The Naked
Communist
By
W. Cleon Skousen
Copyright © 2007 by C&J Investments
Published by C&J Investments
Print Edition ISBN: 0-686095-60-X
Electronic Book ISBN: 978-0-910558-54-9
All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means whatsoever without written permission from the publisher, except in the case of brief quotations embodied in critical articles and reviews.
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Preface
One of the most fantastic phenomena of modern times has been the unbelievable success of the Communist conspiracy to enslave mankind. Part of this has been the result of two species of ignorance -- ignorance concerning the constitutional requirements needed to perpetuate freedom, and secondly, ignorance concerning the history, philosophy and strategy of World Communism.
This study is designed to bring the far-flung facts about Communism into a single volume. It contains a distillation of more than one hundred books and treatises -- many of them written by Communist authors. It attempts to present the Communist in his true native elements, stripped of propaganda and pretense. Hence, the title, "The Naked Communist."
Students in the western part of the world have a tendency to shy away from the obscure complexity of Communism because they have a feeling they are groping about in a vacuum of un-known quantities. It therefore became the author's objective many years ago to try and clarify these concepts so that they could be more readily understood and thereby become less frightening. The most terrifying of all human fears is "fear of the unknown" and consequently it seemed highly desirable to disarm the Communist revolutionists of any such supreme advantage by spreading before the student the whole picture of Marxism which is simply "modern materialism in action."
A panoramic study of Communism might easily degenerate into a long list of dates, names, and platitudes without helping the student to gain a genuine understanding of the history and philosophy of Marxism. Therefore, in this study, an attempt has been made to present Communism as the living, breathing, vibrating force in the earth which it really is. The political development, the philosophy, the economic theory and the big names in World Communism have all been presented in their historical setting.
Since an ever increasing number of disillusioned Communist officials have fled from behind the Iron Curtain, it has been possible to remove much of the mystery which formerly obscured a correct understanding of the Marxian-disciplined mind. This study therefore presents the Marxian civilization without reference to its propaganda claims but within the realm of reality where, during each passing day, millions of human beings are vicariously learning for the rest of the race the true meaning of life under Communism.
To those who have never taken occasion to study the past one hundred years of Marxism, this presentation may at first seem somewhat harsh. But that is because the exposed seams of Communism are inherently harsh. Marx designed it that way. From a comfortable armchair in a cloistered study it is sometimes difficult for a student to catch the spirit and substance of Communism in action. But the Korean veteran, the Iron Curtain refugee, the returning ambassador from Moscow -- these who have felt the physical and psychological impact of World Communism -- may count this study under-drawn and overconservative.
The reader should be warned that the complex nature of Communism prevents some of this material from being geared to rapid reading. Sometimes whole volumes have been digested into a few paragraphs. It will be helpful to the reader if sufficient time is taken to explore rather thoroughly the technical or philosophical chapters before proceeding. To help the reader identify the most significant points in the text, a list of preliminary questions is presented at the beginning of each chapter. While seeking to be brief, the author hopes he has not been obscure.
There are many to whom I am indebted for assistance, suggestions and technical data used in connection with the preparation of this work. Since the writing and much of the research was completed while I was a member of the faculty of Brigham Young University I received much valuable help from the members of the faculty as well as the administrative staff. I am also indebted to several of my former associates in the FBI with whom I studied Communist philosophy, Communist subversion and Communist espionage during my sixteen years with that organization.
The impressive vignette illustrations heading each chapter throughout this book are the work of the famous American artist, Arnold Friberg. They exemplify his ability to condense a complex idea into a simple, forceful, pictorial symbol. His magnificent gallery of Biblical paintings which he did for Cecil B. DeMille's production of "The Ten Commandments" has been widely acclaimed during their worldwide tour of exhibition. I am proud to have the text of these pages enhanced by the talented hand of such a good friend.
Another close associate, Keith Eddington, is responsible for the striking jacket and impressive design of this book.
The tedious task of typing the manuscript and reams of research data for the project was capably performed by Velora Gough Stuart and Louise Godfrey.
The bulk of the credit for the final completion of the work should go to my wife who efficiently managed the affairs of eight robust offspring while their father completed the research and writing for the manuscript. I am deeply grateful to all those who contributed time, skill and encouragement to bring the work to final fruition.
W. Cleon Skousen
Salt Lake City, Utah
November 1, 1958
Introduction
The Rise of the Marxist Man
It is a terrible and awesome thing when a man sets out to create all other men in his own image. Such became the goal and all consuming ambition of Karl Marx. Not that he would have made each man equal to himself; in fact, it was quite the contrary. The image he hoped to construct was a great human colossus with Karl Marx as the brain and builder and all other men serving him as the ears and eyes, feet and hands, mouth and gullet. In other words, Marx surveyed the world and dreamed of the day when the whole body of humanity could be forced into a gigantic social image which conformed completely to Marx's dream of a perfect society.
