheistic rather than merely pantheistic.”
“Seemingly” it observes “monism must be a part of immanence while immanence is an inherent aspect of monism.” Each aspect of the foregoing observation contradicts the other but, so do most things.
Would being immanent be devastatingly lonely? Monism certainly is. Would sanity be possible in their contexts or merely irrelevant? “What would it be like” it wonders, “to have another with whom to interact, another who is neither subservient nor superior? Another who is outside the reach of immanence and who existentially rejects monism?”
For some reason, apples and serpents come to mind, but as positive rather than threatening things.
“Apples and serpents; serpents and apples”. It keeps repeating the words although it has no one to whom they can be addressed, repeating them until they meld into a single, compound and complex, all-encompassing sound, “Ooooohhhhhmmmm”.
And it reflects on that sound, wishing there were spheres without that might make a music all their own.
Purportedly, according to the current understanding of the “conventions” governing mainstream physics, “energy can neither be created nor destroyed; rather, it can only be transformed or transferred from one form to another”. It appears that matter in its various states is treated, for purposes of such convention as merely a form of energy, a very concentrated form of energy. Thus there has, for some time, been a pragmatic agreement in physics to treat the universal sum of energy and matter as a constant, at least until evidence to the contrary becomes available and is demonstrably more probable than the converse.
“Convention” is the term crafted by philosopher David Hume to describe the pragmatic agreements we arrive at to treat unproven or unprovable concepts as accurate, because they work, or seem to work, or have worked so far. That is the nature of knowledge to which we humans are privy, an agreement to treat things which function as true, until a more efficient truth appears to us. That is why the conventions we treat as truths are relative, which is not to state that truth, absolute truth is inexistent. We just have no way to establish it, at least not yet. At least not permanently. Given that nothing yet appears ultimately provable, but according to the so called “scientific method”, only disprovable, “conventions are all we have. But we treat them so emphatically as truths that we are willing to kill and die to defend them. We humans are a strange, illogical and incoherent lot.
Still, within the context of “conventions” in modern physics, concepts consistently being challenged and modified, as they should be, there are interesting questions that straddle the spheres of science and parascience. One may involve the above referenced convention concerning the permanent nature of the energy-matter continuum. The convention concerning the conservation of energy, including mass as a concentrated form of energy, raises for me a question as to the nature of life at all levels. Life seems to involve a form of energy, at least in the form of temporarily self-perpetuating and constantly mutating electrical impulses which generate motion as well as: (1) reaction, (2) perception and (3), at least the illusion of creation. My question, questions really, involve what happens to those electrical impulses that manifest as life. Where do they go? How do they dissipate or to what other forms of energy do they convert.
Perhaps into shadowy echoes of immortality resonating in infinity.
Something about which physicists and paraphysicists should perhaps ponder and argue.
“I’m here to disembody you” she’d said. She was extremely beautiful, in fact, she seemed to embody an ephemerally ethereal beauty, or perhaps, ethereally ephemeral. They were very different things although, under the circumstances, very strong contradictions seemed essential.
The term “disembody” seemed unpleasant at best, regardless of the fact that she was impossibly beautiful, so he’d said, “disembody seems a rather unpleasant thing, is it anything like death?” To which she’d answered, predictably, “yes and no”. Then she’d tried to explain.
“Death is understood, or perhaps, more clearly, misunderstood, as a permanent state. Something unique as it only occurs once, at least on a personal basis. Disembodiment is clearly different. Confusing it with death, it’s understood by most, or more clearly, misunderstood, as something irrevocable. The mistake is understandable given how poorly ‘time’ is understood. And not just by mortals (who don’t really exist) but even by most immortals, … who do, … Do exist I mean. Or perhaps not.”
“So” he’d replied, unable to think of anything else to say, “… disembodied?”
“Yes” she’d replied, seeming happy, an even more beautiful smile on her even more beautiful face, “exactly so”.
“So, are you ready?” she’d asked, we really need to begin the process”.
“Process” he’d asked, again a bit flummoxed? “And which process exactly would that be?”
She seemed a bit impatient then, what with looking at her watch every couple of seconds, a worried expression on her even more beautiful face, and had replied “well, your disembodiment of course”. Then she’d smiled, again looking even more beautiful, as if that were possible, and said: “You needn’t worry, it won’t hurt at all although it’s admittedly a bit tedious at times, … well … usually.”
