Rabbi Mayer Schiller On The Future Of The American Right
On Columbus Day (not yet totally
banned by the Thought Police as
I had the privilege of attending a talk by my friend and
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
Brooklyn-Queens 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)
time was race-realist and opposed integration); and
John Birch Society`s
The young Craig Schiller, as the Rabbi was known during
his secular days, greeted
Goldwater`s 1964 campaign with jubilant euphoria.
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 magazine
featured authors like
Thomas Molnar and
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
Patricia Buckley Bozell and offered to write a
biography of her late husband.
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
rebbe") to Rabbi Schiller. The Rabbi was a young
rabbinical student when he read Molnar`s
Counter-Revolution and came down to
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
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?"
Review 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
Africa in the last months of white rule to encourage
Afrikaner nationalists and demonstrate his support
for them, Molnar replied:
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
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
"Father". 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
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 when
he dared to question the special relationship between
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."
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
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
the Norse lands.
Nowadays, the Rabbi commented, any
sort of defense or even
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" and
terror" 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, politically
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 and
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 in
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
Ulster where he attended the
Twelfth Of July Unionist parade ("the
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
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 and
Christians, as well as social traditionalists who
will preserve Western civilization and values.
Rabbi Schiller urged the meeting to
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 who
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
option"—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
intermarriage 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.