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La Argentina En El Espacio Geopolítico Del Terrorismo Judío

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La Argentina En El Espacio Geopolítico Del Terrorismo Judío La falsificación de la realidad La Argentina en el espacio geopolítico del terrorismo judío por Norberto Ceresole AAARGH (Source: Radio Islam: http://abbc.com/islam/Spanish) ÍNDICE • INTRODUCCIÓN Y ESTRUCTURA GENERAL DEL LIBRO El Shin Beth: un Estado terrorista "hacia dentro" La política interior argentina • CAPÍTULO 1 EL TERRORISMO JUDÍO EN LA ARGENTINA Los atentados de Buenos Aires fueron el producto de la infiltración del terrorismo fundamentalista judío en el servicio de contraespionaje israelí (Shin Beth). El proceso El giro religioso La eclosión política del fundamentalismo religioso El debate rabínico del asesinato de judíos por otros judíos Percepción y doble infiltración • CAPÍTULO 2 DEL "HOLOCAUSTO" ARGENTINO AL "TERRORISMO ISLÁMICO" Otra versión de los atentados terroristas de Buenos Aires Nación judía y Estado multinacional La nueva ofensiva antiiraní: la VIII Conferencia Islámica La "conexión española" y la historia argentina La "guerra sucia" en la Argentina Conclusiones • CAPÍTULO 3 LA OPERACIÓN DE GUERRA PSICOLÓGICA POS- ATENTADOS La sustitución de la realidad La sustitución de la realidad (II) El nacional-judaísmo destruye el "modelo argentino" La manipulación de las agresiones terroristas Conflictos internos y confrontaciones globales Guerras interiores y lealtades nacionales El "modelo argentino" La "nazificación" del peronismo El vaciamiento de un país El nacional-judaísmo en la crisis argentina El caso de las "profanaciones" de los cementerios judíos de Buenos Aires 2 • CAPÍTULO 4 LOS JUDÍOS EN LA ARGENTINA: UN ENFOQUE ANTROPOLÓGICO Ethnos y Genos Raza (genos) y ethnos ("nación" transnacional) Frantz Fanon El diferenciador racial La etnodemocracia y la etnoterritorialidad El fracaso de las "revoluciones raciales" no asumidas Mayorías y minorías. Oprimidos y opresores Etnia mayoritaria, etnia minoritaria, distribución del poder y control territorial • CAPÍTULO 5 LOS JUDÍOS EN LA ARGENTINA: EL FACTOR HISTÓRICO. ESPAÑA Y LOS JUDÍOS Contra la distorsión de nuestro ser histórico Discontinuidades geopolíticas Discontinuidades sociales Discontinuidades culturales La España desgarrada o el retorno de los Estados Visigodos hacia finales del siglo XX. Breve historia de la España Atlántica Del "atlantismo limitado" del general Franco a la nulificación total del espacio estratégico español Judíos, conversos, negros e indígenas en América Judenland De los Edictos de Expulsión a Auschwitz España, el nacional-judaísmo y la nueva situación estratégica global El nacional-judaísmo como fenómeno global Inteligencia nacional versus comunidad informativa occidental • CAPÍTULO 6 EL ESTADO DE ISRAEL: ORIGEN DEL TERRORISMO JUDÍO El lobby judío-norteamericano La nueva forma ideológica del lobby judío-norteamericano Sobre el fundamentalismo evangélico-calvinista El islamismo "radical" Las guerras civiles judías: del social-sionismo al nacional- judaísmo Fractura histórica y fractura teológica El nuevo terrorismo intrajudío Judaísmo, sionismo, nacional-judaísmo Judaísmo y capitalismo 3 Del sionismo al nacional-judaísmo. Crisis y recomposición de la identidad de la sociedad judío-israelí • CAPÍTULO 7 EL MITO DEL HOLOCAUSTO Y LA CONCIENCIA OCCIDENTAL El carácter "sagrado" del Mito del Holocausto El Tribunal de Nuremberg Las órdenes de exterminación El arma del crimen Conversaciones con Ernst Nolte La construcción y la destrucción del Mito. Mitófilos y "revisionistas". Memoria versus Historia El Mito del Holocausto y la potencia militar del Estado judío La hermenéutica posmoderna o la judaización del cristianismo • Anexo Documental Capítulo 7 ¿Cuántos muertos en Auschwitz?, por Robert Faurisson Auschwitz: Los hechos y la leyenda, por Robert Faurisson • EPÍLOGO CAMBIO DE ESCENARIO El final de la "era Nuremberg" Del Plan Morgenthau al "Memorial" berlinés Martin Heidegger Un Estado terrorista "hacia afuera" Una visión regional de los problemas que presenta el Estado judío El Islam, los judíos y Occidente Los crímenes genético-religiosos o el hiper-mito del terrorismo islámico La crisis de la secularización Respuestas a Occidente El mensaje interior 4 Introducción y estructura general del libro "Nuestras ideas científicas valen en la medida en que nos hayamos sentido perdidos ante una cuestión, en que hayamos visto bien su carácter problemático y comprendamos que no podemos apoyarnos en ideas recibidas, en recetas, en lemas ni vocablos. El que descubre una nueva verdad científica tuvo antes que triturar casi todo lo que había aprendido y llega a esa nueva verdad con las manos sangrientas por haber yugulado innumerables lugares comunes" José Ortega y Gasset, La Rebelión de las Masas Este libro es el primer volumen de un largo viaje en tres