OCCIDENTAL OBSERVER
A. M. Burovsky on the Jewish “Empire of the Intellect”
Andrei Burovsky's Jewish Domination: Fabrication or Reality?
Professor Professor Andrei Mikhailovich Burovsky, academic, writer, slaughterer of sacred cows, and, it must be admitted straight off, a hyperactive revisionist, has a cornucopia of interests ranging from archaeology, the interaction between nature and societies, the formation of the
noosphere, and cross-cultural contacts, right up to the Jewish question in Russia and worldwide. On all of these topics the professor has taken strong, minority opinions. Politically, Burovsky is a member of the
All-Russian Socio-Political Eurasia Movement and has authored several very popular books about Siberia.
[1]
Burovsky writes about Jews in the way H. L. Mencken wrote about certain Christian sects and pompous celebrities, i.e., boldly and without fear of consequences. Like Mencken, Burovsky is a well-known disturber-of-the-peace, iconoclast, and a prolific writer on subjects both profane and sacred. But whereas Mencken dealt with the relatively venial offences committed by members of what he called the ‘
Boobeoisie’, Burovsky deals with much heavier issues with far more serious consequences. Unfortunately, Professor Burovsky lacks the literary skill and sense of humor of the Bard of Baltimore and has attracted many enemies from the ranks of his literary targets. But, most importantly, it must be said that so long as the likes of Mencken in America, Burovsky in Russia, and their like elsewhere are permitted to write and be published, it is proof enough that freedom of speech and of the press truly exists.
Burovsky does not write in the style of an academic but as a populist. He does not try to convince by patient logical argument but by hammering home his message. Sophisticated readers find his style rough and sloppy while the common folk enjoy it.
In all, Burovsky has published some 134 works, including four monographs and at least a dozen items on the Jewish question. The Library of Congress has 28 of his books. Regrettably for the English-speaking world, all are in Russian.
American readers might be somewhat uneasy about the bluntness of Burovsky’s critical comments concerning Jewish activities that in much of the West remain taboo under penalty of law. American writers, for the most part establishment writers, tend to approach the Jewish question with great caution, fear of offending, fear of retaliation, and therefore in many cases they defer to the Jewish point of view. But not Burovsky. Whether Burovsky is a loose cannon or a sharpshooter is argued, but all agree that Jews are — for whatever reason — one of his favorite topics.
Consider some excerpts and commentary from several of Burovsky’s most recent books.
[2]
In his most recent book,
Are the Jews the Most Advanced People on Earth?, Burovsky writes
Always, throughout history, you only have to give the Jews equal rights and they swiftly move into the highest circles of their host society. Comprising just 2–3% of the population of the particular country they quickly represent a third, half, and at times the absolute majority of its financial, intellectual, and even political elite. In some it evokes delight, in others rage. It was thus in Hellenistic Egypt before the birth of Christ, in the towns of Medieval Europe, in France in the 18th Century, in Germany in the 19th Century, and in Russia the first half of the 20th Century. The historical eras differed, the host countries differed, and even the Jews were different, but the same process repeats itself. How are the Jews able to be such keen competitors? Why under different circumstances are they able to squeeze the Christians out of commerce, science, art, education, and medicine? What constitutes their advantage over all other nations? Is it their special racial characteristics, that they consider themselves chosen by God, that they support each other, the much talked about Jewish Masonic conspiracy, or is it simply that the Jews are the most intellectually advanced people on Earth? (p. 4)
In his
Jewish Domination: Fabrication or Reality? he contends indignantly:
After World War II no one was supposed to be a racist, but the Jews were permitted to be racists. Everyone was permitted to doubt the fact that the communists murdered millions of people in Russia if they chose to, but in many countries today a jail sentence awaits any individual who commits Holocaust denial (imposed by the same gentlemen who devised the law and had the chutzpah to teach us about freedom of speech!). Imagine what a howl would be raised if Russia dared to kidnap Berezovsky from England and subject him to a show trial and execution! But that’s exactly what the Israelites (sic) did in the Eichmann case! Iran is forbidden to violate the agreement on the proliferation of nuclear weapons, but Israel can. How about the mutual hatred of Poles and Ukrainians, or that of Tutsis and Hutu? [The Tutsis, incidentally, consider themselves the descendants of Israelites.] How about the extermination of Germans by the Czechs and Poles in 1944–45? You can talk about those events and even name the nationality of the perpetrators. That you can do. But just try to say who was behind the extermination of the Russian nobility and intellectuals, the priests and the officers, during the Civil War. If you dare to give the names of those hangmen, you will be called a “cannibal or an anti-Semite”! Why, with all the talk about all people being equal, does mankind recognize one people as “more equal than the others”? Have not the Jews in this way become a privileged layer in society immune from the law? Have not the Jews become a kind of international nobility? And what is there to threaten this “Jewish domination,” to threaten those who seek to dominate?