To achieve his goal, Marx required two things: First, the total annihilation of all opposition, the downfall of all existing governments, all economies and all societies. "Then," he wrote, "I shall stride through the wreckage a creator!" The second thing he needed was a new kind of human being.
He visualized a regimented breed of Pavlovian men whose minds could be triggered into immediate action by signals from their masters. He wanted a race of men who would no longer depend upon free will, ethics, morals or conscience for guidance. Perhaps, without quite realizing it, Marx was setting out to create a race of human beings conditioned to think like criminals.
Producing such a race had been the dream of power-hungry men for more than 4000 years. Nimrod had projected the design, Plato polished it, Saint Simon sublimated it -- now Marx materialized it.
Today this breed of criminally conditioned man walks the earth in sufficient numbers to conquer countries or continents, to change laws and boundaries, to decree war or peace. He might well be called Homo-Marxian -- the Marxist Man. He has made it terribly clear that he intends to become the man of the twentieth century.
Homo-Marxian is frightening and puzzling to the rest of humanity because a criminally conditioned mind does not respond the way normal people expect.
For example, if a well meaning person invited a professional criminal into his home for dinner the shifty eyed guest would be like
ly to survey the fine variety of choice foods, the expensive silverware and shiny goblets, and completely miss the warm sincerity and friendship which the host was trying to convey. In fact, the criminal mind would probably conclude that his host was not only soft hearted but soft headed. Eventually, he would get around to deciding that such a weak man could not possibly deserve so many fine things. Then he would spend the rest of the evening figuring out how he could return in the darkness of the night and relieve his host of all his bounteous treasures.
Anyone familiar with the history of Communist leadership during the past one hundred years will immediately recognize this same kind of mind at work. The flagrant abuse of U.S. friendship and generosity during World War II is typical.
Homo-Marxian puzzles all those who try to work with him because he seems irrational and therefore unpredictable. In reality, however, the Marxist Man has reduced his thinking to the lowest common denominator of values taken from nature in the raw. He lives exclusively by the jungle law of selfish survival. In terms of these values he is rational almost to the point of mathematical precision. Through calm or crisis his responses are consistently elemental and therefore highly predictable.
Because Homo-Marxian considers himself to be made entirely of the dust of the earth, he pretends to no other role. He denies himself the possibility of a soul and repudiates his capacity for immortality. He believes he had no creator and has no purpose or reason for existing except as an incidental accumulation of accidental forces in nature.
Being without morals, he approaches all problems in a direct, uncomplicated manner. Self-preservation is given as the sole justification for his own behavior, and "selfish motives" or "stupidity" are his only explanations for the behavior of others. With Homo-Marxian the signing of fifty-three treaties and subsequent violation of fifty-one of them is not hypocrisy but strategy. The subordination of other men's minds to the obscuring of truth is not deceit but a necessary governmental tool. Marxist Man has convinced himself that nothing is evil which answers the call of expediency. He has released himself from all the confining restraints of honor and ethics which mankind has previously tried to use as a basis for harmonious human relations.
History is demonstrating that because of his mental conditioning, Homo-Marxian is probably the most insecure of all men in his feelings. Since he believes himself to be an accidental phenomenon in a purposeless universe, he has an insatiable appetite to bring all things under his total domination. He admits that until this is done he cannot feel secure. Not only must he conquer the human race, but he has assigned himself the task of conquering matter, conquering space, and conquering all the forces of cosmic reality so as to bring order out of natural chaos. He must do this, he says, because man is the only creature in existence which has the accidental but highly fortunate capacity to do intelligent, creative thinking. He believes that since Homo-Marxian is the most advanced type of man, he must accept the responsibilities of a supreme being. He is perfectly sincere in his announcement that Homo-Marxian proposes to become the ultimate governor and god of the earth and then of the universe.
Under the impact of such sweeping theoretical ambitions, many non-Marxists have been caught in the emotional tide of this ideological fantasia and have allowed themselves to be carried along in the current toward the shores of what they hoped would be a promised land of man-made godliness. However, in recent years a growing number of these pilgrims have risked life itself to come back to reality. Each one returns with the same story. Homo-Marxian was found to behave exactly like the graduate creature from the jungle which he believes himself to be. He regards all others with fearful suspicion and responds to each problem as though his very existence were at stake. Although he demands the right to rule humanity, he disdainfully rejects the most basic lessons learned during thousands of years of human experience. Returning pilgrims bear one witness: Homo-Marxian has reversed the direction of history. He has turned man against himself.