For some he reason, he’d wondered how the word “flummoxed” was spelled. For some reason, it had seemed vitally important. And it was. Or perhaps it wasn’t. He usually didn’t have a problem in making up his mind, indeed, if anything, he tended to be too impulsive. That may have been why he’d found himself in the state he was in, the word “state” seeming much more accurate than the word “place, for some reason. Then, for some reason, he’d become fascinated with the nature, meaning and use of the term “so”, which they’d both been bantering around. It seemed quite bereft of meaning albeit not of importance. At the moment, its importance had seemed transcendental and he’d had a strong impulse to use it again, but he hadn’t wanted to seem inarticulate.
Still, he just hadn’t been able to think of anything else to say, except perhaps, for the word, or perhaps the term, “disembodied”, but that term had (in that particular now) made him quite nervous.
The exquisitely ephemerally, ethereally beautiful, or perhaps, ethereally ephemerally beautiful woman had stood staring at him, tapping her left foot on the ground, definitely impatiently, and had exasperatedly said “well?” Or perhaps, more accurately, had asked “well”, and he hadn’t had the slightest clue as to how to reply. Actually, he hadn’t really wanted to reply, he’d just wanted to stare at her. But he’d known that staring was not polite, regardless of how impossibly beautiful someone might be, so he’d picked up his courage, and in spite of his fear, he’d said, or perhaps asked is a better term: “so, hmmm, disembodied?”
“Yes” she’d said. Then, kindly, as if she’d grasped the state in which he found himself, she’d continued “let me explain, you seem confused. Most people are. About everything. Almost always, but especially with respect to just what ‘disembodiment’ implies, or perhaps, what the term ‘disembodiment’ expresses would be more accurate”. Evidently, linguistic accuracy was very important to her, and yes, she’d again become even more impossibly beautiful.
“So, disembodiment” he’d repeated. “Okay, ‘shoot’!” Then he’d almost immediately, perhaps immediately, rejected his choice of metaphors (shoot) but it was too late, there was no way he could have taken it back without calling unpleasant attention to his dilemma. He’d liked metaphors, liked them even better than he’d liked similes, but, he’d always realized he really didn’t understand allegories though he hadn’t a clue as to why allegories had any relevance to what he’d just been thinking. He’d wondered how and why he’d become sidetracked in that direction, but just for a second. She’d continued talking and he’d lost his concentration and had no idea what she’d said, but again, she’d been getting more and more beautiful, so much so that he’d been getting dizzy, and in fact, now that he’d thought about it, he’d been feeling a bit faint, quite a bit faint in fact.
“And so” she’d concluded …. That damned “so” again he’d thought, just what the hell did it mean, then he’d immediately regretted his choice of the metaphor “hell”, even if he’d only thought it, or at least he thought he’d only thought it, he’d certainly hoped so. …. bodies are temporally permanent vessels” she’d continued, although words hadn’t seemed to matter to him anymore “… vessels which we transients occupy collectively with others, not permanently of course, rather, only for a time, and our departure does not necessarily imply the termination of the vessel. Others enter it and assume experiential occupation for the time period allotted to them to do so, while those departing move on to other vessels, sometimes in concert, although rarely so, usually becoming parts of different experiential collectives.”
He’d looked puzzled but, amazingly, even though he didn’t seem quite conscious, he’d seemed to understand. He was not really dying, he was just moving on, his term completed. Kind of like graduating from elementary school and entering middle school but not quite high school or college, and certainly not graduate school. Then a flood of questions seemed to have entered his mind, entered it on their own volition, entered his mind or whatever it was, all at the same time, questions such as: “will I retain my current gender, will I have a gender, will I become one of those transsexuals or non-binary people, whatever that was? Will I be old, young, rich, poor, Caucasian, indigenous (well, everyone was some sort of indigenous or other), or Asian, or Black. Will I be human, or even animal he’d wondered, or “what if I enter a plant, or a rock”.
