Noble Realms

spirituality - physics - conspiracy - philosophy - wisdom - and more...

You are not logged in.


Noble Realms Forum is now closed. It will remain online as a searchable archive of posts spanning 3/25/04 to 2/22/08. Members may still log in to use email functions, but there will be no further posting activity. Thank you to everyone who has contributed over the years. - Tom/montalk

#76 2006-10-28 04:25:42

Registered: 2006-08-06

Re: Jewish power and the Illuminati

Jews did not create the popular song; they debased it. The time of the entry of Jews into control of the popular song is the exact time when the morality of popular songs began to decline. The "popular" song, before it became a Jewish industry, was really popular. The people sang it and had no reason to conceal it. The popular song today is often so questionable a composition that performers with a vestige of decency must appraise their audience before they sing. Citizens of adult age will remember the stages through which the popular song has passed during recent decades. War songs persisted after the Civil War and were gradually intermingled with songs of a later time, picturesque, romantic, clean. The same and similar songs and ballads had a brief revival during World War I. These were not the product of song-factories, but the creation of individuals whose gifts were given natural expression. These individuals did not work for combines of publishers but for the satisfaction of their work, for individual artists of the music-hall stage. There were no great fortunes made out of songs, but there were many satisfactions in having pleased the public taste. The public taste, like every other taste, craves what it is given most to feed upon. Public taste is public habit. The public is blind to the source of that upon which it lives, and it adjusts itself to the supply. Public taste is raised or lowered as the quality of its pabulum improves or degenerates.

In a quarter of a century, given all the avenues of publicity like theater, movie, popular song, newspapers and radio - in the meantime having thrown the mantle of contempt over all counter-active moral agencies - you can turn out nearly the kind of public you want. It takes just about a quarter of a century to do the job.

In other days the people sang as they do now, but not in such doped fashion nor with such bewildered continuity. They sang because they wished to, not as an uncontrolled habit. They sang songs nonsensical, sentimental, heroic, but the "shady" songs were outlawed. The old songs come readily back to memory. Though years have intervened since they were the fashion, yet their quality was such that they do not die. The popular song of last month - who knows its name? But there are songs of long ago whose titles are familiar even to those who have not sung them. What margin did these songs leave for the suggestive and for the unwholesomely emotional? Sentiment was not lacking, but it was unobjectionable sentiment. Then came the Jews; the popular song underwent a change. An entirely new crop of titles appeared dealing with an entirely different series of subjects than the songs they displaced Talented singers, tuneful singing vanished. The Jew and the African period, being the entrance of the jungle motif, the so-called "Congo" stuff, and other compositions which swiftly degenerated into a rather more bestial type than the beasts themselves arrive at. Running alongside this swamp strain was the "ragtime" style of music which was a development of the legitimate Negro minstrelsy. Lyrics disappeared before the numerous "cake-walk" songs that deluged the public ear. Seductive syncopation swamped the harmony of the real song. Minstrelsy took on a new life; glamorous youths mutter dirges in low monotones, voluptuous females with grossly seductive gestures moan nasal notes no real musician can recognize." Piano acts" were made the rage; "jazz bands" made their appearance. By insensible gradations now easily traceable through the litter of songs with which recent decades are strewn, we have been able to see the decline in the popular song supply. Sentiment has been turned into sensuous suggestion. Romance has been turned into eroticism. The popular musical lilt slid into ragtime and ragtime has been superseded by jazz and crooning. Song topics became lower and lower until at last they are the dredges of the slimy bottom of the underworld.

The first self-styled "King of Jazz" was a Jew named "Frisco." The general directors of the whole downward trend have been Jews. It needed just their touch of cleverness to camouflage the moral filth and raise it half a degree above that natural stage where it begets nothing but disgust

In this business of making the people's songs the Jews have shown as usual, no originality but much adaptability -which is a charitable term used to cover plagiarism, which in its turn politely covers the crime of mental pocket-picking. The Jews do not create; they take what others have done, give it a clever twist, and exploit it. Plagiarism is the result of mediocre artists being spurred on by nonartistic promoters to produce something that can be dressed up with sufficient attractiveness to draw the public's money. The Jews bought up all the old song books, opera scores, collections of folk songs, and, if you stop to analyze some of the biggest "hits" of the early days of the Yiddish song manufacturing Trust, you will find they are woven on the motif and melody of the clean songs of the pre-swamp era. The music jazzed and swung out of recognition, the sentiment sensualized very much, and pushed upon their smutty road across the world. Because of absolute Jewish control of the song market, both in publish ing and in theatrical performance, it is next to impossible for anything but a Jewish song to be published in the United States, or if published, to get a hearing. The proof of this is in the fact that the Yiddish trust owns all the business and the so-called "song-hits" all bear Jewish names. The insidiousness of the Jewish menace to our artistic integrity is due partly to the speciousness, the superficial charm and oriental persuasiveness of Hebrew art, its glitter, its violently juxtaposed extremes of passion, its poignant eroticism and pessimism, and partly to the fact that the strain in us which might make head against it, the deepest, most fundamental strain in our nature is diluted and confused by a hundred other tendencies of the Jewish age. The Anglo-Saxon group of qualities and the AngloSaxon point of view, are the vital nucleus of the American temper. The Jewish domination of our music threatens to submerge and stultify them at every point.

The Jew is the world's enigma. Poor in his masses, yet he controls the world's finances. Scattered abroad without country or official government, yet he presents a unity of race continuity which no other people has achieved. Poor some centuries living under legal disabilities in almost every land, he emerged to become the power behind many a throne. The single description which will include a larger percentage of Jews than members of any other race is this: he is in business. From the sale of old clothes to the control of international trade and finance, the Jew is supremely gifted for business. More than any other race he exhibits a decided aversion to industrial employment which he balances by an equally decided adaptability to trade. The Gentile boy is prepared to work his way up, taking employment in the productive or technical departments; but the Jewish boy prefers to begin as a salesman, clerk, anything so long as it is connected with the commercial side of the business.

In America alone most of the big business, the trusts, the banks, the natural resources and the chief agricultural products, especially tobacco, cotton and sugar, are in the control of Jewish financiers or their agents. Jewish journalists are a large and powerful group here. Large numbers of department stores are held by Jewish firms, and many of them, if not most, are run under Gentile names. Jews are the largest and most numerous landlords of residential property in the whole country. They are supreme in the entertainment world. They absolutely control the circulation of publications throughout the country. More powerful than any race among us, they receive a daily amount of favorable publicity which would be impossible did they not have the facilities for creating and distributing it themselves. Werner Sombart, a pro-Jewish writer, in his "Jews and Modern Capitalism," says:

"If the conditions in America continue to develop along the same lines as in the last generation, if the immigration statistics and the same proportion of births among all the nationalities remain the same, our imagination may picture the United States of 50 or 100 years hence as a land inhabited only by Slavs, Negroes and Jews, wherein the Jew will naturally occupy the position of economic leadership."
The Jew is the only original internationalist capitalist, but as a rule he prefers not to emblazon that fact upon the skies; the arresting fact about the Jew is his world wide unchallenged power coupled with comparative numerical inferiority.

An alcoholic spirit from grain may be made in any climate and by many methods. Neutral spirits, high wines and alcohol, are not indigenous anywhere. They can be made in any back room or cellar, in a very little time. Little care is required. A concoction of drugs and spirits, colored and flavored, fraudulently labeled "whisky" and passed over the bar, is a crime against distilling, against the human nervous system, and against society. As far back as 1904, Dr. Wiley, then chief of the United States Bureau of Chemistry, had a great deal to say about this. Few paid any attention to him because he did not point out that the evil he was attacking was fostered by a single class of men bent on gain at the cost of ruin to an American industry and to countless thousands of American citizens. The public supposed that Dr. Wiley was discussing a technical matter which interested American distillers only. It might have vastly interested the American citizens if anyone had but had the clear vision and the courage to expose the great Jewish whisky conspiracy.

The Jewish character of the whisky business since as far back as the Civil War may be visualized by the simple expedient of noting how many of the better known brands have at various dates come under Jewish control. It is an alarming list. Any citizen in any city of any size will have no trouble in confirming the statement that most of the rectifiers and wholesalers and brokers in the whisky trade of his city were, and still are, Jews. It is not only the fact that the liquor business is controlled by Jews that assumes importance, but it is in the additional fact that there was spread over America the machinery of a vicious system which while it was destined to ruin the liquor business, also ruined hundreds of thousands of citizens who trusted that "pure and unadulterated" meant what the words were intended to convey. Of course the stuff was "pure and unadulterated." So is carbolic acid-but it is not whisky. Prohibition came sweeping the saloon away, but not depriving the Jewish compounder of his profits. Prohibition was swept away but the booze rackets remained.

The ancient Jewish policy of Divide-Conquer-Destroy tells the story of the liquor traffic. Jewish influence divided between distilling and compounding, drove out distilling, and in the end destroyed the traffic as a legalized entity-opening the way for the mass-organized bootlegger, gangster, and the lawlessness which created today's evil world. It is extremely simple, so simple that it is overlooked. "Divide and Conquer," is the formula as the Jewish leaders conceive it, as, indeed, it is stated in the Protocols. The public is being constantly deceived by an appearance of complexity, where there is none. When you find the fever-bearing mosquito, yellow-fever is no longer a mystery. That which succumbs to complete Judaization, as Jewish leaders conceive it, may deserve to fall. The justification of its destruction may appear in the possibility of its Judaization. The maintenance of the idea of drink in the minds of the people is due to Jewish propaganda. There is not a dialogue on the stage or screen that does not drip of drink patter. The idea of the abuse of drink will be maintained by means of the Jewish stage, Jewish jazz and Jewish comics, until somebody comes down hard upon it as being incentive of treason.

There are men in the United States who say that baseball has received its death wound and is dying out of the lists of respectable sports. There are other men who say that American baseball can be saved if a clean sweep is made of the Jewish influence which has dragged it through a period of bitter shame and demoralization. Whether baseball as a first-class sport is killed and will survive only as a cheap-jack entertainment; or whether baseball possesses sufficient intrinsic character to rise in righteous wrath and cast out the danger that menaces it, will remain a matter of various opinion. But there is one certainty, namely, that the last and most dangerous blow dealt baseball was curiously notable for its Jewish character. Baseball is a trivial matter compared with some of the facts that are waiting publication, yet is it possible to see the operation of the Jewish Idea in baseball as clearly as in any other field. The process is the same, whether in war or politics, in finance or in sports.

To begin with, the Jews are not sportsmen. This is not set down in complaint against them, but merely as analysis. It may be a defect in their character, or it may not; it is nevertheless a fact which discriminating Jews unhesitatingly acknowledge. Whether this is due to their physical lethargy, their dislike of unnecessary physical action, or their cast of mind, others may decide; the Jew is not naturally an out-of-door sportsman; if he takes up golf it is because his station in society calls for it, not that he really likes it; and if he goes in for collegiate athletics, as some of the younger Jews are doing, it is because so much attention has been called to their neglect of sports that the younger generation thinks it necessary to remove that occasion of remark.

And yet, the bane of American sports is the presence of a certain type of Jew, not as a participant but as an exploiter and corrupter. There is a very full case made out in justification of the use of the terms "exploiter" and "corrupter" with regard to baseball. But it would be just as easy to make out the same sort of case with regard to wrestling and horse racing and professional pugilism. Wrestling is so completely ruled by Jews as to have become an outlawed sport. The story of wrestling is not only the story of demoralization of a sport but also the story of wholesale defrauding of the public. The same is true of horse-racing. The whole atmosphere of the sport is dishonest. The horses remain the only well-bred creatures connected with it. Yet why should the art of breeding and training and testing fine horses be debasing? Only because a certain class saw in it a chance to play on the weakness of men for the sake of gain. That explains the presence of the Jew in modern sports and it also explains why the Jewish Idea in sports, instead of being preservative, is corruptive. The Jew saw money where the sportsman saw fun and skill. The Jew set out to capitalize rivalry and to commercialize contestant zeal. It would seem to be high time that organized Jewry should undertake to control or repudiate those Jews who have been most instrumental in corrupting and nearly destroying our cleanest, most manly public sports.

It is worth noting that in Chicago, where the Jewish Anti-Defamation League has its headquarters, there was not a word of reproof sent out from Jews to the Jewish culprits chiding them for their activities. Not a word. But at the same time the pressure of the Anti-Defamation League was heavy on the whole American newspaper press to prevent the public statements that the whole baseball scandal was a Jewish performance from beginning to end. Heavy Jewish betting, the bribing of players, the buying of clubs, the cheating of the public, has been proved time and again in American courts. All along the line of investigation into sporting scandals the names of Jews are plentifully sprinkled.

If "fans" wish to know the trouble with American baseball, they have it in three words-too much Jew. "Gentile fronts"' may rant out their parrot-like pro-Jewish propaganda, the fact is that a sport is clean and helpful until it begins to attract Jewish investors and exploiters and then it goes bad. The two facts have occurred in pairs too frequently in America and under too many dissimilar circumstances to have their relationship doubted. There are no variations on the Jewish corruption of American sports, principally baseball, racing, boxing and wrestling. In the fixing of results, the swindling of gamblers, the staging of frauds, the rottenness has been discovered between the Jewish investors and the venal contestants. It should be emphasized that the principal Jewish abuses are nation-wide. This was shown in the United States Government's investigation of the White Slave Traffic; the bootlegging business, racetrack gambling, baseball pools- all a national network for the catching of "suckers." There is nothing unusual in this Jewish activity-from the clever "high-ups" to the degenerate "low-downs"; they are all part of a national group. They are part of the national machinery organized and operated for the purpose of separating "Gentile boobs" from their money.

If there were no "Gentile boobs," or if the "Gentile boob" would only take a straight look at the man behind the nationwide spiderweb, the gamblers and the Jewish sport-purveyors would be in another kind of business; with perhaps less money to flaunt in the faces of honest people. Years before the public scandals broke, the Jew had crowded into all the lucrative sports; he remains in control of them, but only on the commercial side, seldom if ever in sympathy with sport as a real sportsman. The Jews are not even real gamblers, they are not sportsmen enough to gamble; they are the "sure-thing" men. The "Gentile boobs" who walk into their traps are the people who provide the money. Even in the field of money the Jew is not a sport-he is a gangster, ringing a gang of his ilk round him.

Wrestling is so tightly controlled by Jewish managers that a real wrestler is absolutely barred out, for fear he will be able to show that the handful of wrestlers hired by the Jewish Sports Trust are not wrestlers at all, but only impositions on the good nature of the public. The rottenness of the ancient sport of clean wrestling has surfaced in such disgusting orgies as "all in" and "mud" wrestling and, lately, wrestling contests between screaming viragos of the female sex. Wrestling is as much a Jewish business controlled in its every part as the manufacture of clothing.

Despite unending graft scandals baseball is still America's Number One sport. It cannot be killed as a busyness; it will always draw a gang on an afternoon, particularly a Sunday afternoon. It can be pepped up and 'Jazzed" up to make it quite a show. But it can, it is being, killed as a sport, and those who value the game as a sport should wish its utter destruction rather than consent that it become the rendezvous for the gang that now fill the Jew-controlled burlesque houses. Baseball as a business has become a danger in American life, a mob center, a hang-out for the disorderly and criminal classes, as the racetrack and boxing ring have long since been. The disease is caused by the Jewish characteristic which spoils everything by ruthless commercial exploitation. The disease may be too far gone for any cure.

"People of all opinions and all doctrines are ads our service, restorers of monarchy, demagogues, Socialists, Communism and other Utopians. We have put them all to work. Every one of them from his point of view is undermining the last remnant of authority, is trying to overthrow all existing order. All the governments have been tormented by these actions. But we will not give them peace until they recognize our super-government." (The Ninth Protocol)
"When we introduced the poison of liberalism into the government organism, its entire political complexion changed." (The Tenth Protocol.)


Anyone who essays to discuss the Jewish Question in the United States or anywhere else must be fully prepared to be regarded as "anti-Semite," a "Jew-baiter." Nor need encouragement be looked for from politicians, people or Press. The people who are awake to the subject at all prefer to wait and see how it all turns out. There is a vague feeling that to use the word "Jew" openly, or to expose it nakedly in print, is somehow improper. Polite evasions like "Hebrew" and "Semite" (both of which are-subject to the criticism of inaccuracy) are timidly assayed, and people pick their way gingerly as if the whole subject were forbidden, until some courageous thinker comes along with the word "Jew," and then the constraint is relieved and the air cleared.

The word "Jew" is not an epithet; it is a name, ancient and descriptive, with a significance for every period of human history, past, present and to come. The chief difficulty in writing about the Jewish Question is the super-sensitiveness of Jews and non-Jews concerning the whole matter. There is probably not a newspaper in America, and certainly none of the advertising mediums which are called magazines, which would have the temerity even to breathe seriously the fact that such a Question exists. The Press in general is open to fulsome editorials in favor of everything Jewish, while the Jewish Press, which is numerous in the United States, takes care of the vituperative end. The idea seems to be fixed in the Jew by inheritance that any public discussion of the Jewish Question is organized and inspired by a Jew-hater. That idea is sought to be fixed in the Gentile by propaganda; that any writing which does not simply cloy and drip sirupy sweetness towards things Jewish is born of prejudice and hatred. It is, therefore, 'full of lies, insult, insinuation, and constitutes an instigation to massacre." These terms can be found in current Jewish editorials.

Anti-Semitism is a term which is bandied about too loosely. If it continues to be used indiscriminately and vituperatively about all who attempt to discuss Jewish characteristics and Jewish world-power, it will, in time, arrive at the estate of respectability and honor. It may be a useful clearing of the ground to define what anti-Semitism is not.

1. It is not a recognition of the Jewish Question. If it were, then it could be set down that the bulk of the American people are destined to become anti-Semites, for they are beginning to recognize the existence of a Jewish Question and will steadily do so in increasing numbers as the Question is forced on them from the various practical angles of their lives. The Question is here. We may be honestly blind to it. We may be timidly silent about it. We may even make dishonest denial of it. But it is here and in time all will have to recognize it. In time the polite "hush, hush," of over-sensitive or intimidated circles will not be powerful enough to suppress it. But to recognize that Question will not mean that we have gone over to a national campaign of hatred and enmity against the Jews. It will only mean that a stream of tendency which has been flowing through our civilization has at last accumulated bulk and power enough to challenge attention, to call for some decision with regard to it, to call for the adoption of a policy which will not repeat the mistakes of the past and yet forestall any possible menace of the future.

2. The public discussion of the Jewish Question is not "anti-Semitism." Publicity is sanitary. But the kind of publicity given to certain aspects of the Jewish Question in this country has been very misleading. It has been discussed more fully in the Jewish Press than elsewhere, but not with candor or breadth of vision. The two dominant notes - sounded over and over again with monotonous regularity-are Gentile unfairness and Christian prejudice. It is fortunate for the Jews generally that the Jewish Press does not circulate very widely among Gentiles, for it is probably the one established agency in the United States which, without altering its program in the least, could stir up anti-Jewish sentiment by the very simple expedient of a general reading among non-Jews. Jewish writers writing for Jewish readers present unusual material for the study of race consciousness and its accompaniment of contempt for other races. On the side of the daily Press, there has been no serious discussion at all. When it mentions the Jews, it has stock complimentary phrases for the purpose. The publicity given to the Question in this country consists in misrepresentative criticism of the Gentiles by the Jewish Press, and misrepresentative praise of the Jews by the non-Jewish Press. An independent effort to give constructive publicity cannot, therefore, be laid to anti-Semitism, even when some of the statements which are made in the course of it arouse resentment of Jewish readers.

3. Nor is it anti-Semitism to say that the suspicion is abroad in every capital of civilization, and the certainty is firmly held by a number of important men, that there is active in the world a plan to control the world, not by territorial acquisition, not by military aggression, not by governmental subjection, not even by economic control in the scientific sense, but by control of the machinery of commerce and exchange. It is not anti-Semitism to say that, nor to present the evidence which supports that, nor to bring the proof of that. Those who could best disprove it, if it were not true, are the International Jews themselves, but they have not disproved it.

Because it is here, and because its emergence into public thought should contribute to its solution, and not to a continuance of those bad conditions which surround the Question in almost every country. The Jewish Question has existed in the United States for a very long time. Jews themselves have known it, even if Gentiles have not. There have been periods in our own country when it has broken forth with a sullen sort of strength which presaged dark things to come. Many signs portend that it is approaching an acute stage.

Not only does the Jewish Question touch those matters that are common knowledge, such as finance and commercial control, usurpation of political power, monopoly of necessities, and autocratic direction of the very news that the American people read; but it reaches into cultural regions and so touches the very heart of American life. The Question reaches down to South America and threatens to become an important factor in Pan-American relations. It is interwoven with much of the menace of organized and calculated disorder which troubles the nations today. It is not of recent growth, but its roots go deep, and the long Past of the Problem is counterbalanced by prophetic hopes and programs which involve a very deliberate and creative view of the future.

Their heritage of tolerance has something to do with the extreme nervousness about public discussion of the Jewish Question on the part of many Gentiles, but perhaps their instinctive sense of the difficulty involved has more to do with it. The Gentile attitude is best expressed by the desire for silence-"Why discuss it at all?" Such an attitude is itself proof that here is a Problem we would evade if we could. Why discuss it at all?-the keen thinker clearly sees in the implications of such a question, the existence of a Problem whose discussion or suppression will not always be within the choice of easy-going minds. Wherever you read of the Jewish Question being resolutely approached in the history of countries which have ever tackled it, wherever you go in the world today-in any country where the Jewish Question has come to the forefront as a vital issue, you will discover that the principal cause is the outworking of the Jewish genius to achieve the power of control. Here in the United States is the fact of this remarkable minority attaining in 50 years a degree of control that would be impossible to a ten times larger group of any other race. That creates the Jewish Question here.

No similar minority of any people would occasion comment, because we would not meet with a representative of them wherever we went in high places-in the innermost secrecy of the councils of the Big Four at Versailles; in the United States Supreme Court; in the councils of the White House; in the vast dispositions of world finance-wherever there is power to get or use. We meet the Jew everywhere in the upper circles, literally everywhere where there is power. And that is where the Jewish question begins-in very simple terms-How does the Jew so habitually and so resistlessly gravitate to the highest places? Who puts him there? Why is he put there? What does he do there? What does the fact of his being there mean to the worlds THAT is the Jewish Question in its origin. From these points it goes on to others, and whether the trend becomes pro-Jewish or anti-Semitic depends on the amount of prejudice brought to the inquiry, and whether it becomes pro-Humanity depends on the amount of insight and intelligence.

EDITOR'S NOTE: The original was published in June, 1920. The comment is even more applicable to the present United Nations setup; a more formidable organization because of its greater power through American membership.

The use of the word Humanity in connection with the word "Jew" usually throws a side meaning which may not be intended. In this connection it is usually understood that humanity ought to be shown toward the Jew. There is just as great an obligation upon the Jew to show hum humanity toward the whole human race.

The Jew has been too long accustomed to think himself as exclusively the claimant on the humanitarianism of society; society has a large claim against him that he cease his exclusiveness, that he cease exploiting the world, that he cease making Jewish groups the end and all of his gains, and that he begins to fulfill, in a sense his exclusiveness has never yet enabled him to fulfill, the ancient prophecy he boasts that through him all the nations of the earth should be blessed.

The Jew cannot go on forever fulfilling the role of suppliant for the world's humanitarianism, he must himself show that quality to a society which seriously suspects his higher and more powerful groups of exploiting it with a pitiless rapacity, which in its wide-flung and long-drawn-out distress may be described as an economic pogrom against a rather helpless humanity.

There has been used in this series the term "International Jew." It is susceptible of two interpretations; one, the Jew wherever he may be; the other, the Jew who exercises international control. The real contention of the world is with the latter and his satellites, whether Jew or Gentile. This International type of Jew, this grasper after world-control, this actual possessor and wielder of world-control is a very unfortunate connection for his race to have. And the significance of this is that this type does not grow anywhere else than on a Jewish stem. There is no other racial or national type which puts forth this kind of person. It is not merely that there are a few Jews among international financial controllers; it is that these world-controllers are exclusively Jews. Since world-control is an ambition which has only been achieved by Jews, and not by any of the methods usually adopted by would-be world-conquerors, it becomes inevitable that the question should center in that race. It is not the point to insist that in any list of rich men there are often more Gentiles than Jews; we are not talking about merely rich men who have, many of them, gained their riches by serving a System, we are talking about those who control- and it is perfectly apparent that merely to be rich is not to control. The world-controlling Jew has riches, but he also has something much more powerful than that.

The International Jew rules not because he is rich, but because in a most marked degree he possesses the commercial and masterful genius of his race, and avails himself of a racial loyalty and solidarity the like of which exists in no other human group. He rules, at the top of affairs in every country worth while, by virtue of certain qualities which are inherent in the Jewish nature. Every Jew has these qualities even if not in the supreme sense, just as every Englishman has Shakespeare's tongue but not in Shakespeare's degree. And thus it is impracticable, if not impossible, to consider the International Jew without laying the foundations broadly upon Jewish character and psychology.

We may discount at once the too common accusation that this greater form of Jewish success is built upon dishonesty. It is impossible to indict the whole Jewish people or any other on a wholesale charge. No one knows better than the Jew how widespread is the belief that Jewish methods of business are all unscrupulous. There is no doubt a possibility of a great deal of unscrupulousness existing without actual legal dishonesty, but it is altogether possible that the reputation the Jewish people have long borne in this respect may have had other sources than actual and persistent dishonesty. To indicate one of these possible sources: The Jew at trade is naturally quicker than most other men. It is said that there are other races which are as nimble at a trade as is the Jew, but the Jew does not live much among them. Now, it is human nature for the man with slower, easy-going traditions to believe that the quicker man is too deft by far, and to become suspicious of his deftness. The slower mind is likely to conceive that the man who sees so many legitimate twists and turns to a trade, may also see and use a convenient number of illegitimate twists and turns. The Jews, as the records show for centuries, were a keen people in trade. The nimble eagerness of the Jew for trade bustled into the midst of trade traditions, he broke them all wherever he went. He went after trade, the old leisurely tradition was to make trade come to the trader. Everyone suspects the "sharp" fellow even though his sharpness may be entirely honest. A man who would break trade traditions would stop at nothing ! The Jew was anxious to sell. If he could not sell one article to a customer, he had another on hand to offer him. The old tradition was that it was strictly unethical and unbusiness-like to handle more than one line of goods, or to deal in more than one "trade"; that it was contemptible and underhand to go out and get a brother tradesman's customers away from him. It is as easy as child's play to connect this energy with dishonesty. The Jew went after trade, pursued it, persuaded it. He was the originator of "quick turnover and quick profit." He originated the installment plan. The Jew's shops became bazaars, forerunners of our modern department stores, and the old custom of one shop for one line of goods was broken up .... the Jew was not playing the game, the staid old-fashioned merchant thought. As a matter of fact he was playing the game, the game to get it all into his own hands-which he has practically done.

The Jew has shown that same ability ever since his entry into trade in the various countries he has established himself down the centuries. His power of analyzing the money currents amounts to an instinct. His establishment in one country represented another base from which the members of his race could operate. Whether by the natural outworkings of innate gifts or the deliberate plan of race unity and loyalty, all the Jewish trading communities and relations, and as these trading communities increased in wealth, prestige and power, as they formed relations with governments and great interest in the countries where they operated, they simply put more power into the central community wherever it might be located, now in Spain, now in Holland, now in England.

Whether by intention or not, they became more closely allied than the branches of one business could be, because of the cement of racial unity; the bond of racial brotherhood cannot in the very nature of things exist among the Gentiles as it exists among the Jews. Gentiles never think of themselves as Gentiles, and never feel that they owe anything to another Gentile gas such; wherein lies their vulnerability. Thus they have been convenient agents of Jewish schemes at times and in places when it was not expedient that the Jewish controllers should be publicly known; but they have never been successful competitors of the Jew in the field of world-control.

From these separated Jewish communities went power to the central community where the master bankers and the master analysts of conditions lived. And back from the central community flowed information of an invaluable character and assistance wherever needed. It is not difficult to understand how, in such conditions, the nation that did not deal kindly with the Jews was made to suffer, and the nation that yielded to them their fullest desire was favored by them. They have made many nations feel the power of their displeasure and this system exists in greater power today. The coordination of Jewish activity has been a harmful thing for the world. This is the element which is bringing the Jewish Question to the bar of public opinion. May the International Jew go on as he has gone, or does his duty to the world require another use of his success.

It is an important fact to be noted in connection with the "persecution" and consequent wanderings of the Jews about Europe that wherever they wandered the center of business seemed to go with them! When the Jews were free in Spain, there was the world's gold center. When Spain drove out the Jews, Spain lost her financial leadership and has never regained it. Students of the economic history of Europe have always been puzzled to discover why the center of trade should have shifted from Spain, Portugal and Italy, up to the northern countries of Holland, Germany and England They have sought for the cause in many things, but none seemed to be completely explanatory. When it is shown that the change was coincident with the expulsion of the Jews from the South and their flight to the North, when it is known that upon the Jews' arrival the northern countries began a commercial life which has flourished to our day, the explanation does not seem difficult. Time and again it has been proved to be the fact that when the Jews were forced to move, the center of the world's precious metals moved with them.

It is also to be noted that the era of greatest national spiritual culture is shown during the period when the Jews were expelled from England and Spain. These two great countries have given much to the world, the best of it they gave during their freedom from contact with Jewish ideas.



