A spectre is haunting Jewry – the spectre of Jew-Awareness. All the Powers of old Jewry have entered into an unholy alliance to exorcise this spectre: Rabbi and Zionist, Satanyahoo and Sarkozy, American Jew-slave and Canadian Zio-Puppet. Where is the party in opposition that has not been decried as “antishemitic”?

Two things result from this fact: (1) Jew-Awareness is already acknowledged by all Jew Powers to be itself a Power; (2) It is high time that Jew-wise souls should openly, in the face of the whole world, publish their views, their aims, their tendencies, and meet this nursery tale of the Spectre of “Antishemitism” with a Manifesto of the Jew-Wise.

To this end, Jew-wise people of various nationalities have assembled in London, and sketched the following Manifesto, to be published in the English, French, German, Italian, Flemish and Danish languages.

The Jew-Wise Manifesto

The history of all hitherto existing society has become the history of the struggle against the Jews.

Freeman and slave, patrician and plebeian, lord and serf, guild-master and journeyman, stood in constant opposition to one another, carried on an uninterrupted, now hidden, now open fight, a fight that each time ended with an increase in Jewish power.

In the earlier epochs of history, we find almost everywhere a complicated arrangement of society into various orders, a manifold gradation of social rank. In ancient Rome we have patricians, knights, plebeians, slaves; in the Middle Ages, feudal lords, vassals, guild-masters, journeymen, apprentices, serfs; in almost all of these classes, again, subordinate gradations. But always, looking down with contempt, The Jew.

Our epoch possesses, however, this distinctive feature: it has simplified the antagonisms. Society as a whole is more and more splitting up into two great hostile camps, into two great classes directly facing each other: Jew and Non-Jew.

The discovery of America, the rounding of the Cape, opened up fresh ground for the rising Jews. The East-Indian and Chinese markets, the colonisation of America, trade with the colonies, the increase in the means of exchange and in commodities generally, gave to commerce, to navigation, to industry, an impulse never before known, and thereby, to the Jewish controlling element in the in ever-increasingly-anti-Christian society, a rapid development.

The old system of industry now no longer sufficed for the growing wants of the new Jew markets. The manufacturing system took its place. Division of labour between the different corporate guilds vanished in the face of division of labour in each single Jew-owned workshop.

Meantime the markets kept ever growing, the demand ever rising. Even manufacture no longer sufficed. Thereupon, steam and machinery revolutionised industrial production. The place of manufacture was taken by the giant, Modern Industry, the place of the industrial middle class, by industrial millionaires, the leaders of whole industrial armies, the modern Jew oligarchic overlord class.

Modern industry has established the world market, for which the discovery of America paved the way. This market has given an immense development to commerce, to navIgation, to communication by land. This development has, in its turn, reacted on the extension of industry; and in proportion as industry, commerce, navigation, railways extended, in the same proportion the Jew Money Power developed, increased its capital, and pushed into the background every other interest.

We see, therefore, how the modern Jew tyranny is itself the product of a long course of development, of a series of revolutions in the modes of production and of exchange.

Each step in the development of the Jews’ power was accompanied by a corresponding political advance of that tribe. A usurius class propping up feudal oppression, an armed and self-governing association in the Zionist Zentity in Occupied Palestine; here nominally independent urban republic (as in Italy and Germany), there taxable “third estate” of the monarchy (as in Britain), at times serving either the semi-feudal or the absolute monarchy as a counterpoise against the non-Jewish nobility, and, in fact, cornerstone of the great monarchies in general, the Jews have at last, since the establishment of Modern Industry and of the world market, conquered for themselves, in the modern representative State, exclusive political sway. The executive of the modern State is but a committee for managing the common affairs of the Jews.

The Jew, historically, has played a most revolutionary part.

The Jews, wherever they have got the upper hand, have put an end to all feudal, patriarchal, idyllic relations. They have pitilessly torn asunder the motley feudal ties that bound men and have left remaining no other nexus between man and man than naked self-interest, than callous “cash payment.” They have drowned the most heavenly ecstasies of religious fervour, of chivalrous enthusiasm, of sentimentalism, in the icy water of egotistical calculation. They have resolved personal worth into exchange value, and in place of the numberless indefeasible chartered freedoms, have set up that single, unconscionable artificial freedom – Free Trade. For exploitation, it has substituted naked, shameless, direct, brutal exploitation, veiled by Judaic and Zionist illusions.

