Otto Weininger


“Dietrich Eckart once told me that in all his life he had known just one good Jew: Otto Weininger, who killed himself on the day when he realized that the Jew lives on the decay of peoples” Adolf Hitler (Table Talks 41-44, pg 141)

Otto Weininger was an introspective philosopher who crucified himself in his works, as he analyzed Jewishness, thus analyzing himself.  Weininger, at the young age of 23 decided (allegedly because of his inability to supersede his nature)  his only viable option was to commit suicide. So, to set the perfect ambiance, he rented the room Beethoven died in, and shot himself.

In his last major work: Sex and Character He dives into many philosophical subjects, mainly dealing with the male-female dynamic. 

The most interesting (in my opinion) part of Sex and Character, is when Weininger discusses Judaism, Jewishness, the differences between, Jews and non-Jews, and ultimately analyzing himself through his people.

The following are excerpts from the chapter entitled “Judaism” in S & C (Pg. 301-330)

“I must, however, make clear what I mean by Judaism; I mean neither a race nor a people nor a recognized creed. I think of it as a tendency of the mind, as a psychological constitution which is a possibility for all mankind, but which has become actual in the most conspicuous fashion only amongst Jews.”

Weininger, is speaking about, what is today called: the “spiritual Jew”.

The spiritual Jew, does not require Jewish genetic links, or to practice Judaism as a religion, but simply to adopt and embrace Jewish ideology and mentality, which in this case can be summed up as : modernity.  One might scoff at the idea of the spiritual Jew, and only view the issue as solely a biological matter, but that would be a costly mistake, as there are millions of genetic Jews, but billions of spiritual Jews.

The concept of the spiritual Jew, or the self-Jew, is largely ignored by the “its da jews” crowd, because it requires introspective awareness, self conflict, and eventually change in the manner of (self) evolution. While it is easy to point the finger at the idea of the Jew, it is hard to deal with the inborn Jew. Therefore, the most determining battle (within one’s self) goes largely ignored. 

“There are Aryans who are more Jewish than Jews”… I am sure many a Gentile CEO can be placed under the same banner.

“The Antisemitism of the Jews bears testimony to the fact that no one who has had experience of them considers them lovable not even the Jew himself.” 

Weininger on Jews and femininity:

“It would not be difficult to make a case for the view that the Jew is more saturated with femininity than the Aryan, to such an extent that the most manly Jew is more feminine than the lest manly Aryan. This interpretation would be erroneous. It is most important to lay stress on the agreements and differences simply because so many points that become obvious in dissecting women reappear in the Jew.”

“The true conception of the state is foreign to the Jew, because he, like the woman, is wanting in personality; his failure to grasp the idea of true society is due to his lack of a free intelligible ego.”

“As there is no real dignity in women, so what is meant by the word ‘gentleman’ does not exist amongst Jews.”

“Our age is not only the most Jewish but the most feminine.”

The femininity in the nature of Jews, has long been a topic of conversation and debate, all the way from the days of Thule style Aryans and a solar (masculine) identity and Jews, with lunar (feminism) role…All the way to today with the destruction of masculine concepts of honor, nobility,etc, for material impulsive femininity.

On Zionism:

“Zionism is the negation of Judaism, for the conception of Judaism involves a world-wide distribution of the Jews”

The next time someone wishes to parade the “Rabbis against Zionism” as some kind of virtuous characters of righteousness, they ought might want to remember Weininger’s words on the matter. As the question of Jewish statehood is a debated subject amongst some Jews, not because of the actions of the state, but rather a simple religious disagreement.

On Jews and medicine:

“The present turn of medical science is largely due to the influence of Jews…They would make it a matter of drugs, and mere administration of chemicals.”

 Big pharmaceutical, before pharmaceutical got big.

Like most introspective Jews, Otto had the fantasy that he could simply convert away his Jewishness:

“There is no more an absolute Jew than an absolute Christian.”

“I have no wish to boycott the Jew, or by any such immoral means to attempt to solve the Jewish Question.”

“To defeat Judaism, the Jew must first understand himself and war against himself. So far, the Jew has reached no further than to make and enjoy jokes against his own peculiarities.”

“Only steady resolution, united to the highest self-respect, can free the Jew from Jewishness.”

“The Jew, indeed, who has become Christian, has the fullest right to be regarded by the Aryan in his individual capacity, and no longer be condemned as belonging to a race above which his moral efforts raised him.”

