Zionism, Islam and the West
London: Black House Publishing, 1st ed. 2015, 2nd ed. 2019
In an earlier work called Revolution from Above, Kerry Bolton skillfully delineated the mechanisms whereby American oligarchs sought to implement American hegemony under the pretext of disseminating democracy throughout the world. In my review of this work, I highlighted the fact that this hegemony crucially relied on the use of “Cultural Marxist” tactics to undermine all aristocratic orderings of society in order to establish a mock-Marxist cultural “collectivism” that extends Marx’s own economic collectivism into the social sphere. I also noted in passing that Bolton had not fully considered the Jewish role in the efforts at social engineering undertaken by the financial oligarchs of the West. This last defect has now been remedied by Bolton in a recent book, Zionism, Islam and the West, that squarely focuses on the Jewish dimension of the American global enterprise. In studying the Jewish strategies within the American travesty of imperialism, Bolton illuminates the messianic impulse that lies behind both the Israeli and the American international political agendas.
Bolton begins by making clear that the current anti-Muslim propaganda in the West is a smokescreen for larger Israeli supremacist plans that are afoot. As he puts it:
Prattling fears about the ‘Caliph’ and Sharia Law taking over Europe are distractions from a far more pervasive, immeasurably more powerful, plan for world conquest that emanates from Jerusalem and New York. (5)
Though the notion of a plan for Zionist world domination is not a new one, and one that has been considered with suspicion as a “conspiracy theory,” Bolton’s book offers concrete proof of the different ways in which the state of Israel works in conjunction with America to establish a supremacy that is, in the final analysis, identical with Jewish Messianism.
The book is made up of sixteen chapters, with an Introduction and a Postscript; the first four chapters recount the establishment of Israel, the next three describe the Communist origins of the Israeli founders, and the following chapters detail the anti-Muslim tactics of Israel and America.
In the first section, Bolton takes care to emphasize the Orthodox bases of the foundation of Israel, wherein the Zionists envisioned a state that would be completely Jewish and which would not be constituted of “assimilated” German Jewry. In fact, the political desires of the Zionists who founded Israel were matched perfectly by the racialist agenda of the National Socialists, who also had refused to entertain any German-Jewish nationalist movements within the Reich such as those developed by the League of German Nationalist Jews in 1921. It is interesting to note that members of these Jewish groupings in Germany were keen supporters of the ideology of the German Conservative Revolution of the Weimar Republic, just as some adherents of the Alt Right are today.
The second section reveals the generally Communist complexion of the early Israeli founders and fighters, which is not surprising in a period when National Socialism was still the principal enemy of the Jews. However, Bolton points out that Israel has not in its later history shown any consistent maintenance of Communist affiliations. For example, a commitment to Communist ideals persisted in Israeli support for African freedom movements after the war. Yet, when the Black African states turned against Israel after the Yom Kippur War of 1973, Israel in turn veered towards the apartheid states of Rhodesia and South Africa.
In China, even though Jews had been involved in Chiang Kai Shek’s Kuomintang Chinese nationalist movement that was defeated by Mao Zedong’s Communists, Israel recognized Red China already in 1950 – whereas the Arab League recognized Taiwan as the official Chinese republic. Israel supported China mainly because of its resistance to Soviet Communism during the Stalinist period, which manifested several anti-Jewish tendencies. Israel particularly assisted Red China with arms deals that have, in fact, continued to the present day.
As for America, ever since the First World War, when Jews helped to bring America into the European conflict with the promise of inheriting Europe’s colonial gains, it has been a steadfast instrument of Israeli aims. America’s assistance for Israel’s ambitions has been relatively easy because the country has been conditioned to Jewish Messianism from its very foundations and throughout its history, most especially in the twentieth century. America is, after all, a utopia built on Puritanical, Masonic, Christian Zionist, and Messianic dreams. The problem with this “land of milk and honey” is that it is built, as Bolton points out, on baneful foundations:
The USA in ‘the war on terrorism’, as it did during the Cold War, represents itself as the ‘leader of the Western world,’ and the defender of ‘western values’. Rather, even by its founding principles of Deism, Masonry and Puritanism, it leads in the decay of all values that are truly traditional and Western. It is the enemy of all traditional societies in its messianic ideal of wanting to recreate the world in its own fetid image, and that is why it cannot tolerate traditional societies, whether they be Muslim or Christian, Hindu or Buddhist. (7)
When we turn to Russia, we notice that Israel’s attitude to the Russians of the Russian Federation is rather neutral since its major interests are neither those of either America or Russia but its own Zionist ones. While America is clearly its most unashamed ally, Russia is perhaps also an ally, but in a more covert fashion, operating as it does through the intermediaries of its Jewish oligarchs and the influential Russian Jewish population in Israel. Thus, Israel is content to refer to America and Russia as “our two powerful friends.” (100)
Regarding the Islamic nations, Israeli and American attitudes towards them are obviously identical. For example, Bolton points to a key strategy document prepared in Jerusalem in 1996 as the basis of the anti-Islamic campaigns undertaken in quick succession by America in the following years. This document, entitled A Clean Break, was prepared by the Study Group for a New Israeli Strategy Toward 2000, which was set up by the Institute for Advanced Strategic and Political Studies headquartered in Jerusalem. Its authors were all Americans “neoconservatives” belonging to various American think-tanks.