dimensiones. En la dimensión geográfica comienza en el lejano sur, en Buenos Aires, y llega hasta el Asia Central, pasando por el Oriente Medio y Europa. Finalmente habrá un retorno a la Argentina, cuya crisis, al final del viaje, queda iluminada de manera muy distinta a como lo había estado antes. En la dimensión temporal el viaje dura unos cuatro años, contando desde el segundo atentado terrorista de Buenos Aires (18 de julio de 1994, AMIA) hasta la terminación de este libro. Quedan en el camino, por así decirlo, tres libros anteriores, tres ensayos previos que condujeron finalmente al presente volumen, Terrorismo fundamentalista judío (1996); El Nacional Judaísmo (1997) y España y los judíos (1997). En la dimensión intelectual yo, el viajero, tuve que procesar informaciones, sentimientos y conocimientos cuya existencia simplemente ignoraba al comenzar el viaje. Para dar un ejemplo, mi toma de contacto con la literatura revisionista francesa y de otros países occidentales se produce recién en enero de 1998. Una parte importante de este trabajo ya estaba terminada para esas fechas, incluidas las críticas al libro de Roger Garaudy Los mitos fundadores de la política israelí. Mi conexión con el revisionismo, en especial el francés, y con la obra de Robert Faurisson, si bien es tardía, no por ello dejó de ser eficaz, ya que he encontrado, casi al final del camino, un fundamento sólido y una importante continuidad entre mi propio pensamiento y la obra del revisionismo. Es mi evolución intelectual personal lo que me hace aceptar lo substancial de la metodología del revisionismo. Ella justifica y explica, a nivel científico, muchas ideas que originalmente nacieron en mí como intuiciones que se fueron desarrollando a partir del estudio de un caso concreto -y no teórico- de terrorismo judío. Por ello puedo afirmar con absoluta convicción que mi percepción del mundo es hoy totalmente distinta a la que tenía al comenzar el viaje. Casi todo lo tuve que hacer a gran velocidad porque una parte significativa de esta investigación se hizo sobre el terreno -especialmente en el Oriente Medio- y al ritmo de los acontecimientos cotidianos. Las sorpresas en el plano teórico fueron innumerables. En cada momento fue necesario quedarme un tiempo en algunas de las estaciones del recorrido: en Moscú, en Berlín, en Beirut, en Damasco, pero sobre todo en París y Madrid. Fueron los momentos de reflexión y de lecturas. Este libro presenta, en ese sentido, una 5 importante cantidad de bibliografía: casi toda ella fue analizada -en verdad, visceralmente pulverizada- durante el viaje, propiamente dicho. Gran parte de mis conocimientos anteriores, trabajosamente elaborados a lo largo de toda mi vida, eran inadecuados o simplemente no servían para el objeto de este estudio (ya no sirven para el conocimiento del mundo). La confluencia entre nuevas experiencias políticas concretas y nuevas lecturas, que iban surgiendo como "lecturas obligatorias" durante el mismo viaje, y que eran absolutamente vitales para explicar algunas de las nuevas vivencias, no sólo reestructuraron completamente mi Weltanschauung incial. Esa confluencia produjo en mí la convicción de que toda mi vida anterior había sido "otra vida"; que mis luchas y búsquedas anteriores habían sido relativamente fáciles; que mis enemigos anteriores fueron relativamente dulces. Había vivido 50 años sin saber que aún no había llegado la experiencia decisiva, a pesar de que esa vida anterior no había sido precisamente una vida vacía. Estuvo llena de luchas y de reflexiones. Sin embargo aún no había pasado por la prueba excepcional, "aquella que las organizaciones judías imponen a los individuos que tienen la desgracia de provocar su cólera…(esas organizaciones para las cuales) "el complot y la conjura no son más que reflejos ancestrales", esas organizaciones que tienen un poder destructivo inmenso hoy en el mundo; un poder que va desde lo financiero hasta lo militar, pero que es sobre todo cultural y, antes que nada, teológico. El Antiguo Testamento es una fuente inagotable de odio y de crueldad, "ansioso, febril, frenético, ilimitado; sofoca a sus víctimas por la sorpresa y la dureza de su violencia" (Robert Faurisson). Mi investigación sobre los atentados terroristas de Buenos Aires comenzó en 1994, pocos días después de la segunda explosión, con el ritmo de una encuesta sociológica normal. De una manera muy concreta yo, en aquel momento, no tenía conciencia en absoluto de la existencia de la "cuestión judía", no sabía, por así decirlo, que los judíos en el mundo constituían un parámetro esencial para la comprensión de la realidad del mundo. Con esto quiero decir que había cumplido cincuenta años de una vida política que consideraba plena de acontecimientos y de vivencias, desconociendo completamente el acontecimiento y el problema central del mundo occidental. Es muy distinto
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