Did Weininger truly believe he could battle himself, and cleanse his Jewishness? Maybe… But would his suicide then be the result of this question?

Weininger on Suicide:

 “The suicider is almost always a sadist, because he alone wants to get out of a situation and can act; a masochist must first question all eternity whether he may, should, take his own life”


It would seem Otto’s struggles with himself, his identity, and his failure to overcome himself, or convince others that he had overcome himself lead him to take his own life. Weininger allegedly wrote two letters (one to his father, and one to his brother) before he shot himself. The letters have not been made public.

 Otto Weininger was buried in theMatzleinsdorf Protestant Cemetery in Vienna. The epitaph by his father translates:

“This stone closes the resting place of a youth whose spirit never found rest on earth. And when he had made known the revelations of his spirit and of his soul, he could no longer bear to be among the living. He sought out the death precinct of one of the greatest in Vienna’s Schwarzspanier house, and there destroyed his bodily existence.”


Catechism of the Revolutionist

Sergei Nechayev did not play games when it came to revolution. His work entitled Catechism of the Revolutionist is a hard hitting piece that penetrates like a hard dick, while modernites flaccidly fumble around looking for excuses for their inactivity.

Politically it is said, Nechayev was everything from and anarchist to “Barracks communistas Marx called it. His politics are really irrelevant, what matters was and is his analysis on revolutionary activities and mindset.

What is quickly realized by the reader is: You are bluffing in your “revolt”. A hardened, focused mindset and behavior is demanded from Nechayev as he spells out the necessary steps to making the individual dedicated to Revolt.

Friends that are not fanatical revolutionist…Forget about it. That sweet girl in your class…Forget about it… The message is simple: Live, breath, kill, fuck, and die Revolution. There is nothing else.

Enjoy your heart-check:

From Chapter 2 of COTR:

The Duties of the Revolutionary toward Himself

1. The revolutionary is a doomed man. He has no personal interests, no business affairs, no emotions, no attachments, no property, and no name. Everything in him is wholly absorbed in the single thought and the single passion for revolution.

2. The revolutionary knows that in the very depths of his being, not only in words but also in deeds, he has broken all the bonds which tie him to the social order and the civilized world with all its laws, moralities, and customs, and with all its generally accepted conventions. He is their implacable enemy, and if he continues to live with them it is only in order to destroy them more speedily.

3. The revolutionary despises all doctrines and refuses to accept the mundane sciences, leaving them for future generations. He knows only one science: the science of destruction. For this reason, but only for this reason, he will study mechanics, physics, chemistry, and perhaps medicine. But all day and all night he studies the vital science of human beings, their characteristics and circumstances, and all the phenomena of the present social order. The object is perpetually the same: the surest and quickest way of destroying the whole filthy order.

4. The revolutionary despises public opinion. He despises and hates the existing social morality in all its manifestations. For him, morality is everything which contributes to the triumph of the revolution. Immoral and criminal is everything that stands in its way.

5. The revolutionary is a dedicated man, merciless toward the State and toward the educated classes; and he can expect no mercy from them. Between him and them there exists, declared or concealed, a relentless and irreconcilable war to the death. He must accustom himself to torture.

6. Tyrannical toward himself, he must be tyrannical toward others. All the gentle and enervating sentiments of kinship, love, friendship, gratitude, and even honor, must be suppressed in him and give place to the cold and single-minded passion for revolution. For him, there exists only one pleasure, on consolation, one reward, one satisfaction – the success of the revolution. Night and day he must have but one thought, one aim – merciless destruction. Striving cold-bloodedly and indefatigably toward this end, he must be prepared to destroy himself and to destroy with his own hands everything that stands in the path of the revolution.

7. The nature of the true revolutionary excludes all sentimentality, romanticism, infatuation, and exaltation. All private hatred and revenge must also be excluded. Revolutionary passion, practiced at every moment of the day until it becomes a habit, is to be employed with cold calculation. At all times, and in all places, the revolutionary must obey not his personal impulses, but only those which serve the cause of the revolution.

The Relations of the Revolutionary toward his Comrades

8. The revolutionary can have no friendship or attachment, except for those who have proved by their actions that they, like him, are dedicated to revolution. The degree of friendship, devotion and obligation toward such a comrade is determined solely by the degree of his usefulness to the cause of total revolutionary destruction.