The major aim of the strategy was to remove Iraq and Syria as obstacles to Israeli hegemony in the Middle East in its desired form as Eretz Israel. Promptly after the issuing of this document, in 2002, the “Project for a New American Century” presented a related policy document in the form of a letter to George W. Bush which reiterated the need for America to assert its dominance in the Middle East in opposition to the “Axis of Evil” constituted of Iraq, Syria, and Iran, thus showing that America’s goals and enemies were the same as Israel’s.
In the war on “Islamic terror,” Bolton demonstrates how America and Israel manipulate Islam in a twofold manner:
. . . a certain type of Muslim, the ‘Islamists’ or ‘Jihadists’, have been created by the globalists via their American proxies, to produce controlled crises – the ‘war on terrorism’ – to justify globalist intervention in states that are regarded as ‘rejectionist,’ such as Iran, Iraq, Libya, and Syria. Conversely, those states that were or are fighting ‘Islamists,’ namely Serbia, Libya, Iraq, and Syria, and Russia vis-à-vis Chechnya, are targeted by the globalists as tyrannical for trying to suppress or contain their own Muslim militants, who receive globalist support. (153)
In the fourteenth chapter, entitled “America’s Jihad,” Bolton reveals the various efforts made by America to use Muslim guerrilla warriors against countries that it considers potentially hostile to it, especially Russia (against which it supported the Mujahideen in Afghanistan and continues to support the Chechen nationalists) and its allies such as Serbia (against which it supported the Bosnians and the Kosovars). These secret liaisons are obviously also present in the Middle East itself, where America supports terrorists against governments of which it is suspicious, such as that of Syrian President Bashar al-Assad. Even the new, extreme terror of the so-called Islamic State was, according to Bolton, helped in its foundation by the Americans themselves.
What is more disturbing is that the Zionist work of subversion is not confined to the Middle East but extends to Europe, where America uses Muslim immigrants to disintegrate French identity, since it fears French nationalism ever since Charles de Gaulle embarked on a program in the 1950s aimed at creating a united Europe that would include the Soviet Union and stand up to American hegemony. Indeed, de Gaulle had stated in Strasbourg in 1959, “Yes, it is Europe, from the Atlantic to the Urals, it is the whole of Europe, that will decide the destiny of the world.”
The current American strategy of undermining French nationalist intentions is the familiar Cultural Marxist one that was implemented in Europe in the post-war years by Theodor Adorno and Max Horkheimer under the auspices of the Congress for Cultural Freedom, which was funded by the CIA. Now there is a Pacific Council on International Policy headed by the US Ambassador to France, Charles Rivkin, that pushes forward a culture of black American icons in the hope that disaffected Muslim immigrants will imitate them in such a way as to neutralize any authentically “French” culture that might exist or arise among them. The Jewish interest in such projects is, obviously, to deter the resurgence of anti-Semitism in Europe, as Barbara Lerner Spectre, the Director of Paideia (The European Institute for Jewish Studies in Sweden) has explained:
Europe is not going to be the monolithic societies they once were in the last century. Jews are going to be at the center of that. (175)
Alongside the effort to suppress European identitarianism, there continues a desire to preserve Jewish identity even within Europe that is not dissimilar to the Zionist priorities which existed during the establishment of the Jewish state. As Spectre once remarked with satisfaction:
While the rest of the Jewish world is facing assimilation and apathy among the generation of 20-30, in Central and Eastern Europe with that same generation we are encountering a striking and significant resurgence of the desire to be Jewish. (176)
The most alarming aspect of this complex of anti-Europeanism and anti-Islamism is that in recent years there has arisen a sinister form of Zionism that identifies the interests of anti-Muslim European and American nationalists with pro-Zionist ones. Thus we have the diabolical mass-murderer Anders Breivik in Norway and the equally conspiratorial English Defence League in England – modelled after the American Jewish Defense League. The similarities between the xenophobia of the Zionists in Israel and that of Trump’s Alt Right supporters are further evidence of the coordination of the false Right in the West with Zionism. It is not surprising that Trump and his Zionist son-in-law have readily helped the Israeli government to fulfill one of its chief Messianic goals by recognizing Jerusalem as the capital of Israel (Chapter 16).