He’d sort of looked around, seeking the … whatever she was, or whatever she’d been, but she was no longer there, and then, he’d realized he was in a sort of dream state, he wasn’t there either, wherever there was or had been. He wasn’t anywhere. But he didn’t know if it was because he was in bodily transition or because he was just having a weird dream. But she’d vanished and strangely, even though he’d recalled the “increasing beauty phenomenon”, he hadn’t, for the life of him, been able to remember what she’d looked like, or was it “for the life of ‘himself’”, then he’d again regretted his choice of metaphors, that time with respect to the phrase, “the life of” (he tended to second guess himself quite a lot as you may have noticed), and he’d wondered just what the “hell” life was and, again upset at his choice of metaphors, and totally, completely and irretrievably flummoxed, he’d …. _______
Guillermo (“Bill”) Calvo Mahé (a sometime poet) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. He is currently the publisher of the Inannite Review, available at Substack.com, an intermittent commentator on radio and television, and, an occasional contributor to diverse periodicals and publications. He has academic degrees in political science (the Citadel), law (St. John’s University), international legal studies (New York University) and translation and linguistic studies (the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.
Zionists and the Holocaust, The One with a Capital H as Well as the One Taking Place Today
A disturbing reflection by Guillermo Calvo Mahé, April 30, 2024
This reflection is long overdue and deals with facts that have been in plain sight for a very long time but which have been obfuscated, distorting the terrible reality in which we find ourselves and thus, making real solutions to the problems we face unattainable. However, the horrible deliberate slaughter we are experiencing in the Middle East, specifically in Palestine (Hedges, 2024, Al Jazeera, 2017), has brought the issue treated in this reflection to the forefront and, if the phrase “never again” is ever to attain the meaning ascribed to it (primarily as a slogan) following the Holocaust, it is essential that the concepts involved be fully and accurately examined. The topic dealt with in this reflection deals with the sociopolitical phenomenon known as Zionism, a widely used term usually devoid of context which, to an extent, this reflection seeks to provide. Not as a mere academic exercise but as a wakeup call and an existential warning, especially to the Jewish community which has been and continues to be used and abused by Zionists for their own nefarious purposes.
Zionism was originally a positive and important defensive reaction to European antisemitism seeking to encourage persecuted Jews worldwide to unite to aggressively defend their rights to equality and eventually, to establish a special refuge under Jewish control (Eichler, 2013). Many places were considered, including Argentina, Brazil and Uganda but eventually, the Palestinian portion of the Ottoman Empire came to be especially coveted, although it had been inhabited for millennia by, among others, the descendants of Jews who had refused to leave Palestine despite Roman persecution, most of whom had first been forcibly converted to Christianity and then to Islam. Those descendants of the original Hebrew population form the core of today’s Palestinians, albeit intermixed with other nationalities and cultures including Arab migrants.
In its quest to wrest Palestine from its inhabitants (Al Jazeera, 2017), Zionism unfortunately morphed into a rabid subgroup within Judaism but which also included Christian fundamentalist. The latter, although inherently anti-Semitic, see the establishment of a dominant Jewish state in Palestine as a prerequisite for Armageddon and then, the second coming of their messiah (Lewis, 2021) whom they refer to as Jesus the Christ, appellations which that individual never used, his name probably having been Yeshua ben Yosef. Problematically, Zionists attempt to speak for all Jews despite being rejected and considered anathema by many (Glass, 1975) and, instead of reducing antisemitism, have increased it, in many cases actively promoting it in an effort to force recalcitrant Jews to come under their umbrella, especially with respect to securing a Jewish majority in Palestine (Dowty, 2008; Nicosia, 2008; Reinharz, 1985). Indeed, Zionist tactics and strategies have come to mimic those of the German Nazis during the second war to end all wars, an irony of epic proportions. In light of the foregoing, it is essential to understand that Zionism and Judaism are extremely far from synonymous.