9. It is superfluous to speak of solidarity among revolutionaries. The whole strength of revolutionary work lies in this. Comrades who possess the same revolutionary passion and understanding should, as much as possible, deliberate all important matters together and come to unanimous conclusions. When the plan is finally decided upon, then the revolutionary must rely solely on himself. In carrying out acts of destruction, each one should act alone, never running to another for advice and assistance, except when these are necessary for the furtherance of the plan.

10. All revolutionaries should have under them second- or third-degree revolutionaries – i.e., comrades who are not completely initiated. these should be regarded as part of the common revolutionary capital placed at his disposal. This capital should, of course, be spent as economically as possible in order to derive from it the greatest possible profit. The real revolutionary should regard himself as capital consecrated to the triumph of the revolution; however, he may not personally and alone dispose of that capital without the unanimous consent of the fully initiated comrades.

11. When a comrade is in danger and the question arises whether he should be saved or not saved, the decision must not be arrived at on the basis of sentiment, but solely in the interests of the revolutionary cause. Therefore, it is necessary to weigh carefully the usefulness of the comrade against the expenditure of revolutionary forces necessary to save him, and the decision must be made accordingly.

The Relations of the Revolutionary toward Society

12. The new member, having given proof of his loyalty not by words but by deeds, can be received into the society only by the unanimous agreement of all the members.

13. The revolutionary enters the world of the State, of the privileged classes, of the so-called civilization, and he lives in this world only for the purpose of bringing about its speedy and total destruction. He is not a revolutionary if he has any sympathy for this world. He should not hesitate to destroy any position, any place, or any man in this world. He must hate everyone and everything in it with an equal hatred. All the worse for him if he has any relations with parents, friends, or lovers; he is no longer a revolutionary if he is swayed by these relationships.

14. Aiming at implacable revolution, the revolutionary may and frequently must live within society will pretending to be completely different from what he really is, for he must penetrate everywhere, into all the higher and middle-classes, into the houses of commerce, the churches, and the palaces of the aristocracy, and into the worlds of the bureaucracy and literature and the military, and also into the Third Division and the Winter Palace of the Czar.

15. This filthy social order can be split up into several categories. The first category comprises those who must be condemned to death without delay. Comrades should compile a list of those to be condemned according to the relative gravity of their crimes; and the executions should be carried out according to the prepared order.

16. When a list of those who are condemned is made, and the order of execution is prepared, no private sense of outrage should be considered, nor is it necessary to pay attention to the hatred provoked by these people among the comrades or the people. Hatred and the sense of outrage may even be useful insofar as they incite the masses to revolt. It is necessary to be guided only by the relative usefulness of these executions for the sake of revolution. Above all, those who are especially inimical to the revolutionary organization must be destroyed; their violent and sudden deaths will produce the utmost panic in the government, depriving it of its will to action by removing the cleverest and most energetic supporters.

17. The second group comprises those who will be spared for the time being in order that, by a series of monstrous acts, they may drive the people into inevitable revolt.

18. The third category consists of a great many brutes in high positions, distinguished neither by their cleverness nor their energy, while enjoying riches, influence, power, and high positions by virtue of their rank. These must be exploited in every possible way; they must be implicated and embroiled in our affairs, their dirty secrets must be ferreted out, and they must be transformed into slaves. Their power, influence, and connections, their wealth and their energy, will form an inexhaustible treasure and a precious help in all our undertakings.

19. The fourth category comprises ambitious office-holders and liberals of various shades of opinion. The revolutionary must pretend to collaborate with them, blindly following them, while at the same time, prying out their secrets until they are completely in his power. They must be so compromised that there is no way out for them, and then they can be used to create disorder in the State.

20. The fifth category consists of those doctrinaires, conspirators, and revolutionists who cut a great figure on paper or in their cliques. They must be constantly driven on to make compromising declarations: as a result, the majority of them will be destroyed, while a minority will become genuine revolutionaries.

21. The sixth category is especially important: women. They can be divided into three main groups. First, those frivolous, thoughtless, and vapid women, whom we shall use as we use the third and fourth category of men. Second, women who are ardent, capable, and devoted, but whom do not belong to us because they have not yet achieved a passionless and austere revolutionary understanding; these must be used like the men of the fifth category. Finally, there are the women who are completely on our side – i.e., those who are wholly dedicated and who have accepted our program in its entirety. We should regard these women as the most valuable or our treasures; without their help, we would never succeed.

The Attitude of the Society toward the People

22. The Society has no aim other than the complete liberation and happiness of the masses – i.e., of the people who live by manual labor. Convinced that their emancipation and the achievement of this happiness can only come about as a result of an all-destroying popular revolt, the Society will use all its resources and energy toward increasing and intensifying the evils and miseries of the people until at last their patience is exhausted and they are driven to a general uprising.

