Rabbi Mayer Schiller On The Future Of The American Right

On Columbus Day (not yet totally
banned by the Thought Police as
and "Eurocentric")
I had the privilege of attending a talk by my friend and
mentor Rabbi

Mayer Schiller.
The Rabbi is one of the leading
Jewish racial realists and a leading traditionalist
luminary—especially striking given that his formal
secular education ended after eighth grade He spoke to a
small conservative group in Manhattan about his
intellectual journey through the post-war American
Right. (Interested readers are welcome to email me for
more detailed information about this group).

Rabbi Schiller grew up in a

liberal Jewish family. He remembered
attending international soccer games with his
grandfather who refused to stand for the anthems of

Franco`s Spain
and Salazar`s Portugal, but sang
along to "The

communist hymn
that was then Yugoslavia`s anthem.

many other American Jews at that time
, the Rabbi`s
grandfather did not see a contradiction between his
pro-communist views and the fact that he was a
successful businessman who would be either

imprisoned or executed
under the


Rabbi Schiller says he became a
conservative at the age of ten after watching a
documentary about Sen.

Robert Taft
. His views were further developed by
Goldwater`s The Conscience of a Conservative);
Schiller later wrote The (Guilty) Conscience of a Conservative)

at that
was race-realist and opposed integration); and
John Birch Society`s

American Opinion.
The young Craig Schiller, as the Rabbi was known during
his secular days, greeted

Goldwater`s 1964 campaign
with jubilant euphoria.

He was crushed when Goldwater
lost—and later when, as he puts it,

William F. Buckley

"decided to

sell out and dropped all his principles

At this time, Rabbi Schiller became
a part of the Skver Hassidic movement in Rockland
County, after he and his middle school classmates had
decided to try living as observant Jews for a month.

Another major transformation
occurred in the Rabbi`s life at around the same time: he
discovered L. Brent Bozell Jr.`s

traditionalist Catholic
Triumph, which
featured authors like

Thomas Molnar

Erik von Kuehnelt-Leddihn
. He realized that
traditional religious beliefs are an integral part of
real conservatism. The Rabbi was so taken by Bozell and
Triumph that
he approached

Patricia Buckley Bozell
and offered to write a
biography of her late husband.

Triumph writer
Thomas Molnar (who passed away this July), a prolific
author and a professor at Brooklyn College, Yale, and
University of Budapest, was both a friend and a mentor ("a
) to Rabbi Schiller. The Rabbi was a young
rabbinical student when he read Molnar`s

and came down to Manhattan to meet him. When
the Rabbi started talking about the Constitution, Molnar
cut him off with the first of many witty remarks in his
charming Hungarian accent:
Constitution? Look around you, what do these

Puerto Ricans
care about the


The Rabbi remembers Molnar as a
brilliant, yet realistic Catholic reactionary who
considered the words
"democracy" and
to be obscenities and ridiculed Pope John Paul II for
sounding like "a
southern California health store owner: it`s all about
love and peace! What about Heaven and Hell?"

Molnar derided
The National
as an
"empty, soulless, and faceless publication"
and had
no respect for the neocons.

Like other traditionalist thinkers,
Molnar did not have much hope for the West. To Molnar,
non-Western mass immigration was a symptom, not a cause
of the West`s decline. The real problem was that the
West lost its will to live. When Rabbi Schiller visited
in the last months of white rule to encourage

Afrikaner nationalists
and demonstrate his support
for them, Molnar replied:
"You must
encourage them
to do only one thing—run

Interestingly, the neocons and the
ADL/$PLC thought police never bothered Molnar. Rabbi
Schiller says he was too far above their level of
discussion—chickens do not fly high enough to attack an

Rabbi Schiller`s affinity for
traditionalist Catholicism led him to establish a warm
relationship with the anti-Vatican II
Society of St. Pius X
). The
SSPX seminary
in Ridgefield, CT
invited Rabbi Schiller to speak to
their seminarians on numerous occasions. And every time,
the Rabbi reports, he was received with the utmost
courtesy and respect. Once, a seminarian even addressed
Rabbi Schiller as
. The seminarians held the Rabbi in such
high regard that, before Archbishop Lefebvre was to
consecrate several SSPX priests as bishops in defiance
of Rome, they sought out the Rabbi to ask his opinion on
the matter.

The late

Joe Sobran
was another pious Catholic friend of
Rabbi Schiller. The Rabbi remembers Joe as a kind,
sweet, and humble man who was a brilliant analyst yet
managed to be very funny in his prose. Unlike Molnar and
Rabbi Schiller, Sobran still believed in political
activism. But Rabbi Schiller recognized, like others,
that Joe Sobran`s heart and mind were not engaged by
questions of immigration and race.

With regards to Sobran`s views on
the Jews and Israel, the Rabbi believes that Sobran`s
criticism of the former only arose as a result of
Buckley`s and the neocons` hysterical reaction to his
criticism of the latter. Sobran was

shocked and hurt by the neocons` attack on him
he dared to question the special relationship between
and Israel. This
attack led to his progressively more outspoken criticism
of Israel and the Jewish role in America.

In contrast to more critical
obituaries, Rabbi Schiller says he will always remember
his recently departed friend as a
"disheveled intellectual who had a heart overflowing with love."
Rabbi Schiller`s

glowing endorsement
is displayed prominently on
Sobran`s publisher`s website.