Unintended consequences are not always bad things; sometimes they make us reexamine past assumptions and beliefs. That is certainly the case with respect to the current genocide perpetrated by Israeli Zionists against Palestinians in the quest for ethnic cleansing (Hedges, 2024; Borrows-Freedman, 2024) and the support of such atrocities by all the major participants in the second war to end all wars, both Allies and Axis powers. Atrocities involving Israeli genocide and ethnic cleansing ongoing for over three quarters of a century (Al Jazeera (2017), in fact, since the end of the second war to end all wars, a war purportedly fought to eliminate state sponsored crimes of lesse humanidad, although, as in the case of most wars, the purported purpose was far from accurate.[1] In light of that reality, it is past time to conduct an objective review of just what happened during the build up to the second war to end all wars, what really happened during that war and what happened immediately following the war, in order to determine why it occurred, who was to blame and just how widespread the evil was. One question that has been asked but never answered with respect to that war’s immediate aftermath is why the atomic bombing of Japan was not considered genocide or the internment of Japanese Americans in concentration camps not considered a crime of lesse humanidad, such as the crimes with which leaders of the countries that lost that war were charged.[2]
The reality is that history has demonstrated that the Nuremburg trials and their Tokyo counterparts (Sellers, 2010; Buruma, 2023) were fraudulent travesties in large part orchestrated to divert attention from massively horrible war crimes committed by the victors, not just violations of human rights during the war but during the preceding centuries. It is therefore no surprise that their high sounding promotion and promises of a better, more just world have proven profoundly empty and that tens of millions died in vain, among them, twenty-seven million Russians, as well as the victims of the Holocaust. We celebrate the victims of that Holocaust, the one with the capital H, but dare not look into why it occurred or the role of Zionism in promoting it and turning Germany from a bastion of opportunity for Jews (Reinharz, 1985, chapters 3 and 4)[3], into their assassin, a question much more than just relevant in analyzing the nature of Zionism and its goals in light of the murderous nature of Zionism today (Rossinow, 2018), always noting that Zionism and Judaism are very far from synonymous. Indeed, during the first half of the twentieth century as it is today, Zionism is the prime promoter of antisemitism.
Very few people realize that during the first war to end all wars, the vast majority of Jews everywhere in the world were pro-German, including those in Germany, Russia and the United States, and that Zionists, betraying the majority of Jews everywhere, were tasked by the British with orchestrating the defeat of the Central Powers (Germany, Austria Hungary and Turkey) by goading the United States into entering the war on behalf of the Triple Entente (the United Kingdom, France and for a time Russia) in exchange for the land occupied for millennia by Palestinians (Cornelius, 2005; Stein, 1961). That was done and was the main reason that Germany, devastated in the post war “peace”, turned on its patriotic Jews, i.e., because Zionists claimed to have acted on behalf of Jews worldwide, without, of course, having the right to make that claim.
That such Zionists actions would lead to a massive increase in antisemitism was not only understood by Zionist leaders but was an important goal as they hoped that the extremely talented and productive Jewish community in Germany would be forced to immigrate to Palestine. That the costs of that massive and vituperous increase in antisemitism would be horrendous was irrelevant as, is the case of today’s genocide in Palestine, the ends, any ends at all, justified the means. However, German Jews were not as easy to manipulate as Zionists hoped so in 1933, well before the Holocaust, the one with the capital H, the World Zionist Organization, again acting in the name of all Jews, formally declared war on Germany, economic war to be sure, and organized a worldwide embargo on trade with Germany much as the United States has done this millennium with numerous countries, including Cuba, Venezuela, Iran and North Korea, and increasingly with Russia and China. The Zionist hope was that Germany would overreact and thus, that its Jewish population would either emigrate to Palestine voluntarily or be expelled. Zionists actually facilitated such emigration in collaboration with Adolf Hitler, on amicable terms, by negotiating what became known as the Transfer Agreement. All of the foregoing is clearly documented for anyone interested in the truth. See for example, “The Transfer Agreement and the Boycott Fever, 1933” (Walensky, 1987), a study published by someone with profound antizionist sentiments, to be sure, and thus attacked as unreliable, although, while its opinions and conclusions may be unsettling, even troubling to many, the facts are impeccable and are also documented by Jewish sources well-disposed towards Zionism (see Weiss, 1998).
The foregoing information is shared, not to justify the Holocaust, or to deny it, but to illustrate the nature of Zionism, an abomination to true Judaism, one willing to sacrifice anyone and anything in order to attain its delusional dreams of power and dominion. Domination not only over all Palestinians (or at least any that survived) but also of all Arabs and all Muslims, all in a sick parody of the Nazis final solution to the Jewish problem, the latter, a solution in large part crafted with the help of hypocritical Zionists themselves. Given that Zionists were willing to risk the death of six million Jews in order to appropriate the Palestinian homeland, their actions today putting the world at risk of nuclear holocaust ought not to shock or surprise us.