On the other hand, in
The Jews: A Native People of Rus, he develops a very non-standard account of the origin of the Jews in Russia:
Are the Jews aliens on Russian soil? Are they not the bold and clever strangers, descendants of Semitic tribes that infiltrated Rus through Byzantium and Poland? If so, why then are they so much like us? Why in each Jewish generation are their children just like Slavs and Tartars? Why do they love East Europe, its plains, forests, and rivers so much? It is because Ashkenazi Jews are not strangers in our land, but one of the native peoples of Russia! The many Jews in Ancient Rus are their ancestors. Among the inhabitants of the Jewish Quarter in Medieval Kiev were a large number of Slavs who had taken the giyur rite of conversion to Judaism. The concept of monotheism appealed to many, Christianity had not yet taken hold, and multitudes of people had accepted the All-Powerful God through Judaism. Added to them came the Khazar converts who joined the believers in a single God after the fall of the Khazar Kaganate – a second mass source of Ashkenazi. Of course there was among them the descendants of West European Jews. But were there many? More than likely they were a vanishing minority. We are brothers with the Jews by virtue of the land, history and fate we share. The expanses, winds, sunrises and sunsets of our common Russia — enormous beautiful Russia — are in our blood. Did you [Solzhenitsyn] say “Two hundred years together”? No, it’s more like “1500 years together”!
And in his
Jewish Pogroms: Grief Over Double Standards, his Russian sensibilities speak:
To be sure, there is certainly no dirtier or viler word today than ‘pogrom’. It is one of the few Russian words that has been adopted by all other languages but needs no translation. It is an ineradicable stigma on our history. But just what is a pogrom? The Pocket Jewish Encyclopedia defines it as “an attack on Jews by non-Jews for the purpose of robbing or killing them.” This is to say that Jews without exception are considered to be innocent victims of the accursed pogromists. But is that really the case? Are there really no cases in history in which the Jews themselves were the pogromists and hangmen?
In
Truth about “Jewish Racism” he scolds Jews for their racism:
Any people who consider themselves biologically superior to others and any state that preaches racism becomes an outcast and finds itself in isolation, with but one exception — the Jews. Just imagine if, one day you read that Russians must only marry other Russians and that marriages between Russians and Jews are always unhappy. I guarantee there would be an outburst of disapproval, protests, accusations of Russian Fascism, and even judicial actions. However, the Hasidic journal L’Chaim openly advocated marriage between Jews only, damning miscegenation with a rage like that found only in Goebbels propaganda. Can you imagine Russia ever celebrating Pogrom Day or Germany being proud of Auschwitz? Yet the Jews openly celebrate Purim, praising the pogrom that their ancestors inflicted on the Persians two and a half thousand years ago. Why is it that this highly educated and cultured people are more infected with racism than others? Why are we obliged to shut our eyes about it? How is it possible for the Jews to do these things when they are categorically forbidden to everyone else?
Professor Burovsky attributes much of Jewish worldly success to their Old Testament God who commanded them to do as he ordered under threat of cruel punishment and death. In order to learn and obey, it was essential to be literate in Jewish writings. Thus, learning became a religious obligation. New Testament Christians, on the other hand, have a loving, forgiving God whose believers are obliged to emulate Him and His example. Believing Christians may gain Heaven, but the tougher Jews do better here on Earth. The compulsive messianic drive Jews exercise in their undertakings also partially derives from their religious beliefs. Zionism and Jewish nationalism are all messianic. The Jews, the professor believes, are not hostile to non-Jews, they simply believe they are superior, better educated, and on a higher intellectual level than gentiles. This belief, too, probably derives from a religious feeling associated with the concept of being chosen by God.
Professor Burovsky discounts the idea that differences in the Jewish persona could be attributable to racial differences. His argument is that, of the three basic existing races recognized by most Russian anthropologists (i.e., Europeanoids, Mongoloids, Negroids), Jews easily fit in among the Europeans. He does believe, however, that the Jewish intellect has been further refined through a series of mutations the Jews underwent in their migrations, forced and voluntary, from the Near East to almost all countries in the world, including China. These mutations, Burovsky believes, also induced interplay between genes and intellect, resulting in a more advanced personality. In a sense, Jews became colonizers throughout the world. Again, it was their religion that bound them together as a distinct people.
