It was this fundamental distinction relating to the global outlook that initially has drawn a line of demarcation between the Judaic world view and the Indo-European understanding of the Sacral. Orthodox Jews, according to their own religious and mystical prospects, regard non-Jews as "goyim" (non-Jews). In much English language literature, Indo-Europeans are perceived as "naive and infantile optimists", not realising the terrible secrets of the Abyss, the theological drama of dispersion and the terrible secrets of cosmic diaspora. Indo-Europeans, for their part, believe that the "religious pessimism" of the Jews deforms the proportions of the Sacred Cosmos, deprives it of its saving energies, desecrating Earth, Space, Time and the unique destiny of indigenous peoples. It is necessary to begin at the level of searching for that primordial and insuperable Distinction, which was historically incarnated in the ethical, national, cultural, political and economic differences between the "Jews" and the "Hellenes". In a certain sense, the statement of St.Paul the Apostle that "there is no Jew, no Hellene" carries in itself an "Indo-European" flavour, because in the context of a providential appeal of the Christian religion to the peoples of the North, to Indo-Europeans, it carried in itself the idea that "there is no Jew", whereas the "Hellene" (changed and converted, but nevertheless still "Hellenic") is. The anti-Judaic character of the Christian message was perfectly understood by the orthodox Jews (which already affected the Talmud), Church Fathers and later by the majority of Orthodox Christian theologians.
Our worldviews are different, they are even somewhat opposite. Moreover, sometimes they mutually exclude each other. But the very recognition of this opposition uplifts our spirit to the heights of a purely metaphysical problem. Was it in opposition to the Pharisees that the Saviour has formulated the fundamental principle of our new Indo-European religion?
A metaphysical dialogue with Jewish metaphysics, Jewish tradition and the Jewish spirit should of necessity begin on the highest level. There is no doubt that this courageous collision of two metaphysical Universes is capable of waking the sleeping sacral consciousness of the Indo-Europeans. It was even by the total denial of "goyim empires" that the clear and perfected Jewish doctrine was forged over thousands of years. Rather than a feeble, ecumenical, half-reconciliation based on the mutual denial of our deep traditions, a fresh and free opposition to the "diasporal" and "indigenous" metaphysics will provide an original force, a sacral providential aspect to the Aryan-Jewish dialogue.
There comes a time when we must address things with their real names. The energies of our ethnic communities, our "religions", our theological and sacral instincts will soon break through the rags of the unnatural, insolvent, irrealistic and non-explanatory doctrines (whether they are Marxist, economist or liberal). To prevent these energies going along the terrible trajectory of blind hatred and gloomy violence, we must raise the metaphysical banners of the inevitable fight of the future beforehand, must establish knightly rules and not admit the transformation of the great and deep metaphysical dispute in the "total war", about whose dangers the ingenious German lawyer Carl Schmitt warned.
The difference between metaphysical war and physical war is that the first aspires to a victory of the traditional synthesis of Truth and, secondly, aspires to make one of the two combatant parties victorious. None of the physical methods are acceptable in this dramatic historical opposition. German concentration camps, it was found, can destroy Jews, but they are not able to extirpate Jewry. On the other hand the Chassidic commissioners are incapable, despite all their bloody genocide, to erase the population of the eternal "Russian Empire".