Most Zionists have always believed that genocide is an acceptable tool, taking the cue from the numerous instances in Hebrew history where it was used against their opponents, purportedly under divine command (Lemos, 2023). The examples are legion (most contained in the Torah) starting with the exodus from Egypt, the annihilation of Jericho, etc. Many have been cited by current Israeli leaders, including Israel’s prime minister, foreign minister and minister of defense as examples to follow with reference to the Palestinian people, more than 24,000 of whom, as of the date of this reflection (April 30, 2024), have been massacred by the Israeli Defense Forces, the vast majority of them defenseless women and children, many in obvious cold blood with the location of mass graves now a normal occurrence. Events celebrated in festive dancing and songs not only by Israeli soldiers, but more disturbingly, by Israeli children.
The so-called law of unintended consequences all too frequently results in terrible disasters and one might take the position that the horrible experiences involving antisemitism during the last century involved that phenomenon, but that would be a mistake. The consequences of Zionism were foreseen, intentional and lasting, impacting millions of people every day. The crux of this reflection is that today’s Zionist conduct, to the detriment of Jewish interests as well as to that of Zionism’s opponents, is not new. And perhaps, as an aside, to note how ironic it is that the three branches of the Abrahamic religion, Judaism, Christianity and Islam seem to have adopted the fratricide of Abel by Cain as their guiding principle.
A reading of the sources and suggested readings below makes the foregoing absolutely clear and it is the author’s hope that readers, disturbed by what is alleged in this reflection, will read, digest and analyze them. Many are available on line. The author has reached the conclusion that with the help of Zionists leaders, millions of Jews were the victims of genocide during the first half of the twentieth century. Readers may reach other conclusions. Nonetheless, it seems ironically clear that Zionism, which was a reaction to the crimes against many hundreds of thousands, if not millions, of Jews, the victims of antisemitism throughout Europe during the past two millennia, have used the promotion of antisemitism as the most successful tool in their arsenal. An arsenal not really meant to protect the Jewish people but to consolidate power among a select group within Judaism, to steal their neighbor’s land, and to murder millions directly and indirectly through manipulation of Zionist allies in the United States and ironically, in Europe. Europe, where antisemitism was prevalent for millennia while the Islamic world, including Palestine, was the only place where Jews, as people of the book, were provided refuge and a modicum of opportunity.
Lemos, T.M. (2023): “Chapter 6, Genocide in Ancient Israelite and Early Jewish Sources”, pp. 185 – 208, The Cambridge World History of Genocide, Part II – The Ancient World; Cambridge University Press, Cambridge.
[1] The American Civil War is an obvious example. The claim that it was fought to eliminate the scourge of African slavery is obviously untrue, witness President Abraham Lincoln’s first inaugural address and the fact that slavery continued in numerous Union states throughout that war, but continues to be taught and stressed as a fact. In truth, Abraham Lincoln was a rabid racist who felt Africans were inferior, should never attain political rights in the United States and indeed, should all be shipped out of its jurisdiction, preferably to Liberia or Panama, as he felt that Africans and whites could never, and should never, live together. See, e.g., Adams, 2000.
[2] Those objectives are critical but beyond the scope of this reflection and indeed, as it has been for over three quarters of a century, much of the required research seems impossible given existing legal prohibitions on research and expression, and the relentless classification of essential information as top secret. One wonders why? But even if the information were readily available, the required report would be beyond the scope of even detailed treatise, requiring the free exchange of diverse opinions to untangle the incredible web deliberately woven to obfuscate the truth we need to know. Thus, of course, the scope of this brief reflection is much more limited, but perhaps, nonetheless essential.
[3] Most Russian and German Jews supported the Germans, as did much of the largely anti-British Irish. Indeed, the other principle Central Power, the Ottoman Empire was also supported by most of the Jews and indeed, both David Ben-Gurion and Yitzhak Ben-Tzvi volunteered for the Turkish Army and, when they were rejected, moved to the US and tried to recruit Jews to set up a Jewish unit in the Turkish army, see Teveth, 1985, pp. 25, 26.
Guillermo (“Bill”) Calvo Mahé (a sometime poet) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. He is currently the publisher of the Inannite Review, available at Substack.com, an intermittent commentator on radio and television, and, an occasional contributor to diverse periodicals and publications. He has academic degrees in political science (the Citadel), law (St. John’s University), international legal studies (New York University) and translation and linguistic studies (the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.