23. By a revolution, the Society does not mean an orderly revolt according to the classic western model – a revolt which always stops short of attacking the rights of property and the traditional social systems of so-called civilization and morality. Until now, such a revolution has always limited itself to the overthrow of one political form in order to replace it by another, thereby attempting to bring about a so-called revolutionary state. The only form of revolution beneficial to the people is one which destroys the entire State to the roots and exterminated all the state traditions, institutions, and classes in Russia.

24. With this end in view, the Society therefore refuses to impose any new organization from above. Any future organization will doubtless work its way through the movement and life of the people; but this is a matter for future generations to decide. Our task is terrible, total, universal, and merciless destruction.

25. Therefore, in drawing closer to the people, we must above all make common cause with those elements of the masses which, since the foundation of the state of Muscovy, have never ceased to protest, not only in words but in deeds, against everything directly or indirectly connected with the state: against the nobility, the bureaucracy, the clergy, the traders, and the parasitic kulaks. We must unite with the adventurous tribes of brigands, who are the only genuine revolutionaries in Russia.

26. To weld the people into one single unconquerable and all-destructive force – this is our aim, our conspiracy, and our task.

Was Mustafa Kemal “Ataturk” Jewish and/or subservient to Jewish world agenda?

Mustafa Kemal, better known as Ataturk (Father of Turks) has always been a controversial character in the eyes of the Jewish conspiracy scene. A large part of the Turkish population views Kemal as a hero, meanwhile, a large part of Jewish conspiracy scene view Ataturk as a crypto Jew or “Donmeh”.  Kemal has often been a target of ridicule both from Armenians and Muslims.

Accused of Christian genocide on one hand, and being the final nail in the coffin of the Islamic Ottoman Empire on the other. Allegedly surrounded by Jews in the hierarchy of the “Young Turk” revolution, and apparently admitting to being Jewish in private to a Jewish journalist… It would seem to be a close cut case… But as always when dealing with figures of history and political movements, things are not always what they seem.  It is time to attempt to get to the bottom of the Ataturk Question…Was he Jewish? How Jewish were the young Turks, and was Atatürk conspiring in Jewish world agenda, as he is accused of on many Jewish conspiracy sites?

Was Mustafa Kemal Jewish?

Is there any proof, Kemal was Jewish, or is the claim just regurgitated speculation and sometimes even wishful thinking from some of the parties involved in the accusation.

Let’s look at the “proof”

(1)    Kemal was born in a multi-ethnic city that had a relatively high (around 50%) Jewish population.

Mustafa was born in the city of Salonica (today known as Thessaloniki) a coastal city which had a diverse population of: Jews, Greeks, Slavs, Turks with all 3 of the major monolithic religions represented (Judaism, Christianity, and Islam). Equating someone to be Jewish, because they were born in Salonica, would be the equivalent of saying: He was born in New York….He must be Jewish! It’s stretching the dot connecting a bit to say the least, but his birthplace is just one of many pieces of “evidence” used to prove Kemal’s Jewishness.

(2)    Atatürk attended the Jewish Elementary School known as the Semsi Effendi School.

True, but much like the: Hitler had over 200,000 Jewish soldiers claim; context is missing in the statement. Semsi Effendi is attributed to being founded by the Donmeh (Turkish crypto Jew community). The Effendi was in no way an exclusively Jewish school, but rather a more “modern” school, even being described as more “Western” then the Muslim schools in the area. Semsi Effendi is described in all accounts as being “Secular”. Kemal first attended an Islamic school for a while, but having issue with the methods, the religious dogma,and noticing the different treatment of foreign students (foreigners able to sit up, while Muslim kids sitting cross legged on the floor),  topped with the encouragement of his Father attended Effendi, then entering a Military school.

(3)    Kemal’s Parents

Much is said about Kemal’s father being the Jewish link in Mustafa’s genetics. Proclaiming Kemal’s father to be a donmeh… A few things stick out when this claim is made. First Kemal’s father was not that secretive about his lack of enthusiasm for Islam;  not so “crypto” , his mother on the other hand wished Kemal to get an education under the Islamic way. (No claims have been made against his mother as far as being jewish). Kemal’s Father, Ali Rıza Efendi, came from the village Kodžadžik located in Centar Župa Municipality, with a non-existence Jewish population. Ali Riza’s ethnicity was and still is a disputed topic:

“He is thought to be of Albanian origin, although Falih Rıfkı Atay, journalist and close friend of Atatürk, holds that he has roots in Söke, in Aydın Province. Historian and biographer Patrick Kinross writes that ‘this can only be a matter for surmise’. The Jewish historian Hillel Halkin claimed that he was actually Jewish belonging to the Doemeh cult of Ottoman Jews.”

