Monday, 2 March 2009


FREEMAN CENTER BROADCAST- March 2, 2009
FREEMAN CENTER FOR STRATEGIC STUDIES
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They deem him their worst enemy who tells them the truth. - Plato
"The hardest thing to explain is the glaringly evident which everybody had decided not to see." -- Ayn Rand
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Ignorance Is Weakness - Know The Truth
Self-Inflicted Ignorance Is Suicide
The Freeman Center Is A Defense Against Ignorance
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MAY ISRAEL AVOID PREEMPTIVE SURRENDER IN 2009
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IF ISRAEL HAD ZIONIST LEADERSHIP, THE TERRORISTS WOULD HAVE BEEN DEFEATED LONG AGO
THE PRESENT WAR WOULD NOT HAVE BEEN NECESSARY
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PROTECT THE LAND OF ISRAEL
APPEASEMENT BREEDS VIOLENCE AND TERRORSISM
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HASHEM HELPS THOSE WHO HELP THEMSELVES.
PLEASE DON'T WAIT FOR A MIRACLE -
BE THE MIRACLE!!
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THE TRUTH MAY NOT ALWAYS BE POPULAR,
BUT IT IS STILL THE TRUTH.
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To: bernards@sbcglobal.net
Date: Sunday, March 1, 2009, 9:51 PM
The full essay is attached as a word doc. If you post or disseminate please include my name, copyright & web site, www.israelendtimes.com  thank you, Eugene Narrett, PhD; here ff the intro paragraphs.

Jewish Hope & the West: a Tale of ‘Nobility’ from 1948 & Notes on Emunah vs Evil Credit 
Eugene Narrett, PhD
 
Why did Menachem Begin have to be carried from the decks of the Altalena in June 1948? It reflects the distinction between Jewish hope and dramatic Hellenist gestures, between simple dreams of life abundant and nightmare myths of glorious apocalypse.
 
The Jewish hope is “our hope to be a free people in our land, the land of Zion; Jerusalem.”
 
No people has trudged a more difficult path, from so early a date and arrived in modern times intact to the degree of the Children of Israel. Slandered, oppressed, murdered and betrayed, their practical faith stolen, deformed and used to sentence them to death, they have embodied not only the hope of their great anthem, a song as beautiful as it is short, sweet and poignant but the climactic lines of a famous epic:
 
To suffer woes which hope thinks infinite; to defy Power which seems omnipotent; to love, endure and hope till hope creates from its own wreck the thing it contemplates [i]
 
It is a bitter fact that the long-running betrayal of the Jewish promise and its immense generative potential should be enacted, on the ground by nominally Jewish servants of the great powers. Yet, even this betrayal and the many errors it multiplies have not quenched the hope of the Jewish people for freedom in a Hebrew Kingdom .
 
And it is no coincidence that another great English poet, beloved and widely read to this day in no small part because he had no faith, not even nature, which he loved, and was a kind, good man, at the end of his short life said of himself, “if ever there was a person born without the faculty of hoping, I am he.”[ii] How sad that the irrationalities, punitive and imperial aspects of the churches drove to despair and fear so many people who by ingrained cultural habit could not begin to see the simple dream and practice of Israel ; after all, only a minority of Jews sees and does it to this day, such is the damage of exile.
 
In the way of Judaism, hope in inextricable from faith and faith is something practiced and built; as etymology teaches, it is an art, training in belief put into action that changes character. This intertwining and the self-sacrifice it teaches is Jewish nobility, an internal development given in one’s deeds and to one’s ‘brothers.’ It differs from the noble gestures of the nations that make for dazzling art and tend to intertwine death and glory, a love for, glorification and beautification of death, the great last act. In the poems of Keats, in the epic of Tennyson, the history of Spengler the “wish for death” and the romance of death, of “regression to the mud” increases with “enlightenment” since the West is based on a lie and identity theft; guilt, rage and power lust drive it on, trampling humanity in its wake and leaving a nightmare world of masks and shadows[iii]. In derekh Yehudi, the last act is in the broadest sense comedic: about integration and life abundant, about the sanctification of the smallest and most metaphysical of matters.
 
Terror and bad faith define “the West” from its inception and now explode from pop culture, politics, geopolitics and finance. “Credit” in Hebrew is cognate with faith; it is its root; it is artisanry, acquired by practice of Torah. The financial panic of which the world is dying is a matter of amun ra’ah, evil credit-faith that harms, purposely, breaking nations, defying all Torah teachings of just weights and measures[iv];antithesis of Jewish emunah.  
 
This is another facet of the confusion filling the minds of the kings in Tolkien’s Lord of the Rings: “Who am I” they ask when they are not maddened outright by despair. “Do you believe in your king?” No one can believe, except by unsustainable blind faith ....

[i] The epigraph is from the national anthem, HaTikva out of which singing and doing the modern nation of Israel was born. The quoted passage in text is from Prometheus Unbound 4.1.570-74 by Percy B. Shelley (1819). Having had so much of its unique history, themes, ways and metaphors appropriated, it is apt to adduce these lines from an epic on a Hellenized hero of Enlightenment pantheism and return them to the Jewish people who exemplify and have pioneered them.
[ii] John Keats, Letter of Mrs. S. Brawne, 24 October 1820 , Letters of John Keats (Oxford 1970, ed. Robert Gittings), 395-6; Mrs. Brawne was the mother of the young woman Keats loved to distraction but who never promised him her sole affection or engagement; his unrequited worship of this ordinary person shows the crippling residue of the “Queen of Beauty” pattern, the Hellenist goddess worship that cripples the West, generating much of its self-destructive energies and, in many case making a mockery of the British claim to have the unique “idea of freedom” that will unify and save the world.
[iii] This is the horrific vision Shelley relates in his last poem, an Inferno titled ironically, “The Triumph of Life” (1822) with the “Triumph” modeled on the imperial trionfi of pagan Rome when conquered peoples and their treasures, like the golden menorah and silver trumpets of the Kohanim as seen on the Arch of Titus, were paraded through the streets of Rome to demonstrate the might of the “imperial city.”
[iv] It cannot be coincidence that this “evil faith” and “bad credit that does harm” is a homonym for the name of an Egyptian god-king. “Panic and Terror” are the offspring of Aphrodite whose “birth” and substance is an act of sexual perversion and violence, and Ares, the god of War who now rules with his consort in a “War of Terror,” an endless war of shadows and contrived dialectic attrition; see Hesiod, Theogeny 91-245

Posted by Britannia Radio at 14:30