Professor Burovsky believes that the answer to their success basically lies in the great importance Jews through the ages have put on literacy and learning— indeed, to such an extent that they have often succeeded in establishing an “Empire of the Intellect” over the native peoples of the host nations. Throughout history, massive illiteracy was the norm for the mass of people in most countries, often even including the ruling class that probably gained power by brute force, intrigue, inheritance, or through charisma — none of which required any great amount of intelligence, only a measure of cleverness. On the other hand, almost all Jews were literate, giving them the edge in competition for success in economic and financial activities. There exists a saying, “There not many Jews, but one is plenty enough.”
Rulers in the West have usually hired Jews as advisors in financial matters, essential to the very existence of the state. Jews also control the mass media and use it to advance their own interests. The ultimate dream of Jewish efforts, Burovsky maintains, was to create an ideal socialist society, with themselves in charge, such as they hoped to realize in the now defunct USSR and the tottering state of Israel. The USSR dream, which was actually realized for a few decades (1917–1939), became a nightmare for Christians.
As for the other dream, a nation of their own, Israel was indeed established. Ever since, however, the Christians of the Near East have been forced to evacuate their homelands and to emigrate. By the end of the 20th Century, the Jewish Empire of the Intellect had reached its apogee.
In the early 20th Century, Burovsky observes, there was little difference between those Jews determined to build socialism (communism) in Russia and those Zionists sworn to establish a socialist Israel. The only difference between the plans for the Soviet Union and those for Israel was that the people in the USSR would not be required to speak Hebrew.
The Communist state the Jews hoped to create was an entirely artificial construct born of Jewish abstract thought. Jews, Burovsky observes, are born ideologues and capable of creating an ideology or a religion out of whole cloth. Communism lasted just over seventy years; it showed no regard for non-Jewish human life, human aspirations, and most importantly forbade any sort of spiritual life. As Burovsky notes, the Russian people were not a flock of penguins waiting to be trained to play a designated role in a contrived artificial society. Russia, after all, had been a great nation for centuries before the ascendency of Jews to power. In their pride and arrogance, the people that invented this ideal society even hoped to impose it on all the peoples on Earth and had agents in every country working toward that end. Another of Burovsky’s books,
Stalin’s Counterrevolution, discusses how the Red Dictator succeeded in derailing Trotsky’s dream of world revolution in favor of first building socialism in the USSR.
Today, however, at the dawn of the 21st Century, Burovsky continues, traditional Jewish confidence has been sorely shaken by the collapse of the Soviet Union and the anemic condition of Israel, now dependent on constant financial infusions and armaments from Germany and the United States. It has had to abandon many of its socialist dreams and face reality. Israel has even had to abandon some of its socialist dreams and adopt capitalism.
The professor argues that to sustain Israel the myth of the Holocaust had to be created and supported by the victorious Allies in order to suck more blood from what remains of Germany. Without the myth, the state of Israel would probably never have been possible at all. Burovsky insists that the fact that the Western Allies have had to pass laws threatening imprisonment for anyone who dares to question the Israeli and Allied version of the causes of World War II and the Holocaust is proof that their proffered version cannot stand on its own feet. Moreover, the passage of such laws makes a mockery of the West’s claim of freedom of speech and of the press.
In this regard, Professor Burovsky introduces the concept of “professional” Jews, referring to those thousands of Jews employed throughout the world in institutes, museums, governments, universities, information centers, and the like (often subsidized by the host nation) that propagate and hope to perpetuate the official version of the Holocaust, namely, that the Germans murdered six million innocent Jews in homicidal gas chambers for no other reason but that they were Jewish. These establishments are also in the business of lobbying for and distributing “reparations” money to survivors as well as soliciting donations. In some countries, these facilities have even succeeded in having the government of the host country arrange for grade school children to take field trips to visit them for indoctrination and receive extra credit for doing so.
Burovsky identifies a new anti-Semitism. With laws already in place in several countries in Europe to prevent their citizens from ever speaking ill of Jews; the Jewish community has now also devised ways that make it easier to label someone an anti-Semite. Knowing full well that citizens living in countries with a Constitution that protects their freedom of speech and opinion dread being labeled anti-Semitic because of possible economic retaliation (job loss, character assassination, etc.), the Jewish community has toughened political correctness standards. Now, any utterance that displeases the professional Jewish watchdogs can be declared anti-Semitic. This power is used as a truncheon to silence critics.
Ever since Hanukah was celebrated in the Kremlin in 1991 and the bevy of newly appointed Jewish oligarchs took power, there has been no official discrimination against Jews in Russia. Rather, Burovsky contends, if anything, it would be more to the point to speak of discrimination against Russians in Russia.