#77 2006-10-28 04:26:39

Registered: 2006-08-06

Re: Jewish power and the Illuminati

It is clearly proved that in the world today there is a central force which is playing a vast and closely organized game, with the world as its table and universal control for its stakes. Civilized people have long ago lost confidence in the argument that "economic conditions" are responsible for all the changes that occur. Under the camouflage of "economic law" a great many phenomena have been accounted for which were not due to any "law" whatever, except the law of the selfish human will as operated by the men who have the purpose and the power to use the nation as their vassals.

"Economic" reason no longer explains the condition in which the world finds itself today. Neither does the ordinary explanation of "the heartlessness of Capital." "Capital" has endeavored as never before to meet the demands of "Labor," and labor has gone to extremes in leading capital to new concessions-but what has it advantaged either of them? "Labor" has heretofore thought that "Capital" was the sky over it, and it made the sky yield. But behold, there was yet another higher sky which neither capital nor labor had seen in their struggles with one another. That sky is so far unyielding.

There is a super-capitalism which is supported wholly by the fiction that gold is wealth. There is a super-government which is allied to no government, which is free from them all, and yet which has its hands in them all. There is a race, a part of humanity, which has never yet been received as a welcome part, and which has succeeded in raising itself to a power that the proudest Gentile race has never claimed. The "labor question," the wage question, the land question, cannot be settled, no question that confronts the peoples of the world can be settled, until first of all this matter of an international super-capitalistic government is settled.

"To the victor belongs the spoils" is an old saying. In a sense it is true that if all this power of control has been gained and held by a few men of a long-despised race, then either they are super-men whom it is powerless to resist or they are ordinary men whom the rest of the world has permitted to obtain an undue and unsafe degree of power Unless the Jews are super-men, the Gentiles will have themselves to blame for what has transpired, and they can look for rectification in a new scrutiny of the situation and a candid examination of the experiences of other countries When tracing all the anti-social and colossally harmful methods of world-control to their source, it is found that the responsible parties all have a common characteristic. Is it any wonder that the warning which comes across, the sea -"Wait until America becomes awoke to the Jew!" has a new meaning?

"In this divergence between the Gentiles and ourselves in ability to think and reason is to be seen clearly the seal of our election as the chosen people, as higher human beings, in contrast with the Gentiles who have merely instinctive and animal minds. They observe, but they do not foresee, and they invent nothing (except perhaps material things). It is clear from this that nature herself predestined us to rule and guide the world." (The Fourteenth Protocol.)

Humanity has become wise enough to discuss those forms of physical sickness over which it formerly drew the veil of shame and secrecy, but political hygiene is not so far advanced. The main source of the sickness of our national body is charged to be the influence of the Jews, and although this was apparent to acute minds years ago, it is now said to have gone so far as to be apparent to the least observing. But while these influences were undermining the mass of the people, higher influences of Jewish origin were operating on the government.

The Jewish Problem in the United States is essentially a city problem; great cities are the areas in which most all national diseases have their origin. It is characteristic of the Jews to gather in numbers, not where land is open nor where raw materials are found, but where the greatest number of people abide. This is a noteworthy fact when considered alongside the claim that the Gentiles have ostracized them; the Jews congregate in their greatest numbers in those places and among those people where they complain they are least wanted! The explanation most frequently given is this: the genius of the Jew is to live off people, not off land, nor off the production of commodities from raw materials, but off people. Let other people till the soil; the Jew, if he can, will live off the tiller. Let other people toil at trades and manufacture; the Jew will exploit the fruits of their work. That is his particular genius. If this genius be described as parasitic, the term would seem to be justified by a certain fitness.

In no other city of the United States can the Jewish Problem be studied with greater profit than in the city of New York. There are more Jews in New York than anywhere else in the world; at least one Jew in every ten resides in New York. Jews exert more power in New York, and from New York, than they have ever exerted during the Christian era in any place, with the exception of present Russia. The Jewish Revolution of Russia was manned from New- York. The Jewish government of Russia was transported almost as a unit from the lower East Side of New York. The general run of shopkeeping, from the great departmental stores to the smallest "junk" shop, is practically monopolized by Jews. The legal profession is predominantly Jewish. From news agencies that distribute news to the newspapers, to the newspaper that prints it, to the newsstand that distributes the national reading matter, the control and in most cases the ownership is entirely Jewish. In Wall Street the Jewish element is both numerous and powerful, as might be expected of a race which from early days has played an important part in the financial operations of the world.

Jewish high finance first touched the United States through the Rothschilds. Indeed, it may be said that the United States founded the Rothschild fortunes. As so often occurs in the tale of Jewish riches, the fortune was founded in war. The first 20 million dollars the Rothschilds ever had to speculate with was the money paid for Hessian troops to fight against the American colonies. Since that first indirect connection with American affairs, the Rothschilds have often invaded the money affairs of the country, though always by agents. None of the Rothschild sons thought it necessary to establish himself in the newly-founded United States. Anslem remained in Frankfort, Solomon chose Vienna, Nathan Mayer went to London, Charles established himself in Naples, and James represented the family in Paris. These were the five war-lords of Europe for more than a generation, and their dynasty was continued by their successors.

Rothschild power, as it was once known, has been so broadened by the entry of other banking families into governmental finance, that it must now be known not by the name of one family of Jews, but by the name of the race. Thus it is spoken of as International Jewish Finance, and its principal figures are described as International Jewish Financiers. Much of the veil of secrecy which contributed. so greatly to the Rothschild power has been stripped away; war finance has been labeled for all time as "blood money," and the mysterious magic surrounding large transactions between governments and individuals, by which individual controllers of large wealth were made the real rulers of the people, has been largely solved and the plain. facts disclosed.

The Rothschild method still holds good, however, in that Jewish institutions are affiliated with their racial institutions in all foreign countries. As a leading student of financial affairs puts it, the world of high finance is largely a Jewish world because of the Jewish financiers "absence from national or patriotic illusions." To the International Jewish Financier the ups and downs of war and peace between the nations are hut the changes of the world's financial market; and, as frequently the movement of stocks is manipulated for purposes of market strategy, so sometimes international relations are affected for mere financial gain. It is known that the first world war was postponed several times at the behest of international financiers. If it broke out too soon, it would not involve the states which the international financiers wished to involve. Therefore, the masters of gold, the international masters, were compelled several times to check the martial enthusiasm which their own propaganda had aroused. The Jewish Press alleges that there was discovered a Rothschild Letter dated 1911, and urging the Kaiser against war. The year 1911 was too early. There was no such insistence in 1914.

There is no question whatever of International Jewish Finance being deeply concerned in the matter of war and revolution- this is never denied as to the past; it is Just as true of the present. The league against Napoleon, for example, was Jewish. Its headquarters were in Holland. When Napoleon invaded Holland, the headquarters were moved to Frankfort on-the-Main. It is remarkable how many of the International Jewish Financiers have come out of Frankfurt-the Rothschilds, the Schiffs, the Speyers, to name but a few. Jewish influence in German affairs came strongly to the front during the 19141918 war. It came with all the directness and attack of a flying wedge, as if previously prepared. There are no stronger contrasts in the world than the pure Germanic and pure Semitic races; therefore, there has been no harmony between the two in Germany, and though Jewish influence became strong in that country it was not gained without challenge, but Jewish power became paramount in the Revolution which followed the war. The Revolution would not have come if they had not brought it. The principal Jewish influences which brought down German order may be named under three heads: (a) the spirit of Bolshevism which masqueraded under the name of German Socialism; (b) Jewish ownership and control of the Press; (c) Jewish control of the food supply and the industrial machinery of the country. There was a fourth, "higher up," but these worked upon the German people directly. It will be recalled that the German collapse in that war was directly due to food starvation and material shortages, and to industrial unrest. As early as the second year of the war, German Jews were preaching that German defeat was necessary to the rise of the proletariat. Strovel declared: "I openly admit that a full victory of the country would not be in the interest of the Social Democrats." And also: "The exaltation of the proletariat after a won victory is an impossibility." Revolution is the expression of the Jews' will to power. Parties are but tools for the Jewish plan to power. The so-called "dictatorship of the proletariat" is really and practically the dictatorship of the Jews.

The 1914-1918 war brought about a condition which threw a new light on the internationalism of Jewish finance. During the years of American neutrality there was opportunity to observe the extent of the foreign affiliations of certain men, and also the extent to which ordinary national loyalty was subordinated to the business of international finance. That war really forced a coalition of Gentile capital on one side of the struggle, as against certain blocks of Jewish capital which were willing to play both sides. The old Rothschild maxim: "Do not put all your eggs in one basket," becomes perfectly plain when transposed into national and international terms. Jewish finance treats political parties the same-bets on them both, and so never loses. In the same way Jewish finance never loses a war. Being on both sides, it cannot miss the winning side, and its terms of peace are sufficient to cover all advances to the side that lost. This was the significance of the great swarming of Jews at the Versailles Peace Conference.

But a strange fatality seems to follow all forms of Jewish supremacy. Just as the capstone is ready to be placed j on the edifice of Jewish triumphs, something occurs and the structure shrinks. It occurs so often in Jewish history is that the Jews themselves have been exercised to find an explanation. In many cases "anti-Semitism" offers the readiest excuse, but not always. Just at the present time, when the light which was shed by the fires of war has revealed so many matters formerly hidden in shadow, the awakening of world attention is called "anti-Semitism," and the explanation is given that "after every war the Jew becomes the scapegoat" -a curious admission which would lead a less self-centered people to inquire, Why?

In the firm of Kuhn, Loeb and Company, Jewish finance in the United States reached its high-water mark. The head of this firm was the late Jacob Schiff, who was born in Frankfort-the-Main and whose father was one of the Rothschild brokers. One of Jacob Schiff's associates, Otto Kahn, was bourn in Mannheim, and was early associated with the Speyers, who also originated in Frankfort and who came to great power in England during the reign of Edward VII. Another associate, Felix Warburg, married into Jacob Schiff's family, and the Warburgs became some of the most influential members of America's diplomatic representatives. Early flank movements of Jewish financiers in America sought out other objectives in foreign countries whose future influence on American affairs proved to be considerable. The first flank movement was toward Central and South America. The financial assistance, practical and advisory, offered to Mexico during the most unsatisfactory period of her relations with the United States was given by Jewish groups. The political upheavals and the financial arrangements in the tiny but strategically placed countries of Central America are too notorious even to occasion comment.

It is known that Jacob Schiff gave material assistance to Japan in the 1905 war with Russia. This was explainable on the ground of good business and also of a desire to revenge Russia's treatment of the Jews. Schiff used the opportunity also to instill the principles, which have since grown up into Bolshevism, into the minds of the Russian prisoners in Japanese war camps. The attempt to gain influence in Japan, in those distant days, came off rather badly. The Japs kept the business deal strictly a business dead and Mr. Jacob Schiff was displeased with Japan generally. The idea at the beginning of the century appears to have been to add the newly rising Japan to the string of financial conquests, but the Japanese were credited with knowing much more about the "Jewish peril" than did the Ignited States. This is well worth recalling in view of the intensive propaganda which, for years before the 1914 war and again just before the 1939 war, constantly sought to create misunderstanding between the United States and the Empire of Japan.

Jewry emerged from the 1914-1918 war more strongly entrenched in power, even in the United States, than it was before. In the world at large the ascendancy of the Jew at the present time is even more marked. In those countries which can justly be called unfriendly to the Jew, now or in the recent past, the rule of the Jew is stronger than anywhere else. The more they are opposed the more they show their power. At a moment when, as all Jewish spokesmen inform us, there is a world-wave of "anti-Semitism,"-which is their name for a new awakening of people to what has been going on-what should occur but that at the head of the Chief Magistracy of the Worlds a Jew appears. Nobody seems to know why. Nobody can explain it.

In the United States we had a term of Jewish rule almost as absolute as that which exists in Russia. This appears to be a very strong statement, but it is milder than the facts warrant. And the facts are not of hearsay origin, nor the product of a biased point of view; they are the fruits of an inquiry by the lawful officials of the United States who were set aside in favor of a ready-made Jewish Government, and they are forever spread upon the official records of the United States.

The Jews have proved that the control of Wall Street is not necessary to the control of the American people, and the person by whom they proved this was a Wall Street Jew! This man has been called "the pro-consul of Judah in America." It is said that once, referring to himself, he exclaimed: "Behold the Disraeli of the United States!" To a select committee of the Congress of the United States he said: "I probably had more power than perhaps any other man did to the war; doubtless that is true."

EDITOR'S NOTE: The League of Nations is referred to in the original (1920) text and the same factor arises in the present direction of the "United Nations." The more it changes, the more it is the same thing!

EDITOR'S NOTE: In each instance the 1914-1918 war is referred to, during the administration of President Wilson. It is a vital fact that the same man (Baruch) was the right-hand man of President Roosevelt throughout the Roosevelt peace and war administrations!

He did not overstate the case. He did have more power. It was not all legal power, this much he admitted. It reached into every home and store and factory and bank and railway and mine. It touched armies and governments. It touched recruiting boards. It made and unmade men without a word. It was power without responsibility and without limit. It was such a power as compelled the Gentile population to lay bare every secret before this man and his Jewish associates, giving them an advantage and knowledge that billions of gold could not buy. Not one American in a million ever heard of this man before the entry of the United States into the war in 1917. He glided out of a certain obscurity unlighted by public service of fame, into the high rulership of the nation at war. The constituted government had little to do with him save vote the money and do his bidding. He said that men could have appealed over his head to the President of the United States but, knowing the situation, men never did. Who was, who is, this figure, colossal in his way, and most instructive of the readiness of Judah to take the rule whenever he desires? His name is Bernard M. Baruch. He was born in South Carolina in the 1870's, the son of a Jewish doctor, Dr. Simon Baruch. ne was graduated at the College of the City of New York when he was just under 19 years of age. After going down to Wall Street as a clerk and a runner, and v. hen he "was about 26 or 27," he became a member of the firm of A. A. Housman and Company. "In about 1900 or 1902" he left the firm, but he had meanwhile gained a seat on the Stock Exchange.

EDITOR'S NOTE: In the second world war, in which the man was all powerful, his close friend, Winston Churchill, was British Prime Minister. It is significant that the "concentration of industry" system in Britain threw all commercial secrets into the hands of monopolist cartels, and the secrets of British military and industrial developments were made freely available to Jewish manipulators.

He then went into business himself, a statement which must be taken literally in view of his testimony that he

"Did not do any business for anybody but myself. I made a study of the corporations engaged in the production and manufacture of different things, and a study of the men engaged in them."
Emerging from his evidence before Congress, Baruch's operations are seen to be in various fields; principally in the field of metals and the organization of various commercial enterprises. He was instrumental also in the purchase of tobacco companies, various copper, steel tungsten, rubber and smelting companies, and he was responsible for the building up of the great industries in rubber in Mexico. As a young man, he is found to be the master of large sums of money, and there is no indication that he inherited any. He is very wealthy. What change the war made in his wealth is not known, but certainly many of his friends and closest associates reaped great quantities of money from their activities during the war.

Cross-examined by the Congress Inquiry it was amply proved that Baruch's influence over President Wilson made such changes in the Administration as to make Baruch the most powerful man in the war. The Council of National Defense eventually became the merest side show. It was not a Council of Americans that ran the war, it was an autocracy headed by a Jew, with Jews at every strategic point down the line. In his own evidence he describes one of his visits to the President in 1915. Mr. Baruch:

"I thought a war was coming long before it did .... I explained to him as earnestly as I could that I was very deeply concerned about the necessity of the mobilization of the industries of the country. The President listened very attentively and graciously, as he always does .... My attention was brought to the Council of National Defense The Secretary of War asked me what I thought of it. I sand I would like to have something different."
A council is a council. Mr. Baruch wanted some thing different. He did get something different. He got the President to change matters so as to make Mr. Baruch the "most powerful man in the war." What Baruch did was very masterly, but it was not in the American manner. No one but a member of his race would have wanted to do it. There is no discounting the testimony Baruch gave before Congress. The President of the United States did exactly what Baruch wanted in a thousand ways, and what Baruch apparently wanted was a ruling hand on productive America, and he got it. He got it in a larger way than even Lenin or his successors ever got in Russia; for here in the United States the people saw nothing but the patriotic element; they did not see the Jewish Government looming above them. Yet it was there. So Baruch did things. Before he got through, he was head and center of a system of control such as the United States Government never possessed and never will possess until it changes its character as a free government. As told by himself, his power consisted in the following authorities:

1. Authority over the use of capital in the private business of Americans. (This authority was nominally under the Capital Issues Committee, the controlling factor of which was another Jew, Eugene Meyer, Jr.)

2. Authority over all materials. This, of course, included everything. Mr. Baruch was an expert in many of the lines of materials involved, and had held interests in many of them. In lines where Mr. Baruch was not an expert he, of course, had other experts in charge; Jews. "The members of that committee were pierced out by myself; the industries did not pick them out," he stated.

3. Authority over industries. He determined where coal might be shipped, where steel might be sold, where S industries might be operated and where not. He said, it is in his recorded testimony, that there were 361 or i 357 lines of industry under his control in the United S States including "practically every raw material in the S world. I had the final authority."

4. Authority over the cases of men to be called to mild tare serge. Baruch virtually pointed out to the Provost Marshall of the United States, the classes of men to be taken into the army. "We had to decide virtually the necessity of things," he said. "We had to decide that the less-essential industries would have to be curbed, and it was from them that the man-power would have to be taken for the army.

It was, of course, necessary that some ruling should be made, but why one man, why always this one man?

EDITOR'S NOTE: The extension of the "control of industry and materials system in World War 2 and the development of the methods and powers of Baruch and his political associates in the "Western Democracies" in the latter war, make an interesting parallel to the disclosures in Congress after the first world war. The Plan in progress, is fact.

5. Authority over the personnel of labor in the count.

"We decided upon a dilution of men with women labor, which was a thing that had always been fought by the labor unions." "We fixed the prices for the total production, not alone for the army and the navy, but for the Allies and the civilian population. And now behold as complete an illustration of one part of the Protocols as ever could be found in any Gentile Government: "We will force up wages which, however, will be of no benefit to the workers, for we will at the same time cause a rise in the prices of necessities" (The First Protocol.)
It was not only during the war, but also after the Armistice, that tokens of signal choice were showered on Baruch. He went to the Versailles Peace Conference as a part of the President's entourage. Mr. Baruch:

"Whenever he asked my advice I gave it. I had something to do with the reparations clauses. I was the American Commissioner in charge of what they called the 'Economic Section.' I was a member of the Supreme Economic Council in charge of raw materials."
Baruch admitted in his evidence that he sat in council with the men who were negotiating the Peace Treaty and that he participated in the meeting of the "Big Five" Premiers. Jews were so conspicuous in the American Mission as to excite comment everywhere. Frenchmen called Versailles the "Kosher Conference." So numerous and ubiquitous were the International Jews, headed by Baruch, so firmly established in the inner councils, that the keen observer, Dr. E. J. Dillon, in his book, "The Inside Story of the Peace Conference" (Harpers), said this:

"It may seem amazing to some readers, but it is none the less a fact, that a considerable number of delegates believed that the real influences behind the Anglo-Saxon peoples were Semitic." (p.496).
And again:

Go. . . the sequence of expedients framed and enforced in this direction were inspired by the Jews, assembled in Paris for the purpose of realizing their carefully thought-out program, which they succeeded in having substantially executed . . . The formula into which this policy was thrown by the members of the Conference, whose countries it affected, and who regarded it as fatal to the peace of Eastern Europe, was this: 'Henceforth the world will be governed by the Anglo-Saxon peoples. who in their turn, are swayed by their Jewish elements'." (p. 497).
This is not the whole story by any means. Why was Baruch chosen to be the first Dictator of the United States? What had he been, what had he done, that he should have been chosen as head and front of governmental power in the first world war, the first major war in which the United States were involved, and which turned that country from a debtor nation into the most powerful of all time in military and financial power? And with a minimum of military sacrifice and comparatively trifling effort His antecedents do not account for it. Neither his personal nor commercial attainments account for it. What does?

Men who can manipulate this political and money power in time of war can do so in time of peace. The United States is living under some of the peace-manipulation now. The operating groups, governments, are bankrupt. Only their power of confiscation keeps them up. The United States, commonly referred to as the richest country in the world, is just as poor as a government as is any other; it is in debt and borrowing. And its creditors are constant discounting their obligations and putting it into worse hands than ever. The amount of our National Debt is the measure of our enslavement to Jewish World Finance. We live in a democracy, yet loans are contracted that always cost more than the amount of the loan, and no one has a word to say about it. We Americans do not know how much interest we pay every year, and we don't know to whom we pay it.

"We shall handle the Press in the following manner:
1. "We shall saddle it and keep tight reign upon it. We shall do the same also with other printed matter, for of what use is it to rid ourselves of attacks in the Press, if we remain exposed to criticism through pamphlets and books?"
2. "Not one announcement will reach the people save under our supervision. We have attained this at the present time to the extent that all news is received through several agencies in which it is centralized from all parts of the world "
3. "Literature and journalism are two most important educational forces, and consequently our government will become the owner of most of the journals. If we permit ten private journals, we shall organize thirty of our own, and so on. This must not be suspected by the public, for which reason all the journals published by us will be externally of the most contrary opinions and tendencies thus evoking confidence in them and attracting our unsuspecting opponents, who thus will be caught in our trap and rendered harmless." (The Twelfth Protocol.)

The first instinctive answer which the Jew makes to any criticism of his race coming from a non-Jew is that of violence, threatened or inflicted. This statement will be confirmed by hundreds of thousands of citizens of the United States who have heard the evidence with their own ears, seen it with their own eyes. If the candid investigator of the Jewish Question happens to be in business, the "boycott" is the first answer of which the Jews seem to think. Whether it be a newspaper, or a mercantile establishment, or a hotel, or a dramatic production; or any manufactured article whose maker has adopted the policy that "my goods are for sale, but not my principles" -if there is any manner of business connection with the student of the Jewish Question, the first "answer" is "boycott."

The technique of this: a "whispering drive" is first begun. Disquieting rumors begin to fly thick and fast. "Watch us get him, is the word that is passed along. Jews in charge of national ticker news services adopt the slogan of "a rumor a day." All leading news agencies in America are Jew-controlled. Jews in charge of newspapers adopt the policy of Bra slurring headline a day." Jews in charge of the newsboys on the streets (all the street concerns are preempted by Jewish "padrones" who permit only their own boys to sell) give orders to emphasize certain news in their street cries-"a new yell against him every day. " The whole campaign against the critic of Jewry, whoever he may be, is keyed to the threat, "Watch us get him." "The whispering drive," "the boycott," these are the chief Jewish answers. They constitute the bone and the sinew of that state of mind in non-Jews which is known as "the fear of the Jews."

This is the story of a boycott which lasted over a number of years; it is only one of numerous stories of the same kind which can be told of America. There have been even more outstanding cases since this one, but it dates back to the dawn of Jewish ambitions and power in the United States, and it is the first of the great battles which Jewry waged, successfully, to snuff out the independent Press.

It concerns the long defunct "New York Herald," one newspaper to remain independent of Jewish influence in New York. The Herald enjoyed an existence of 90 years, which was terminated in 1920 by the inevitable amalgamation. It performed great feats in the world of news-gathering. It sent Henry M. Stanley to Africa to find Livingstone. It backed the Jeannette expedition to the Arctic regions. It was largely instrumental in having the first Atlantic cables laid. Its reputations among newspaper men was that neither its news nor its editorial columns could be bought or influenced. But perhaps its greatest feat was the maintenance during many years of its journalistic independence against the combined attack of New York Jewry. Its proprietor, the late James Gordon Bennett, a great American citizen famed for many helpful activities, had always maintained a friendly attitude toward the Jews of his city. He apparently harbored no prejudices against them. Certainly he never deliberately antagonized them. But he was resolved upon preserving the honor of independent journalism. He never bent to the policy that the advertisers had something to say about the editorial policy of the paper, either as to influencing it for publication or suppression. In Bennett's time the American Press was in the majority free. Today it is entirely Jewish controlled. This control is variously exercised, sometimes resting only on the owners' sense of expediency. But the control is there, and for the moment it is absolute. Fifty years ago there were many more newspapers in New York than there are today, since then amalgamation has reduced the competition to a select few who do not compete. Lois development has been the same in other countries, particularly Great Britain.

EDITOR'S NOTE: Following the rise of the "popular" syndicated "columnist" since 1920, the word is now "smear," it is specially prominent in political-press affairs.

Bennett's Herald, a three cent newspaper, enjoyed the highest prestige and was the most desirable advertising medium due to the class of its circulation. At that time the Jewish population of New York was less than one-third of what it is today, but there was much wealth represented in it. Now, what every newspaper man knows is this: most Jewish leaders are always interested either in getting a story published or getting it suppressed. There is no class of people who read the public press with so careful an eye to their own affairs as do the Jews. The Herald simply adopted the policy from the beginning of this form of harassment that it was not to be permitted to sway the Herald from its duty as a public informant. And this policy had a reflex advantage for the other newspapers in the city. When a scandal occurred in Jewish circles (and at the turn of the century growing Jewish influence in America produced many) influential Jews would swarm into the editorial offices to arrange for the suppression of the story. But the editors knew that the Herald would not suppress anything for anybody. What was the use of one paper suppressing if the others would not? So editors would say: We would be very glad to suppress this story, but the Herald will use it, so we'll have to do the same in self-protection. However, if you can get the Herald to suppress it, we will gladly do so, too. But the Herald never succumbed, neither pressure of influence nor promise of business nor threats of loss availed. It printed the news.

There was a certain Jewish banker who periodically demanded that Bennett discharge the Herald's financial editor. The banker was in the business of disposing of Mexican bonds at a time when such bonds were least secure. Once when an unusually large number of bonds were to be unloaded on unsuspecting Americans, the Herald published the story of an impending Mexican revolution, which presently ensued. The banker frothed at the mouth and moved every influence he could to change the Herald's financial staff, but was not able to effect the change even of an office boy. Once when a shocking scandal involved a member of a prominent family, Bennett refused to suppress it, arguing that if the episode had occurred in a family of any other race it would be published regardless of the prominence of the figures involved. The Jews of Philadelphia secured suppression there, but because of Bennett's unflinching stand there was no suppression in New York. A newspaper is a business proposition. There are some matters it cannot touch without putting itself in peril of becoming a defunct concern. This is especially true since newspapers no longer receive their main support from the public but from the advertisers. The money the reader gives for the paper scarcely suffices to pay for the amount of white paper he receives. In this way, advertisers cannot be disregarded any more than the paper mills can be. As the most extensive advertisers in New York were, and are, the department stores, and as most department stores were, and are, owned by Jews, it comes logically that Jews often influence the news policies of the papers with whom they deal.

At this time, it had always been the burning ambition of the Jews to elect a Jewish Mayor of New York. They selected a time when the leading parties were disrupted to push forward their choice. The method they adopted was characteristic. They reasoned that the newspapers would not dare to refuse the dictum of the combined department store owners, so they drew up a "strictly confidential" letter which they sent to the owners of the New York newspapers, demanding support for the Jewish mayoralty candidate. The newspaper owners were in a quandary. For several days they debated how to act. All remained silent. The editors of the Herald cabled the news to Bennett who was abroad. Then it was that Bennett exhibited that boldness and directness of judgment which characterized him. He cabled back, "Print the letter." It was printed in the Herald, the arrogance of the Jewish advertisers was exposed, and non-Jewish New York breathed easier and applauded the action.

The Herald explained frankly that it could not support a candidate of private interests, because it was devoted to the interests of the public. But the Jewish leaders vowed vengeance against the Herald and against the man who dared to expose their game. They had not liked Bennett for a long time, anyway. The Herald was the real "society paper" of New York, but Bennett had a rule that only the names of really prominent families should be printed. The stories of the efforts of newly-rich Jews to break into the Herald's society columns are some of the best that are told by old newspaper men.

The whole "war" culminated in a contention which arose between Bennett and Nathan Straus, a German-Jew whose business house was known under the name of "R. H. Macy and Company," Macy being the Scotsman who built up the business and from whose heirs Straus obtained it. Straus was something of a philanthropist in the ghetto, but the story goes that Bennett's failure to proclaim him as a philanthropist led to ill-feeling. A long newspaper-war ensued, the subject of which was the pasteurization of milk, a stupid discussion which no one took seriously, save Bennett and Straus.

The Jews, of course, took Straus' side. Jewish speakers made the welkin ring with laudation of Nathan Straus and maledictions upon James Bennett. Bennett was pictured in the most vile business of "persecuting" a noble Jew. It went so far that the Jews were able to put resolutions through the Board of Aldermen. Long since, of course, Straus, a very heavy advertiser, had withdrawn every dollar's worth of his business from the Herald. And now the combined and powerful elements of New York Jewry gathered to deal a staggering blow at Bennett. The Jewish policy of "Dominate or Destroy" was at stake, and Jewry declared war.

EDITOR'S NOTE: It is significant that, in the long years since this first 'food war," the business of "processing" and "substituting" pure foods, messing about with natural food-stuffs, has developed into a world wide business; mostly controlled by Jews.

As one man, the Jewish advertisers withdrew their advertisements. Their assigned reason was that the Herald was showing animosity against the Jews. The real purpose of their action was to crush an American newspaper owner who dared to be independent of them. The blow they delivered was a staggering one. It meant the loss of 600,000 dollars a year. Any other newspaper in New York would have been put out of business by it. The Jews knew that and sat back, waiting for the downfall of the man they chose to consider their enemy.