Kemal on his father: “My father was a man of liberal views, rather hostile to religion, and a partisan of Western ideas. He would have preferred to see me go to a * lay school, which did not found its teaching on the Koran but on modern science.  In this battle of consciences, my father managed to gain the victory after a small maneuver; he pretended to give in to my mother’s wishes, and arranged that I should enter the [Islamic] school of Fatma Molla Kadin with the traditional ceremony. … “Six months later, more or less, my father quietly withdrew me from the school and took me to that of old Shemsi Effendi who directed a free preparatory school according to European methods. My mother made no objection, since her desires had been complied with and her conventions respected. It was the ceremony above all which had satisfied her.” What is for sure is that Kemal does not share the typical perceived Turkish look. Nor did his mother from all accounts “with her dark blonde hair, deep blue eyes and fair skin” (pg.4 The Rebirth of a Nation by. Patrick Kinross)

(4)    Kemal admitted to an Jewish reporter that he was Jewish.

“It’s my secret prayer as well” is his alleged statement to a Jewish reporter. First that throws the united Jewish conspiracy out the window, because if it had existed he would not have to explain… But allegedly this is the conversation as Hillel Halkin recants it:

Hillel Halkin

“Itamar Ben-Avi, son of Eliezer Ben-Yehuda, the leading promoter of the revival of spoken Hebrew in late 19th-century Palestine. Ben-Avi, the first child to be raised in Hebrew since ancient times and later a Hebrew journalist and newspaper publisher, writes in this book of walking into the Kamenitz Hotel in Jerusalem one autumn night in 1911 and being asked by its proprietor:

Itamar Bben Avi

“‘Do you see that Turkish officer sitting there in the corner, the one* with the bottle of arrack?’ ”


“‘He’s one of the most important officers in the Turkish army.'”

“‘What’s his name?'”

“‘Mustafa Kemal.'”

“‘I’d like to meet him,’ I said, because the minute I looked at him I was startled by his piercing green eyes.”

Ben-Avi describes two meetings with Mustafa Kemal, who had not yet taken the name of Ataturk, ‘Father of the Turks.’ Both were conducted in French, were largely devoted to Ottoman politics, and were doused with large amounts of arrack. In the first of these, Kemal confided: “I’m a descendant of Sabbetai Zevi – not indeed a Jew any more, but an ardent admirer of this prophet of yours. My opinion is that every Jew in this country would do well to join his camp.”

During their second meeting, held 10 days later in the same hotel, Mustafa Kemal said at one point:” ‘I have at home a Hebrew Bible printed in Venice. It’s rather old, and I remember my father bringing me to a Karaite teacher who taught me to read it. I can still remember a few words of it, such as –‘ ” And Ben-Avi continues: “He paused for a moment, his eyes searching for something in space. Then he recalled: “‘Shema Yisra’el, Adonai Elohenu, Adonai Ehad!’

“‘That’s our most important prayer, Captain.’

“‘And my secret prayer too, cher monsieur,’ he replied, refilling our glasses.”

How convenient Kemal turns out to actually be a decedent of the secret Jewish prophet Zevi…Much like “Hitler was a Jew” scene, believes Hitler to be a descendant as a Rothschild… Not only are they Jews, but super Jews!

The only source on Kemal’s secret Jewish admission happens to be a Jew, then later recanted or simply created by another Jew.

It is convenient that a Jew promotes Atatürk’s alleged Jewishness, as Dietrich Eckart and Hitler point out in a conversation from “Bolshevism From Moses to Lenin: “A Jew, Luis de Torres, is supposed to have been the first

European to step on American soil.  And, topping everything else, the Jews have

recently claimed Columbus himself as one of them. ‘That’s not surprising,’ he (Hitler) laughed.  ‘Everyone who has somehow played a role in the

world, the dear Lord included, is a Jew.  They even have Goethe and Schopenhauer

  • on their list.  And blessed be he who believes it’.” (P. 26)

Jews of Salonica tried to claim Atatürk as their own, and Atatürk’s enemies slandered him with accusations, but Kemal was steadfast in his denial.