The full horror of Zionism will be apparent only to those who are familiar with its Biblical origins and character. What the Zionists wish to achieve in the long run is not American supremacy, but Jewish. As Bolton points out, “Jewish teachings on which it is based, have far wider implications than setting up a Jewish state. The intent was to capture Jerusalem, rebuild the Temple of Solomon, and proclaim a Messianic Era.” (5) Bolton gives the example of the Temple Mount movement in Jerusalem, which has proclaimed the Messianic aims of Israel with surprising candor:
Mashiach ben David [the Jewish Messiah, son of David] will come and will be the king of Israel and the world. He will come to Jerusalem and rule from there and establish the Kingdom of G-d over all the world. Jerusalem instead of New York will be the center of the this godly ‘United Nations Organization’ and a new era of justice, spiritual holiness, a real law based on the Word of G-d in the Torah and a real peace will open and will be established in Jerusalem exactly as Isaiah prophesied . . . (Isaiah 2:1-5). (8)
Further, as Martin Higger has indicated:
. . . the peoples of the world will be divided into two main groups, the Israelitic and the non-Israelitic. The former will be righteous . . . all the other peoples, on the other hand, will be known for their detestable practices, idolatry and similar acts of wickedness. They will be destroyed and will disappear from earth before the ushering of the ideal era . . . 
Similar interpretations are given to the Kabbalah, and Bolton points out that the rabid modern Judaism of the Zionists is indeed a form of Pharisaism wherein the blatant criminality of the Zionists is disguised as “purity.” Bolton particularly cites a Lubavitch rabbi, Menachem Schneerson, who is on record as saying that:
An even greater difference exists in regard to the soul. Two contrary types of soul exist, a non-Jewish soul comes from three satanic spheres, while the Jewish soul stems from holiness. (15)
Dr. Baruch Goldstein, a disciple of Schneerson and of Meir Kahane who was the founder of the Jewish Defense League in America, even sought to put Schneerson’s precepts into practice by killing twenty-nine Arabs in Israel on the Feast of Purim in 1994.
Now, it may be claimed that Bolton, while giving examples of Jewish terror, is somewhat too lenient towards Muslim violence, as for example in the section “Jihad?” in his Introduction. While it is true that the term “jihad,” which does not literally mean armed warfare, may have been turned by the Jews into a buzzword – such as “Nazi” and “anti-Semite” – for propaganda purposes, it cannot be denied that there have been many violent Muslim guerrilla warriors in recent years. However, as Bolton points out, the “clash of civilizations” between Islam and the Christian West is one that was artificially forced upon the Arabs, who had initially supported Britain and the Allied effort during the First World War (Chapter 3) and who have traditionally had no quarrel with Christianity. The attitude of the Qur’an to Christianity, as Bolton points out, is, in fact, altogether more sympathetic to Christianity than that of Judaism:
A difference between Islam and Judaism is that whereas the Koran honours Jesus as a prophet and his mother Mary, the Orthodox Jewish Talmud, or religious codex, describes them in what we might call less than flattering terms. (210)
In fact, the nationalistic cult of Judaism is opposed not merely to Islam but to every other religion, including Christianity. The thirteenth chapter, on “Israel’s Legacy of Anti-Christian Persecution,” amply illustrates the hatred that has been poured on Christians in the state of Israel. This hatred derives from the Jewish supremacist belief that only ultra-Orthodox Judaism and Kabbalism may be considered a valid religion in Israel, as well as in the Zionist world to come. The fact that, in spite of the self-confessed hatred these so-called Orthodox Jews have for non-Jews, many Americans continue to subscribe to the movement known as Christian Zionism, which awaits the coming of Christ after the return of the Jews to Israel, is indeed a measure of the success of Jewish indoctrination in America.
Perhaps the chief lesson to be learnt from the history of Zionism and the Zionist West that Bolton provides us in this valuable work is, therefore, that:
[t]he real ‘clash of civilisations’ is not between the West and Islam, but between traditionalists – the ‘Right’ – of all nations, races, and religions against the social and moral pathology of the USA and the latterday Pharisees. (275)
 Martin Higger, The Jewish Utopia (Baltimore: Lord Baltimore Press, 1932).
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