But Bennett was a fighter. Besides, he knew the Jewish psychology probably better than any other non-Jew in New York. He turned the tables on his opponents in a startling and unexpected fashion. The coveted positions in his papers had always been used by the Jews. These he immediately turned over to non-Jewish merchants under exclusive contracts. Merchants who had formerly been crowded into the back pages and obscure corners by the more opulent Jews, now blossomed forth full page in the most popular spaces. One of the non-Jewish merchants who took advantage of the new situation was John Wanamaker, whose large advertisements from that time forward were conspicuous in the Bennett newspapers. The Bennett papers came out with undiminished circulation and full advertising pages. The well-planned catastrophe did not, then occur. Instead, there was a rather comical surprise. Here were the non-Jewish merchants of America enjoying the choicest service of a valuable advertising medium, while the Jewish merchants were unrepresented. Unable to stand the spectacle of trade being diverted to non-Jewish merchants, the Jews came back to Bennett, requesting the use of his columns for advertising. The "boycott" had been hardest on the boycotters. Bennett received all who came, displaying no rancor. They wanted their old positions back, but Bennett said, No. They argued, but Bennett said, No. They offered more money, but Bennett said, No. The choice positions had been forfeited.

Bennett triumphed, but it proved a costly victory. All the time Bennett was resisting them, the Jews were growing more powerful in New York, and they were obsessed by the idea that to control journalism in New York meant to control the thought of the whole country. The number of newspapers gradually diminished through combinations of publications. Adolph S. Ochs, a Philadelphia Jew, acquired the "New York Times." He soon made it into a great newspaper, but one whose bias is to serve the Jews. It is the quality of the Times as a newspaper that makes it so weighty as a Jewish organ. In this paper the Jews are persistently lauded, eulogized and defended, no such tenderness is granted other races. Then Hearst came into the field, a dangerous agitator because he not only agitates the wrong things, but because he agitates the wrong class of people. He surrounded himself with a coterie of Jews, pandered to them, worked hand in glove with them, but never told the truth about them, never gave them away.

The trend toward Jewish control of the press set in strongly, and has continued that way ever since. The old names, made great by great editors and American policies, slowly dimmed. A newspaper is founded either on a great editorial mind, in which event it becomes the expression of a powerful personality, or it becomes institutionalized as to policy and becomes a commercial establishment. In the latter event, its chances for continuing life beyond the lifetime of its founder are much stronger.

The Herald was Bennett, and with his passing it was inevitable that a certain force and virtue should depart out of it. Bennett, advancing in age, dreaded lest his newspaper, on his death should fall into the hands of the Jews. He knew that they regarded it with longing. He knew that they had pulled down, seized, and afterward built up many an agency that had dared to speak the truth about them, and boasted about it as a conquest for Jewry. Bennett loved the Herald as a man loves a child. He so arranged his will that the Herald should not fall into individual ownership, but that its revenues should flow into a fund for the benefit of the men who had worked to make the Herald what it was. He died in May, 1919. The Jewish enemies of the Herald, eagerly watchful, once more withdrew their advertising to force, if possible, the sale of the newspaper. They knew that if the Herald became a losing proposition, the trustees would have no course but to sell, notwithstanding Bennett's will.

But there were also interests in New York who were beginning to realize the peril of a Jewish press. These interests provided a sum of money for the Herald's purchase by Frank A. Munsey. Then, to general astonishment, Munsey discontinued the gallant old paper, and bestowed its name as part of the name of the "New York Sun." The newspaper managed by Bennett is extinct. The men who worked on it were scattered abroad in the newspaper field and, in the main, retired or dead.

Even though the Jews had not gained actual possession of the Herald, they at least succeeded in driving another non-Jewish newspaper from the field. They set about obtaining control of several newspapers, their victory is now complete. But the victory was a financial victory over a dead man. The moral victory, as well as the financial victory, remained with Bennett while he lived; the moral victory still remains with the Herald. It demonstrated what could be done by fearless, independent minds, supported by men who knew their work and loved it for its own sake. It demonstrated what could have been achieved had these men received the support of wide-awake, active, non-Jewish Americans. The Herald is immortalized as the last bulwark against Jewry in New York, in America. Today the Jews are more completely masters of the journalistic field in New York than they are in any capital in Europe. Indeed, in Europe there frequently emerges a newspaper that gives the real news of the Jews. There is none in New York. And thus the situation will remain until Americans shake themselves from their long sleep, and look with steady eyes at the national situation. That look will be enough to show them all, and their very eyes will quail the oriental usurpers.

"Our triumph has been rendered easier by the fact that in our relations with the men whom we wanted we have always worked upon the most sensitive chords of the hymn mind, upon the cash account, upon the cupidity, upon the insatiability for material needs of man; and each one Of these human weaknesses, taken alone, is sufficient to paralyze initiative, for it hands over the will of men to the disposition of him who has bought their activities." (The First Protocol.)

Judaism is the most closely organized power on earth. It forms a State whose citizens are unconditionally loyal wherever they may be and whether rich or poor. The name which is given to this State, which circulates among all the states, is "All-Judaan." The means of power of the State of All-Judaan are capital and journalism, or money and propaganda. All-Judaan is the only State that exercises world government; all the other States can and may exercise national government only. The principal culture of All-Judaan is journalistic; the technical, scientific, literary performances of the modern Jew are throughout journalistic performances. They are due to the marvellous talent of the Jews for receptivity of others' ideas. Capital and Journalism are joined in the Press to create a political and spiritual medium of Jewish power.

The government of this State of All-Judaan is wonderfully organized. Paris was the first seat, but has now been moved to a lower place. Before 1914 London was its first, and New York its second capital. New York now supplants London. All-Judaan is not in a position to have a standing army and navy, other states supply these for it. It was the British Fleet which guarded from hindrance the progress of all-Jewish world economy, or that part of it which depends on the sea. In return, All-Judaan assured Britain an undisturbed political and territorial rule. Then New York supplanted London. The drift of the Jews in the 19th century, expedited into a great flood after World War I, made the United States the seat of Jewish power and influence. "America," and her fleets, armies, citizens, takes the place of Britain as the "ruler of the world." It merely means that Jewry has moved from the British Empire to the American Continent.

All-Judaan is willing to entrust the government of various strips of the world to nationalistic governments; it only asks to control the governments. Judaism is passionately in favor of perpetuating nationalistic divisions for the Gentile world. For themselves, Jews never became assimilated with any nation. They are a separate people, always were and always will be. All-Judaan's only quarrel with any nation occurs when that nation makes it impossible, or tries to make it so, for All-Judaan to control that nation's industrial and financial profits. It can make war, it can make peace; it can command anarchy in stubborn cases, it can restore order. It holds the sinews of world power in its hand and it apportions them among the nations in such ways as will best support All-Judaan's plan.

Controlling the world's source of news, All-Judaan can always prepare the minds of the people for its next move. The greatest exposure yet to be made is the way that news is manufactured and the way in which the mind of whole nations is molded for a purpose. When the powerful Jew is at last traced and his hand revealed, then comes the ready cry of persecution and it echoes through the world press. The real cause of the persecution (which is the oppression of the people by the financial practices of the Jews) is never given publicity. All-Judaan has its vice-governments in every capital. Having wreaked its vengeance on Germany, it will go forth to conquer other nations. Britain it already has. France and Russia it has long held. The United States, with its good-natured tolerance of all races, offered a promising field. All-Judaan is here. The scene of operations changes, but the Jew is the same throughout the centuries.




#78 2006-10-28 04:38:16

Registered: 2006-08-06

Re: Jewish power and the Illuminati

Steiner's Discussion of Zionism

How did Steiner view Zionism? To begin with, it must be noted that the emancipatory and liberal tendencies of the 19th and increasingly in the 20th century in all of Europe made it, at least in principle, ever more easy for Jewish citizens to become assimilated. This invitation from the enlightened European bourgeoisie was answered by the Haskala, the Jewish Enlightenment, which also facilitated emancipation and assimilation.

Nevertheless, deeply rooted prejudices from the past lived on, and repeated violent pogroms against the Jewish section of the population had been taking place, especially in the Russian Empire, but also in Rumania since the 1880s. Thus at the same time a longing for a protected homeland arose among the Jews who were victimised. In particular Theodor Herzl, a Jewish Viennese journalist, proclaimed the goal of founding a state of their own for the Jews in Palestine. Nourished by the very real hardship caused by these pogroms, but also by religious motives, the idea of a Jewish state met with increasing support. (The term "Zionism" comes from the Hebrew word "Zion", referring to the highest, southwest hill in the old Jerusalem, the still controversial Temple Mount. The name is used in a figurative sense for Jerusalem, as well as for the community of orthodox Jews. The Zionists aspired to found a national Jewish state in Palestine). But a large proportion of the Jewish bourgeoisie, especially those who were emancipated and whose bonds to orthodoxy had loosened, decisively rejected Zionism. Most of the Western- and Middle-European Jews were not willing to leave their well-appreciated environment. One only has to think of the many Jews who during the First World War volunteered enthusiastically for military service in their respective nations.

This deeply felt double experience is classically expressed in a book by Jakob Wassermann (1873-1934), a writer very much respected in his time. In it, he professes what is important for him: My Life as a German and a Jew (Mein Weg als Deutscher und Jude) (published in 1921). Many German Jews did not take the horrible anti-Jewish diatribes of an Adolf Hitler in his programmatic work My Struggle (Mein Kampf) seriously, if they knew about them at all. They were mostly seen as the obscure rantings of an inferior minority. Only the ever more acute and tangible wave of hatred in the Third Reich brought many Jews to a distressful awakening. And only the horrors of the previously unimaginable Holocaust finally instilled, in almost all surviving Jews, a positive attitude towards Zionism. Even such an important poet as Paul Celan (1920-1970), who had grown up in the German-speaking formerly Austro-Hungarian Bukovina and bitterly experienced the atrocities of Nazi rule, failed in his attempt to settle in Palestine at the end of his life. "Germany" had become an indelible horror experience for him, but he could only express his poetry in the German language. This was the conflict that destroyed him.

The Jewish writer Elias Canetti74 (1905-1994) also tells us in his impressive memoirs of a stay in Bulgaria in 1927, where he had spent a part of his childhood. On several occasions he was astonished and even indignant about the rapturous state which some enthusiasts sought to evoke in their listeners in order to motivate them to emigrate to Palestine. He asked himself why they did such a thing, as they were respected and acknowledged citizens in their homeland (Bulgaria), where they could practice their profession and lived comfortably.

How strange the basic idea of Zionism appeared to assimilated Jews at the end of the 19th and the beginning of the 20th century can be seen in thoughts that Stefan Zweig wrote in his memoirs mentioned above. After his emigration, he had a number of conversations with Sigmund Freud in England shortly before the latter's death (1938), in which both expressed their profound difficulty in understanding the latest development in the destiny of the Jewish people. He writes:

"What was most tragic in this Jewish tragedy of the 20th century was that those who suffered it could no longer see any meaning in it and no guilt. All those who had been expelled during the Middle Ages, all their ancestors, at least they had known what they suffered for: for their Faith, their Law […] They lived and suffered in the proud delusion that they, as the chosen people, were intended by the creator of the world and of man to fulfil a special destiny and a special mission [...] When they were driven from country to country, they still had a last home, their home in God, from which no earthly power […] could drive them. [...] But the Jews of the 20th century had not been a community for a long time. They had no common faith, they felt their Jewish identity to be more of a burden than anything to be proud of and they were not conscious of any mission [...] To become part of and integrate into the surrounding peoples, to dissolve into general humanity was their ever more impatient striving, to gain peace from all persecutions, a pause in their eternal flight. In this way, one Jew no longer understood the another, melted as they were into the other peoples, the French, the Germans, the English, the Russians, just no longer Jews [...] Now for the first time in centuries, a community that they no longer experie nced was forced upon them, the community that had returned again and again since Egypt, the community of expulsion.[...]"75

All this must be taken into consideration if one wants to come to an appropriate evaluation of the opinions expressed before the Holocaust by many Jews, as also by others who saw themselves as friends of the Jews. This is also the case for Rudolf Steiner, for whom all one-sided national forms of thinking were foreign to his endorsement of ideals for all of humanity. He was a strict advocate of the conviction that Jewish creativity, like any other creativity, was an integral part of the respective society and respective community in which the individual Jew lived. He also unreservedly supported the thought of a continuing assimilation of the Jews. If he had had even the slightest critical reservation, he would have had to speak out against the integration and assimilation of Jewry, which he never did. Steiner's view stood in stark contrast to the racism of National Socialism, which fiercely rejected any form of assimilation, arguing that the so-called Aryan blood must not be polluted and that "The Jew" should be radically expelled and even eliminated.

Steiner's Essay on Hamerling's "Homunculus"

Steiner's decisive support for emancipation and assimilation must be
remembered when considering a passage in his essay on Robert
Hamerling's Homunculus, A Modern Epic in 10 Cantos (Homunkulus, Modernes Epos in 10 Gesängen) (1888), which Steiner wrote for the Viennese journal The German Weekly (Deutsche Wochenschrift):

"It cannot be denied that Jewry still today presents itself as a self-contained entity and as such has often intervened in the development of our present conditions in a way that was anything but favourable to Western cultural ideas. But Jewry as such has outlived itself and has no justification within the modern life of nations. The fact that it nevertheless has been preserved is a mistake of world history which could not fail to have consequences."76

The tone of these remarks was not untypical for the Steiner of that time, who was then 27 years old. In the same year he had depicted the rule of the pope in his time as obsolete and unjustified, because it wanted to force forms of believing from the "darkest Middle Ages" on mankind (see p. 101).

Steiner's remarks are contained in an essay that aspires to defend Hamerling from being "adopted" by the anti-Semites. These remarks appear to be very disconcerting at first, when taken out of context. The review also met with the clear disapproval of the Jewish master of the house, Ladislaus Specht, in whose family Steiner lived as a tutor at the time. This is quite understandable. The quoted words can give the impression that he had fundamental reservations about Jewry. But that is definitely too short-sighted an interpretation. Only a more comprehensive look at the context in which the quoted sentences stand shows that the formulation expresses the exact opposite.77 Steiner obviously believed so strongly that the time for complete Jewish emancipation had come that he himself did not regard the formulation as an attack on the Jewish existence as such.

The misunderstanding that Steiner himself tells us about in his autobiography My Life arose because Specht was not able to properly evaluate what actually was a polemical remark by Steiner in the light of his own basic attitude to life. He took the comment personally that Steiner hat written from the perspective of philosophy and the history of ideas. The purely human side, the complete recognition of his Jewish fellow men was totally self-evident for Steiner. The warm personal understanding between the Specht family and Steiner was in no way marred by this misunderstanding.78

The whole incident is a concrete example of what is described in subchapter 4 in the introduction to this study. We especially see what is meant by the sometimes pronounced or even polemical tone of the young Steiner.

We must also consider another very important criterion in assessing Steiner's writings that warrants a fundamental statement here. There is possibly no other topic besides that of Judaism and Jewry where it is so important to take into consideration the difference in time when an event takes place and when it is evaluated. In concrete terms: the world situation has changed so radically between the time when Steiner wrote his review of "Homunculus" at the end of the 1880s and the time of the Third Reich and especially the Holocaust, that one needs to be extremely cautious today when looking at things in retrospect. For example, it is only fair, and should go without saying, to assume that Steiner, if he were to comment on these issues today, would not express himself in the same way or with the same words as in the 1880s.

The following episode can serve to illustrate this problem. The above mentioned Jewish writer Jakob Wassermann, who was highly regarded especially in the 1920s, wrote a letter to a German philosopher in February 1923. He later published it in his book Lebensdienst (Serving Life)79. The philosopher, who Wassermann does not mention by name, had written to Wassermann to thank him for his work (which includes the novel Kaspar Hauser oder die Trägheit des Herzens; Caspar Hauser: The Inertia of the Heart). But he had also asked him to use his great influence to induce the Jews living in Germany to emigrate to Palestine. In this request, a continuing prejudice articulated itself: there was a specifically Christian type of anti-Semitism, which saw in the Jews a "people who had murdered God"; there existed a feeling of envy in relation to Jews that was wide-spread but difficult to pin down. It arose because the Jews with their highly developed talents could rise to leading positions in all cultural and political fields; and there also existed a subliminal resentment against the affluence of Jews in influential economic positions.

This subliminal, and sometimes open aversion against people of Jewish origin completely ignored the fact that many of the reservations had their roots in the ghetto situation into which the Jews had been forced through many centuries, which prevented them from integrating into society, thereby causing them to be perceived as Jews in the first place.

With great bitterness Wassermann rejected the demand of this unknown philosopher, also on behalf of his friend Walther Rathenau (1867-1922; at the end of his life Minister of Foreign Affairs of the German Empire), who had been murdered the year before by nationalist and anti-Jewish fanatics. He reproached the personality in question for obviously not having read his (Wassermann's) writings closely enough:

"[...] otherwise you should know that I have absolutely nothing whatsoever to do with Zionism [...]. On this count, I must disappoint you completely. And also Walther Rathenau would have had to disappoint you [...] as he - to the extent that the ideas and goals of Zionism were not of a purely practical-humanitarian nature - had as little sympathy for them as I do. Just as I, he saw himself as a German, and just as I he felt rejected by the Germans, misunderstood and unrewarded for all his dedication and readiness for sacrifice. We do not need to talk about his death; it is a part of German history [...]

As to what you write [...] about it being time to prepare for the return of the Jews to the country of their fathers [...] an astonishing demand indeed [...] and because you also - I can't read it any other way - more or less openly propose the same to me, I first want to tell you that my ancestors demonstrably have lived in the Franconian province of Germany for at least 500 years, and that I would like to investigate how many who boast to be native Germans, Saxons, Pommeranians, Rheinlanders, and French emigrants to Brandenburg can say the same of their families. That the Jews have not succeeded in incorporating themselves deeper into the body of the nation is not the fault of the Jews [...]"80

This context helps us to understand what Steiner meant with his remark that Jewry had long outlived itself, and that it was a mistake of world history that it had been preserved. These words strongly express Steiner's sincerely positive appreciation of Jewry. They also contain the same bitterness that was expressed by Wassermann about that fact that the assimilation which was desired by many Jews, especially the culturally active ones, still had not progressed further, due to a purely emotional aversion in the German-speaking countries. Steiner opposes the fixation of contemporary thinking on national and racist categories and strives to promote the liberation of the individual Jew from the confinement of the collective, into which one again wishes to force him, in disregard of all emanc ipation and assimilation.

Later, in 1924 - around the time that Wassermann was also writing on the subject - Steiner spoke again, similarly to 1888, in one of the lectures to construction workers of the Goetheanum in an extemporised speech (the lecture will be more closely discussed later in this study):

"And so you can say: since everything that the Jews have done can could now be done in a conscious way by all men, for example, the Jews could do nothing better than to integrate into the rest of humanity, to intermingle with the rest of humanity, so that Jewry as a people would simply cease to exist. That is something which could be an ideal."81 [authors' italics]

These words, rightly understood, express a deep recognition of what until then had emanated from Judaism in a cultural sense. Steiner's speaking in the above-mentioned "Homunculus" review of unfavourable interventions of the Jewish religion and way of thinking with regard to Western cultural ideas does not contradict this recognition. The one is just as true as the other: the efforts to restore a nationality long since lost demonstrated - in Steiner's view - a negative side; Jewish striving for emancipation and Jewish liberalism bear witness to the side which is open to Western cultural ideas. Now the rest of humanity has also become as advanced as the Jews, who have fulfilled their task for world history precisely by overcoming the principle of nationality.

After advocating the integration and assimilation of the Jews in Europe, Steiner continued in the quoted lecture:

"This still is opposed by many Jewish habits - and above all by the hatred of other people. That is exactly what must be overcome" [author's italics].82

These sentences show that Steiner saw Anti-Semitism and the hatred that it incited against the Jews as the basic hindrance for the peaceful coexistence of Jews and non-Jews and that he held it necessary to overcome this hatred.83

Steiner's essay of 1888 on Hamerling's Homunculus not only contains the passages in which he speaks against a Jewish nationalism, as it later appeared in Zionism, but it also contains a clear rejection of anti-Semitism and the "racial struggle". He writes literally:

"But the Jews need Europe and Europe needs the Jews".84

To Hamerling he attributes the attitude of a "sage", who takes a stance of superior objectivity in relation to both the "Jews as well as the anti-Semites"85. He accuses Hamerling's critics of not having the right to immediately accuse "everyone who does not expressly stress that he sides with the Jews as being against them"86. According to Steiner, the critics had drawn Hamerling's work into the "party struggle", in its most obnoxious form, that of the "racial struggle".87 By attributing anti-Semitism to Hamerling, they had falsely attributed "a standpoint to him, that he, because of his spiritual loftiness, cannot assume"88. And about the anti-Semites, who wanted to include the poet in their camp, he says that, apart from their "talent for ranting and raving", they had nothing more characteristic to offer […] "than a complete lack of any thought whatsoever". 89

Steiner did not advocate the separation, but the integration and emancipation of the Jews in Europe. It would be completely absurd to insinuate that with the "absorption (Aufgehen) of Jewry into the rest of humanity" he was referring to a physical extermination. 90 After all, there were Jewish authors at the end of the 19th century who wrote down sentences which are almost identical with the ones just quoted. One extreme representative of this school of thought is the socialist Moses Hess, born in 1812 in Bonn, who - after a spiritual transformation that is mysterious even to Laqueur, the authority on Zionism91 - became a forerunner of Zionism in Germany with his book Rom und Jerusalem - Die letzte Nationalitätenfrage (The Revival of Israel - Rome and Jerusalem, the last nationality question) from 1862. Laqueur writes on Hess in his History of Zionism:

"... like almost all his contemporaries, Hess turned his back on religion; the Mosaic religion (as he wrote in his diary) was dead, its historical role was finished and could no longer be revived. [...]

In his first book (The Sacred History of Mankind) he said that the people chosen by their God must disappear for ever, [...]"92

No one would come on the idea of investigating Hess for a suspected anti-Semitism because of his unreserved declaration of his belief in the assimilation of the Jews. And just as little would one accuse the Russian Zionist (Leo Pinsker) of anti-Semitism, who in 1882 in his book Autoemanzipation (Autoemancipation) wrote that in the Jews, the world could observe a people , who resembled a living dead.93

Steiner advocated when speaking of the absorption of the Jews in their respective countries, an enlightened Jewish standpoint, not an anti-Semitic one, as he has recently been accused of doing, for example by the public TV-programme ARD REPORT Mainz.94 It is important to consider that emancipation could also mean integration and assimilation to the Jews living in the ghetto in the 18th and 19th century, and that many Jews viewed the assimilation in their respective home countries and cultures as an ideal to strive for, as they saw the emancipation also as an emancipation from their own religious and spiritual tradition. For this reason, Moses Hess in no way belongs to "the forgotten Jews". His importance for the history of Jewry, for Socialism and for Zionism is still appreciated today.

An example for this appreciation is G ¶ran Rosenberg's book The lost country (Det f ¶rlorade landet) from 199895. Rosenberg points out the dimension of religious and cultural history in the problem, which was also relevant for Steiner's views on Jewry that he expressed in his essays on Hamerling's Homunculus and The Longing of the Jews for Palestine.

In 1837 the Hegelian and Spinozaist Moses Hess argued for a synthesis of reason and faith, of politics and ethics, as had been foreseen by Spinoza. Judaism was just as much a thing of the past as was Christianity. For a young Jewish intellectual, who within a decade had made his way from the disputes over interpretations in the Talmud school to the barricades of the social revolution, the world stood open and full of promises. He still investigated Jewry, but only in order to overcome its limitations, to demonstrate how unnecessary it was. [...] This was how a Jew could write who was convinced that Jewry could be overcome, and absorbed into something quite different. "96

Rosenberg writes about the time following the "edict of tolerance"
of the Holy Roman (Austrian) Emperor Joseph, from 1771 until the
middle of the 19th century:

In the course of a few decades, the Jews in countries like Germany and France had not only left the ghetto, but also to a great extent Judaism itself. Out of the Jewish masses which until shortly before had been so impoverished, an intellectual, bourgeois middle class rapidly liberated itself and it soon did not see any essential difference between Judaism as explicated by Mendelssohn and Christianity in its declarations of enlightenment and tolerance. Both could be viewed as collections of similar ethical principles to which everyone could reasonably subscribe. [...] the ethical and religious essence of Judaism was better expressed in the universalism and tolerance of the developing modern society than in the ethically and ethnically closed forms of life in the ghetto. The characteristics peculiar to Judaism had to give way to the universal efforts in support of human and civil rights, just as some saw the spreading of ideas such as tolerance and equality as an expression of a specific Jewish mission."97

Steiner is completely in accordance with this enlightened perspective that was also professed by Jews, when he says that "Jewry" has "outlived itself". That this comment from 1888 was not all he had to say about Jewry is sufficiently documented by the present study.

In the passage following the quoted sentences on p. 53 from the Homunculus essay, Steiner continues:

"We do not mean here the forms of the Jewish religion alone, we especially mean the spirit of Judaism, the Jewish way of thinking. An impartial observer would now have thought that the best judges of the poetic form that Hamerling has given to the fact we have just touched on would be Jews themselves. Jews who now feel at home in the spirit of the western cultural process should best be able to recognise the faults of an ethical ideal which has been transplanted from grey antiquity into modern times and is here quite useless. The Jews must be the first to recognise that any isolated ambitions of theirs must be absorbed by the spirit of the modern times."98

Obviously the "Jewish way of thinking" means here for Steiner
Jewish religion, but not this alone; it also means the ethical ideals that this way of thinking has transplanted "from grey antiquity" into modern times. Condensed to a formula, this concept of "Jewish thinking" aims at a criticism of (abstract) monotheism and the Jewish canon of ethical laws. Steiner does not mean in this passage a Jewish way of thinking that is Jewish because of some form of determination by race, but he defines Jewish thinking substantially in accordance with the Haskala (Jewish Enlightenment) as advocated by Moses Mendelssohn and the Reformed Jews of the 19th century. Steiner could just as well have written "Kantian" thinking or "Catholic" thinking, because, from the perspective of his radically enlightened standpoint, all three schools of thought have the same character insofar as they give up their innate emancipatory elements in favour of normative or collectivist moral ideals. Steiner's standpoint before the turn of the century was that of Enlightenment, as was the standpoint of many European Jews as well. This dimension of cultural history must be taken into account when judging his views. One could just as well accuse Steiner's criticism of Christianity of having given up the Christian spiritual traditions and call him an "anti-Christian". Bierl and other leftwing pamphleteers of course have no interest in doing that, as Christianity is not important for them. If you take all religion to be mythical, you must seek an interpretation of this mythology that is compatible with enlightened rationality.

You have to ask yourself - as Steiner did in regard to Christianity and the Jewish religion - why humanity needs a Law revealed by God if it can give its moral law to itself. If the "primary foundation of the world" has "completely" "poured itself out into the world", "in order to allow everything to depend on Man's will", as Steiner writes in the Theory of Knowledge [...] in 188699, then that is something that holds also for the "Jewish" or the "Muslim" foundation of the world. That means that the earlier forms of understanding God are, from Steiner's point of view, obsolete stages in cultural history of the consciousness of God. Steiner's standpoint itself does not lack a spiritual perspective, on the contrary, it is open for such a perspective, as can be seen in his later development.

In his Hamerling essay Steiner saw in Homunculus a "representative
of modern man", who had as his most outstanding characteristic a
complete lack of individuality. It is therefore not surprising that he
preceded it with a contrast: a song of praise for the free individuality. In contemporary society, he saw a dangerous mechanising tendency penetrating into all fields of life. He characterised it as hostile to the individual and soulless. This diagnosis can be read as a criticism of superficial rationalism and the optimistic belief in (materialistic) progress. In the increase of spiritual and social coldness that was connected with this development Steiner obviously perceived the counterpart to the "stale feelings" and "instincts" that he saw striving for power in anti-Semitism. In 1888, he writes in his essay on Homunculus:

"That source of ever fresh life, which forever allows us to create the new out of our inner being, so that our feelings and our spirit appear to possess a certain intrinsic depth that is never fully exhausted, is in the process of disappearing completely for modern man. A pronounced individuality is not something which is foreseeable; because not matter how many ways it has manifested itself to us, it impossible to create an image of it from which we could predict the sum of its future activities. Every new action always receives a new impulse out of the depths of our being, which shows us new aspects of the individuality. That is what distinguishes the individuality from a mechanism, which is only the result of the combined effects of its components. If we know these, then we also know the boundaries within which its activity is enclosed. The life of modern man is now becoming ever more machine-like. Education, forms of society, professional life, everything is developing in such a way that it eradicates in man what one would like to call individual life. He is becoming more and more a product of the social conditions which form him. This soulless, un-individual man, exaggerated to a caricature, is Hamerling's Homunculus."

Hamerling's Homunculus figure thus is also the prototype of the racist or extreme nationalist, who is characterised by his complete lack of understanding for the individual essence that lives in every human - albeit in varying degrees of consciousness. For Steiner, however, upholding spiritually anachronistic ethical ideals is an expression of "retardation", leading to "decadence": what once was meaningful and justified "falls from its heights" and begins to work against the continuing forces of emancipation. It becomes conservative and reactionary. Thereby it works in an "undermining, decomposing" way on the social order.100 By sticking to the old, it destroys this order, which strives to renew itself. Thus, all reactionary spiritual movements can be seen as a "decomposing ferment" of the social order. In reality, it is not only revolutionary currents which work in an undermining way, because they aspire to realise new ethical ideals and new social forms, but also the conservative and reactionary ones, as they endanger the peaceful transformation through their resistance to the new.