The Jews have subverted every occupation hitherto honoured and looked up to with reverent awe. They have converted non-Jewish physicians, lawyers, priests, poets, scientists, into their paid wage-labourers.

The Jew has pissed on the family’s sacramental nature, and has reduced the family relation to a mere money relation.

The Jews have converted Christian vigour into the most slothful Anti-Christ indolence.

The Jews cannot exist without constantly revolutionising the instruments of production, and thereby the relations of production, and with them the whole relations of society. Constant revolutionising of production, uninterrupted disturbance of all social conditions, everlasting uncertainty and agitation distinguish the Jew-Dominant epoch from all earlier ones. All fixed relations, with their train of ancient and venerable habits, are swept away, all new-formed ones become antiquated before they can ossify. All that is solid melts into air, all that is holy is profaned, and man is at last compelled to face with sober senses, his new Judaic conditions of life, and his subverted relations with his own kind.

The need of a constantly expanding market for its products chases the Jew over the whole surface of the globe. He must nestle everywhere, settle everywhere, establish connexions everywhere.

The Jews have through their exploitation of the world market given a cosmopolitan character to production and consumption in every country. To the great chagrin of Reactionists, they have drawn from under the feet of industry the national ground on which it stood. All old-established national industries have been destroyed or are daily being destroyed. They are dislodged by new industries, whose introduction becomes a life and death question for all civilised nations, by industries that no longer work up indigenous raw material, but raw material drawn from the remotest zones; industries whose products are consumed, not only at home, but in every quarter of the globe. In place of the old wants, satisfied by the productions of the country, we find new wants, requiring for their satisfaction the products of distant lands and climes. In place of the old local and national seclusion and self-sufficiency, we have intercourse in every direction, universal inter-dependence of nations. And as in material, so also in intellectual production. The intellectual creations of individual nations become common Jewish property. National one-sidedness and narrow-mindedness become more and more impossible, and from the numerous national and local literatures, there arises a Judaized world literature.

The Jews, by the rapid improvement of all instruments of production, by the immensely facilitated means of communication, draw all, even the most barbarian nations into their vile excuse for a civilisation. The cheap prices of their stolen commodities are the heavy artillery with which they batters down all Chinese walls, with which they forces the barbarians’ intensely obstinate hatred of foreigners to capitulate. They compel all nations, on pain of extinction, to adopt the Jewish mode of production; they compel them to introduce what they call civilisation into their midst, i.e., to become Judaized themselves. In one word, they create a world after their own image.

The Jews have subjected the country to the rule of the towns. They have created enormous cities, have greatly increased the urban population as compared with the rural, and have thus torn a considerable part of the population from the realites of rural life. Just as they have made the country dependent on the towns, so it have made barbarian and semi-barbarian countries dependent on the more sophisticatedly Judaized ones, nations of peasants on nations of Jews, Humanity on Judonia.

The Jews keep more and more doing away with the scattered state of the population, of the means of production, and of property. They have agglomerated population, centralised means of production, and have concentrated property in a few hands. The necessary consequence of this was political centralisation. Independent, or but loosely connected provinces with separate interests, laws, governments and systems of taxation, became lumped together into one supra-nation, with one government, one code of laws, one national Jewish interest, one frontier and one customs-tariff.

The Jews, during their global rule of scarce one hundred years, have created more massive and more colossal destructive forces than have all preceding generations together. Subjection of Nature’s forces to the Jew, machinery, application of science to mass-murder, clearing of whole continents for cultivation, whole populations conjured away — and all based on the drudgery and sacrifice of enslaved “goyim” populations — what earlier century had even a presentiment that such destructive forces slumbered in the lap of Jew-socialized labour?

We see then: the means of production and of exchange, on whose foundation the Jews built themselves up, were generated in Christian society. At a certain stage in the development of these means of production and of exchange, the conditions under which Christian society produced and exchanged, the Christian organisation of agriculture and manufactuting industry, in one word, the Christian relations of property became no longer compatible with the already developed Jewish desctructive forces; they became so many fetters for Satan. They had to be burst asunder; they were burst asunder.

Into their place stepped Jew-managed non-competition, accompanied by a social and political constitution adapted to it, and by the economical and political sway of the Jewish tribe.