It is in this historical crisis that man finds himself today. Marxist Man could not have come upon the earth at a more illogical time. In an age when technological advances have finally made it feasible to adequately feed, clothe and house the entire human race, Marxist Man stands as a military threat to this peaceful achievement. His sense of insecurity drives him to demand exclusive control of human affairs in a day when nearly all other peoples would like to create a genuine United Nations dedicated to world peace and world-wide prosperity. Although man can travel faster than sound and potentially provide frequent, intimate contacts between all cultures and all peoples, Marxist Man insists on creating iron barriers behind which he can secretly work.
Marxist Man makes no secret of his ultimate objectives. He is out to rule the world. Because Homo-Marxian is still an adolescent he knows he cannot devour the whole human race in one greedy gulp. Therefore, he must be satisfied with one chunk at a time. As we shall see later, he has adopted an orderly "time-table of conquest" which he is following with a deadly fixation. According to Communist prophecy, time is running out on the free world.
This dilemma leaves the unconquered portion of frightened humanity with only three possible courses of future action:
1. They can meekly capitulate.
2. They can try to co-exist.
3. They can set about to pull the blustering bully down.
As far as this writer is concerned there is absolutely no question whatever as to the course of action free men must ultimately take. In fact, it is the only choice the law of survival allows. Surely no man who has felt the throbbing pound of freedom in his veins could countenance capitulation as a solution. And no man who knows what lies behind the lethal Communist program of "co-existence" would dare accept that proposal as a long range solution.
What then remains?
Several years ago while serving with the FBI this writer became aware that the experts on Marxism have known for a long time that there are definite ways to stop Communism cold. Furthermore, if free men move in time, this can be done without a major war! That is why this book was written. It was written under the persuasion that modern men would be foolish indeed if they accepted the phenomenon of Homo-Marxian as a permanent fixture in the earth.
There are well established and easily understood historical reasons why every legitimate influence should be brought to bear on the removal of this roadblock from the pathway of normal human advancement. This must be done for the sake of Homo-Marxian as well as for the rest of humanity. He is the victim of a man-made experiment, trapped in his own self-perpetuating cycle of human negation. As long as free men are the prevailing majority in the earth there is a very good chance of breaking this cycle. To do so, however, free men must achieve an intelligent and dynamic solidarity at least as strong as the illusory but firmly fixed purposes of Homo-Marxian.
At the conclusion of this study there are listed a number of policies which, if used in time, could remove the roadblock that Marxist Man has thrown across the pathway of the race. These policies are solutions which automatically spring out of an understanding of the history, philosophy and ultimate objectives of Marxism. They are also the cold hard facts which have grown out of our bitter experiences in attempting to deal with Marxist Man.
If enough people will study the problem and move across the world in one vast united front it is entirely possible that the race can celebrate the close of the Twentieth Century with this monumental achievement:
Freedom in our time for all men!
Chapter One
The Founders of Communism
In this chapter we shall try to become acquainted with two men. The first is Karl Marx, the originator of Communism, and the second is Friedrich Engels, his collaborator. We shall try to present their lives the way the Communists present them -- not as the soft, visionary social reformers which so many text books seem anxious to describe, but rather as the two-fisted, power hungry revolutionists which their closest followers found them to be. Although presented in brief summary, t
his chapter attempts to include sufficient details so that the student of Communism can answer these questions:
Why do Marxist writers call their founder a "genius" yet frankly admit he was "a violent, quarrelsome, contentious man, a dictator and a swashbuckler"?
Was Marx well educated? What was his nationality? Where did he do most of his revolutionary writing?
How was it that Marx never acquired a profession, an office, an occupation or a dependable means of livelihood?
How did Engels differ from Marx?
What were the six principal goals which Marx and Engels set forth in the Communist Manifesto?
Why did Marx believe one of his first tasks was to "de-throne God"? Why did he think his book, Capital, would change the world?
Why did Marx fail in his two attempts to create organizations for the promotion of world revolution?
London, 1853
On a chilly, foggy day in 1853, a British government official stood in the drizzling rain before the doorway of a human hovel in the heart of London's slums. He knocked and after a short delay was admitted. As the officer entered the room thick clouds of smoke and tobacco fumes billowed about his head causing him to choke and cough while his eyes watered. Through the haze he saw the proprietor of the slum dwelling, a barrel-chested man with disheveled hair and a bushy beard. The man greeted the officer in a strong German accent, offered him a clay pipe and then motioned him toward a broken-backed chair.