The Longing of the Jews for Palestine

This was Steiner's basic approach when, in 1897, he commented very critically on Zionism and its leaders in his essay The Longing of the Jews for Palestine (Die Sehnsucht der Juden nach Palästina) in the Magazine for Literature (Magazin für Litteratur).

"Much worse than the anti-Semites are Mr. Herzel and Mr. Nordau, the heartless leaders of all the Jews who are tired of Europe. They turn an unpleasant childishness into a movement of world historic dimensions, they give a harmless skirmish out as horrible artillery fire. They are seducers and tempters of their people."101

He came to a similar conclusion in this essay as most of the Jewish critics of Herzl and Nordau: that Zionism was "dangerous". At this time, anti-Semitism had lost political influence and importance. It still existed, but it was limited to small, political sects, at odds with each other.

In the question of which was worse, Zionism or anti-Semitism, Steiner - with his decisive support for a positive assimilation, which did not simply allow the Jewish contribution to be swept away or disappear, but included it as a productive cultural factor for the different peoples - stood for an individualistic humanism, beyond "for" and "against". To him, this concern seemed endangered by the Zionism of Herzl and his sympathisers, which declared assimilation to have failed.

Someone not familiar with the context and concrete situation of the time may be taken aback by some of the formulations in the essay on Palestine. But when Steiner, with reference to the first Zionist Congress (1897) in Basle, spoke of the "impotence of anti-Semitism" and described it as an "unpleasant childishness", he expressed a generally held conviction and repeated arguments also used by Jewish authors.

In Steiner's comments one can even recognise a direct reference to the opening speech by Max Nordau during the first Zionist Congress in Basle. In his essay on Palestine published shortly afterwards, Steiner speaks of

"… the best of the anti-Semites, who are like children, that want to have something that they can blame for the grievance that they suffer from."102

During his speech, Nordau had said that "the anti-Semitic accusations" were not a

"… criticism of actually observed shortcomings, but resulted from the psychological law, which says that children, savages and wicked fools make beings or things, for which they feel aversion, responsible for their sufferings."103

So for Steiner, "the best among the anti-Semites" belong to the first of Nordau's categories, the "children". 104 One can continue Steiner's thought implicit in this comment, that the worse and worst among the anti-Semites belong to Nordau's "savages and wicked fools".

This accords with Steiner's opinion expressed elsewhere, which maintains that anti-Semitism, apart from its "talent" for ranting and raving, is characterised by a complete lack of thoughts.

Thus when Steiner describes Zionism as worse than anti-Semitism, that does not constitute a contradiction to or reduction of his express rejection of anti-Semitism since 1881. As before, his criticism was directed against the enemies of Liberalism and against the "reactionaries", amongst whom he counted the anti-Semites. In an essay105 on Zola's Letter to the Young Generation, written only some months before the essay on Palestine, Steiner sees in Zola's appeal the ideals of Liberalism (the ideals of freedom and equality) expressed in "sentences of monumental magnitude".

According to Steiner, the worst people were not even those called the "young generation". The greatest confusion could be found in those who in 1897 were in their thirties, and who expressed their sympathies for reactionary concepts and supported the ambitious cliques of "junkers" (Prussian landed aristocracy), who viewed the liberal thoughts of the 19th century as "children's diseases", finding that "abstract freedom" contradicted the "necessities of the state". Steiner here refers to Maximilian Harden, quoting him in the following. With the "cliques of "junkers" he is referring to Prussian "junkers", belonging to the Pan-German Association (founded in 1891), the German nationalist anti-Semitic propagandist Georg von Sch ¶nerer and his followers (p. 38), but also the French anti-Semites (one can recall Steiner's equating Dühring's anti-Semitism with reactionary philosophy and politics in the letter to Ronsperger).

When Steiner condemned Zionism, he was also aiming at anti-
Semitism. To him Zionism - in spite of its utopian character - stood
out as a relapse into the time before emancipation, that distracted
people from their self-realisation as humans by reducing them to
their national or generic characteristics. And Zionism, in turn,
needed anti-Semitism as a counterpart. Herzl himself stressed that
repeatedly. And not only that, Zionism even needed a certain
exaggeration of the dangers of anti-Semitism. Rosenberg writes:

"Herzl's Zionism required a crisis-laden exaggeration. He needed a dramatisation of the Jewish problem. The promise of a country like all other countries was not enough to let the masses flow in. The countries in which they lived had to become uninhabitable. Herzl's Zionism lived in symbiosis with anti-Semitism and European nationalism."106

Zionism encountered a public mood that did not correspond to this
need. Walter Laqueur, the historian of Zionism, writes about this

"But the spirit of the age was still basically optimistic, and it was commonly assumed that the appeal of anti-Semitism was bound to be restricted to the backward sections of society, in particular to those who had suffered from the consequences of industrialisation. The reaction against Enlightenment and liberalism, the new cult of violence, and anti-humanism, were thought to be transient cultural maladies [...] The anti-Semites, divided into several factions, lost much of their political influence after 1895, though they continued to exist as small sects bitterly fighting against each other. [...]

Nor was there any reason why the German and Austrian Jews should regard their own position with any special concern. In Russia and Rumania the situation was incomparably worse; from 1881 onwards eastern Europe was plagued by a series of pogroms. Even in France, which had a smaller Jewish community than Germany, their position was much more precarious. The French anti-Semitic movement predated Marr, St ¶cker and Dühring; it was more articulate and its influence more widespread. It was, in fact, the pioneer of modern anti-Jewish ideology; the German and the Russian anti-Semites frequently imported their ideas from Paris."107

Zionism also faced an assimilation of Jews that was already well advanced, at least in Central Europe. In the process of assimilation Laqueur sees a "natural process" and not simply a result of feelings
of inferiority or "Jewish self-hatred" that had their roots in anti-Semitism.108 Assimilation was not restricted to German Jews. It started later in other parts of Europe, but went further than in Germany. This was the case in England and Italy. Even in Eastern Europe, before the pogroms of the 1880s, there were advocates of assimilation, like the leading Jewish commentator in Russia, I. Orschansky, who demanded "the complete absorption (Aufgehen) of the Jews into the Russian nation".109 Laqueur writes in retrospect on the 19th century, summarising:

"Assimilation was not a conscious act; it was the inevitable fate of a people without a homeland, which had been for a long time in a state of cultural decay and which to a great extent had lost its national consciousness."110

Finally, he also points out to the inherent anti-racist impulse in the
ideal of assimilation:

"But only very few Jews accepted the argument of the racist anti-Semites that they could never be assimilated and had therefore to be ejected from the body politic of the host people. No one anticipated a relapse into barbarism, and most Jews continued their struggle for full civil rights as patriotic citizens of their respective countries of birth. A retreat from assimilation seemed altogether unthinkable [...]"111

This is exactly what also seemed unthinkable to Steiner. Beyond that, he also rejected Zionism as the idea of a Jewish national state, as such an ideal threatened to draw European Jewry into imperialistic, and nationalistic, and possibly even racist entanglements.

Similarly to Steiner and Laqueur, Rosenberg (1998) also sees in Herzl's Zionism a reflection of European nationalism and imperialism.

"The step from the idea that Jews were humans like everybody else to the idea that the Jews were a separate nation like everybody else was extremely hazardous [...] The idea of a Jewish homeland presupposed a historical period when countries and nations actually could be created, recreated, born and destroyed with the help of gunboats, rulers and compasses. Consequently, it was an idea that closely followed the military strategist's way of regarding nations, borders and territories that was typical for colonialism and imperialism."112

The chief rabbi of Vienna, Moritz Güdemann, argued against the programmatic book Der Judenstaat (A State for the Jews) published in 1896. In a pamphlet he described Herzl's idea as "a cuckoo's egg (that is, a "dangerous present"; translator's note) for national Jewry" and declared that the Jews were not a nation; that the only thing they had in common was their belief in God, and that Zionism was incompatible with the teachings of Judaism.113 Güdemann, in order to illustrate the danger of nationalism, countered Herzl's suggested solution with the slogan coined by the revered Austrian writer Franz Grillparzer: "from humanity through nationality to bestiality", (with which the latter wanted to warn of the dangers of German nationalism) and argued that the Jews should take up the mission of the diaspora and fight against anti-Semitism in the respective countries in which it appeared.

Other Jews expressed their rejection of Zionism much more radically than Steiner. Gabriel Riesser, for example, a Liberal Jewish politician, voiced his opinion in the middle of the 19th century that a Jew who preferred a non-existing state and a non-existing nation (Israel) to Germany should be taken into police custody, not because his opinions were dangerous, but because he was evidently insane. Instead he expressed his dedication to his German homeland in the spirit of assimilation:

"Anyone who disputes my claim to my German homeland, disputes my right to my thoughts and feelings, to the language that I speak, to the air that I breathe, and for that reason I must protect myself against him as I would against an assassin."114

When Raphael Loewenfels wrote in 1893, the foundation year of the Central Association of German Citizens of the Jewish Faith (Centralverein deutscher Staatsbürger jüdischen Glaubens) that "no educated Jew would be willing to leave his beloved fatherland for a country where in time immemorial his forefathers had lived", he did not, according to Laqueur, express "the view of one person", he "expressed the convictions of a great many Jews".115

When Herzl, the well-known feuilletonist of the Viennese New Free Press (Neue Freie Presse) drafted his ideas for Der Judenstaat in 1895, a friend believed that his mind had become unhinged as a result of overwork and that he was in need of rest and medical treatment. Laqueur writes about the reaction of most of the Jews at the time to Herzl's book:

"What scandalised most of Herzl's contemporaries in his pamphlet was his flat assertion that assimilation had not worked. How could an assimilated Jew make such a patently absurd claim?"116

Herzl himself expressed his pessimistic conviction in the following words:

"We have everywhere honestly tried to be absorbed ("unterzugehen") into the peoples in which we live and only preserve the faith of our fathers. We have not been allowed to do it."117

As can be seen, Herzl uses almost the same words as Steiner to describe the ideal that the Jews had tried to achieve up to then. But he declares the project of assimilation to have failed and comes to the opposite opinion of Steiner's, who continues to uphold this ideal. One can criticise Steiner for that. But one must then also criticise the greater part of his Jewish contemporaries, who also rejected Herzl's view. Herzl writes:

"The peoples with which Jews live are all without exception shame-faced or brazen-faced anti-Semites",118

And Laqueur comments as follows:

"Such statements sounded exaggerated, alarmist, almost hysterical in 1896, and when Herzl derided the belief in the unlimited perfectibility of man as so much sentimental drivel he was, of course, attacked as an obscurantist."119

That man has an unlimited potential for moral and spiritual improvement, however, was the view of the author of Die Philosophie der Freiheit (The Philosophy of Spritual Activity [= "Freedom"]), for whom there existed neither limits to knowledge nor for moral improvement. As long as he did not lose faith in this ability for improvement, in the increase of freedom and the growth of knowledge through reason, he continued to champion its realisation.

To Steiner, Herzl's denial of progress had to present itself as reactionary and even nihilistic. That is why he saw in Herzl and the like-minded Nordau "seducers" and "tempters" of their people.120

Also the cultural Zionist Achad Haam, who was to play an important role in Zionism after the turn of the century, criticised Herzl by asking the question of what was specifically Jewish about Herzl's state. Laqueur writes on the reaction of the Russian and Polish Zionists:

"To the East European Zionists, who in the cultural rebirth saw the essential core of their doctrine, Herzl's pamphlet naturally was anathema,"121

On the attitude of the Middle and Western European Jews, who identified themselves with Liberal and Socialist world views, Laqueur writes that many of them thought

that national differences were losing their importance everywhere in the world, and that the Jews, precisely because they had no national home, would become the vanguard of this movement to create a world encompassing culture and way of life. Steinschneider, an outstanding representative of the science of Judaism during the 19th century, took the view, in the face of the growing Zionist movement, that the only remained task was to separate oneself from the remnants of Judaism in an honourable way.122

We cannot here recount the whole history of Jewish anti-Zionism, but one more personality would be mentioned. The President of the Anglo-Jewish Association, Lucien Wolf, in 1902 expressed the opinion also held by other Anglo-Jewish organisations and their members, that Zionism was damaging and endangered what had been achieved through emancipation, in the following way:

"Dr. Herzl and his like-minded followers are traitors to the history of the Jews, which they understand and interpret falsely."123

According to Wolf, the Zionists not only provoked anti-Semitism, their plans were also doomed to failure; they had commercialised a spiritual idea and made a profit out of a prophecy. He continued: Herzl had with "brilliant shamelessness" given out his evasion of the task of the exile and his flight from the responsibility towards the countries of the Diaspora as the fulfilment of the old prophecies. In conclusion he said, referring to a contemporary critic of Herzl, that Zionism's programme was the "most disdainful and ridiculous perversion of idealism", and that Zionism was nothing but a "travesty of Judaism".124

Like Wolf, Steiner feared that Zionism could increase the existing anti-Semitism even more. Since Zionism, as has been shown above, also declared assimilation to have failed and invoked nationalistic ideals, it is quite understandable - even if it may not be easy to do so from today's perspective - to see why in 1897 Steiner viewed Zionism as a greater danger to the Jewish existence in Europe than anti-Semitism, at a time when Zionism was beginning to have an increasing effect on public opinion. It also shows that it is a misconception to criticise him for having "underestimated" anti-Semitism or even "belittled its danger"; he had, after all, fought against it since 1881.125

Perhaps the most convincing confirmation of Steiner's judgement on Zionism is contained in the recently discovered diaries of the Jewish scholar Victor Klemperer, written during the Nazi period. These diaries are an excellent and deeply moving document from the time of the persecution of the Jews. Even in the 1930s Klemperer, who was himself persecuted, placed Zionism on the same level as National Socialism as a whole.126

This evaluation also shows that the standards of judgement before the Holocaust were different from those afterwards.127

In a lecture to the Goetheanum workers from 8 May 1924, Steiner once more summarised his rejection of Zionism, motivated by his basic anti-racist and anti-nationalist attitude:

"Therefore I found it questionable from the beginning, that the Jews […] founded the Zionist movement. To establish a Jewish state is to act in a most dissolutely reactionary way [...] thereby sinning against everything that is necessary today in this field. [...] Such a project is in no way timely anymore, because what is timely today is what every human can connect to without regard to race or nation or class and so on [...] Today it is very necessary indeed, in relation to these things, to strictly emphasise, not what is based on race and not what is based on nation, but what is universally human!"128



#79 2006-10-28 04:39:47

Registered: 2006-08-06

Re: Jewish power and the Illuminati
(part 2)
The Letter to Marie Steiner in 1905

Steiner also spoke of the decomposing or "dissolving" effect of reactionary spiritual currents, which has been touched on already while dealing with the Homunculus figure (see p. 68 f), in a letter to Marie Steiner in 1905129. In this letter he elaborated on the state of affairs in the study of medicine around the turn of the century and on the continuing Semitic influence on the cultural development before and after Christ. The letter contains a remarkable analysis of the history of human consciousness, and it would be short-sighted to only perceive anti-Semitic catch-words therein. Steiner sees it as centrally important that medical studies become permeated by a theosophical spirit. What he is referring to is the predominance of materialistic thinking in medicine during his time, which was a hindrance for the development of a real understanding of health and illness. In connection with this he writes:

"We actually already have the impact of the new element in our culture, but it has not yet come to its full development. The totality is to be understood as the inter-linking of two spiritual vortices that overlap each other in Christ. [...]

We are not yet completely Christian, and the Semitic impulses from previous times are still present, but they act as a decomposing ferment. It is no coincidence that the men who through their sharp and clear, but completely materialistic thinking have had the greatest influence in recent times on the masses in Europe, Marx and Lassalle, were Jews.130 [...] In our time there exist two forms of thought, one newly arising, still embryonic one: represented by Haeckel in zoology; this form must be made fertile by Schiller-Goethe - then Fechner in psychology; theosophy must make this form fertile[...]

Everything else is withering, decomposing: the purely analytical way of thinking in zoology, botany and medicine; Wundt and his followers in psychology: [...]

All our theology, jurisprudence, education, are filled with decomposing substances. The decomposition has already become a pedagogical poison for children in the kindergartens. And the decomposition is shown most clearly by the fact that these kindergartens on the other hand have become a necessary part of the deadening life of our large cities. [...] Yet still there is nothing worse than when our pedagogical methodology takes possession of the mind and disposition of the child who is not yet of school age. Unnoticed, a training of the intellect is introduced to a being that should only grow up under the influence of intuitive perception. And the most terrible thing is that our "pedagogues" are of the opinion that exactly this training of the intellect is perception. In the most horrible way this artificial preparation of the intellect is called visual instruction."131[author's italics]

Here Steiner describes the negative side of the modern cultural development, which with its development of rationality and the ego consciousness has led to a repression of the traditional spiritual consciousness. The enlightened intellect, to which the modern ego owes its emancipation, becomes a victim of materialism, if it does not acquire a knowledge of its own spiritual nature. Materialism makes man more and more similar to an animal, leading to the social Darwinist ideology of the survival of the fittest. The competitive struggle between nations, classes and races is a logical consequence of the denial of the spirit.

The basic thought on which Steiner bases his presentation in the letter is the "decomposing activity" resulting from a one-sided development of the "intellect", that can be found in almost all cultural phenomena; for this reason it is also present in individual Jewish thinkers, whereby the "Jewishness" of their thinking not is based on any "racial determination", but in the reproduction of an abstract thinking in terms of natural scientific laws, that here is applied to social phenomena. In prominent socialists, who want to establish the rule of materialism in the social field, Steiner sees a rationalist hostility towards individual knowledge and against the social emancipation of the individual. It is no coincidence that those thinkers who had had an "intellectually decomposing" influence on the masses belonged to that spiritual stream upheld Kant's denial in principle of a knowledge of the spirit, and his ethics based on moral precepts.

Materialistic socialism is a continuation of Kant's philosophy, as it declares individual knowledge of God to be impossible and subordinates man to the dictation of an external entity, in this case the economic conditions of society. It is the materialistic perversion of normative ethics, as it declares man to be the slave of matter, and because it denies his individuality by reducing him to a member of a "class". The message, arousing sultry emotions, of the rule of the collective and the extermination of the expropriators through the proletarian revolution has just as decomposing an effect on the social order as racism and anti-Semitism. Instead of supportive and fruitful ideas, that appoint man to become a creator of social conditions as an autonomous individual, de-individualised class hatred and resentful envy are set in their place.132

In the thinking of Kant on "duty", Steiner -who saw humanity destined to develop individualism - saw an "ideal from grey antiquity": the ideal of obedience to the revealed Law and modesty in faith. This ideal he also saw continuing to exercise influence on some elements of contemporary Jewry.

In his letter, Steiner does not want to insinuate that materialism is something "typically Jewish". His intention is to say that abstract monotheism and normative ethics are quite compatible with materialism, that abstract monotheism is a form of materialism. That is something which Steiner had also criticised in Christian theology. In the thinking of Marx and Lassalle, he had also seen that materialism represented which is compatible with abstract monotheism. His letter to Marie Steiner, in which he says that it is not a coincidence that Marx and Lassalle were Jews, must be interpreted in the perspective of his criticism of religions based on revelation. To him, the thinking of Marx and Lassalle stood out as "Jewish" insofar as elements of this "Jewish thinking" itself strove for a convergence with contemporary materialism during the 18th and 19th century, not least of all Herzl's Zionism. It is not without reason that a well-known topos of cultural history sees in Marxism and its concept of history - that regards the final goal of history to be the classless society - a secularised Messianic doctrine of salvation. Rosenberg also takes up this topos, when he writes about the "assimilationists" of the middle of the 19th century:

"Those who had put their hope in the more messianic promises of Enlightenment were now forced into taking on the role as the most relentless missionaries of the doctrines of the modern political movements. [...] the Jewish question consciously or unconsciously continued to influence their lives and their work [...] Karl Marx [...] tried with demonstrable brutality to write himself free from the Jewish problem, but at the same time it was not difficult to trace Jewish concepts (the classless society and the withering away of the state) in the Messianic promises of Marxism. In a similarly loud-voiced way Ferdinand Lassalle dissociated himself from what was Jewish, but repeatedly returned to it. In letters to Engels, Marx referred to his opponent as the "Jewish 'nigger'" Lassalle and ascribed "typical Jewish" character traits to him. [...]. There was no quick way out of the magical Jewish circle of [Ludwig] B ¶rne."133

Similarly to the way in which Steiner, in the letter here discussed, saw the materialism of the 19th century as a metamorphosis of Jewish thinking, characterised by an ethics based on law and obedience, he also interpreted this materialism as a metamorphosis of Christian scholasticism. Consequently, he was looking at something that Christian and Jewish thinking had in common, when he described historical materialism or the consistent negation of otherworldliness as something that was not coincidentally professed by Jews. This consistent orientation to this world he could indeed describe as "decomposing", as it in fact "dissolved" the religious and social traditions. That Steiner held this decompositio n to be necessary should be just as clear as the fact that he tried to set positive ideas against the mere criticism and the mere dissolution of the traditions.

Hannah Arendt, whom one can hardly accuse of "shamefaced" anti- Semitism, described, in spite of the misuse of the metaphor by National Socialist propaganda, the moral and political catastrophe of the French Third Republic as a "process of decomposition" ("Zersetzung") in which "Jews" were prominently involved:

"The lies of the anti-Semites, who lied about the secondary role of the Jews, and claimed that their later parasitical behaviour was actually the primary cause of the general disintegration, only furthered and accelerated the process of decomposition [...] A symptom of the decomposition process is also the emergence of that typically modern chauvinist national sentiment, that always acquits its own people of all responsibility at the expense of all other peoples. The Jews took part in this game, in which real processes of decay are mirrored, insofar as they in turn, without hesitation, denied the Jewish parasitism and played the role of persecuted innocents [...]"134

The unorthodox Zionist Jacob Klatzkin shows that reflections about "Jewish intelligence" were not limited to anti-Semites or to Jews who had internalised anti-Semitic stereotypes. In his book Crisis and Decision in Judaism (Krisis und Entscheidung im Judentum), published in 1921, he among other things discusses the question of the nature of the Jewish spirit. Klatzkin does not try to derive the characteristics of the "Jewish intellectual" from his race. Instead he develops a concept of the cultural history of the Jewish spirit, similar to Steiner's, and derives one characteristic of this spirit from the world historical tension between exile and divine promise, universalism and particularism. Laqueur describes him thus:

"Klatzkin drew a sharp portrait of the "typical" Jewish intellectual, who appeared to be almost completely assimilated, yet found it difficult to be accepted by the host people, because he came from a spiritual aristocracy with specific characteristics, that were not possible to assimilate. He was intellectually highly developed, rich in creative and destructive predisposition, dynamic and too active in his striving to become assimilated, thereby finally becoming an annoyance. His strengths were mockery and irony, an infertile intellectualism. He acted as mediator between different national cultures, but much too often touched only on the surface of things and had no sensitivity for the deeper roots of the folk spirit. He tried to mix things that not were possible to combine, he was at home everywhere and nowhere. He tried to reinterpret the German spirit, discovering tolerance, justice and even Messianism therein, until he finally was half German and half Jewish. These intellectuals had a strong inclination to radicalism, to negation and to dissolution. As intellectual proletarians, they never found peace, as they had lost the connection to their own historical roots. Being without roots, they saw themselves forced to endeavour to change the world and preach the overthrow of the existing order."135

Steiner knew himself to be in alliance with the (real) spirit of our time, to which he ascribed the mission of calling forth a common consciousness of mutual solidarity in all of humanity, because - as he formulated this thought in 1910:

"… the destiny of mankind in the near future will bring men together in far greater measure than has hitherto been the case in order to fulfil a mission common to all mankind."136

As a precondition of modern man's finding a new home in the spiritual world, Steiner described his homelessness and uprootedness, the loss of all social and religious traditions. For Steiner, the feeling of a life in exile had emigrated into the general European culture, the loss of the relationship to what he called the "spiritual world" was the condition for a modern form of Religio.

The European population was on the way to becoming a spiritual proletariat, the traditional feudal and theocratic order was rapidly dissolving. In the rise of racism during the 19th century, Steiner saw a symptom of spiritual decadence, as the preaching of racial differences and the assertion of a radical influence on human morality intended to prevent the emancipation of the individual in man. The emancipated, but at the same time uprooted individuals were to be tied again, through nationalism and racism, to the archaic forces of their peoples and their races. Long before Horkheimer and Adorno, Steiner discussed this "dialectic of Enlightenment".

In opposition to his time, the time of imperialism and racism, he saw the world mission of the representatives of Occidental Western civilisation in a renewal and deepening of spiritual life, was to lead to the eradication of all inequality and discrimination. The spiritual movement of Anthroposophy that he founded was intended to contribute to the fulfilment of this task.

The Role of Jewish Physicians

Following Klatzkin's and Laqueur's reflections on Jewish intelligence, we now intend to deal with a remark of Steiner's from 1924 which some authors have taken as an indication of Steiner's "resentment against Jews".137 In a lecture to the workers at the Goetheanum138 Steiner elaborates on the significance of the medieval Jewish physicians for the development of medicine and on the lasting effect of their influence up until the 20th century. The whole passage is a positive appreciation of Jewry in the Middle Ages, and it is baffling that anyone could understand it in the opposite sense.

Even more, one could accuse Steiner of discriminating against the "Christians" or the "Arabs", which would of course be just as silly as the other interpretation. Steiner indicates that the Occidental "Christians" were "quite incapable" of "continuing the old medicine, because they "could no longer see the spiritual in the healing herbs." But the Jewish physicians who immigrated from the Orient had the ability to see this spiritual element in nature; it was to them that "the Arabs" also owed their medicinal achievements. Everywhere in nature, namely, "the Jews" saw "Jehova".

The Jewish physicians of the Middle Ages, therefore, owed their ability to preserve and to further develop the old medicine to their attitude to nature, to which their religion had led them. They had not, however (according to Steiner) seen the spiritual element in nature pluralistically (in the sense of polytheism), but monisticly (in a monotheistic way). For this reason medicine itself had taken on a monotheistic (monistic) character. Steiner rediscovers this character trait in the non-individual medication of modern medicine, whose ideal is standardised medication for standardised diagnoses. (He explains this idea in an illustrative way which is easily understandable for the workers). Through this development an "abstract spirit, an abstract divine service for Jehova had entered" into medicine. With a benevolently neutral attitude one can see what Steiner wanted to say here. The "abstract Jehova spirit" is the last thinned-out manifestation of a (monotheistic-monistic) principle of unity, that, having become emancipated, now shows itself in a field completely different from the one where it originally appeared: in the science of medicine. Steiner points out that also at the beginning of the 20th century, many Jews practised as physicians, in fact even a disproportionately large number compared with the percentage of Jews in the general population. He connects this with the inclination to abstract thinking, which he ascribes to the Jewish intelligence of his time. Literally he says:

"... they still feel very much attracted to medicine, because it corresponds to their abstract thinking. This abstract Jehova medicine is really adapted to their whole way of thinking, it corresponds to them."

Steiner's remarks about the history of medicine and the role of people of Jewish origin therein at the beginning of the 20th century are neither anti-Semitic nor irrelevant: they merely state a historical fact. This can best be shown with a number of quotations from a recent publication. In the four-volume work Deutsch-jüdische Geschichte in der Neuzeit (German-Jewish history in Modern Times)139, whose publication was hailed by the intellectual German newspaper Die Zeit as a "historic event", Steven M. Loewenstein140 writes in the chapter "The Jewish Contribution to German Culture":

"Jews and persons of partially Jewish origin played an important role in medicine, biology and chemistry during the whole second half of the 19th century [...]. In the decade immediately preceding the First World War, there was a drastic increase in the number of important Jewish personalities in the field of natural science [...]".141

The cultural blossoming of the Weimar Republic was to a large extent brought about by the work of Jewish intellectuals, who had previously also been making outstanding contributions in the time of the German Empire."142

One could also mention the many Jewish followers of Steiner, from Adolf Arenson to Carl Unger, from Shmuel Hugo Bergmann to Ludwig Thieben, Karl K ¶nig, Hans Büchenbacher and Walter Johannes Stein. All of these personalities contributed to the "cultural blossoming" of the Weimar Republic through their work for Anthroposophy.

"Freudian psychology, which was so closely connected with Vienna Jews, combined loyalty to the scientific rationalist method with the tenet that human motives, far from being rational, were strongly determined by subconscious desires [...]. The psychoanalytical movement in Vienna consisted to a large extent of Jews - among them not only Freud, but also Alfred Adler [...]. Also many members of the Vienna circle of Logical Positivists were Jews, as well as leading Austro-Marxist intellectuals such as Otto Bauer and Max Adler."143

In Germany and Austria, says Loewenstein, a "disproportionately large number of Jews were among the leaders in research in the fields of physics, chemistry, biology and psychology." These personalities were "drawn to the medicine-related sciences, doubtlessly due, partially, to the long tradition of Jewish physicians." In the field of medicine they were especially prominent in the research of new specialities such as microbiology and dermatology.144

Loewenstein writes about the "Jewish intellectuals" that they usually tended rather to "the theoretical, rationalist and progressive or radical side of any spectrum [pertaining to the philosophy of life]...", rather than to the conservative Christian side.145 Loewenstein speaks literally of the "iconoclastic [anti-tradionalist, advocating the breaking of images: author's note] nature of so many "of these "immense" contributions.146

Loewenstein chooses an approach based on social history and psychology to explain the character of "Jewish intelligence" which he describes - the tendency towards rationality and enlightenment which is to be found in many cultural contributions by Jews in the modern world - when he points out the "special connection of modernisation and secularisation for Jews" and the "consequences of marginalisation (occupying a position at the perimeter of society) for cultural creativity."