A similar movement is going on before our own eyes. Modern Judaized “goyim” society with its relations of production, of exchange and of property, a society that has conjured up such gigantic means of production and of exchange, is like the sorcerer, who is no longer able to control the powers of the nether world whom he has called up by his spells. For many a decade past the history of industry and commerce is but the history of the revolt of modern productive forces against Jewish conditions of production, against the property relations that are the conditions for the existence of the Jewish tribe and of its rule. It is enough to mention the commercial crises that by their periodical return put on its trial, each time more threateningly, the existence of the entire enslaved “goyim” society. In these crises a great part not only of the existing products, but also of the previously created productive forces, are periodically destroyed. In these crises there breaks out an epidemic that, in all earlier epochs, would have seemed an absurdity — the epidemic of over-production. Jew-enslaved society suddenly finds itself put back into a state of momentary barbarism; it appears as if a famine, a universal war of devastation had cut off the supply of every means of subsistence; industry and commerce seem to be destroyed; and why? Because there is too much Judaic materialism, too much means of subsistence, too much industry, too much commerce. The productive forces at the disposal of Jew-enslaved no longer tend to further the development of the conditions of non-Jewish property; on the contrary, they have become too powerful for these conditions, by which they are fettered, and so soon as they overcome these fetters, they bring disorder into the whole of Jew-enslaved society, endanger the existence of the non-Jews’ property. The conditions of Jew-enslaved society are too narrow to comprise the wealth ferreted away by them. And how does the Jew get over these crises? On the one hand by enforced destruction of a mass of productive forces; on the other, by the conquest of new markets, and by the more thorough exploitation of the old ones. That is to say, by paving the way for more extensive and more destructive crises, and by diminishing the means whereby crises are prevented.

In the conditions of the non-Jews, those of old society at large are already virtually swamped. The mopst oppressed non-Jew is without property; Judaic industrial labour, Judaic subjection to capital, the same in England as in France, in America as in Germany, has stripped him of every trace of national character.

Not only has the Jew forged the weapons that bring death to the non-Jew; he has also called into existence the men who are to wield those weapons — the Shabbos Goyim, especially the Slavemasons.

In proportion as the Jewish Money Power, i.e., capital, is developed, in the same proportion are the Shabbos Goyim, especially the Slavemasons, developed — a class of slaves who propser only so long as they serve the Jews, and who serve the Jews only so long as their labour increases Jew-capital. These slaves, who must sell themselves piecemeal, are a commodity, like every other article of commerce, and are consequently exposed to all the vicissitudes of competition to all the fluctuations of the market.

Owing to the extensive use of machinery and to division of labour, the work of the Shabbos Goyim has lost all individual character, and, consequently, all charm for the slave. He becomes an appendage of the Jew-machine, and it is only the most simple, most monotonous, and most easily acquired knack, that is required of him. Hence, the cost of production of a Shabbos Goyim is restricted, almost entirely, to the means of subsistence that he requires for his maintenance, and for the propagation of his propaganda. But the price of a commodity, and therefore also of slave-labour, is equal to its cost of production. In proportion, therefore, as the repulsiveness of the slavery increases, the wage decreases. Nay more, in proportion as the use of machinery and division of labour increases, in the same proportion the burden of toil also increases, whether by prolongation of the working hours, by increase of the work exacted in a given time or by increased speed of the machinery, etc.

Jewish industry has converted the little workshop of the patriarchal master into the great factory of the industrial capitalist. Masses of labourers, crowded into the factory, are organised like soldiers. As privates of the industrial army they are placed under the command of a perfect hierarchy of shabbos-goyische officers and sergeants. Not only are they slaves of the tribe, and of the Jew-controlled State; they are daily and hourly enslaved by the machine, by the overlooker, and, above all, by the individual Jewish owner himself. The more openly this despotism proclaims gain to be its end and aim, the more petty, the more hateful and the more embittering it is.

The less the skill and exertion of strength implied in shabbos-goyische labour, in other words, the more Jewish industry becomes developed, the more is the labour of men superseded by that of women. Differences of age and sex have no longer any distinetive social validity for those enslaved by the Jews. All are instruments of labour, more or less expensive to use, according to their age and sex.