Hitler on Ataturk:  “We’ve lost some of our Germanics! The Berbers of the North Africa, the Kurds of Asia Minor. One of them was Kemal Ataturk, who had nothing to do with his compatriots, from the racial point of view” (P.230 Hitler’s Table talks)

So was he or wasn’t he Jewish?

It is common knowledge and found in “The Rebirth of a Nation”,   by Lord Kinross, that Kemal enjoyed alcohol, and whore houses, so we can definitely rule out he was a devout religious Jew. Racially was he Jewish? Due to his birthplace, his early, minimal, schooling at Semsi Effendi, his alleged “confession”, and the uncertainty of his Father’s origin…It is possibly plausible, but not proven.

There is no “smoking gun” outside of his alleged private confession. So if it cannot be actually proven if he is, or is not of Jewish decent, how can we judge him? Well if his ancestral line is open to debate, which it plainly is, we must then judge and evaluate his actions.

The Young Turks

Depending on your level of belief, you either think the young Turks, and Kemal were willingly and knowingly working for Jewish world agenda; or Kemal was subverted by Jews in the young Turks; or it was simply random occurrence that Jews were in the hierarchy of the young Turks. Let us examine the alleged Jews in the Hierarchy of the Young Turks :

Emmanuel Carasso: (Jew) Turkish lawyer and politician. Born in Salonika, Carasso lectured on

criminology at the university of Salonika. He was one of the prominent

figures in the Young Turk movement to which he gave considerable

material support. After the Young Turks seized power in 1908, Carasso

was elected deputy for Salonika in the Turkish parliament and headed

the committee which informed Sultan Abdul Hamid II of his deposition.

Subsequently, he was a member of the parliamentary commission of 1912

which negotiated the treaty of Ouchy concluding peace with Italy. He

was adviser to the Turkish government during World War I and in

recognition of his services was granted licenses to export Turkish

goods to Germany which enabled him to amass a considerable fortune.

However, when Kemal Atatürk came to power in 1923, Carasso fell into

disfavor and his fortune was confiscated. He lived his last years in

penury in Italy and died in Trieste.”


Encyclopedia Judaica, Vol. 5. Kefer Publishing House, Jerusalem, 1971.

Talaat Pasha (1874–1921) One of the main players in the “Armenian genocide” is alleged to be a Jew, but, no proof of the accusation has been documented and presented, outside of websites simply saying he is Jewish with no sources. He taught Turkish at Jewish school, and nailed himself a Jewish girl.

Mehmet Cavit Bey (1875-1926) Said to be Jewish (no proof found, outside of accusation) and Freemason. Executed by Atatürk for attempting to murder Atatürk.

Russo, Nissim (Jew) Nissim Russo was born in Salonica in the late nineteenth century. He was one of the few Turkish Jews to participate in politics around the beginning of the twentieth century, serving as an undersecretary in the Ministry of Finance and as a member of the Ottoman parliament.

Throughout his political career, Russo lobbied the Turkish government to support Zionism.

Refik Saydam (September 8, 1881, July 8, 1942,) Accused Jew by websites, but no proof of Jewishness offered. Was Prime minster during period when Turkey let Germany know:  The Turkish Information Agency is stated to have dismissed a considerable number of Jews from its employment. 6th of May 1942 (pg.463 of Hitler’s Table Talks)

Ze’ev Jabotinsky  (18 October 1880 – 4 August 1940) (Jew)  Dint really have a prominent role in the Young Turks, but often mentioned on conspiracy websites as having one. In 1909 – 1910, he was delegated to develop Zionist activities in Turkey. While there he edited simultaneously four Zionist periodicals, one of which was in French. He received an important political assignment from the World Zionist Organization to est ablish contact with the new Young Turk Government. Upon his return to Russia he assumed the initiative in organizing Jewish self-defense units and at the same time he fought in speech and writing for Jewish minority rights and civil equality. Jewish you th idolized him, whilst the assimilationists bitterly opposed him.

At the outbreak of World War I, the 34 -year old Jabotinsky was the hero of Russian Zionism. He was the most sought after speaker and lecturer, who on his endless tours crisscrossed the length and breadth of the Russian Empire. He was in the vanguard of the fight against Jewish assimilationists and for recognition of Jewish national rights in Russia. He was twice nominated as the Zionist candidate to the “Duma”, the Parliament of Czarist Russia. As the outstanding spokesman of Russian Zionism, Jabotin sky stood firm in his position in furtherance of his maximal Zionist program encompassing the Hebraization of the Jewish schools and elevation of Hebrew to the status of our national language.