"The choice of standpoints for Jewish students", writes Loewenstein, "was usually limited to the middle or left of the middle of the cultural and political spectrum. [...] Being suspicious of too great a Christian influence on society, they allied themselves with progressive opponents of the unity of Church and State. The necessity of turning their backs on their own traditional culture in order to get a European education, combined with the fear of a Christian domination which might ostracise them, therefore made educated Jews more secular and more progressive than their non-Jewish fellows."147

Loewenstein elaborates on the determining influence of the peripheral social position ("marginality") on the Jewish intelligentsia:

"They had given up the Jewish tradition and could not return to it any more, and at the same time they could not simply become selfsatisfied members of the social majority [this is of course true for all representatives of the avantgarde, also the non-Jewish ones, among others for Steiner, L.R.] [...] Because of this double feeling of being excluded, Jewish intellectuals had the tendency to regard the traditions both of Judaism and of the majority culture as artificial hindrances on mankind's path towards progress. This led them to make cultural innovations in fields in which traditional hindrances were insignificant. The theory of marginality [if "marginality" is understood to be a "mental predisposition", author's note] would therefore explain why the "typical character of the non-Jewish Jew" [...] is to be found among the great innovators and the great iconoclasts of human civilisation."148

When Steiner draws attention to the disproportionately large number of Jewish physicians in scientifically oriented medicine, he is only stating a historical fact. His characterisation of classical medicine as a secularised form of the Jewish medicine of the late Middle Ages and early modern times is also based on historical facts. When he elaborates on the metamorphosis of the monistic principle, which reappears in the predilection of modern medicine for standardised diagnoses and methods, then this form of monism has little more than the name in common with the original religious monotheism of Judaism. To construe an anti-Semitic prejudice out of Steiner's excursion into the history of science, as Julia Iwersen does, reveals nothing less than remarkable ignorance.

Steiner's Criticism of Monotheism and Religion Based on Revelation

As far as the monotheism was concerned, which reform Judaism had declared to be the central content of the Jewish religion, Steiner could just as well could have criticised Catholicism or contemporary Christianity, which he actually did in other contexts. Before the turn of the century he advocated the radical standpoint of Enlightenment, that the spiritual and cultural development of the Occident had overcome all forms of traditional religion. He refused to acknowledge the authority of any spiritual tradition which did not legitimise itself through epistemological activity based on experience, but sought instead to justify itself through the mere fact of its historical existence or through revelation.

In his Einleitungen zu Goethes Naturwissenschaftliche Schriften (Introductions to Goethe's Scientific Writings) Steiner had already clearly stated his radical criticism of all religions based on revelation.

In the second volume, published in 1887, he writes in a chapter on Goethe's Form of Knowledge (Goethes Erkenntnisart):

"It is only worthy of man that he himself searches for truth and that he is led neither by experience nor by revelation.

Once that has been widely realised, the religions based on revelation will have come to an end.

Man will then no longer want God to reveal himself or to give his blessing. He will gain knowledge through his own thinking and found his happiness on his own strength. It does not concern us whether a higher power leads us to a good or bad fate; we ourselves have to determine the path that we wish to take. The most magnificent idea of God will always be the one which assumes that God, after creating man, withdrew totally from the world and left him completely to himself."149

In his essay Papacy and Liberalism (Papsttum und Liberalismus), which he wrote in the same year as the essay on Homunculus, he accuses Pius IX of wanting to force the forms of belief of the "dark Middle Ages" on modern humanity, and champions the principle of Liberalism against this Catholicism:

"The barometer of progress in the evolution of humanity is indeed the understanding of the ideal of freedom that is prevalent, and the practical realisation of this understanding. It is our conviction that the present age has taken a step forward in this understanding which is just as significant as the step which was initiated by the teaching of Christ: "Let there be no difference between Jews and Greeks, between barbarians and Scythians; but may you all be brothers in Christ."

Just as at that time the equality of all men before God and each other was acknowledged, in the course of the last century the conviction has ever more taken hold of mankind that it cannot be our task to subordinate ourselves under the commandments of an external authority, and that everything that we believe in, that the guiding principle of our actions, should only be derived from the light of reason in our own soul.

To only hold that as true to which our own thinking necessitates us, and to only live under such social and political forms as we have given ourselves, that is the great principle of our time."150

Steiner professes the Liberal standpoint, that religion - no matter whether it is Christian, Jewish or Muslim - should have no influence on the political activity of a state, because the time of overt or covert theocracies has finally come to an end with the rise of the Liberal principle of liberalism.

Steiner's Appreciation of Judaism

Steiner saw positive and negative aspects in Judaism and described them as such. In Nordau's and Herzl's struggle for a "Jewish state" he saw a specifically Jewish form of European nationalism and condemned it as he condemned every form of nationalism, because he recognised its negative side: the suppression and deprivation of the rights of minorities. He rejected not only abstract monotheism, no matter of whether it was of Christian or Jewish origin, but also normative ethics. But besides that he also drew attention to the positive spiritual essence of the Jewish religion and Judaism. In their "mobility and internationalism", in their cosmopolitan orientation, he saw a spiritual affinity between Germans and Jews - exactly those characteristics which the anti-Semites of his time deplored.151

Steiner's discussion of Jewish mysticism in 1902 and 1924 shows152 that he was able to distinguish between and judge different levels of the tradition both in the Jewish religion as well as in other world religions.

His Christentum als mystische Tatsache (Christianity as Mystical Fact) contains a positive appreciation of Judaism. Jesus is comprehended there as a unique initiate who emerges from the Jewish mysteries, intending to create a mystery religion for the people, and who wanted to democratise or popularise the theocratic principle of initiation.

Steiner's profound appreciation of the Jewish tradition can be seen in his discussion of a multitude of persons and topics in the course of two and a half decades (1902-1925). These include the Biblical first parents and their sons, Noah, Abraham, Moses, David, Salomon, Hiob, the Prophets, the Apokrypha and many others. Steiner's approach, in his differentiated dealing with the Old Testament, is one of spiritual realism: he sees in this monument one of the most significant traditions of pre-Christian mystery knowledge. This also bears witness to Steiner's deep respect for the Jewish religion and his intellectual commitment to the spirit of Judaism.153

After the lecture to Goetheanum workers on 8. May 1924, in which he decisively rejected Zionism, he held another lecture to the same audience on 10. May 1924154 in which he spoke about the Jewish Sephirot tree, acknowledging this central concept of the cabalistic tradition in an appreciative portrayal. In the lecture, Steiner explicated the core of wisdom contained in the teaching about the Sephirot which encompasses all of humanity, and indicated a convergence of the mystical teaching about God in the Cabbala with the anthroposophical understanding of Christ. Steiner's expositions demonstrate that he was capable of differentiated judgements with respect to "Jewish thinking", and that one only can arrive at a final judgement of his relationship to Judaism if one frees oneself from the fixation on isolated remarks and takes the complexity of his discourse into consideration.155

The Historical Mission of Judaism

To Judaism he ascribed a "historical mission", whose scope, however, he only described after the turn of the century, when he had started to develop a new understanding for positive religion and the religious traditions after a profound personal spiritual revolution. This understanding he expounded in a public lecture on Moses that he gave in Berlin in 1910156. Here he indicated the central importance of Judaism for the spiritual constitution of the modern epoch of the Occident, and ascribed a mission to Moses and his people that continues to have effect up to the present and that still had not come to an end [author's italics]. Steiner said in 1910:

"What we regard today as the most important element in cultural life, received its first impulse through Moses [...]"157

"What later humanity owes to Moses is the power to develop reason and intellect, and to think intellectually about the world in the state of complete wakefulness connected with his ego-consciousness, to arrive at an intellectual understanding of the world."158

"Moses stands as the founder of the new, intellectualised way of perceiving the world that has still not by any means come to an end, and whose task it is once again to teach man to bring practical life into harmony with the natural phenomena, as Moses did in his time."159

In 1910, he pointed to the positive consequences of that emancipation of the intellect that he ascribed to the Jewish people and to Moses, its prophet. Through the development of monotheism and the establishment of a society ruled by Law, the Jewish people had emancipated humanity from the spiritual powers that prevented the human ego from becoming conscious of itself.

Steiner also spoke in a similar way in 1910 in lectures in Christiania (Oslo) on the spiritual significance of the "Semitic" people. It is especially this exposition which shows that one does not do Steiner justice if one fails to take the multi-perspective character of his thinking into consideration. Here, he contrasts the "pluralistic" world view to the "monistic" and describes it as the merit of the "Semitic" peoples to have developed the monistic or monotheistic world view.

"... the current of monotheism also had to be represented, so that the urge, the impulse towards monotheism devolved upon a single people, the Semitic people. [...] The task of the other nations was to 'analyse' ultimate Reality and so to furnish particular aspects of it with plentiful content, to fill themselves with rich material for those representations which can apprehend phenomena with sympathetic understanding The task of the Semitic people was to eschew all pluralism and to devote itself to synthesis, to the doctrine of one substance. Hence the power of speculation, the power of synthetic thought, which is illustrated by Cabbalism, is unsurpassed precisely because it stems from this impulse. Everything that could possibly be distilled from the unitary principle by the synthesising activity of the 'I', has been distilled by the Semitic spirit in the course of thousands of years. This is the significance of the Semitic influence in the world and illustrates the polarity between pluralism and monism. Monism is not possible without pluralism. Pluralism is not possible without monism. We must recognise the necessity for both. [author's italics]"160

In St Paul, Steiner saw the man who overcame obedience to external Law and liberated the human individuality.161 For this reason, the spirit and history of Judaism contained the seeds both for the rigid ethics based on external Law and for ethical individualism, which overcomes the rule of Law through the love for the moral ideas found by the ethical individual itself. Therefore, Steiner could also say that his Philosophy of Spiritual Activity was built on a "Pauline foundation".

In Steiner's view, some members of the Jewry of his time still held on to a stage of moral development that had been consigned to the past by the history of mankind: in the affirmation of Kant's philosophy by Moses Mendelssohn and his followers during the 19th century, he saw an adherence to a spiritual universal principle that admittedly had led humanity to institute the rule of external Law and through this Law to achieve consciousness of the Ego, but he also held that humanity should now overcome the Law and pass on from "monism" to "pluralism" in the name of total emancipation of the self.

Now, or more specifically, since 1879 - incidentally also the year of the foundation of the first anti-Semitic propaganda organisation by Wilhelm Marr -this adherence to the Law was anti-progressive, because the era of the final liberation of the human individuality had begun, the era of individual self determination. Steiner saw the liberal and demo cratic movements as the vehicles of human progress, as they articulated the need of individual man to give himself his own laws.

In contemporary Catholicism and Protestantism Steiner also saw the re-establishment of the rule of Law, that had allied itself with the postulation of limits to knowledge and the obligation to believe certain dogmas. For this reason, Steiner got involved in the "Arbeiterbildungsschule" (School for the Education of Workers) in Berlin, he advocated his movement for social and political emancipation among workers, the impulse of the threefold order of the social organism, and for the workers who built the Goetheanum he elucidated the meaning and importance of the spirit, their own spirit, for the understanding of reality and the shaping of society.

"Racial Ideals Lead Mankind Into Decadence"

One cannot understand Steiner's life work and his basic intention in its real depth if one does not consider how he understood himself. This is especially the case for his criticism of racism. One aspect of the way he understood his own striving was that he saw the nationalism and racism of his time as an assault of "Spirits of Darkness" against the impulse of the Spirit of the Present Era, which strove "to base the human being on his individuality".

"And thus we see, that especially during the 19th century an insistence on tribal, national and racial connections starts to develop, and one speaks of this insistence as something idealistic, while in reality it is the beginning of an expression of a decadence […] of mankind […]. A man who today speaks of the ideal of races and nations and of tribal affiliation speaks of decadent impulses of mankind […] Because through nothing will mankind be brought more into decadence than if the ideals of race, nation and blood continue to hold sway."162

Accordingly, all racism and nationalism contains for Steiner an extremely reactionary tendency.

The problem of minorities implicit in the concept of the nation-state has not been solved to this day. This is shown not only by the history of the state of Israel since its foundation, but also by the many political and military conflicts on all continents up to the present. Steiner advocated the abolition of the concept of the nation-state in favour of strengthening rights of freedom for the individual. Taking Austria-Hungary as an example, he also advocated the existence of multi-ethnic states, so long as they were committed to the ideals of Liberalism and democracy. It is quite reasonable to ask what course the history of Europe in the 20th Century might have taken if the leaders in the world of science, politics and culture had decided to defy racism and anti-Semitism as decisively as Rudolf Steiner demanded and practised himself.



#80 2006-10-28 04:55:09

Registered: 2006-08-06

Re: Jewish power and the Illuminati

The Archetypal Phenomenon of the Mystery of Evil

Now that we have analyzed the inner structure, the spiritual personification, of the forces that are expressed in the antithesis of good and evil, we can ask the question regarding its archetypal foundation; or, rather, we have already broached this question because it was posed very generally with the help of figures 10 (p. *) and 11 (p. *). Figure 10 shows the Divine Trinity, the highest perfection in the universe (we called it triangle ABC). The threefold human spirit moves towards this highest goal as Spirit Self, Life Spirit and Spirit Man. World evolution unfolds, in correspondence with this striving, through a cycle of seven aeons. On the macrocosmic level two global tendencies arise within it. One is mediated by the activity of the nine hierarchical beings which proceeds from the Divine Trinity (@ BCD). This is the world of good, and its working is directed toward the creation, the world of the non-'I', which has arisen through the fall from God. The created world is shown as the triangle of forces with its point upwards (@ DEF). The force at work within it is the creatures' longing for reunion with the Creator. The Gnostics called this longing 'Achamoth'.

In the individual development of the human being both triangles interpenetrate; they form the sevenfold structure of man, since all that is in process of development bears within it the structure of the sevenfold metamorphosis. This is the nature of the hexagram - an ancient occult symbol. In one of its meanings it stands for development, namely the interaction between the threefold body and the threefold spirit (fig. 14). From their fusion there arises as the uniting element the higher 'I', which was instilled into man during the earth aeon.

Figure 14

This is, in very broad outline, the evolutionary principle of man. The working of forces in his hexagram can also be presented differently: with the point of the triangle symbolizing the spirit turned downwards, and the point of the triangle signifying the body turned upwards. Then we have before us the human being as God's creature. The first variant showed the constellation of the independently-striving individual spirit.

This is how evolutionary tendencies change. In one instance what is higher, the hierarchical, strives away from the Divine Trinity, and this leads to division of the hierarchies, the creation of man and the emergence of evil. In the other, they return by way of the creature, through its free will, to the Divine Trinity, thereby transforming evil into good. And man indeed becomes the 'measure of all things'.

The two curving lines in figure 10, which show the developmental path of the hierarchies working from above and the development of the many-membered human being from below, are transformed in the experience of individual becoming, when the human being takes his destiny into his own hands, into two 'staffs of Mercury' which we find very graphically represented in the first alchemical Rosicrucian seal (see fig.).

[Abbildung Umschlag DRM I]

Man owes his newest constellation, in which he is holding the 'staffs of Mercury' in his own hands, to the fact that he has been able to bring his lower 'I' into connection with the higher 'I' and develop the threefold soul - the sentient, rational and consciousness-soul. But, as we have already mentioned, these bear within them the luciferic and ahrimanic powers (also shown in the alchemical seal) which attack 'I'-consciousness by way of thinking, feeling and willing. Here too, man, as the subject of evolution, is a microcosm, the expression on a small scale of the cosmic battle between good and evil.

In the concluding phase of evolution evil also strives for threefolding, in a reversed way, but nevertheless 'in the image of God', which is further confirmation of the unity and divinity of the cosmos. But here there is no room for sentimentality. From the 20th century onwards we will be witnesses to an extremely dangerous development of the forces of evil, who are assuming the character of threefold unity (@ EFG).

Since Christ foresaw this, he descended not only to the physical plane but also into the sphere of the sub-physical mutual confrontation of Lucifer and Ahriman. On Easter Saturday He undertook the descent into Hell. He entered the sphere where human beings have, after death, to endure the consequences of the life they have led on earth under the influence of Lucifer and Ahriman. To the degree that man masters his 'I', the errors he commits begin to assume increasingly the character of objective evil, because the true source of evil is exclusively his 'I'. Only what has a personified character, if only to a small degree, can have reality in the world.

In his commentary to the 'Lord's Prayer', Rudolf Steiner says that man experiences temptation in his astral body. The human being can ... when he commits errors through his ether or life-body, become more of a sinner among his fellow human beings, he can neglect more the social obligations that weave from man to man and make human social life possible (Jan. 28, 1907, GA 96). Therefore the prayer says in this connection: And forgive us our trespasses, as we forgive those who trespass against us (Luke 11; 4). The physical body is related to the petition for daily bread. And when we pray Deliver us from evil we should think of the errors, the transgressions we have committed out of the lower 'I' in full consciousness.* {*The higher 'I' is expressed in the prayer in the trinity of the spirit: of Spirit Man (will), Life Spirit (kingdom) and Spirit Self (name).} As a special power which tempts the lower 'I' and, through it, stands in opposition to the higher 'I' there emerge as an ever-growing force the retarded spirits of personality (archai), known in esoteric tradition as the Asuras. It is they who form the trinity of cosmic evil (@ EFG) as an antitheses to the Divine trinity.

Rudolf Steiner characterizes the 'triangle' of evil in the following way. He says that in the sentient soul Lucifer is anchored and in the rational soul - Ahriman. In the new epoch man possesses the consciousness-soul, which, through its spiritual working, transforms the physical body into Spirit Man, i.e. creates within us the body of resurrection. And in the time which is now approaching (at the end of the 20th century this time has now come) the spiritual beings called the Asuras will steal furtively into this consciousness-soul, into what is called the human 'I' - because the 'I' is awakened in the consciousness-soul. The Asuras will develop evil with far more intensive force than even the satanic powers of the Atlantean or the luciferic spirits of the Lemurian time (March 22, 1909, GA 107).

In a more universal sense the Asuras stand in opposition to the world-ground of the Father, for their battle (through man) is waged against world unity, against the oneness of God. But their intentions are opposed by the Mystery of Golgatha; they should be regarded as belonging to the main opponents of Christ. Ultimately Christ's prayer at the Last Supper, which he addresses to the Father and which John the Evangelist gives to us in the 17th chapter, is concerned with this confronting of the Asuras. - In the present time two incompatible paths of development have come into an immediate contact with one another: one, the path through the Christ to the Father, the other, the path through the lower 'I' that is falling into chaos, to the Asuras, into the anti-world, and to the 'eighth sphere'.* {*The future Jupiter aeon, the future human condition, matures in the 'eighth sphere'. At the appropriate time unity in the divine sense will be restored.}

In contrast to the Asuras, the luciferic spirits have brought, in addition to the possibility to do evil, something that is good: freedom. For this reason the evil created by them in evolution will be completely overcome and transformed into good in the course of the earth aeon. The evil caused by the ahrimanic spirits will be overcome by the human being through the working of the karmic laws. But the evil sent by the Asuras is of quite a different nature, because they strive to unite the innermost being of man, where for the first time he becomes human in the truest sense of the word - the consciousness-soul and the first expressions of the higher 'I' - only with the sense-nature of the earth. Piece by piece will be torn out of the 'I'. And to the degree that the Asuric spirits lodge in the consciousness-soul, the human being has to leave pieces of his existence behind on earth. These will be lost irretrievably ... Not that the entire man has to fall prey to them, but pieces will be carved out of the human spirit by the Asuric powers. These Asuric powers are heralded in our time by the spirit that holds sway, which we could call the spirit of mere existence in sensuality and in obliviousness to all real spiritual beings and spiritual worlds ... a further step will be - and this is heralded ever more plainly - the base (group) passions of sensuality that descend to the earth more and more and obscure man's gaze with regard to ... spiritual powers. The human being will not know, and will not want to know, anything about a spiritual world. Increasingly he will not only teach that the highest moral ideas of man are only higher manifestations of animal drives, he will not only teach that human thinking is merely a modified form of what the animal also possesses ... that in his entire being he descends from the animal, but man will take this view seriously and live accordingly (Ibid.).

We have sufficiently shown in the pages of this book the extent to which these words of Rudolf Steiner have become reality in our time. We have every reason to conclude that the development of civilization in our century has taken a most difficult and tragic turn. Rudolf Steiner actually spoke in his day, of how the Asuras work in senseless outbursts of passion in sports stadiums. What more needs to be said about passionate outbursts at rock-concerts where everything is brought to a pitch by the musical element, which has a particularly strong effect on the lower 'I'? Much has become habitual and a part of everyday existence, so that in self-justification people whisper powerlessly: 'What can we possibly do about it?' 'Where else are the youngsters to go?' 'You have to move on with the times!' etc. But let us concentrate on one question at least - the task of cognition. One will only find strength to overcome the evil that is triumphant on earth, when one has recognized its nature. This nature is cosmic and not only a product of the irresponsibility of single individuals.

In a very early lecture Rudolf Steiner commented on the following explanation by C. G. Harrison as to the nature of the Asuric forces: The Asuras are in their nature fiery or dynamic, and their power to do evil was terrible. This was destroyed for ever through the appearance of Jesus Christ ... they are 'held in check', unable to move backwards or forwards, between the earth and the eighth sphere,* at the latent point where the attraction of both is everywhere the same, until the 'great day' of the 'meeting of the axes', when they will be irresistibly pulled into the vortex of the latter (appendix to June 10, 1904, GA 93). Human beings could also be pulled into this vortex; whereby they would be torn out of human evolution temporarily or for ever. {*The 'eighth sphere' is the spirit region in which, on the one hand, the substance for the future Jupiter aeon is prepared and where, on the other, the forces of evil bring into being their counter-image to this aeon.}

Figure 15

Viewed cosmically, the Asuras have already been overcome, because Christ entered the 'triangle' of evil and took the small human 'I' under His wing (fig. 15). But since man only possesses his higher 'I' when he develops free-will, he can only serve the Christ-force when he may freely choose. In order to prevent this choice, the Asuras lead the polar opposite of luciferic and ahrimanic forces to a synthesis and thereby create a completely new situation on earth, where man is exposed to temptation in all the elements of his nature: through daily bread (the socialistic and other social experiments), through the trespasses of the life of society within the state (but also between the different states) which is descending into planetary chaos, through the temptation of loosened morality, the exchange of freedom for arbitrariness, and finally through the evil of false doctrines, the hypertrophy of the lie, the world-wide advocacy of unbridled sensuality and the dragging of the consciousness-soul down into the sphere of the instincts.

At the end of the 20th and the beginning of the 21st century the situation of the world and of the individual human being becomes fraught with still greater difficulty through the working, on the side of the Asuric forces, of Sorat - the Sun-demon, the opponent of Christ, as he is characterized by Rudolf Steiner. He describes this event on the 12th Sept. 1924 as follows: All that we do now, my dear friends, in this age as we take hold of the spirituality of our teaching is of great significance, because we do it for the human beings of the present time sub specie aeternitatis. It is a preparation for those great, encompassing, intensive spiritual deeds that are to take place at the end of the century, after a great deal will have occurred which works counter to a spiritualizing of modern civilization. Those great upheavals in Europe which were ushered in by the Crusades, coincided with the recurrence of the figure 666, and this fact found its outer expression in the downfall of the Knights Templars. Ever and again Sorat strives to oppose that which, from the Sun-genius, endeavours to work for a true Christianity.

The time is now imminent of the third return of the figure 666: 1998. At the end of this century we come to that point in time when, rising up again from the waves of evolution, Sorat will raise his head most powerfully, when he will be the adversary of that vision of the Christ which those human beings who are prepared for it will already have in the first half of the 20th century, through the becoming visible of the etheric Christ (GA 346).* {*We would like to quote here a further central thought of Rudolf Steiner concerning the Asuras: The Asuras remain behind on Old Saturn. As did fire-spirits on the Sun. Christ is the regent of the fire-spirits. The satanic hosts are the fallen fire-spirits. On Old Moon it is the luciferic spirits. In the Lemurian race Lucifer intervened in human development. He was drawn into earth development and served as a liberator through giving man independence and enthusiasm for wisdom. The satanic beings begin their 'work' in the Atlantean race (black magic). They are the gods of hindrance. The Asuras intervene only now in the fifth race. They are by far the most harmful and work mainly into the sexual life, i.e. the physical body. The many sexual aberrations of the present can be traced back to their strong influence. All forces of hindrance work in such a way that they seek to hold on to what exists at present, what is imperfect, to carry it through and reinforce it in its imperfection. The luciferic beings still worked as liberators, because they gave independence, the egoity together with egoism. We had to pass through egoism, which was, as it were, the first expression of the ego - just as error is the first expression of wisdom in a world of becoming, and animalistic love is the first expression of the highest spiritual love. Our task is the transformation in each case. The third root-race saw the separation of the sexes, in the sixth root-race it will be overcome; this has to be prepared in the sixth sub-race. The reproductive forces of man are undergoing transformation. Reproductive force in itself is the most holy in our possession because it is directly divine. The more divine what is dragged through the mud by us, the greater the sin. The reproductive organs in us will be heart and larynx. As the word became flesh in Christ, so in the time of the fulfilment of Christianity the flesh has to become word. [ ¶] ... Good and evil are as yet differentiated relatively little. And our eyes do not much penetrate the behind the uniform appearance of the flesh. Now it is still a relatively small step from evil to good, from good to evil. When the powers of the Masters and of those who support them with all their strength and will, and the powers of the gods of hindrance, also called Mammon (the Satans and Asuras), with their human following, intervene ever more strongly in the life of humanity, in earthly development - then good will develop into a divine good, and evil into something terrible, the Anti-Christ. Then every single one of us world-helpers (may this word be spoken in deepest humility) will need all the strength that can be gained from suffering and the overcoming of suffering, from evil and the overcoming of evil. It is the task of Theosophy (Anthroposophy), of Rosicrucianism, to summon human beings to this battle through knowledge of such things, and in the battle to bring them peace (GA 266/I, p. 169/170).}

In this 'complex' way the archetypal phenomenon of man, the pentagram of the microcosm within the 'triangle' of evil, is overturned/overthrown if it rejects the helping hand of Christ (fig. 16). It is 'overturned/overthrown' in an all-embracing manner in the wider sphere of social life, which takes on particularly great and even decisive importance in the epoch of the consciousness-soul. The organizations of world-evil shown in the figure incorporate into themselves virtually the entire spiritual elite of today's humanity. Anyone who in one way or another is gifted and creative serves one or even several forms of evil. Hardly has a human being discovered his creative capacities, than he is seduced, enticed or wooed by the corresponding associations, Parties and Orders. Other paths to self-realization will prove to be closed to him. The gifts of a human being and his ability to develop thereby become an enormous risk to him and the average person is simply manipulated within the mass.

Figure 16

However, it would not be right for anyone to accept the situation that has arisen in the world, as this would mean the abandonment of further evolution, whose quintessence is the human being; it would mean the forgoing of eternity, 'death of the soul', followed by the extinction of the human monad.

But the human being who does not conform will, if he endeavours to understand the primary phenomenon of universal evil and follow its further manifestations, be fulfilling the central task of man today. This is of course not easy to realize, as we have to do with something that is fundamentally new - with the principle of inverted dialectics. It is just as new for our times as classical dialectics was new (and also difficult) for the world of Socrates, Plato and Aristotle.

All the elements of 'inverted dialectics' (there are three and five of them; cf. fig. 16, p. *) negate each other, but not in a constructive, creative manner - the 'war of each against all' is already being waged in their midst - and yet they exist after the fashion of an organic whole. They do not exist at the expense of their own members, but at the expense of culture and civilization, which they take over, 'vampirize' and thus destroy. It is important to make a broad and at the same time precise investigation, according to their symptoms, of the manifestations of the primary phenomenon of evil at the end of the 20th century and corresponding prospects at the beginning of the 21st. In this book we have at least come close to the fulfilling of such a task, we have tried to meet some of the pre-conditions for its fulfilment. And now, with a concluding example, we would challenge the reader to carry out his own independent research.

In contemporary Russia* Bolshevism is again growing in strength and influence, after having undergone a complicated metamorphosis. {*The end of 1998 is meant (Publisher's Note).} It displays a nationalistic colouring and thus combines with patriotic, national and nationalistic streams, behind which one can recognize the basic inspiration of the Jesuit 'Fathers' and their latest offspring. The nationalistic movements, for their part, occur in three variations: materialistic, clerical-fundamentalist, and neo-pagan. In the latter the tendency can occasionally be noted, to occupy the platform of national-socialist ideology. In this sphere, as though from a twilight realm, the entire 'front' arises, under the official name of the 'Left', and gives itself over to confrontation with Zionism; while at the same time there is enthusiasm for the racist policy of Israel, which is revered as an example worthy of imitation.* {*Such Bolsheviks often remind the Zionists, while they are heaping reproaches on them, that they owe the recognition of the State of Israel to them, the Bolsheviks; and this is absolutely true, as the documents reveal beyond a shadow of doubt. The Zionists respond in the press with the reproach that the Bolsheviks are starting to become anti-Semitic and to forget to whom they owe their existence. Here we are simply stating the facts of everyday political life in Moscow and many other cities.}

Much that is comparable can also be found in the West. For example, in June 1998 a discussion took place in Berlin on the 'Black Book of Communism' which had appeared in France. A 'Left' group involved in the discussion (these are the 'Right' in Russia) tried to break up the meeting. With whistles and shouting these people tried to prevent a discussion taking place by means of arguments, because they said that class-genocide was not a crime in Russia, as it is based on the scientifically-founded theory of Communism. The political agitators were carrying a banner with the slogan: Long Live Communism! They then shouted out in chorus: Germany never again! (Junge Freiheit, Nr. 27/98 of 26.6.98) - In just the same way, in Russia our 'Right'-wing chants: Russia never again! Thereby giving grist to the mill of the neo-Communists. And as to their nationalism, these people of the 'Left' were also called 'red Fascists' in the course of the discussion.