No sooner is the exploitation of the labourer by the Jew, so far, at an end, and he receives his petty wages, than he is set upon by portions of the Shabbos Goyim — the tax collector, the pimp, the press-gang, the pawnbroker, etc.

The small tradespeople, shopkeepers, and retired tradesmen generally, the handicraftsmen and peasants — all these become gradually more Jew-wise, partly because their diminutive capital does not suffice for the scale on which Global Jew Industry is carried on, and is swamped in the competition with the large Jew capitalists, partly because their specialised skill is rendered worthless by new, stolen, methods of production. Thus the Jew-aware faction is recruited from all classes of the Jew-control population.

The Jew-wise population goes through various stages of development. With its birth begins its struggle with the Jew overlord. At first the contest is carried on by individual Jew-wise souls, then by the Jew-aware elemnents of each nation, then by the Jew-wise operatives of one trade, in one locality, against the individual Shabbos Goy who directly exploits them. They direct their attacks not against the Judaic conditions of production, but against the instruments of production themselves; they destroy imported wares that compete with their labour, they smash to pieces machinery, they set factories ablaze, they seek to restore by force the vanished status of the workman of the pre-Jewed Era.

At this stage the Jew-wise still form an incoherent mass scattered over the whole planet, and broken up by their mutual competition. If anywhere they unite to form more compact bodies, this is not yet the consequence of their own active union, but of the union of the Jews, which tribe, in order to attain its own political ends, is compelled to set the whole of non-Jewry in motion, and is moreover yet able to do so. At this stage, therefore, the Jew-wise people do not fight their enemies, but the enemies of their enemies. Thus the whole historical movement is concentrated in the hands of the Jews; every victory so obtained — so far — is a victory for the Jews.

But with the increase in Jew crimes the Jew-wise not only increase in number; we become concentrated in greater masses, our strength grows, and we feels that strength more. The various interests and conditions of life within the ranks of the Jew-wise are more and more equalised, in proportion as Jews obliterate all distinctions of non-Jews, and nearly everywhere reduces non-Jew standards of life to the same low level. The growing cut-throat competition amongst the Jews themserlves, and the resulting commercial crises, make the wages of the workers ever more fluctuating. Their livelihood more and more precarious; the collisions between individual non-Jews and individual Jews take more and more the character of collisions between two forms of humanity. Thereupon the Jew-wise begin to form combinations against the Jews; they club together in order to keep up the rate of wages; they found permanent associations in order to make provision beforehand for these occasional revolts. Here and there the contest breaks out into riots.

Now and then the non-Jews are victorious, but only for a time. The real fruit of their battles lies, not in the immediate result, but in the ever-expanding union of Jew-wise humanity. This union is helped on by the improved means of communication that are created by modern industry and that place the Jew-wise of different localities in contact with one another. It was just this contact that was needed to centralise the numerous local struggles, all of the same character, into one international struggle between nations. But every national struggle is a political struggle. And that union, to attain which the Jew-wise of the early Jewed-Era, with their miserable Jew-controlled media, required genearations, the modern Jew-wise individual, thanks to the Internet, achieves in a few years.

This organisation of the Jew-wise non-Jews into a force, is continually being upset again by the Jew-managed competition between the non-Jews themselves. But it ever rises up again, stronger, firmer, mightier. It compels legislative recognition of particular interests of the non-Jews, by taking advantage of the divisions amongst the Jews themselves.

In times when the struggle nears the decisive hour, the process of dissolution going on within the shabbos-goyische class, in fact within the whole range of old society, assumes such a violent, glaring character, that a small section of the shabbos-goyische class cuts itself adrift, and joins the Jew-wise non-Jews, the group that holds the future in its hands.

In place of this Judaized slave-society, with its divisions and antagonisms, we shall have an association, in which the free development of each is the condition for the free development of all.

Of all the classes that stand face to face with the Jew today, the Orthodox Christian alone is a real Anti-Jew revolutionary. The others decay in the face of Modern Satanism.

Nevertheless, Jew-wise humans everywhere support the revolutionary movement against the existing Jewey social and political order of things.

Jew-wise humanity disdains to conceal its views and aims. Let the Jews tremble at an Anti-Jew revolution. Those the Jews would enslave have nothing to lose but their chains. They have a world, and the Kingdom of Heaven, to win.

http://brianakira.wordpress.com/2010/04/15/the-jew-wise-manifesto/