Professor Burovsky concludes his study of the Jews by predicting that their domination of many spheres of Western life in the 20th century will likely end in the 21st century — not because the Jews will abandon their Empire of the Intellect, but because the host nations have learned their Jewish lesson, i.e., they have tried with considerable success to eliminate illiteracy and promote education for their own people. This occurs when a point is reached in any particular country, where the Jews have been dominant, that the people of the host nation decide to manage their own affairs. The point is reached when the people finally realize that their own traditional mores and values have been undermined and replaced by alien values. The parting of the ways may be recognized and peacefully accepted by both parties or it may result in expulsions or worse.
Burovsky claims that the rate of assimilation of Jews in non-Jewish societies, especially in the United States, has been increasing and will continue to increase through marriage with non-Jewish women because 1) Jews now occupy the lion’s share of prestigious positions and represent the most affluent and influential minority in the country; and 2) because the differences between Jews and non-Jews will gradually disappear.
Furthermore, Burovsky contends, the 21st century will see the ascent of Asian powers (China, India, Iran) to top positions in the Northern Hemisphere, replacing Europeanoids. It is often forgotten, if ever fully recognized, that Europeanoids have always been a small minority of the world’s population of predominantly Mongoloids and Negroids. Chinese, Hindi, and Farsi will soon be heard in the halls of power. English, French, Russian, and German may still be heard faintly in the background, no longer as power brokers but as supplicants. The West, and together with it the Jewish Empire of the Intellect, will be gradually eclipsed as surely as the sun rises in the East. Such is the picture Burovsky draws of the future.
Burovsky’s writings have not been immune to criticism. In his defense, the professor is very prolific, writes rapidly, and does not produce elegant prose — as the saying goes, “There’s many a slip between the cup and the lip.” Apparently, the professor’s mind works faster than his hand can put his thoughts on paper. In some cases his very revisionism seems more like the simple visceral contrariness of a crank as, for example, when he argues in one book that the stagnation under Brezhnev was actually good for Russia, and in another that Czar Peter I may be called Peter the Great by some but to the Russian people of his day he was the anti-Christ because of his imposed reforms and the great loss of life in building Saint Petersburg. As yet another example, he wrote a book with the title
Napoleon the Savior of Russia.
In any case, it is the author’s arguments, not his style, that are more important in the long run. As Chekhov commented about critics, “they are like flies that sting the horse, but do not help in the plowing.”*
Endnotes:
[1] Burovsky was born in Taganrog in SW Russia in July 1955. He majored in History at the Krasnoyarsk State Pedagogical Institute, defended his Candidate’s Dissertation (“The Historical and Cultural Stages of the Development of the Paleolithic Yenisei River”) at the Leningrad Branch of the Institute of Archeology in 1987, and defended his Doctoral Dissertation (“Problematics in Anthropo-Ecology” in 1996. He was made a professor in 1998 and subsequently worked in Krasnoyarsk University. See
here.
[2] Aside from Burovsky’s books on Jewish topics (of which there are about a dozen), he has written on a variety of other subjects as, for example:
Noogenesis and the Formation of the Noosphere School, 1996;
Anthropo-Ecosophia, 2009;
Myths and Truth about Stalin’s 1937 Counter-Revolution;
Petersburg as a Geographic Phenomenon, 2003;
Aryan Ancestors, 2005;
The Great Civil [sic] War, 1939-45, 2010;
Russian Atlantis, 2007;
The Novgorod Alternative: The True Capital of Rus;
Peter the First: The Accursed Emperor, etc. Burovsky’s books are currently being republished in a series called “The Entire Truth about the Jews Series.”
"The Lauburu (or 4 headed cross)", is the oldest Basque coat of arms, that distinctly raised victorious banners for the 'vardulo', 'caristio' and 'austrigon' tribes during the early part of the Basque history (200 years BC). Previous to that time, the Basque emblem may have had naturalistic, religious and philosophical meanings as expressed by numerous authors. It may have also had a cosmic, astronomy, meteorological or anthropomorphous expression for the Basque pagans at that time. What is certain is that when the roman troops reached the Basque area, the Lauburu was a Basque ensign and used at that moment as a war banner to defend the territory that was being threatened by imperial legions. 
The word "head" refers to a series of living beings or Forms that have the characteristics of that head. The four heads are similar to all the crosses, representing different Forms that exist in different philosophies and in political symbols. However, the meaning is always the same referring to mankind's evolutionary qualities - Nature in action.
These two arms represent cosmic energy and related to the two human elements conscience (superiority) and Form (inferiority). The other outline is an "S", outlined from the bottom to the top. This outline symbolizes the evolution of energy towards its origin and relating to the other two human elements: life and sensibility.