These are the symptoms which testify to encirclement by consciously directed chaos.

But of course antagonism predominates, because the Zionist lobby in Russia is a servant of Pan-Americanism (we already spoke of this) and therefore represents a strong political and financial power. The neo-Bolsheviks exhibit their 'sincere' concern for the good of Russia and, not without reason, blame the Perestroika democrats (who call themselves officially people of the 'Right'; in their terminology Stalin and Hitler belong to the 'Left') for the destruction of the land, of the economy, and accuse them of carrying out a real genocide on the peoples of Russia and its former republics.

This is the present situation. What, in view of all this, do the neo-Bolshevik nationalists (also known as 'Russian chauvinists', or the 'Red-browns') dream of especially? They dream of erecting again in Lublyanskaya Square, before the headquarters of KGB, the Felix-Dzerzhinsky Memorial, which was removed at the beginning of the Perestroika. The memorial to the Polish Jew who inspired the 'Red Inquisition' and turned the land into a single blood-bath; a genocide virtually without parallel in human history!

And who prevents the national-Bolsheviks from realizing their dream? The 'democratically' and Zionistically-oriented core (thus also nationalistic) prevailing in Russia at present, which works in the interest of Pan-Americanism, is now the only force that can hinder the re-birth of Bolshevism in Russia. If its power collapses, the people will again be swallowed up in an infernal dictatorship.

It is truly so - it is none other than these 'Right democrats' who are shielding the Russia of today from this cruel fate. But they perform this good work while destroying the land utterly by means of laws which stifle all production and at the same time plunder the land without mercy. Quite distinct sources agree in estimating that during the Perestroika years Russia was robbed of a trillion (one thousand billion) dollars.

In this way the land is being turned into a desert and the populace is dying under horrifying conditions. Historical experience shows that such conditions lead to the setting up of a dictatorship - for example, Germany in the '20's. When it has come to power the five centres of force of the inverted pentagram will regroup and continue, under the new conditions, to strive for the destruction of civilisation, in order finally to 'renew' it according to the method described by K. S. Mereshkovsky in 1903 in his utopian novel 'The Earthly Paradise'. If the reader is able to encompass in his consciousness this many-layered character of the occult-political panorama without falling into one-sided points of view, then he is quite certainly on the only right and necessary path.

We have thus arrived at the conclusion of our investigation. The five-headed evil that works in the five power-centres of the world is not the result of the 'free' play of bad tendencies in single individuals, but a strictly integrated, spiritually (or, rather, anti-spiritually) formed unity, one could even say - an organism, which is supersensibly personified, negates civilization and humanity, and by virtue of its inherent conformity to law, negates also itself (thus explaining the bitter mutual struggle of its single parts) but exists as a whole nevertheless. Looked at from the purely cognitive point of view, we have here to do with an extremely interesting phenomenon of overturned/overthrown dialectics. There is within it a striving for synthesis, in which only negation rules; its rudimentary elements do not attain a higher existence by virtue of their cancellation. (This opens up for us a deep understanding of the essential difference between Marxist and Hegelian dialectics.) In such a case egocentricity naturally assumes the character of the infinite - the attribute of the higher world; although man should not enter this 'infinity', because nobody knows what might happen to him if he were to be converted back into the primal condition of a 'lump of clay' of creation.

But today the question is not whether the human being would or would not like to follow this path, but what he needs to do if he does not want to follow it. In this case it is very important to recognize the archetypal phenomenon of evil that is dominant in the present European cultural epoch. As soon as he has understood this he can begin to orient himself in the insidious web of the occult-political world-struggle that is taking place before our eyes. At the end of the 20th century we were afforded a brief glimpse of its secrets (above all in Russia) and it is enough to read the newspapers to obtain confirmations in their hundreds, if not thousands, of the concreteness of what Rudolf Steiner gave to us 80 years ago in his historical symptomatology. We must avail ourselves of existing opportunities now, because soon they will be gone.

Nowadays many are seduced by the sweet lunacy of political pluralism and of freedom in the domain of occult acts. At the same time we can also recognize how the world-view of Pan-materialism is promoted by every means - political, scientific, occult, religious - 'pluralistically'. Ideology is helped by science: technical progress makes possible gene-manipulation, the monitoring and control of consciousness, but also of the material crossing of its traditional boundaries (on the level of electro-magnetic energies). Finally, even the highest that man on earth possesses - the science of initiation - is taking on Asuric features. In this connection we should pay special attention to the phenomenon of occult Bolshevism. It is practised in closed circles as an extremely dark system of initiation. It is now revealed openly through the books of Gregory Klimov and the ideology of the Soviet 'Polarians'. Victor Suvorov also has indirectly described it in two of his works.

In order to understand the descriptions of the said authors, we need the help of statements made by Rudolf Steiner regarding black-magical mysteries of a special kind, which were practised in ancient times on the North American continent - in old Mexico - and remnants of which were found by the Spanish conquistadors.* {*To the present day Mexico remains a particularly dark centre for practical and ritual magic. It was no accident that Trotsky lived there after he was chased out of the USSR. Carlos Castaneda was initiated in sub-natural magic there as well.} In those mysteries one venerated a ghost-like spirit of ahrimanic character, who was the successor of the Great Spirit of Atlantis. The latter worked legitimately in his time, but gradually, towards the end of the Atlantean period, assumed ahrimanic traits.

The name of this ahrimanic spirit was Taotl. His priests learned the cosmic secrets through offering up human sacrifices. The wisdom out of the cosmos - says Rudolf Steiner - which in itself was not bad, which even contained holy secrets, this wisdom was kept carefully hidden by the initiates of Taotl ...

This wisdom was imparted to no-one who had not committed murder in a certain way. And with the first murder he learned only some of the secrets. Only with the subsequent murders was he told further and higher secrets (Sep. 18, 1916, GA 171).

The murders or sacrificial acts were carried out in such a way, that the chosen victim was prepared for death in a very special manner. And when he freely consented to it, he was placed on a special catafalque so that his stomach was protruding very far, after which the priest undergoing initiation cut out the stomach according to a precise ritual and dedicated it, in a certain ceremony, to Taotl. The result of such a procedure was that a quite special connection was established between the initiand and the victim. The one who was murdered in this way was to be prepared thereby in his soul to strive upwards into the luciferic realm, and the initiand was to receive the wisdom so to shape this earthly world that souls would be driven out of it. Through creating a relationship between the victim and the initiated one - not murderer, one can say, but initiated one -, the possibility was given that the initiated one was borne off by the other soul, i.e. could leave the earth at the appropriate moment (Ibid.). Rudolf Steiner concludes of course that these had been mysteries of the most outrageous kind. Fortunately they ceased after some time, because otherwise earth civilization would have been threatened with extinction.

It happened that an unusual being was born in old Mexico, who according to tradition was named Vitzliputzli. He was a contemporary of Jesus of Nazareth and was venerated as a sun being. His mother was a virgin. Vitzliputzli set off to fight against the mightiest black magician to be incarnated on earth at that time. The latter had already in several incarnations committed ritual murders in the mysteries of Taotl and now, at the age of thirty, stood immediately before an historic decision ... through continued initiation really to become so powerful as a single human individuality, that he would have known the fundamental secret through which he could have given so powerful an impulse to the subsequent human earth evolution, that humanity in the fourth and fifth post-Atlantean period would have been darkened to such an extent that the intentions of the ahrimanic powers for these periods would have been realized (Sep. 18, 1916, GA 171).

Vitzliputzli's battle with the great black-magician lasted for three years. Finally the magician was conquered, physically crucified, and his soul robbed of the forces of knowledge with which it had committed murders; the magician's soul was laid under a curse. Now there lives on, not what would have lived on from those regions if the mysteries of Taotl had borne fruit, but there lives on as it were only in the etheric world, what has remained of forces, of night-forces from what went on in those mysteries. All these forces exist; they exist sub-sensibly ... beneath the volcanic lid of everyday life, so to speak (Ibid.).

A considerable number of modern people will no doubt dismiss all this with a smile and regard it as a fairy-tale. In this case they will continue to believe that the world wars, revolutions, mass executions of millions of people occur by pure chance, just because 'in the little town of Simbirsk an ordinary boy called Lenin was born', that in the Austrian forest thicket an 'ordinary boy' called Schickelgruber came into the world, that somewhere in the backwoods of Georgia the 'ordinary boy' Djugashvili was born etc. One cannot hold a conversation with such readers; it would probably make more sense to declaim some revolutionary poetry to them, such as:

'Sleep, comrades, sleep.
Who, then, disturbs your repose?'

With regard to the political, or rather, occult-political reality what is now occurring as, perhaps, the greatest mystery of our times, is an awakening, an arising from the sub-sensible on to the outer, social plane, of those forces which held sway in the mysteries of Taotl. Even in the books of Carlos Castaneda one can read about their attitude of 'expectation' in the ancient tombs. But we have far more important reason to examine their interference in the life of Europe and the whole world today.

In development everything occurs rhythmically. And if at the time of the first coming of Christ the gigantic black-magical counter image of the Mystery of Golgatha appeared in the Western hemisphere, and the intervention of the infernal forces, which could bring about the irrevocable downfall of earthly civilization, was brought into opposition to the divine saving intervention in the destiny of mankind, how could the forces of Taotl not attempt to deliver a counter-attack in the 20th century, when the return of Christ is already taking place in the ether world? In addition to this, Ahriman is preparing his incarnation on earth. All these indications of Rudolf Steiner have profound methodological significance. They help us to understand the most important mystery of our time, the mystery of our epoch, which consists in the fact that all international or national socialistic experiments are deeply occult in their nature. This is why an attempt is being made to restore the old Taotl-mysteries, no longer according to the ahrimanic, but to the Asuric principle, so that they may be placed in opposition to the reappearance of the Christ.

If we now reflect, in the light of the communication given by Rudolf Steiner which we have quoted above, upon the phenomenon of the Lenin Mausoleum, surrounded by the 'eternal' Politburo, we understand where the Taotl-mysteries are nowadays celebrated in a metamorphosed form, and what they look like.* {*It is imperative that we quote here a further confession made by the occultists of Bolshevism today regarding the intensifying of the battle over their greatest relic - the mummy of Lenin. The newspaper 'Soviet Russia' published the following article on June 11, 1997: Marxism-Leninism assumed the status of the State religion whose structure was almost wholly derived from the Christian religion. Not without reason Engels already pointed to the astounding similarity between the emergence of early Christianity and that of the International Workers' movement. This fact can be explained. No social movement can jump over its own shadow, and thus it is forced, in order to forge a path for itself in the world, to use those means provided by the epoch in which it lives. Thus, despite its declared atheism, Marxism-Leninism has assumed clearly-defined traits of a religious cult. It has its Holy Scriptures, its theology, in which quotes from the Scriptures carry more authority than all references to experience or other sources, it has its apostles, saints and martyrs, its heretics and its most holy Inquisition. Whether it could have been different in the early socialistic revolutions is a complicated question. At any rate, the history of all great revolutions - including the Christian - showed that this was more often the rule than the exception...[ ¶] The body of Lenin has acquired a deeply sacred significance for millions of people. Therefore it is a gross insult to the feelings of the truly faithful if the mausoleum is visited purely out of curiosity... Alas, if this were otherwise, how many cynics and malcontents there would be. [ ¶] If the mausoleum were turned into a kind of theatrical enterprise, it would be as blasphemous as turning a church into an attraction with TV-coverage etc... In Soviet times taking snapshots was prohibited in the mausoleum. And there were purely religious reasons for this. Maybe we ought to take a further step in this direction. [ ¶] The best solution, in keeping with both the spirit of scientific communism and the demands of moral piety towards the dead, would be... if the Lenin mausoleum and all scientific and technical services belonging to it were left intact, but public access were prohibited or definitely restricted, if it were closed forever. Only special initiates should be concerned with the conservation of Lenin's body. They would be allowed access to the altar, as is customary in the Christian churches. Lay people are quite out of place there. (!) [ ¶] However, this is not a political but a spiritual question, the solution to which does not lie with the government or society as a whole. It is the task of Lenin's spiritual descendants and disciples, i.e. the Russian communists. Only their shared opinion can determine how the great tomb should be cared for.} We are probably not mistaken to assert that the reincarnated 'priests', the most important politicians of the 20th century, are initiates of those old American mysteries which took the heavens by storm with the help of ritual murders (by far not all of them are known in the outer world). Then we will also understand why people of this kind can be so immoral: so atavistic are they, that in the course of their reincarnations they have absolutely not yet encountered concepts like morality or compassion.

For this reason it is at present wholly inadmissible, indeed tragic and hopeless, for the Russians to believe in a difference between Stalin, Lenin or Trotsky, between Bukharin and Sverdlov etc., or to believe that anyone from this circle would have been able to think of the interests of Russia, to be simply human. By no means. All of them, together with the other bearers of five-headed evil, have pursued one single aim: to help the mysteries of Taotl to triumph throughout the whole world. As to the Western efforts to conquer them during the time of the Perestroika, it could well be that the intention was to extinguish them in one place, only to have them appear somewhere else. Black-magical mysteries exist also in the West. Their leaders believe that they are already in complete control of the situation on our planet, and they do not wish the earth to be destroyed prematurely, which would be the aim of the Soviet 'red priests'. But to find an accommodation with 'red civilization' (this concept was recently introduced into everyday political language by the Bolshevist occultists), is clearly impossible, as it has taken on an Asuric character. Its priests work with super-human but ahrimanized intellect, and a stupendous, luciferized will. They acquire this surplus of forces at the expense of the nullified, paralyzed sphere of feeling.

In his autobiographical novel The Aquarium Victor Suvorov writes that within a system (we would say, of Soviet Initiation) one immediately dissociates oneself from anyone who gives free rein to their feelings. Suvorov is himself admitted into the 'inner circle' because, as he is told: You have a brain like an electronic machine ... that is not tuned-in. But you can be tuned-in. 'Tuning-in', as he describes it, is achieved with the help of exercises that can be found in occult textbooks, but they are carried out for the sake of an illusory development of 'I'-consciousness. It appears to make the 'I' unusually alert, self-assured, autonomous and strong, but at the same time programmed into the tone given from without, as though it could produce through its activity nothing but lies, destruction and death.

It is of crucial importance to note that in Suvorov's book the intellectual training of the 'students' takes place in a Scientific Research Institute for Electromagnetic Radiations. This brings us face to face with the complex theme of the psychotronic manipulation of consciousness. The pedagogical principle applied, says Suvorov, is that success is achieved only when every aspect of the training (of the memory, the muscles, the psyche, will-power, stamina) leads the human being to the limit of his possibilities.

Beyond this limit lie, in the one case, the mysteries of the light, the higher 'I' of man, and, in the other, the present-day mysteries of Taotl, the realm of instinct: you need the automatic reflex ..., in five years, you will have the appropriate reflexes, the students are told by the teachers. The initiand must, as a future agent of the Secret Police (GRU) be transformed into an animal-man through a heightening of the instincts.

Suvorov describes his first 'hierophant', Major Kraftsov, as follows: He is an animal. Small, bloodthirsty, extremely dangerous. He knows his goal, goes straight for it without turning back once. I know his guiding star. It is called power. When Kraftsov sits by the campfire, red shadows surge over the wilful face with its projecting cheekbones. A black, regular profile. Red shadows. No more. No blending of outlines. No compromises. In short - none other than the priest of the mysteries of Old Mexico. His will to power is metaphysical. He enslaves by occult means everyone who comes into his sphere of influence: he enslaves on earth so that the effect will continue into the world beyond. But 65% of the GPU and KGB agents who remain in the West, because they do not want to return, return nevertheless after a very short time with a self-denunciation. We shoot them - says another 'Aztec'. They know it - and come back all the same.

Of course, this inhuman education of spies and 'diversants'* described by Suvorov can be justified as a means of defending the country. {*Communist word for saboteur, troublemaker} But if this were the only consideration, the Soviet Union ought to have lasted longer than the Inca Empire. It should have existed to all eternity. But the Perestroika has shown that all social-political and ideological bogies were no more than a veil concealing the black-magical mystery. To ensnare as many people as possible and guide them on to its course was, for this mystery, an end in itself. Remember how cynically the 'black professors' in Klimov's Protocols speak about their ruling ideology. And even Suvorov's 'teacher' tells him quite frankly: You can betray whoever you wish, even the Soviet Fatherland, but not me, i.e. not the laws of the black mystery, not the astral connection of the teacher (who performs the same human sacrifices, through in a renewed form) with the pupil; that connection which forms, in the esoteric centre, the 'eternal Politburo', the basis for ahrimanic immortality. Here, politics and ideology are only secondary; here other tasks await you. Don't you find pleasure in torturing other people, Kraftsov asks Suvorov, or do you only hide it?

Over the course of years the methods of initiation in the 'Red Order' changed. Formerly the human sacrifices, fully in keeping with the old Taotl traditions, were chosen from their own ranks. How well they were prepared was shown by their behaviour before execution. Marshal Tukhachevsky, for instance, called out: 'Long live Stalin!'

In the course of time wider sections of the population were drawn upon for the purpose of ritual murders. In his novel Control Suvorov shatteringly describes how normal and everyday this all appeared to be at first sight. However, the initiation-ritual became very complicated. In a certain 'sanctuary' belonging to a special, inner power-centre and located in a former monastery a specially chosen brotherhood of Chekists* worked without interruption. {*Chekist - a member of the Soviet political police 1917-1922. The word is still in use today.} Their life was strict and ascetic. Strenuous intellectual work alternated with physical exercises and military training of the members - the 'monks' and 'nuns' - and also the torture of a group of prisoners held in the monastery expressly for this purpose, and periodically special commandos were required to carry out the executions. 'Neophyte' Nastya Streletskaya, a Judo-master and highly-skilled parachutist who, thanks to her truly devilish intuition, had succeeded in performing an invaluable service to the leader himself, the 'high priest' - she had uncovered a conspiracy against him - was taking part in one of these executions. Suddenly she was grabbed hold of by those she regarded as her comrades, she was brutally beaten and dragged to a mass grave. She heard a bullet shoot past her ear, and then lost consciousness. Later it turned out that this had merely been the procedure of a higher initiation. Her 'friend' and fellow-member Kholovanov, called the 'Dragon', consoled her: 'We were testing you in the real thing', he said. 'The result is promising ... You are fulfilling our expectations.'

This is the way the old procedure of 'cutting out the stomach' is carried out in modern conditions. It is preceded by a long preparation with the aim of loosening the connection between astral and physical body. For this reason today's mystery pupils of Taotl continuously practise the free fall - sometimes from the stratosphere, sometimes from close to the ground - in which the opening of the parachute is delayed.



#81 2006-10-28 04:56:37

Registered: 2006-08-06

Re: Jewish power and the Illuminati

In one of his novels* Castaneda says of himself that, when he was once exposed to immediate outer danger, he experienced how a monster-like, unusually strong astral double suddenly released itself from him and delivered such a terrible astral blow to the witch, that she was even weakened physically. {*Castaneda's novels have been analyzed in another work by the present author: Triune Man of Body, Soul and Spirit in the Light of Anthroposophy (Volume I; Moskau-Basel-Verlag, 1993; Publisher's note).} Here he is describing a true occurrence. Under the effect of occult exercises whose main element is fear, the connection between Castaneda's astral and physical body is loosened. This normally results in a fettering of the lower nature, the luciferic-ahrimanic double of man.

The 'adepts' of the GRU experienced something of this kind; which is why they continuously exposed themselves to mortal dangers, so that finally certain changes took place in the solar plexus, the ganglion-system. Then the human being acquires the ability to awaken the forces of evil within him and put his 'I' in the occult service of evil.

It is a remarkable fact that the pupils of the 'Red Order' were mainly selected from among the Slavs. Owing to special factors in the ethnic development of the Slavs, the physical body of the Russians, Ukrainians and White Russians is more flexible than that of the other, older nations. Their connection of the 'I' with the body is more mobile; it fluctuates easily between the higher and the lower (double) nature. Hence they can so easily move from a boundless readiness to sacrifice to an equally boundless capacity for evil. In the mystery of the Asuras their development aims exclusively at the strengthening of the double.

The double represents the sum total of all the negative deeds of a human being in previous incarnations. The mysteries of the light help pupils to ennoble the double and live out negative karma, so that the path is opened up to true freedom. The mysteries of darkness lead their pupils in the very opposite direction - into total enslavement.

Occult Bolshevism remains true to its principles in every respect. Having pinned its hopes on the 'proletariat', the 'workers', it affords them free access to its mysteries. Hundreds of thousands of soldiers and officers serving in the armed forces constitute in the 'Red Order' a kind of counterpart to the 'Rotary' and 'Lions' clubs in the West. Not much is divulged to them, but certain things are retained nevertheless. As they belong to the army elite, they arrive - even in a universal-human sense - at the deep conviction that human nature is, as Suvorov puts it, vicious and incorrigible, that we are all wild animals ... we fight always and everywhere. There is no truce, and there never will be ... life is a battle of evil with still greater evil. They are all subject to the strict rule and the vow: As soon as you have joined the organization, you belong to it completely. Of course not all - far from it - are aware how deeply this 'admission' leads into the infernal realms, or that a firm astral bond arises between 'priests' and 'lay people' (the sacrificial victims), which continues even beyond the threshold of death.

In the 'Red Order' one is not afraid of death; and this is the goal to which everything leads - death and the orgies of death. War is therefore an especially festive occasion for the Order. Peace - is war is proclaimed in the utopian world of 'English socialism', and, in his description of this, realized Bolshevistic socialism served as the model for George Orwell. This was a direct continuation of the Old Mexican Taotl-mysteries, in which the aim was to erect a mechanical, rigidified realm of death on the earth (Sep. 18, 1916, GA 171) through the 'killing' of all independence and of all movement of soul.

Grounds for Optimism

In face of the unparalleled hypertrophy of evil one can easily sink into a mood of pessimism. As the human being experiences himself as a 'small fortress', he observes how hordes of unnamed, incomprehensible invaders close in on him from all sides. He starts to look for allies: in the family, among friends, like-minded people, in parties, ideologies, confessions - but experiences everywhere the same spirit of invasion. Disoriented by all this, he forgets the essential thing: to seek for the ally within himself, in his own 'I'. Here, a shining thought, a pure feeling and a free - and therefore strong - will could help him. Where these work harmoniously together, the meaning and significance of all existence, and of man himself, are revealed. Then, instead of looking for frail outer supports, the human being begins to experience himself as a pillar of the world.

But it would be wrong to begin with the question: 'Why is there so much evil in the world?' First we should make an effort to get to know what the essential nature of this world is, what can 'bring it into movement', and whether it can be brought into movement at all. If the seeker is able to recognize the true source of existence, he will also come to a knowledge of what can help him forward.

As we have already mentioned, Rudolf Steiner indicated that man received, beside the Mystery of Golgatha through which God endowed earth existence with immeasurable capacity for spiritualization and deification, yet another gift, namely, the Fall. We should view it as the gift that enables the human being to acquire free will.

If man understands and accepts both gifts as components of his earthly destiny, instead of losing himself and separating himself off in egoism, then he can try to understand the reasons why it would be meaningful to love the world. Instead of staring into the world that bears the 'I' on its waves in fortune and misfortune, we find the 'I' that through will activity shapes its own destiny. Instead of colliding with the world, which shatters the 'I' to fragments, one enters into the Self that feels itself united with the world-process (GA 26, p. 44).

By virtue of the law of cause and effect the human being participates in the perfecting of the world. It joins the series of human earthly incarnations into a single whole, in which life and death, good and evil play the role of hammer and anvil, whereby individual consciousness is forged, the individual being of man in the autonomous 'I' - the 'Sampo' of Finnish mythology.

Intellectualism is not possible without egocentricity; therefore it separates people. But something arises from it, that belongs to the very core of man's being. The more intellectualism there is in the world, the fewer the people who seek for what is spiritual, and the more estrangement and antisocial instincts there will be. We ask ourselves therefore how one can remain intellectual and yet grow into a social being. We will - says Rudolf Steiner - come ever closer to the truth which the human being should write into his soul as a high moral ideal: When you see something evil in the world, do not say: here is something evil and therefore imperfect. But ask instead: How can I raise myself to the knowledge that this evil will, within a higher world-connection, be transformed into good by the wisdom that is in the cosmos? How can I come to tell myself: That you see here something imperfect is due to the fact that you are not yet sufficiently advanced to see the perfection within this imperfect thing (June 28, 1909, GA 112).

In other words, the deadening effect of the intellect, and at the same time the evil that has arisen from it, will gradually be overcome by the fire of the heart. When intellect and heart begin to work together, then the will becomes active in a positive sense. The higher good in the world is Christ, and it is given to man to know the being of Christ and partake in wisdom. Once he takes this path he saves not only himself, but even the luciferic beings - through Christ-knowledge. And what once fell into sin through the luciferic temptation is transformed into good, into a blessing. We should not assume however that the attainment of this knowledge is easy or elementary. God Himself said: It is impossible that no offences should come, but woe to him through whom they do come! (Luke 17; 1).

Such is, if you like, the antinomy of earthly existence. For centuries human thought and the Christian view of life have laboured to find a solution to it. Sometimes life helps understanding; sometimes understanding helps life. The human form, the living example, not infrequently contributes to a solution of the unspoken mystery of the polarity of the antithesis between good and evil.

Dostoyevsky describes in his novel The Brothers Karamazov the living process of the transformation of evil into good through the Starets Zossima. We quote a fragment for the sake of clarification. It is the scene in which Zossima is speaking to the people who have come to him for help.

But the Stares had already noticed two burning eyes through which a haggard, seemingly consumptive but still young countrywoman looked at him. She looked at him silently, her eyes begged for something, but she seemed afraid to come closer.

'What brought you here, my child?'

'Save my soul, Father' - she said quietly and slowly, knelt down and bowed to the ground before him.

'I sinned, my Father, I fear my sin.'

The Stares sat on the bottom step, the countrywoman approached him closer on her knees.

'I am a widow, already for the third year' - she began, half whispering while shuddering. 'My marriage was hard, he was old and beat me. Then he fell ill and stayed in bed. And I think, as I see him now, but if he gets well again and gets up, what then? And then I had a thought! ...'

'Speak more quietly' - said the Stares and brought his ear closer to her lips. She continued her confession quietly whispering, no one could hear it. Soon she finished.

'The third year?' - asked the Stares.

'The third year. First I did not think about it, but now illness comes and with it the fear of soul.'

'Did you come from far away?'

'More than five hundred Werst from here.'

'Have you confessed it already?'

'Yes I confessed, I confessed twice.'

'Were you admitted to communion?'

'Yes, I was admitted. I am afraid; I fear death.'

'Do not fear anything and, do not fear ever and do not frighten your soul. As long as repentance does not cease in you, God will forgive everything. No sin exists, there is no sin in the world so great that God the Lord does not forgive the truly repentant sinner. Man can never commit a sin so great that it would exhaust the boundless love of God. Or do you think that a sin exists that is greater than God? Be concerned about repentance, always repent, but you should cast fear from you. Believe that God loves you as you cannot imagine it; that he loves you with your sin and in your sin. Do you not know that it is written: The heavens will rejoice more about a repentant sinner than about ten just men. Go now and do not fear. Do not allow people to embitter you and do not be angry about their insults. Give everything to him that is dead, reconcile with him in truth. You love when you repent, but if you love, you are already God's child ... Love purchases everything. If you move even me, a sinner like you and I feel compassion for you, how much more will God feel for you? Love is an immeasurable treasure; you can buy the whole world with it and not only free your own but also the sins of others. Go in peace and fear not.'

Three times he made the cross over her, took a small picture of a saint from his neck and placed it around her neck. In silence she bowed before him to the ground. He got up and looked with joy on a healthy countrywoman that carried an infant in her arm.

This was a religious life-experience. Anthroposophy completes it through raying into the secrets of existence the light of cognition without which the members of the very complicated Karamazov family in Dostoyevsky's novel hardly know what to do with themselves. It is intellectual helplessness in particular that leads some of them into moral cynicism, others into materialism; throws them into chaos and sin. For despite the differences in their characters they all have a new quality: they want to know something about the foundations of morality. In this knowledge humanity receives the third divine gift, the knowledge of reincarnation and karma. Therein lies the solution to the questions that destroy the souls of Ivan Karamazov.

Without this concrete spiritual-scientific knowledge (which should not be confused with the popular, extremely modern mystical babble), modern man today seems to have arrived at a certain dead, 'latent' point in evolution, from where we can move backwards, to the animal-state, and also forwards, to wisdom and love. To enable man to find the strength to overcome such 'dead' points of existence, Anthroposophy sheds light on its great universal connections. Then knowledge becomes force in us. We learn to know what really stirs human optimism, what works within us, long before we begin to grasp the secrets of existence, as instinctive wisdom, as an inborn inclination to the good.

Rudolf Steiner says in a lecture: In the fourth post-Atlantean period Christ Jesus developed His impulse for earth's humanity out of death. We may say: What streamed into humanity arose out of the death that had taken place. - Thus it is out of evil that humanity of the fifth (present) post-Atlantean period is led, in a strange, paradoxical way, to the renewal of the Mystery of Golgatha. Through the experiencing of evil (i.e. through the continued working of the Fall) it is made possible for the Christ to appear again, as He appeared through death in the fourth post-Atlantean epoch (Oct. 25, 1918, GA 185).