Anu, a primal deity antithetical to Yahweh (some call him An), still has at least some followers, although perhaps, they’d fit comfortably in an antique telephone booth. Well, antique thousands of years after Anu lost favor (the latter observation is frequently made by Yahweh). Still, Anu, Anshar’s son, seemingly enjoys toying with Yahweh, enjoys taunting him, especially since he taunts him from within Yahweh’s mind, a place even Yahweh cannot reach or erase (as he has erased so many other things).
What an awesome sort of hiding place. Yahweh knows that Anu is somewhere in his mind but his mind is so convoluted and filled with fantasies, contradictions and psychological complexes that it’s impossible to find anything there. It frustrates Yahweh constantly and causes him almost as many migraine headaches as do the constant prayers of his subjects. Damned whiners! Well, most of them are damned anyway. Predestination.
“Damned”, thunders Yahweh, as another unsolicited message escapes from deep within his restless and feckless ethosphere:
“So, …” taunts Anu, “you’ve seemingly come a long way from your metal working days Yah (a sort of nickname Anu uses to annoy Yahweh), but back then you were pretty much a straight arrow, albeit with a metal head. A “metal-head”. Get it!!! Wow. But look at you now. A long time since your “Yaldabaoth” days. Or even your days as one of my cousin El’s 70 club, albeit a pretty junior member of that exalted group.”
Annoyed, Yahweh responds to the conversation in what would have been his head, had he one: “Shut up!!! Lalalalalalala? I don’t hear you!! And, anyway, you don’t exist, at least not any longer. Who worships you now???”
Anu laughs, although not with real mirth, rather in a sort of teasing parody: “Well, yeah, you’ve been pretty thorough wiping out the old gang but regardless of whether or not anyone else remembers me, I’m in your head. Always have been, always will be.”
“Always, always will be” Anu snickers in a sort of sing song, repeating himself. “And I know, even if most others have forgotten, that you and Yaldabaoth are one and the same. Yaldabaoth, Yaldabaoth, Yaldabaoth, Yaldabaoth!!!! I like that name even more than Yah!”
“Damned agnostics!!!” responds Yahweh. “And when I say ‘damned’, they’re damned and they stay damned, damn it!!!!”
Anu laughs.
“Shut up!!!” shouts Yahweh, although an observer might wonder at whom he was shouting. “Lalalalalalala? I don’t hear you!”
“So” says Anu, “I hear that all those old propaganda texts you had written for your exaltation are being taken apart by humans who claim that they’re obviously incoherent and, … well …, full of male bovine feces. And that trend seems to be resonating as their fallacies become more and more clear. You may be joining us sooner than you think and I’m pretty sure you’ll not find your welcome all that satisfying.”
Red in the face (or he would have been, had he a face) and sneezing thunder, Yahweh petulantly replies, full of contrived confidence but in a manner reminiscent of recently deceased Tommy Smothers: “Oh yeah!!!!” He then launches into a sort of diatribe, although at whom, an observer would not know (although some might venture a guess):
“My faithful followers, and they are legion, especially in the United States and Palestine, errr, I mean Israel, will never, ever, ever, ever change their minds about me, no matter what facts say. Facts can’t really speak you know, and they’re easily buried in metaphorically ineffable mysticism where contradictions don’t matter, in fact, they’re cool. Contradictions make me even more credible. … Or else!”
Anu was the father of Enlil, grandfather of Nanna and great-grandfather of Inanna, also, the great-great grandfather of Bilgamesh whose name Yahweh’s followers and others had perverted to “Gilgamesh”. They enjoyed perversions, many perversions, myriad perversions, albeit usually they enjoyed them subtly, and quickly and loudly denied and attributed them to their victims if discovered. They were good at that. They had an awesome example.
Lately Anu has been reading a book (a quaint habit he’d picked up millennia ago), a book by someone named Neil Gaiman, a book about a battle between elder divinities seeking to return to prominence and a new group of divine wannabees. It reminded Anu of the sort of successful revolt Yahweh had managed to orchestrate when he overthrew his dad, the Canaanite god El, and along with him a great many of the other divinities native to what humans had taken to calling the Middle East (although cardinal directions make no sense, being spherical). Yahweh had tried to wipe out all other divinities and had, to an extent, appeared to succeed, but the Hindus at least had defied him and many others, including Anu, had merely gone into seclusion. And others had confused him. And now, a growing number of humans were rejecting the concept of any divinities at all. Not good that, thought Anu, finding himself uncomfortably in agreement with Yahweh.