On the eve of the war, he traveled extensively in the countries of the Allies as correspondent of “Russkiya Vyedomosti”. When Turkey, in 1915, joined forces with Germany, he realized that Turkey was bound to be defeated. He seized the opportunity to adv ance the cause of Zionism among the Allied powers by propagating the idea of the Jewish Legion to fight alongside the armies of the Allies.

It was in Bordeaux, France, that the news of Turkey’s alliance with Germany had reached Jabotinsky. The effect of this news on Jabotinsky is best described in his own words:

“I must confess: until that morning in Bordeaux as everywhere else, I had been a mere observer, without any particular reasons for wishing full triumph to one side and crushing disaster to the other. My desire at that time was: stalemate, and peace as soon as possible. Turkey’s moved transformed me in one short morning into a fanatical believer in victory of the Allies….That morning in Bordeaux, after reading the damp poster on the wall, I drew the only logical conclusion possible – and to this day I don’t understandwhy it took numbers of my friends so many years to reach such a simple conclusion…”

Alexander Parvus (September 8, 1867, December 12, 1924,) (Jew) There (in Turkey) he set up an arms trading company which profited handsomely during the Balkan War. He became the financial and political advisor of the Young Turks. In 1912 he was made editor of Turk Yurdu, their daily newspaper. He worked closely with the triumvirs known as the Three Pashas – Enver, Talat and Cemal – and Finance Minister Djavid Bey. The triumvirs of Three Pashas planned and executed the Armenian Massacres in 1915. His firm dealt with the deliveries of foodstuffs for the Turkish army and he was a business partner of the Krupp concern, of Vickers Limited, and of the famous arms dealer Basil Zaharov. Arms dealings with Vickers Limited at war time gave basis to the theory that Alexander Parvus was also a British intelligence asset.

Rothschilds, are have alleged to have funded the Young Turks, presumably through Parvus… When have the Rothschilds not funded war, or upheavals? Regardless of the side, you can bet where there is warfare there is Rothschild money to be found.

So yes, the Young Turks had Jews as members, also many Turks, but let us focus on the Jews. What political movement or Politian has not had Jews knowingly or unknowingly surrounding them?

When the question of Ataturk and knowingly working for Jewish agenda come to play, the circumstances do not support the reality, namely in the case of Emmanuel Carasso and Mehmet Cavit Bey. If they were all Jews working towards Jewish agenda, there would be no fall out amongst each other, as they all would be taking orders from higher powers, but as easily seen, that is not the case, completion, distrust, and dislike existed amongst the Young Turks and Ataturk.

Ataturk’s Actions

Thus on October 19, 1923, less than three months after the signing of the Lausanne Treaty (July 24, 1923), Fevzi Bey, the Turkish minister of public works, declared during a press conference,124a

According to the arrangements concluded with the foreign companies, the latter must engage Turkish employees only. This does not mean that they can employ all subjects of the Grand National Assembly of Turkey indiscriminately. They must employ Muslim Turks only. If the foreign companies do not shortly dismiss their Greek, Armenian, and Jewish servants, I shall be compelled to cancel the privileges under which they are authorized to function in Turkey. This decision is irrevocable.

Frank Weber has summarized Turkey’s unenviable record of treatment of its small Jewish minority during the years leading up to World War II, following the 1934 pogrom against Thracian Jewry: 

Ataturk… would not permit the immigration into Turkey of central European Jews whose futures were endangered by the rising tide of Hitler’s own antisemitism. In some cases, his government contemplated deporting Jews back to central Europe, even though they had been domiciled in Turkey for years. The Turks never carried out these expulsions, but Inonu, when he came to power, absolutely refused to alter Ataturk’s restrictions on Jewish immigration. Even when Chaim Weizmann, the Zionist leader, promised that each Jewish immigrant would bring a capital of three thousand pounds sterling, the new president would not change his mind. Instead, he allowed the Turkish press to circulate “wild rumors” about the Jews, who were accused, among other things, of selling olive oil adulterated with machine oil to simple Turkish consumers. Inonu cited Hitler’s antisemitism in support of his own, and announced that one of the goals of his new government would be the elimination of the Jewish middlemen from the Turkish economy”

 Also from the government set up by Kemal:

“When Şevket Adalan took the tax assessment lists for Istanbul to the capital, the Turkish government, while approving our proposed system of classification (Muslims/non-Muslims) set new tax rates for the Greeks, Armenians, and Jews. Instead of being two or three times more, as we suggested, non-Muslim taxes were to be five to ten times the amounts levied on Muslim Turks with corresponding estimated wealth [emphasis added]…What appeared so glaring in the new assessment lists was the difference between the tax rates imposed on Muslim Turks on the one hand and the Greek, Armenian, and Jewish minorities on the other. But the greatest surprise that Adalan brought from Ankara was the order to include private salary earners and peddlers in the Capital Tax. Both my colleagues and I [had] envisaged the Varlik tax as a tax on capital…Such a tax could not have been collected from salary earners who were themselves victims of the inflationary conditions and had already witnessed a dramatic drop in their standard of living. According to instructions from Ankara, we had the power to exempt sections of the salary-earning group from the tax. As a result Adalan and I agreed to exempt all the Muslim Turkish salary earners and concentrate solely on the non-Muslims. Our suggestion met with the approval of Ankara.

This tax discrimination even extended to Turkish Muslims of Jewish ancestry (Donme):

…”On the verbal instructions of Ankara, a new class of taxpayers, the Donme class (D) of Jewish converts to Islam) was instituted, which was taxed at rates double those for Muslims (M). After a thorough examination of the available data some Donme Turks were taken out of the lists and placed in the class of extraordinary taxpayers. At a stroke our system began to be permeated by Hitler’s hysterical racist attitudes.”

“Over 12,000 Jews welcomed to Turkey” Implies 12,000 Jews went to Turkey in 1933 from Germany, but in fact: “some 1200 scholars and scientists were dismissed from German institutions in 1933-1934, 650 of whom emigrated. Considering that 190 of the 650 (29%) immigrated to Turkey this is a significant percentage.  Of the 190 who found their way to Turkey a small number came from Austria after the Anschluss in 1938, and one each from Czechoslovakia and France.  The few who remained in Turkey are buried there. Most eventually came to the US and catapulted America’s science, humanities, and mathematics, to new heights. Some went to what is now the State of Israel.”

Kemal, was not Jewish intellectual propped up to run a subversive Crypto Jewish party, but in fact a battle tested solider and National revolutionary. Much like an early Mussolini, he (Atatürk) seemed not to put much emphasis on the Jewish ethnicity, but rather Turkish Nationalism.

Yes, Ataturk was the final nail in the ottoman coffin… Was it Jewish agenda to confront and destroy a cultural Marxist mystic religion unnatural to the Turks? Where all one of any creed or culture has to do is convert to become a “Brother”; “Muslim”and “worker” seem to be interchangeable. A Jewish plan to build Nationalism for a country other than Israel!? That is unheard of, in fact, when one examines the countries, peoples, and leaders that openly confronted Jewish modernism, primarily Nationalist are found.

Did the Young Turks, some of Jewish ethnicity partake and plan the Armenian genocide? Yes, is there brutality in war? Of course, should one have mercy on a perceived enemy? Are only  active soldiers considered enemies? I guess that depends on each person’s own moral and philosophical judgment.  But by all means if one wants to “blame Jews” for Genocide, have at it. But reality does not show us Mustafa Kemal, took part in such actions for Jewish world agenda advancement.

Did Jews in Turkey get special treatment, as one would expect from a alleged Jewish run Turkish society?     No.

When speaking on characters of Histroy such as Ataturk or even someone like Stalin, the easy answer is to lump everyone into a simplistic label, as all being Jews, or knowingly involved in Jewish world advancement. But when one studies the lives of such people, and their surroundings, including the people that surrounded them, it is clear there is no simple answer, but rather quite complicated ones, that cannot be easily swept away under sensationalist bold print on a blog; especially when most sources stem from people with personal bias and attachment. Of course, many who view Mustafa Kemal as a devil, may not take the time to step back research and and evaluate the Ataturk Question… As Nietzsche once said:Anyone who has declared someone else to be an idiot, a bad apple, is annoyed when it turns out in the end that he isn’t.”

Yukio Mishima

Yukio Mishima stands as the last person to commit Seppuku in Japan.

Yukio wrote many things and stared in a few movies. He was disgusted with the new capitalist, democracy his once honorable people had become engulfed in. In a last ditch effort to raise the samurai spirit from the ashes he made a plea to his military comrades and then departed this world through the act of honorable self sacrifice. Enjoy the videos of a brave man who died for the cause he held so dear.