For this reason it is said in the spirit of esoteric Christianity, where love and wisdom always work together: The heaviest guilt that has ever been incurred lay in the fact that Christ was killed. Here the highest salvation coincides with the heaviest guilt ... it is a most profound riddle (Apr. 3, 1917, GA 175). Through the investigations made in the course of this work we have endeavoured to come a step closer to the solution of this riddle.

And when they had come to the place called Calvary, there they crucified Him, and the malefactors, one on the right hand and the other on the left. Then Jesus said, 'Father, forgive them; for they know not what they do' (Luke 23; 33-34).


It is now time to draw up a balance. This would be substantially easier if the reader were already familiar with at least chapters 1 and 4 of my book Triune Man of Body, Soul and Spirit in the Light of Anthroposophy,* in which we attempted to think through the event of the Second Coming of Christ from the standpoint of the doctrine of the evolution through metamorphoses, which provides the foundation of the Goethean method of cognitive research. {*We hope that the reader will rightly understand the references to our own works. It has nothing to do with self-promotion, but with the fact that the themes we have worked on over the course of many years are closely interwoven, and what follows always builds upon what went before. This is the character of all scientific work, if it is carried through systematically and not done in a random manner (The work is available in 4 volumes: chapter I in vol. I, chapter 4 in vol. III; Publisher's Note.)}

The Mystery of Golgatha is the central event not only of the earthly but also of the entire cosmic evolution. However, the Mystery itself is a link in the chain of macrocosmic metamorphoses which God Himself undergoes as He permeates the realm of existence He has created.

On the basis of higher methods of cognition, Rudolf Steiner has revealed to us that Christ came to the aid of humanity three times before the Mystery of Golgatha. First, Christ reduced the terribly luciferized, unbridled character of man's opening sense organs. He accomplished this from the supersensible worlds, through the innocent part of the human soul that had remained behind in super-earthly existence, untouched by the fall into sin; the soul that incarnated in the Nathan Jesus-child whose lineage is given in the Gospel of St. Luke. Later He brought order into the development of the life-processes - breathing, digestion etc. And then He harmonized the individualized experience of thoughts, feelings and expressions of will, that was developing in man.

The fourth sacrificial deed of Christ was His becoming man and his passage through death on the cross. In all, we must distinguish seven Christ-events which describe the full circle of His deeds for the salvation of fallen humanity.

There are seven of them, because the whole world, the universe as such, passes through a series of seven-membered metamorphoses within the cycle in which man is created. This, we may well say, is the highest law of development in this cycle, and it has proceeded from the absolute divine creative act (Setzen). In Goetheanism, in Anthroposophy, it has been elaborated in detail and in many varied aspects. In the above-mentioned book we endeavoured to follow its working on the various levels of being - from the level of abstract thinking (the theory of knowledge, logic) to the manifestation of the divine in the world of created being. If we understand this law in the variety of its manifestations then we are better able to understand the meaning of the divine working which prevents the world and man from sinking irrevocably into matter and into non-being.

The Mystery of Golgatha was the stage of the Holy Divine metamorphosis through which God, as He passed through them, united with all the kingdoms of nature. The act of this union is given to religious consciousness in the festival of 'Ascension'. Christ raised Himself to the aura of the earth, to its astral and etheric body, weaving Himself at the same time through the whole of material existence. Therefore He says: For my flesh is food indeed, and my blood is drink indeed (John 6; 55).

One can also view the Ascension of the Lord as an act of divine beholding. All divine working is active, creative. This is what Goethe meant when he spoke of perceptive judgment (anschauende Urteilskraft) thanks to which our spirit (our understanding) can perceive the ideas behind things. (Understood rightly, Goetheanism is the pure Christianity of the Ascension.) God as the condition of the world in the form of idea unites, in the act of beholding, with densifying spirit - with the world given to us in our perceptions. Through the act of the Ascension of Christ the world that through materialization has separated from God is filled again with its true content.

The process of the Ascension lasted exactly 19 centuries - from 33 to 1933 AD. This is the length of time it took for God to unite fully (though not in the body of Jesus) with the world of the physical, i.e. of spatio-temporal being. (The number of time is 12; the number of life, of metamorphosis in three-dimensional space is 7. Christ needed 3 years in order to unite with the body of Jesus; there rules in man the principle of the trinity.)

The world has now entered a stage of development that corresponds to Whitsun, the festival when the Holy Spirit descends to those human beings who possess an individual 'I', and who are led from this to a yet higher stage, to the principle of the not I, but Christ (the highest 'I') in me. This epoch will last 2500 years, taking us approximately to the end of the first third of the sixth, Slavic-Germanic cultural epoch.

In the lecture in which Rudolf Steiner speaks of the Second Coming of Christ he also indicates a special periodicity of development which is used in the Eastern esoteric tradition, and he shows its relation to the Western tradition which has assumed over the course of time a purely literary, romantic character. According to this periodicity humanity in its development passes through the following stages (Yuga):

The Golden Age / or Krita Yuga,

The Silver Age / or Treta Yuga,

The Copper Age / or Dvapara Yuga

The Dark Age / or Kali Yuga, (from 3001 BC to 1899 AD)

The new epoch began in 1900 and will last 2,500 years (cf. Jan. 25, 1910, GA 118).

For the people of ancient times the Yugas encompassed the development of man from his existence in Paradise to the beginning of the 20th century. During this time human beings lived through expulsion from Paradise, they learned to master the individual body, soul and spirit in the materialized body, they lost contact with the spiritual world entirely, they underwent the loss of all supersensible experience. But now the gates of the supersensible are opening for them again. If we consider all these things, we will be able to appreciate the full significance of this century. A quite new development is beginning here. Behind us lies the Golden Age, at the end of which we were thrust into solid matter. This was the ancient Lemurian epoch where, on the level of an animal-human, we elaborated our own sense-organs and life-processes. The luciferic spirits, who had cast humanity from Paradise on to the earth, lived out their own nature in these processes, and these thereby took on the character of passions that were unendurable to the human being. Thereupon Christ, working down from spiritual heights (at that time He had already descended from the world of the fixed stars to the planetary system), banished Lucifer from our senses and life-processes, pressing him down into the subconscious where his working was moderated. During the epoch of Old Atlantis Christ gave structure to our thinking, feeling and willing. Golgatha took place around the middle of Kali Yuga.

Through indicating such a periodicity, Rudolf Steiner gave us the possibility (as he frequently did) to understand, on the basis of the Goethean teaching of evolution, an entire series of deeds of Christ, which He accomplished in strict adherence with the laws of development, as He Himself tells us.

Thus the 20th century is preceded by five deeds of Christ (including Ascension), as a result of which man became a triune being of body, soul and spirit, and acquired the capacity to ascend into the spiritual spheres as an individual and no longer as a group being. All this we owe to the Christ. But in order to grasp this, we must understand all seven deeds of Christ, those of the past and those of the future. Not all human beings, by any means, succeed in forming an appropriate connection to them at the right time. Many have still retained something of the old Atlantean luciferic passions in their process of digestion. But each epoch poses its own quite concrete tasks, and a certain number of people need to master them at least on the level of understanding. This gives grounds for hope that the others too will in time make up for what they have missed.

The situation is different with the spirits of opposition. They seek in every conceivable way to falsify, to violate the laws of development and to turn them upside-down, as to their significance and their operation. It is thanks to their effort that humanity at the beginning of the 20th century was able, only in a few of its representatives, to become fully conscious of the Christianity of the epoch of the Lord's Ascension. Unfortunately we are still in the mood and condition of Easter Saturday, where the development of the human soul and spirit is concerned. The world, our civilization in all its manifestations - including the ecclesiastical forms of the religious confessions, hold the Christ bound in His earthly grave and will not allow His light-filled resurrection to begin. This, we may say, is the archetypal phenomenon of those two shadows which have survived from the Greco-Latin and old Egyptian epochs: Latinism and the Western occult-political societies, of which we have spoken in this book.

These forces battle not only against the second but also the first coming of Christ. They oppose His seven deeds, because they are aware that they will lose the game entirely if they cannot divert the attention of mankind from all these deeds.

In a kind of anticipation Christ already appeared a second time to the Apostles. Today He can appear to any human soul, as the all-encompassing, living idea of the world, the true essence of all things, as their ideal archetypal image, through which all things came into being and to which all things return. In living through the second coming, the human being experiences the realization of his inmost yearning - the union of being and consciousness. When the human being will have mastered the individual Spirit Self the Whitsun festival will undergo a deepening. This will take place in the Slavic-Germanic cultural epoch when Christ descends to the human communities of the Spirit Self as Life Spirit. This will be His seventh deed, and we must already prepare for His coming. - Herein lies the meaning of the spiritual task that is to be fulfilled by Middle Europe in the present cultural epoch. But the Slavs must prepare to carry this task further.

This seventh deed of Christ will allow man to partake in the body of resurrection. But in our own time man must learn, through knowledge of the deeds of Christ, which is a gift of the Holy Spirit, through confessing to the Christ in spirit and truth, to celebrate truly the Ascension of Christ with head and with heart, in order to prepare himself for the experience of His coming.

The world has great difficulties ready to place in our way. Still today, those who are led to initiation, though by the old atavistic path - the monsignori and politicians - imitate the methods of rulership that were used by the Roman Caesars who compelled the hierophants of the Mysteries to initiate them without due preparation. The usual outcome of such an initiation was possession. This in turn became a social factor, a factor of State political policy, which laid claim to unrestricted domination in the world. It was above all for the achievement of political aims that Christianity was made the state religion in Constantinople and Rome. The challenge to Rome that was presented by Middle Europe and the Anglo-Saxon world was finally extinguished through the influence of materialistic culture and the ahrimanization of British-American occultism.

The new epoch brings yet another problem. If we disregard mass culture, which is already in a terminal state of decline, and we turn to those who, in the face of all hindrances, have found through their connection with esoteric Christianity the strength and ability to balance the working of Lucifer and Ahriman through the impulse of the Christ - the God of the human 'I' who reveals Himself through the Holy Spirit when the human being overcomes everything that is national, tribal, racial - we find these people confronted now by the retarded spirits of time, the Asuras. They lie in wait for those who are striving towards the consciousness-soul and cause them to lower this into the sphere of the instincts. For this reason the Anglo-Saxon and German-speaking peoples, whose task it is to bring to birth the 'I' in the threefold soul, and who therefore have to master the consciousness-soul, and also those who turn to Anthroposophy, incur the greatest risk in the new epoch. Dangers have always lurked on the path of development, and this will always be the case. But if we expose ourselves to dangers, we should do so with understanding. It is a purely Asuric idea to want to build an earthly paradise where man is not exposed to any risks.

The majority of people will be led in the new epoch to a certain degree of individualization. Intellectualism will increasingly become a possession of the broader masses, but for the sole purpose of harnessing these masses completely to mechanized culture, to the extent that the human being will be incorporated as an element into the various mechanical-cybernetic systems of the future, and also, in part, of the present. The 'Highest' to which man can look up will be, instead of the Spirit Self, ahrimanic immortality, while the most varied cybernetic-parapsychological refinements will spread over the earth, which not only prolong human life, but also rob souls of the possibility of passing through a spiritual evolution after death. In the last resort it will be possible to convey a not inconsiderable portion of humanity into the sphere of the electro-magnetic energies, the fallen ethers, in order on this foundation to build up an anti-world, an anti-cosmos, which will be placed over against the divine world creation.

The initiates of the Latin and the Anglo-Saxon race know of this and look upon such a perspective of development as being quite acceptable. But it is not given to them to understand and become conscious of the fact that there is no place in it for the human soul and spirit, as they are subject to the influence of ritual (ceremonial) magic. Already these people are the virtual rulers of the world. Must we keep silent about all this, and wait patiently for the events to unfold? - May every thinking person answer this question for himself. We owe a certain forbearance to the person who simply does not want to believe all this, who thinks that the world is moved by the chance fortuity of events and the play of arbitrary choice or of the noble intentions of human beings standing in isolation to one another. But it is quite different for those who have grown out of the swaddling bands of their social, political and occult infancy. They should on no account underestimate the significance of present events. Rather, they are such that their significance cannot be estimated highly enough. We are the witnesses and participants in a cosmic mystery drama, the course of which has an immediate bearing on our own destiny.

What the single individual can do under these circumstances - of this we have already spoken. It is important to realize that all that once took place in Palestine is undergoing a repetition in the new epoch, and will be repeated on an ever-increasing scale and down to the smallest details. Christ died for the individual human being, and thus this Mystery cannot be experienced collectively. We should recognize the development of individual souls, and build the structure of society according to this principle. As a collective, humanity walks on towards the grave of Christ, as with His disciples on Easter Sunday. We, humanity, are still in a state of confusion over the fact that the tomb is empty. Everything that arises in our souls over and above this is no more than the hope for some distant future, when Christ will appear to us and will allow us to place our hands in His wounds.

Anthroposophy as the message of the Holy Spirit, the 'Comforter', the 'Spirit of truth' whom Christ Himself promised to send to us, and kept His promise, allows the human being to approach the experience of Christianity in the spirit of the Whitsun Festival. Anthroposophy is in its essential nature (as the highest synthesis of the conceptual, spiritual, religious and artistic quest of the individual human spirit through all the ages of the past) that form in which Christianity has progressed from the stage of preparation to the stage of realization. But the opposing forces - and this is important to grasp - are also moving towards a certain 'realization'. What this means is shown by the entire 20th century. In its totality it has come to be the resistance to Christ's second coming realized in practice, and the practically realized collaboration in preparing the ground for the incarnation of Ahriman. In contrast to the Christianity of the Holy Trinity our century creates its new kind of religion. This 'religion' (counter-religion) absorbs all the fruits of atavistic occultism and makes them, in one or another form, accessible to the masses. In the mass-media one is already stating openly that parapsychology ought to take on the role of a new, universal, international religion. Any form whatever of practical magic, witchcraft, shamanism, every old superstition, all the teachings of East and West, North and South, the latest scientific theories and discoveries - all this will be thrown into the melting-'pot' of a so-called universal, earthly-cosmic world-view whose function will be to determine in practice the development of culture and civilization in the new epoch.

The entire social structure of the world assumes ever more distinctly the traits of a social anti-threefolding. In place of the equality of all human beings in the sphere of rights, we see emerging the world-wide rulership of a new, occult aristocracy. The spiritual life is shaped by means of magical hocus-pocus, of anti-aestheticism, and through the synthesis of pop-art and parapsychology.

Economically one divides the world into the caste of rulers and the helots who work for them. It will not be long before, instead of the associations of free producers (communes, communities), we will see the proletarians of the future: pious beings living on the level of group-consciousness, and bound to machines through the use of occult forces.

All this is unfortunately no empty fantasy. Such a development can only be arrested through a conscious appeal to Christ in his Second Coming, the event heralded by Anthroposophy. In the end the forces of good will triumph, for Christ has said: In the world you will have tribulation; but be of good cheer, I have overcome the world (John 16; 33).


Translated from the German
by Helga Schulte-Schroeer; North Vancouver, Canada

Esoteric Lesson from November 1906 in Munich (notes):

Asuras stayed behind on Old Saturn. As did fire-spirits on the Sun. Christ is the regent of the fir-spirits. The satanic hosts are backward fire-spirits. On Old Moon they are the luciferic spirits. In the Lemurian race Lucifer intervened in human development. He was included in earth development and served as liberator by bringing independence and enthusiasm for wisdom to man. Satanic beings begin their "work" in the Atlantean race (black magic). They are the gods of hindrances. The Asuras begin their activity only now in the fifth race. They are the most detrimental and mainly effect sexual life, the physical body. The many sexual aberrations of the present can be traced back to their strong influence. All forces of hindrance effect that they seek to hold on to what is incomplete, what exists at present, and execute and strengthen it in its incompleteness. Luciferic beings still were liberators because they gave independence, ego through egoism. We had to pass through egoism, which, as it were, was the first expression of the ego –as error is the first expression of wisdom in a world of becoming, so animalistic love is the first expression of higher spiritual love. The corresponding transformation is our task. The third root race saw the separation of the sexes, it will be overcome in the sixth root race; this has to be prepared in the sixth sub-race. The productive forces of man transform. Creative force in itself is the most holy in our possession because it is directly divine. The more divine what is dragged through the mud by us, the greater the sin. Our reproductive organs will be heart and throat. As the word became flesh in Christ, the flesh has to become the word at the end of the time of fulfilling Christianity.

…Good and evil is yet differentiated relatively little. Our eyes do not much penetrate the unified of the flesh. Now it is still a relatively small step from evil to good, from good to evil. When the forces of the masters and of people that support them with all their strength and will as well as the forces of the gods of hindrances, called Mammon as well (Satan and Asuras), increasingly intervene in the life of humanity, in earthly development, with their hosts –then good will develop into divine good and evil into something terrible, into the Anti-Christ. Then each one of us world-helpers (this is spoken in deepest humility) needs all the strength that can be gained from suffering and overcoming suffering, from evil and overcoming evil. It is the task of Theosophy (Anthroposophy), of Rosicrucianism to call people to this battle through these perceptions and bring them peace in the battle (GA 266/1, p. 169/170).



#82 2006-10-28 19:40:10

Registered: 2006-08-06

Re: Jewish power and the Illuminati

I think it might be time I reveal some of my personal background and the foremost reason why I dwell in conspiracy theories.

When I was 19 years old, I went to a monastery in Eastern Townships in Quebec, Canada: St-Benoit du Lac (benedictine monastery). The first night I was there I burned myself to the 2nd degree with real hot water (I spilled my tea on my hands). After a few minutes I was agonising with pain. So I started to look for somebody to help me, get some bandages and aspirin. The first person I met helped me with that. On the day after the event, I saw him again in the library, as I was talking about Tibet with a friend. So the man began to talk with us. He saw that we were open and enlightenend on many matters. We were talking about new age stuff and he revealed that he also read Lombsang T. Rampa, like us. He asked if we wanted to know about the occult powers behind history. We naturally said yes, without knowing that it would fall likea brick on our head (we choose the red pill without knowing that this knowledge was so heavy to handle...)

The man (I know his name but I want him to stay alive so I won't mention it to anybody) showed us a bider litterally filled with cut-ups and articles form different journals and newspapers. He first showed ussome official pictures of him, in toxedo on very mundane soiree, with big politicians in Canada: Brian Mulroney, Jean Charest, etc. He said he knew them personally, especially Jean Charest. Then he told us his astonishing lifestory: he was a speleologist and geologist. He was at first looking for traces of ancient civilisations, but dam it every site potentially recealing artefacts fro ancient civilisations are national parks, in which no one can dig at all (conspiracy to hide the past of Templar activity and presence in America?). But one day with his team, he found in Carleton a cavern in which there were ANCIENT EGYPTIAN PLATES! He showed me the articles and pictures of him with the plates in his own hands. He had just found a hidden masonic initiatic ritualistic site in a cavern. Then the trouble began for him...

The police were taking him out of the cavern, blocking the entrance, showing court orders to testify of his revocacy of his right to dig in this cavern. He went in court, and it was a long battle, but the masons win. The masonic grop behind this were the Shriners, a middle-orientalbranch of masonry, renounded for their 'humanitian and philantropic work'. This is what was written He had to give them up everything he found. He also was the director of a museum, where many masonic and Templar artifacts were available to the public's eye.  He lost the museum to the hands of the same group who claimed that all this belonged to them, that it was their right to take it back from him. So the museum closed.

The big troubles began as he was menacing to reveal everything to the public: his dog died suddenly, and his wife too.

He showed me a condoleances paper written by Quebec prime miniter Jean Charest himself. The man I talk about says that Jean Charest has a special mission in Quebec and that Maons are afraid of him: Jean Charest ws born on St-John Baptist day (june 24) and this means a lot from an occultist point of view. In French mythologu, there is this Great Monarch figure, alike to the figure of John the Baptist, and he's supposed to reestablish the French royal legacy and save his people from enslavement. Many esotericists say He will come from Quebec, cabalistically written as 'Kebek'. I think however that this is Jesuit religious-belief-manipulation of a mythic figure.

He then became a private detective. He was using astrology to find criminals, and it was real passionate work for him. He also had newspaper articles and pictures to proove it.

I don't know when, but he entered the Order of secualr monks called Oblat. He was a secular oblat. Then he was protected by the Order because he feared for his life. He dah all the documents, pictures, his official chevalry commitment to the ORdre, a picture of his carrying the sword on his soulder. He was wearing the ring of the order. He came to the St-Benoit monastery about four times a year. He knew that  masons and jesuits were ONE AND THE SAME in higher levels, but his enttry in the Oblat Order was like a protection for him, a covenant, a peace pact. Throught this pact, he made a commitment to stay quiet in the public arena, while his life would be protected in exchange for his commitment.

The weekend I met him, it was one weekend he was coming to the monastery. On friday night, he talked about this to another man during dinner. Before going to bed, somebody came mysteriously slipping a paper underneath his door: (I translate) "We do not talk about this in this place. IS THAT CLEAR?"

I suspected the man to be a little paranoid when he told me he looked for microphones the first night he arrived, on friday.

But then he told me all about the freemasonic conspiracy, also involving Jesuit conspiracy.
The fight between the white lodges and the now omnipotent black lodges who want to control everything in the world. They have the owl symbol (who triangulates his prey with his two ears, just like satellites and cellphones). They have the triangle symbol, the all seeing-eye on top of thepyramid on the american dollar, the check-floor (black and withe squares) of the masonic lodge floor, etc. He told me about their manipulation of all religion and perticularly new age cults and beliefs. When I asked him to tell me about masonic celebrities, the first name that came out of his nouth was: David Bowie. I was shocked because I am a fan of Twin Peaks and it presents all these symbols: triangle on the tatoos of ufo-abducted people in Twin Peaks, the Owl and the Big Owl too, the check-mate game symbolism, white and black lodges, etc. He also said Celine Dion, who has the Eastern Star symbol on her luggages. Eastern star is Venus: Lucifer. Masons are retarded luciferic wisdom adepts.

The man also made an undercover spec-ops in the realian group, when he was a private detective. In order to show that this is a lying cult, a masquerade. He once had an invitation from Lucifer, the second boss of raelians under Rael himself. He then entered a big party in Rael's house. He photographed the deer lot where he guards deers like a sheperd for his personal eating habit (he says publicly that he's a vegetarian: this is untruth). 

Then I started my quest to unite my already deeply rooted spiritual endeavor with this totally new knowledge of jesuitic-masonic conspiracy (in bolchevism, nazism, zionism, etc.) for a satanic global new world order.

In short ll this didn't comt to me trought books or interest in the occult. I was more interested in buddhism and oriental mysticism. This new conspiratorial knowledge was contadicting my interest in new age beliefs and oriental mysticism, which the man reavealed to me as being retared-luciferic if taken today.  Since this double-trauma weekend (the agonising hand-burn and the revelation of the NWO), I started the quest to unite the conspiracy knowledge with a true understanding of the occult and esotericism, beyond the luciferic occultism available today under the reign of jesuit-masons. This is who i found Steiner, who talked about both and articulated the opposition between black and white lodges more efficciently than luciferian Blavatsky.



#83 2006-10-29 01:10:15

Paradigms of Vigilance
From: American Underground
Registered: 2005-04-12

Re: Jewish power and the Illuminati

Druid, first and foremost thanx for the cornucopia of information! I can tell you have buried within your pc the “south wing"  of the Library of Alexandria. You archive information well and I suggest you back all that stuff up in multiple places… start sharing too much and you catch a virus, or your pc crashes. Even sites disappear…

…Hey where’s my place? Hacked again! We have been attacked multiple times when we put up our Israel thread and every post in The War On Drugs was deleted about 3 days after being posted. There are men and women at work to stop this education we are demanding about our world! Suddenly chilling memories of the Protocols (Chapter 15. The Battle For Press Control & Chapter 10. Jewish Supremacy in the Theatre and Cinema) come to mind!

Back it up! Spread it far and wide like a cold!

Now Druid, while you were in Quebec and met the not to be named man who spoke of Lobsang Rampa, I perked up quite a bit. You see I sit here with three of his books that I read when I was 18! I have “The Third Eye" , “The Cave of the Ancients"  and finally “Doctor from Lhasa"  I did not perk up mearly because I own and have read the books but because I just thought about reading them again moments before I began catching up on this thread. Bam! An internet physic trigger! You mentioned a writer who no one I know of has read or talks about who put out his works in the mid fifties and sixties… odd to say the least. I think it might be the fact that you are a druid and I’m a techno-shaman. Occult brain patterns energized into numerical patterns and manifested here in signs, glyphs and symbols… a.k.a. a phpBB forum with like minded individuals who connect to form a subsection of the hive mind or world consciousness. Exchanging information with other parts of the hive and in the background the feds form the pineal gland which is at the center of all the data… once again I stress the importance of backing up this information too all.

In light of the Protocols and the “9/11 Five"  (the 5 Mossad Agents arrested on 9/11),  I must remind readers who are interested in the Jewish/Zionist enigma, of the Balfour Declaration. It was first declared on Sep.11, 1922 by the British. It’s purpose?

The Palestine Mandate was an explicit document regarding Britain's responsibilities and powers of administration in Palestine including "secur[ing] the establishment of the Jewish national home" … _Palestine

This points to the British at the apex of the Zionist pyramid.

I’ve spoken to a few Jewish folks and one in particular who will also remain nameless was telling me of some family who went to live in Jerusalem. He said that they were promised by many of their fellow synagogue leaders that moving to Jerusalem would be a wonderful and fulfilling experience. So in search of higher understanding and a desire to be closer to God, they moved to Jerusalem the following winter.
The family had been there no longer than 4 weeks before they experienced their fist suicide bomber while shopping on a Saturday afternoon. The poor children were psychologically damaged by the scene of bodies blown to bits and blood splattered walls. Their nightmares have yet to cease. Just like you can expect the sun to rise, the family soon learned they could expect violence and death in the days, weeks, months and years ahead… and you see, it’s not like the family could pick up and move away… the government seemed to want to keep them there. They have been waiting for 5 years to leave and seemed to have had trouble the whole way. Like they are prisoners in the promised land which is at war (illegally). This is just the gist of the whole story…

He went on to explain that many in Jerusalem are awaiting the messiah but have been shocked to learn that most of the “God like paranormal happenings"  are the frequent visitors in bright yellow craft that descend from heaven. The most profound UFO’s ever caught on film or tape he told me, yet most of it (film) never even leaves Israel or never survives more than a nanosecond on the internet. He theorized to me that there are two main reasons why the British went for Jerusalem.

1.    Because it is the “Holy Land"  as referred to in the Dead Sea Scrolls/Bible and
2.    Because it is where the Nephilim promised to return to swoop up the 7 Churches of the world “the New Jerusalem as referred to in Revelations."

This brings a whole new meaning to the term “Government Sponsored Terror Attacks"  and what I call “Super Blood Ritual" . Have you ever dug into the material on John Dee (007) and the Macros with which he communicated with that demanded blood for higher knowledge?

I might be losing some here, so for the sake of the poor layman in these matters, I will try to explain so they/you may realize just some of the dimensions of this complex situation. The best place for me to start is the Ouija board. I think it is safe to assume that everyone reading this knows someone with a wild or crazy story about an Ouija board experience. In the 1800’s in America “Spiritualism"  was the ‘cats meow' . Groups of people would gather at some ones house and practice occult rituals of netherworld communications, there were plenty of tricksters and hoaxsters but the core experience of these séances, were true spirit communications as forbidden in the Bible. From here we could go into a few hundred examples of such encounters.

I’ll skip that part.

So by the time our Great Grandmothers and Great Grandfathers have passed and our Grandmothers and Grandfathers are aging, our parents strictly forbid the Ouija board!
What happened Ma? Grandma used to play with it all the time!

Spirits happened. That’s what.
Spirits so vile that you could not remove a well used Ouija board from your home without burning it! Just ask, it still happens today! But what dose this have to do with Jewish/Zionist power Bhang? I’m glad you asked.

These spirits have been known for centuries. All peoples of all places knew of the “Gods" (I refer to the spiritual Gods as opposed to the extraterrestrial Gods). That’s Plural, as in more than one. Even the Bible attest to this. “There shall be no God before me"  (or something like that).  All shamans of the ancient days had ways to communicate with these Gods either through one or more of the following: Fasting, Magical Ritual, Cannabis, Psilocybin, Ergot, Salvia, Peyote and  a host of other compounds and tactics. The shamans knew how to create magical brews that would propel the villager into the spiritual realms to meet the “God(s), Angels, Spirit Guides, Demons, Devil(s), etc."  These visions were very “real"  to the patient. All the various tribes throughout the world had spiritual backing, that is to say; they had Gods on their side.
Yet what has happened in the last 200 years to the world (mainly in America)? The occult has been driven underground and the governments of the world have been snatching up all the powerful witches/shamans/seers/prophets/sooth Sayers/remote viewers they can find and fund. They have taken away the ability (for the most part) for the average citizen to venture forth into the nether-realms and contact these so called “higher-intelligences" . They don’t allow us to be ‘backed by the gods’ the magicians formed groups like the Masons to hide the secrets to Ritualized Spiritual Communication and have distorted the whole story around Jesus/Joshua Ben/Horus/etc. and true spirit contact.

They have hidden the methods used for spiritual guidance or I should say “shortcuts"  to spiritual divinity/power.
Power indeed.
Look what these cults have done world wide!