Jean Raspail
`s novel The Camp of the Saints was another major influence on Rabbi
Schiller. At the Manhattan meeting, the Rabbi talked
about how

Raspail`s book
underlined the fact that we have a
common European identity, which includes such things as
"the sense of
critical thought, romance, heroism, individual
integrity, and the spirituality of life"
. All of
these were shaped by Greece,
, Judaism, Christianity, and
the Norse lands.

Nowadays, the Rabbi commented, any
sort of defense or even
"public concern
with the fate of European civilization is

open to attacks from the thought police

Like Thomas Molnar, Rabbi Mayer
Schiller believes that there is no hope for Western man
because he "had
his soul torn out"
"internalized the
to such a degree that he is not only afraid
to speak in defense of his civilization, but is

even afraid to think pro-Western,
incorrect thoughts.

As for the nationalist parties in
Europe, the Rabbi does not have much hope for two

  • First, as soon as a nationalist party will get above
    10-15 % of the vote, the repressive apparatus of the
    EU will kick in and shut it down. (Indeed, this has
    already happened with Belgium`s

    Vlaams Blok

    appears about to happen
    to the British National
  • Second, nationalist movements are very susceptible
    to fragmentation and internal squabbles. This tragic
    fragmentation is due to the fact that
    "movements that are out of power and have little hope of achieving
    it are forever substituting internal feuds for the
    reality of real power"

The Rabbi says witnessed this
firsthand during the

split of the National Front

Britain in the 1980s.
He is still friends with
former National Front leaders Patrick Harrington and
David Kerr, whom he says have demonstrated a sense of
sympathy towards the Jewish people.

On several occasions, the Rabbi

where he attended the

Twelfth Of July Unionist parade
last legitimate folk festival in the West and the only
one without corporate sponsorship"
) and met with

Reverend Ian Paisley.
The Rabbi jokes that his
affinity for both traditionalist Catholicism and Ulster
unionism presents a big dilemma during

Celtic-Rangers soccer games

But all is not lost for the West.
The Rabbi said that
"the doctrine

of multiculturalism
and political correctness is so

insane and against reality
that it has to be
enforced by terror"
. Therefore, the Rabbi asserted
that, even when Western societies collapse after a long
period of cultural and economic decline, there will
still be remnants of

religious Jews

, as well as social traditionalists who
will preserve Western civilization and values.

Rabbi Schiller urged the meeting to
create "islands
of sanity"
similar to those envisioned by the French
New Right, an important on influence on Rabbi Schiller`s
thought, and carry the Western realm forth in our
communities, homes, and hearts.

The last part of Rabbi Schiller`s
speech dealt with the Jews and their relationship with
the West. The Rabbi blames large-scale secular Jewish
participation in the Left on the fact that when European
Jews entered political life in the late 1800s, it was
the Left that argued for emancipation. Therefore,
secular Jews were trained for over a hundred years, to
view those who had an
understanding and attachment to the Western realm"

as a threat.

On the other hand, Orthodox Jews
largely abide by a tribal morality. For most modern
Orthodox Jews, this means that
"it is all about Israel and support for Israel" and for most
traditional Orthodox Jews, engagement with the outside
world is only done to obtain benefits (government and
otherwise) for their communities.

In conclusion, Rabbi Mayer Schiller
outlined four ways that the Jews interact with the West.

  • First, there is Zionism, which in its true and
    honest form means the severance of links with the
    gentile world and relocation to


Of course, this is not the
disingenuous Zionism practiced by the

American Jewish establishment and the neocons
reserve to the Jews the right to establish an
ethnocentric state and promote their ethnic interests,
but vilify white Christians for trying to do the same.

  • Second, Jews can engage with the organic Western
    realm and become a part of it.

By fighting against the West`s
internal and external enemies and taking part in the
struggle for the survival of Western civilization, Jews
are ensuring their own survival in the West. As I have
previously argued, Jews are a part of the West and have
to ally themselves with its defenders. Jews who embraced
the option of
"engagement with the Realm"
include Rabbi Schiller,

Bob Weissberg
, and

  • Third, what Rabbi Schiller calls
    "the Amish
    —total withdrawal from secular, gentile
    society into traditionalist close-knit enclaves.

Jews who follow this option include
the Hassidic communities of Borough Park, Williamsburg,
and Rockland County such as the Satmar, the Bobov, and
Rabbi Schiller`s own Skver movements. The only
engagement with outside society these communities have
is for the purpose of obtaining benefits for themselves
and their progeny. The outside world is viewed as being
so corrupt, immoral, and vile that even the smallest
degree of engagement with it will result in irreversible

Rabbi Schiller says that he has
spent his adult life arguing against this narrow
tribalism. But the moral and spiritual collapse of
American society led him to think that maybe this option
is, at this point, not so unrealistic after all.

  • Fourth, and final: the choice tragically made by
    most secular American Jews—participation in
    universalism that led to the dissolution of both
    their own ethno-religious identity, through

    and secularism, and also of the
    identity of white American Christians.

The acolytes of this destructive
choice are seen arguing the cause of multiculturalism
and Political Correctness on MainStream news networks,
writing editorials for the

New York Times
, preaching in Reform
and compiling "HateWatch"
reports for the $PLC.

In sum, the Rabbi`s talk was a
breath of fresh air in the swamp of political
correctness and multiculturalism. In an age when young
traditionalists have so few real role models and
mentors, Rabbi Schiller is definitely one of them. I
only wish that I had teachers and professors like him.

Eugene Girin
him] immigrated legally from the Republic of Moldova in
1994 at the age of 10. He has been published by

Front Page Magazine
, and
currently writes at

Alternative Right.