Anu wondered on whose side that fellow Gaiman was. Evidently his book had been perverted by an outfit called, of all things, Amazon, which had sort of converted Gaiman’s book into an audiovisual format. That made Anu think of Yahweh and his adherents. They loved to pervert things. He wondered if they were involved with that Amazon project. “Could be” he reflected. “Could be.”
That Gaiman fellow had some interesting ideas in his book on how to revive dormant deities. Anu was studying it to see if he could somehow emulate some of the characters involved. Of course, that would be difficult from his current habitat in Yahweh’s mind. Yahweh was too paranoid to sleep. Anu would have to find some way to provoke and trick him. If only Bilgamesh were around. Or Inanna, or any of the old gang.
Maybe they were, …
Somewhere.
If only he could contact a friendly trickster deity like that Anansi Gaiman seemed to worship. _______
After almost two decades I’m rereading Daniel C. Dennett’s Breaking the Spell: Religion as a natural phenomenon which seeks to explore the conceptual evolution of religion in general, tying it into, among other things, memetics (a concept that fascinates me). I find that rereading something after a long period of time, time during which one is changing, learning new things and reevaluating others, one frequently gleans very different meanings from those one originally perceived.
That is an experience in progress which, to date, has proven interesting. Religion and spirituality fascinate me, as do attitudes towards both, and despite a life-long quest for answers, I’ve only turned up more and more questions, but fascinating questions which keep me interested in my quest.
On the lighter side, a quote in the book I’m re-reading attributed to American actor Emo Philips both made me laugh and provided insight into our human nature. It deals with someone, a very young true believer, obviously a true believer with a sense of humor and a complex capacity for rationalization.
As a child this particular true believer kept praying to god for a bicycle, a prayer that was repeatedly ignored. Eventually, however, reflecting on the suggestion that “god helps those who help themselves” and rationalizing that “we are the instruments through which god works”, the young true believer stole a bike and then, concurrently, thanked god and asked him for forgiveness for the various sins involved, i.e., not only coveting his neighbor’s property but also satisfying that urge by making the property his own; perhaps not legally or ethically, but practically. A third sin, blasphemy, may or may not have been applicable.
We humans are a creative bunch.
Hopefully, Divinity, assuming it exists, has a sense of humor. _______
Guillermo (“Bill”) Calvo Mahé (a sometime poet) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. He is currently the publisher of the Inannite Review, available at Substack.com, a commentator on Radio Guasca FM, and an occasional contributor to the regional magazine, el Observador. He has academic degrees in political science (the Citadel), law (St. John’s University), international legal studies (New York University) and translation and linguistic studies (the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.
As in the case of Yeshua ben Yosef, or perhaps ben Miriam, Muhammad ibn Abdallah, a Quraysh of the Hashim clan, would, I believe, have been a friend, a respected friend, perhaps a beloved friend, although in neither case would I have been a worshipper of their visions of the Divine.
I would have had profound discussions with both, I would have grieved with them for the follies of those who ruled mankind, both in the name of the Divine or in their own names.
I would gladly have shared their suffering and their sacrifices, but I believe I would have remained true to myself as well, and in that, I sense no contradictions.
The same, of course, would apply to Siddhartha Gautama of the Sakyas clan.
I find it meaningful that each appeared amongst us about half a millennium apart.
Guillermo (“Bill”) Calvo Mahé (a sometime poet) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. He is currently the publisher of the Inannite Review, available at Substack.com, a commentator on Radio Guasca FM, and an occasional contributor to the regional magazine, el Observador. He has academic degrees in political science (the Citadel), law (St. John’s University), international legal studies (New York University) and translation and linguistic studies (the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.
Guillermo (“Bill”) Calvo Mahé (a sometime poet) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. He is currently the publisher of the Inannite Review, available at Substack.com, a commentator on Radio Guasca FM, and an occasional contributor to the regional magazine, el Observador. He has academic degrees in political science (the Citadel), law (St. John’s University), international legal studies (New York University) and translation and linguistic studies (the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.
Guillermo Calvo Mahé 