I don’t think it is necessary to continue with the images… I think you begin to see what I’m getting at here…

Now most Americans feel that the Occult is evil and should be forgotten, many others think they are part of this new age occult revivalism but in truth they are being fed just bits and piece to the real secrets of communication/communion. If you want to learn more I suggest you join a Masonic Lodge and invite the Light (Lucifer) into your body and allow the Minions of Light to Illuminate the Path for you, or you could venture into the nether-realms and learn on your own, which may take a lifetime of study and work to even be close to a Masonic magician…

The Magicians of Light (Lucifer the light bearer/Statue of Liberty/The White Brotherhood) call to unsuspecting citizens to join in this nefarious cult which tries to use shortcuts to divinity in order to create chaos in order to restore order… a world wide web of mystery schools which originate from Egyptian/Hebrew schools of thought/teaching.

Ever wonder why the Jews are really good at Magick?

Ever wonder why you don’t understand real Magick?

There is a good reason. They don’t want you to.

They love numbers, in fact Hebrew text coverts nicely into numbers. So reading it can almost be like reading a computer programming language. About a year ago I came into work and found that a mouse had gotten stuck in the register and had chewed his way through the wires to get out, I had to disassemble the cash register to rewire the thing, upon closer inspection of the circuit board I noticed something that had me shaking my head:

There was a Jewish Star printed on the circuit board which told me (later) who manufactures the schematics of the best registers in the world. Jewish Companies. Speaking with a computer programmer at a later date I learned that he used to write security programs for a big name bank. He said all of the security codes that came with the hard/software where written and produced in Jerusalem and the banks upper management were all upper level masons….

“In God We Trust"  one the back of those American bills… but whose God is that referring too? It must be Jewishish because of the Occult/Hidden Masonic Hexagram on the dollar:

These are hypothetical thoughts mixed with factual data. I encourage a healthy debate on all said topics and would like to thank Druid for his diligent work on trying to open other minds to the vast CONSPIRACY that is before and behind us. The Zionist Movement is close to her most sought after goal. Permanent  control of the “Holy Land"  and rebuilding the Temple of Solomon…

Ask questions and challenge others!

Great work Druid!

Last edited by Bhang (2006-10-29 01:17:54)

Hyperdimensional Blogging



#84 2006-10-29 03:45:54

Registered: 2006-08-06

Re: Jewish power and the Illuminati

As you're talking about the Temple to be restored on the Temple Mount, here's a link

Also the Legislative house of Manitoba (Canada) in Winnipeg has some pretty obvious freemasonic symbolism. A book was written recently about it: … e_Building … TopStories … Build.html's_government_cult.htm … /index.htm

Bhang wrote:
"Have you ever dug into the material on John Dee (007) and the Macros with which he communicated with that demanded blood for higher knowledge?"

I have read something from an anthroposophist (you may say that I have a special affection for anthroposophical investigation) that elaborates on this. Incidentally I sent this linked to my friends on hotmail two hours ago:
From the British Empire to the American Empire: Liberal Imperialism, Sir Edward  Grey and the Question of British Responsibility for the First World War

I also recommend these other article from the same author:
Freemasonry and the Roman Spirit
Illuminating the Evil of Our Times
Anthroposophy and the Question of Conspiracy in Modern History (1)
Anthroposophy and the Question of Conspiracy in Modern History (2)

As Bhang said, we have to diligently weigh every info that comes to us before building any knowledge out of it. Knowledge is understandng, not mere information data to be compiled, stored in memory and blindly believed.



#85 2006-10-29 03:59:19

Registered: 2006-08-06

Re: Jewish power and the Illuminati

I am checking out this Palestine Mandate ordered by the League of Nations in 1922.
Since Steinre was alive in this time, I asked my memory if he were wary of this and I remembered that he spoke vehemently against Woodrow Wilson (he said this was was completely controlled by his doppelganger/Shadow-self), against the League of Nations and against Zionism as a nationalistic and racist isolationnist 'real bad idea'.

ANTHROPOSOPHY AND ANTI-SEMITISM: "Racial Ideals Lead Mankind Into Decadence"



Introductory Remarks

1. Motivation

2. The Report of the Dutch Commission

3. The Aim of the Present Study

4. The Methodological Problem of Quotations:
Basic Argument and Isolated Statements

Rudolf Steiner's Alleged Anti-Semitism

The Incompatibility of Ethical Individualism and Anti-Semitism

Anti-Semitism is a "Danger to Jews and Non-Jews Alike", a Cultural Illness and a Mockery of all Idealism

Steiner's Close Relationship to Jewry in his Personal, Everyday Life

The Dreyfus Affair

Steiner's Discussion of Zionism

Steiner's Essay on Hamerling's Homunculus

The Longing of the Jews for Palestine

The Letter to Marie Steiner in 1905

The Role of Jewish Physicians

Steiner's Criticism of Monotheism and Religion Based on Revelation

Steiner's Appreciation of Judaism

The Historical Mission of Judaism

"Racial Ideals Lead Mankind Into Decadence"



#86 2006-10-29 16:28:46

Registered: 2006-08-06

Re: Jewish power and the Illuminati

An extract of S.O. Prokofieff's "Spiritual Origins of Eastern Europe and the Mysteries of the Holy Grail".
It is complementary to Bondarev's excerpts I quoted above, which pertains on bolchevism.
If anyone here reads French:
Le bolchevisme en tant que principe d'initiation au mal (bolchevism as a principle of initiation to Evil)

Le Bolchevisme en tant que principe d'initiation au mal
Sergueï Prokofieff (1)

Si l'on regarde au sein du vingtième siècle et que l'on examine les diverses formes que le mal a prises au cours de celui-ci pour se manifester au sein de l'humanité, l'esprit s'arrête sur le phénomène du Bolchevisme et sur la nécessité de le comprendre, non seulement dans son aspect extérieur, mais aussi dans une perspective occulte. Dans ce siècle, en effet, ce fut le Bolchevisme – avec le nazisme en Allemagne –    provoquer la souffrance    un niveau quasiment inconcevable et la mort    un nombre immense de personnes. Pour cette raison, on peut le considérer comme l'une des plus puissantes manifestations du mal au vingtième siècle.

Dans cet article, toutefois, le Bolchevisme sera examiné non pas comme un phénomène historique extérieur, mais comme une impulsion du mal qui entre dans notre monde    partir d'une sphère métahistorique (   partir d'un royaume qui est au-del   de l'histoire), comme une impulsion spirituelle venant entraver le cours juste de l'évolution humaine. Si nous remontons    ses sources historiques, avec l'aide de la science de l'esprit, nous arrivons au septième siècle et, pour être précis,    cette année particulière qui correspond au nombre indiqué par l'Apocalypse de Jean comme le ” nombre de la Bête ”  ( Apocalypse 13 , 18).

Naturellement cette manière de nous rapprocher de ses origines peut sembler étrange    quiconque se trouve aujourd'hui en dehors des milieux antroposophiques. Effectivement, on ne peut pas discerner ce lien entre le Bolchevisme – comme un phénomène des plus significatifs de notre temps – et le septième siècle sans l'aide des résultats de la recherche scientifico-spirituelle de Rudolf Steiner. Néanmoins, une fois qu'ils ont été obtenus, ces résultats peuvent fournir la base dans ce domaine d'une investigation ultérieure pouvant jeter un nouvel éclairage sur un phénomène du vingtième siècle tel qu'est, précisément, le Bolchevisme.

Une compréhension occulte de ce phénomène est particulièrement nécessaire    notre époque, parce que l'écroulement extérieur du régime communiste en Russie n'a absolument pas amené la disparition des forces profondes qui l'ont nourri sur la scène de l'histoire. Nous devrions penser sur ce point, non seulement    la Chine ou    la Corée du Nord, mais aussi aux nombreux pays du Tiers Monde dans lesquels il y a des partis politiques actifs qui, dans le passé, ont considéré le marxisme et le Bolchevisme (léninisme) comme une alternative parfaitement possible pour le futur de l'humanité. En dépit de l'énormité de l'expérience bolchevique réel au vingtième siècle, cette conviction continue    exister soit dans la Russie même, soit dans de nombreux autres pays. Mais il y a plus: le phénomène du Bolchevisme peut être retrouvé dans d'autres événements actuels, dans lesquels il ne semblerait pas se trouver extérieurement au premier plan, mais dans lesquels il continue pourtant    agir cependant sous la surface comme une force-guide. Les tragédies des Balkans et de Tchétchénie ne sont que quelques exemples de ces derniers temps.

D'un autre côté, si le Bolchevisme – en tant que la manifestation la plus destructrice du mal au vingtième siècle – doit être réellement surmonté, le premier pas    effectuer dans cette direction, d'un point de vue scientifico-spirituel, est celui de le comprendre spirituellement. Le premier pas pour le surmonter, en effet, ne peut être fait qu'   l'intérieur d'une âme humaine qui aspire    une vraie connaissance de soi. Car seul celui qui a vaincu en lui les forces du Bolchevisme au sein de sa propre âme, ne succombera jamais    son influence, quelles que soient les formes vénéneuses et dissimulées dans lesquelles il puisse se manifester dans notre temps, ou dans le futur. En outre, une personne de ce genre sera en mesure de distinguer sans faute ce qui se trouve réellement aux racines du Bolchevisme, même dans la plus complexe des situations historiques –    savoir ces vénéneuses manifestations de ce même phénomène archétype du mal apparu au vingtième siècle, sous la forme du Bolchevisme. Dans son essence primordiale, en effet, le mal ne fait pas partie du monde naturel qui entoure un être humain ou de l'environnement social avec lequel il est en relation, mais c'est un phénomène qui tire son origine de l'âme humaine elle-même et qui,    partir de cette source, entre dans tout le reste, dans le monde de la nature et dans la réalité sociale. C'est ceci la raison pour laquelle, une compréhension réelle du phénomène du mal, qui s'est manifesté dans le Bolchevisme historique, n'est possible qu'avec l'aide d'une science de l'esprit moderne, qui permet de discerner en lui quatre niveaux possibles ou aspects; et c'est seulement si ceux-ci sont analysés comme une totalité que nous serons en mesure de nous approcher d'une vraie révélation de ses sources historiques et métahistoriques.

Le premier de ces niveaux est celui historique; le second est celui dans lequel apparaissent, sur la scène historique extérieure, des intérêts politiques occultes de confraternités secrètes déterminées d'Occident (des pays anglophones), en particulier immédiatement avant et durant la Premier Guerre mondiale; le troisième niveau, qui peut être décrit comme le niveau métahistorique, relie le phénomène du Bolchevisme avec d'importants événements spirituels du septième siècle; enfin, le quatrième niveau révèle le mystère de certains êtres démoniaques du monde suprasensible    l'oeuvre dans le phénomène du Bolchevisme lui-même, et qui sont en train de faire tout effort possible pour entraver le juste cheminement de l'évolution humaine.

Le premier niveau: le développement historique du Bolchevisme.

Le développement historique du Bolchevisme en Russie est directement associé    la tragédie de la Première Guerre mondiale, qui fut    l'origine de presque tous les malheurs principaux de l'humanité au vingtième siècle. Rudolf Steiner fit donc des efforts considérables pour en découvrir les causes et, dans de nombreuses occasions lors de ses conférences, il décrivit dans les détails les événements qui en furent    l'origine. Dans ce contexte, nous ne pouvons pas nous occuper de tout le vaste matériau que Rudolf Steiner exposa en relation avec un tel événement; il suffit de dire que des nombreux faits et documents historiques qu'il cita, si l'on intègre l'ensemble au moyen d'une juste compréhension des faits    partir de la science de l'esprit, on a un éclairage complètement nouveau sur ce qui arriva, au point même que des événements qui sont généralement familiers, y sont présentés dans un aspect absolument différent de celui donné par les comptes rendus historiques officiels encore avancés de nos jours (2) .

Au début du vingtième siècle, il y avait en particulier deux puissances qui désiraient une grande guerre en Europe. Avant tout la France qui, depuis sa défaite dans la guerre contre la Prusse en 1870-71 (un événement qui fit naître l'Empire allemand des Kaisers), désirait se venger et surtout    cause de l'annexion de son ex-territoire de l'Alsace et de la Lorraine. La seconde puissance était la Russie, où il y avait un parti fort, favorable    la guerre, un parti né du courant panslave, dont les bases se trouvaient dans un document aux origines mystérieuses qui par la suite devint connu comme le pseudo-testament de Pierre Le Grand (3) . Les membres de ce parti avaient l'objectif de faire leur possible pour instaurer dans le Sud-Est de l'Europe une confédération de peuples slaves sud-orientaux    opposer au reste de l'Europe. Ces objectifs étaient toutefois contrariés par l'Empire Austro-Hongrois, qui devait s'effondrer pour faire en sorte que les nations slaves de la monarchie danubienne qui appartenaient    celle-ci et qui étaient sous son influence, pussent s'unir en une union panslave sous la direction de la Russie.

Une troisième puissance européenne qui joua un rôle décisif immédiatement avant la guerre fut la Grande Bretagne, un pays qui    cette époque avait une immense influence sur toutes les relations politiques en Europe et surtout sur le fait que prévalût la guerre ou la paix. En effet, la Grande Bretagne était en situation d'empêcher cette guerre, mais pour diverses raisons politiques, elle ne voulut pas le faire (4) . Au centre de l'Europe, il y avait l'Empire Allemand, qui vivait dans la crainte permanente d'être pris en tenaille, et, par conséquent, de se voir contraint    combattre sur deux fronts, en même temps,    l'Est et    l'Ouest. Telle était la situation politique et militaire en Europe    la veille de la Première Guerre Mondiale.

Avant tout cela – en 1895 – Helmuth von Moltke rejoignit le palais du Tzar    Saint-Pétersbourg, en tant qu'envoyé du Kaiser allemand. Sa mission était de remettre    l'Empereur de Russie un tableau, sous lequel il y avait la légende: ”  Nations d'Europe, préservez votre propriété sacrée  ” . Ce tableau représentait les âmes des divers peuples de l'Europe chrétienne, réunies sous l'apparence de robustes jeunes filles revêtues de l'armure et armées d'épées, sous le signe de la Croix. Elles étaient réunies sous la direction de l'Archange Michel contre un péril sino-mongol qui s'approchait depuis l'Est, représenté par une figure assise immobile sur un nuage dans la position du lotus et sous elle, on voyait des villes européennes en flammes ou détruites. Cette image représentait une vision des nations chrétiennes de l'Europe complètement différente de celle qui se fit jour en août 1914 (5) .

Comme nous l'avons déj   dit, un parti favorable    la guerre, très actif, s'était progressivement formé en Russie    partir du mouvement panslave (6) qui agissait consciemment pour qu'éclatât une guerre en Europe. Pour atteindre leur objectif, les membres de ce parti s'efforçaient d'exercer une pression politique et morale croissante sur le faible Tzar. Toutefois, dans l 'entourage (en français dans le texte, ndt) immédiat de Nicolas II, il y avait    cette époque une personnalité qui,    cause de son influence sur le Tzar, s'opposait dans une mesure croissante    leurs plans. C'était Raspoutine. Ce n'est pas le lieu ici de caractériser de manière plus précise ce personnage fortement ambigu. Qu'il suffise de souligner deux de ses caractéristiques: sa dévotion incontestable au Tzar et ses facultés clairvoyantes, quoique de nature atavique. Ces facultés permettaient    Raspoutine de déterminer sans faute qui, dans l' entourage immédiat du Tzar était fidèle    celui-ci et qui ne l'était pas, mais elles influençaient aussi les conseils qu'il donnait au Tzar en lui recommandant des personnes pour occuper les divers postes de gouvernement, des choix qui se révélèrent cependant souvent absolument inadaptés. Raspoutine était dirigé en cela par un critère complètement différent – leur profonde fidélité au Tzar. Si l'on ne prend pas cela en compte, les nominations faites par le Tzar sur le conseil de Raspoutine apparaissent effectivement complètement insensées et même dommageables, comme l'affirment la majorité des historiens, qui n'évoquent que son influence négative sur les affaires du gouvernement. Toutefois, Raspoutine avait profondément raison dans le sens que, dans l' entourage immédiat de Nicolas II, il y avait réellement beaucoup d'individus – spécialement parmi ceux qui adhéraient au parti de la guerre – qui lui étaient infidèles, dans la mesure où il y avait des membres de la Loge Maçonnique française ” Le Grand Orient de France ”  qui, en accord avec leur serment maçonnique, étaient contraints de représenter les intérêts de la France et    les mettre au-dessus de ceux de la Russie. Pour de tels individus, Raspoutine représentait un obstacle important et par conséquent, peu après, ils firent une première tentative d'attenter    sa vie (7) . Pour se rétablir de ses blessures, Raspoutine – qui était vivant par miracle – fut contraint de retourner dans son village natal dans le Nord de la Russie.

À ce moment, la France annonça une mobilisation générale et le parti panslave, profitant de cette situation et de l'absence de Raspoutine    la cour, commença    demander au Tzar de procéder également    une mobilisation générale analogue pour la Russie. Les tragiques événements des Balkans fournirent un terrain très favorable pour cela. Et    peine cela se produit-il que surgit immédiatement en Europe cette situation que l'Allemagne avait redoutée depuis le début comme le pire cauchemar pour elle: la guerre sur deux fronts. En conséquence, il y eut l   aussi une mobilisation générale. La guerre en Europe fut inévitable    partir de ce moment.

Quand, dans le Nord de la Russie, Raspoutine apprit l'ordre de mobilisation générale de Nicolas II, il lui adressa cette fameuse lettre, dans laquelle il se référait    la guerre contre l'Allemagne comme le plus grand malheur qui pût arriver    la Russie [   signaler d'ailleurs que l'Impératrice russe était allemande, ndt] et il poursuivait en donnant une description détaillée de son expérience clairvoyante de la Russie future qui baignait dans une mare de sang (8) . Si on lit cette lettre aujourd'hui, on ressent la nette impression que ce qui fut révélé par son auteur dans sa vision prophétique, ce ne furent pas tant les horreurs et les calamités de la Première Guerre Mondiale mais plutôt les horreurs et les calamités de la Révolution bolchevique et de la Terreur rouge qui dépassèrent largement les premières dans leur énormité.

Ainsi le parti de la guerre avait-il obtenu ce qu'il voulait. Comme résultats des événements militaires et de la crise politique que ceux-ci déterminèrent en Russie, l'Empereur russe fut acculé    abdiquer en ouvrant ainsi la voie au parti de la guerre.

Pourtant – malgré quelques succès initiaux – la situation sur le front russo-allemand était, en 1917, dans une impasse. En de nombreux points, l'activité militaire était bloquée. Les soldats russes et allemands étaient en train de jeter leurs armes et de fraterniser ouvertement parce qu'ils ne trouvaient plus aucun sens dans cette guerre fratricide. En un tel moment, l'unique pas politique sensé pour la Russie, aurait été de conclure une paix séparée avec l'Allemagne. Seul cela aurait été en accord avec ses vrais intérêts et – pourrions-nous dire – ses intérêts vitaux. Toutefois cela n'eut pas lieu. La raison en fut, comme nous l'avons souligné, la très grande majorité des adhérents au parti de la guerre, qui était monté au pouvoir (ce qu'on a appelé le gouvernement provisoire), étaient membres de la loge dont nous avons parlé du ” Grand Orient de France ” ; et quand ils avaient été admis dans cette loge, ils avaient juré de placer les intérêts de la France au-dessus de tout le reste. En France, la crainte majeure, c'était celle d'une paix séparée entre l'Allemagne et la Russie, d'autant plus que dans ce cas, l'Allemagne aurait pu transférer son armée orientale sur le front occidental [qui se trouvait dans le Nord de la France, il ne faudrait pas l'oublier, ndt] et donc constituer une menace militaire pour la ville de Paris même; et cela ne devait pas arriver, quoi que cela coûtât. En résultat, contrairement aux vrais intérêts de la Russie, cette guerre absolument insensée contre l'Allemagne, devait être menée ” jusqu'   sa conclusion la plus amère ” . De cette façon, le nouveau gouvernement russe – en cherchant par tous les moyens de continuer cette guerre – trahit littéralement la Russie.

Cette poursuite artificielle de la guerre par tous les moyens possibles, amena toutefois une situation politique quelque peu particulière en Russie même. L'aspiration générale du peuple russe    la paix était en effet toujours plus accompagnée des espoirs des paysans – qui    cette époque constituaient la majorité de la population du pays – dans une réforme agraire générale immédiatement après la fin de la guerre (une telle réforme avait déj   été discutée    la Douma, avant la guerre sur proposition d'un parti du centre).

Dans ce climat généralisé d'attentes et d'espoirs, les mots de ” paix ”  et ” terre ”  avaient le pouvoir d'exercer un effet vraiment magique et alléchant sur un grand nombre de Russes. Les Bolcheviks ne manquèrent pas de profiter immédiatement de cet état des choses et dès le début, ils mirent ces deux mots au centre de leur propagande. Mais sur leurs lèvres pourtant, ces deux mots n'étaient rien d'autre que des slogans de propagandistes    bon marché. Quand ils parlaient de ” paix ” , en effet, les Bolcheviks avaient en tête une guerre civile encore plus sanglante et la Terreur Rouge qui suivit et quand ils parlaient de ” terre ”  ils avaient en vue un ” communisme de guerre ”  qui provoqua une famine sans précédent dans le Sud de la Russie, suivie de l'anéantissement des paysans russes, une grande partie desquels furent simplement exterminés et le reste amassé de force dans des entreprises collectives d' État. Telles furent les conséquences réelles de la promesse ” terre et paix ”  faite au peuple par les Bolcheviks.

On pourrait donc dire que les Bolcheviks furent capables, par un coup de génie diabolique, d'exploiter une terrible crise politique que la guerre mondiale avait ouverte en Russie. Sans la guerre, en effet, Lénine et ses partisans n'auraient jamais été en mesure de prendre le pouvoir. Rudolf Steiner eut donc profondément raison en se référant aux Bolcheviks comme ayant reçu l'héritage de la plus grande parmi les tragédies d'Europe – la Première Guerre Mondiale.

Le second niveau: les intérêts des confraternités secrètes occidentales derrière la scène de la Première Guerre mondiale.

Dans des conférences données avant la Première Guerre Mondiale, Rudolf Steiner se référa en de nombreuses occasions aux intérêts politiques occultes particuliers de confraternités secrètes de l'Occident anglophone (9) . L'orientation de leurs intérêts est confirmée par une carte géographique de l'Europe publiée en Angleterre dans les années quatre-vingts du dix-neuvième siècle,    laquelle Rudolf Steiner fit référence en plusieurs occasions. Sur cette carte, l'Europe était plus ou moins représentée telle elle émergea ensuite    l'issue de la Première Guerre Mondiale (10) . Sur le territoire de la Russie, il était marqué ” désert ” , un lieu pour de futures expérimentations sociales.

Un nombre suffisant d'études ont été publiées au jour d'aujourd'hui, qui fournissent des preuves documentées sur le fait que la Révolution bolchevique fut financée par de l'argent occidental, en particulier des financiers américains et britanniques, sans l'assistance économique desquels, la réalisation de l'expérimentation aurait été quasi impossible (11) .

Quiconque a grandi en Union Soviétique a dû se familiariser avec le livre d'histoire du Parti Communiste. On y apprenait non sans surprise que tout de suite après avoir pris le pouvoir les ” nobles et honnêtes ”  Bolcheviks, sous la direction de Lénine, avaient restitué une partie importante de l'argent qu'ils avaient reçu, pour faire avancer la Révolution, aux capitalistes qui les avaient aidés. Ceci et d'autres choses encore indiquent l'intérêt évident de confraternités occultes occidentales dans le succès, en Europe orientale et en particulier en Russie, de la fameuse ” expérimentation socialiste ” , qui coûta    la Russie et    d'autres nations de l'ex-Union Soviétique – selon les dernières données – plus de cent millions de vies humaines.

Dans ces conférences, en particulier celles données pendant la Première Guerre Mondiale, Rudolf Steiner s'est référé en diverses occasions aux plans de ces confraternités occidentales et    ce qu'elles projetaient    l'égard de la Russie (12) . Selon lui, leur objectif était (et reste encore aujourd'hui) celui d'empêcher par n'importe quel moyen    leur disposition tout développement qui contribue    former la Sixième époque post-atlantéenne de civilisation – une époque    caractère slave –, de manière telle que le principe du Soi spirituel ne puisse jamais s'incarner dans l'humanité. De cette façon, l' ‚me Consciente, dans sa forme la plus matérialiste – comme elle a été diffusée au niveau mondial par les confraternités occultes – serait conservée pour toujours. En outre, leur autorité politique occulte serait également et incessamment maintenue sur l'humanité – une autorité politique pour laquelle elles se sont battues dès le commencement de leur existence et qui, de nos jours, est appelé le Nouvel Ordre Mondial. La méthode par laquelle ces loges occidentales atteignent leur objectif principal consiste dans la diffusion, non seulement du matérialisme, mais d'un super-matérialisme ,    savoir d'un matérialisme qui n'est pas tant une nouvelle idéologie que quelque chose qui imprègne totalement l'ensemble de la vie humaine, la religion et l'occultisme inclus (13) . ” Elles veulent supermatérialiser le matérialisme lui-même, pour introduire dans le monde encore plus de matérialisme qu'il n'en a déj   été introduit par le résultat du développement naturel de l'humanité au sein de la Cinquième époque de civilisation post-atlantéenne ”  (14) . Ce que cela veut dire en pratique peut être expérimenté aujourd'hui non seulement par la Russie mais par toute l'Europe dans le sens d'un appauvrissement de toutes les valeurs spirituelles au moyen de l'invasion omniprésente de l'américanisme.

Si toutefois ces loges occidentales devaient réellement atteindre leurs objectifs, l'évolution terrestre, dans son ensemble, prendrait une direction totalement différente de celle voulue    l'origine par les bonnes puissances spirituelles.

Ces intentions obscures des confraternités occidentales sont distinctes des vraies tâches spirituelles et culturelles des peuples anglophones, tâches qu'il est de leur responsabilité de réaliser au sein de l'humanité parce qu'ils sont les représentants principaux de l' ‚me Consciente    l'époque moderne [comme aussi tous ceux qui adoptent l' american way of life , en particulier au sein des structures scientifico- et technico-industrielles modernes. ndt].

D'autre part, dans les confraternités secrètes dont nous avons parlé, ces peuples-ci ont peut-être leur ennemi le plus dangereux, représenté par ces confraternités, sur ce cheminement d'accomplissement de leur mission. Pour cette raison, il est d'une importance particulière que les Anthroposophes qui vivent dans ces pays anglophones, soient au courant de leurs plans politiques occultes et qu'ils les comprennent d'un point de vue scientifico-spirituel.

Le troisième niveau: les courants occultes de l'histoire dans la fondation du Bolchevisme.

Pour s'approcher encore plus d'une compréhension des racines occultes du Bolchevisme, il est nécessaire de remonter au septième siècle ou, pour être plus précis,    l'an 666. Comme il est généralement connu, ce nombre correspond au ” nombre de la Bête ”  qui surgit de l'abîme dont parle l'Apocalypse de Jean, le nombre du Démon Solaire qui est le principal adversaire du Christ dans notre Cosmos. La première pénétration de ses forces dans l'histoire de l'humanité – une grande impulsion contre l'évolution terrestre dans son ensemble – remonte    cette date. Comme conséquence de cette influence démoniaque, au Moyen Orient, pour préciser    proximité de l   où devait ensuite surgir Bagdad, fut fondée l'Académie de Gondishapur. Après que l'Empereur Justinien avait ordonné la fermeture de toutes les écoles de philosophie grecques sur le territoire de l'Empire Byzantin, au quatrième siècle, une grande partie des philosophes et des élèves grecs avaient été contraints de trouver refuge en Asie; et jusqu'   la moitié du septième siècle, leur sagesse avait été recueillie dans l'Académie susdite par un initié noir qui était l'instrument humain du Démon Solaire (15) .

Avec l'aide de cette sagesse préchrétienne immense, recueillie dans l'Académie de Gondishapur, le Démon Solaire entendait alors tenter l'humanité pour qu'elle entre prématurément dans la phase d'évolution de son âme de conscience, une phase pour laquelle elle était,    l'époque, absolument non préparée. Autrement dit, cette état de la vie de l'âme qui devait graduellement naître sur la Terre, au travers des efforts propres de l'être humain, seulement vers le milieu de l'actuelle Cinquième civilisation culturelle, l'époque de l'âme de conscience (c'est-  -dire d'ici la moitié du troisième millénaire), aurait dû – selon le plan du Démon Solaire – terrasser l'humanité    l'improviste comme une révélation supérieure dès le septième siècle déj  ; et dans des âmes non préparées    cela, cette révélation aurait agi comme une impulsion satanique par un terrible pouvoir destructeur. Si cela était pleinement survenu, l'humanité entière serait inévitablement diriger sur un chemin de totale démonialité.

La situation générale dans laquelle l'Europe se trouva alors peut être caractérisée comme suit. La majeure partie de la population européenne se trouvait encore au stade de développement de l'âme de sensibilité. Il s'agissait le plus souvent d'une population paysanne, incapable de lire et d'écrire, mais déj   chrétienne en grande partie. C'étaient essentiellement des gens simples qui, remplies d'une ardente foi dans les vérités fondamentales du Christianisme, étaient guidées par l' Église Chrétienne de façon profondément autoritaire – ce qui était toutefois approprié    cette époque si l'on considère l'état de développement de l'humanité. Seuls de petits groupes de personnes instruites, parmi lesquelles il y avait autant des nobles que des représentants du clergé, en particulier certains ordres monastiques, étaient les porteurs de l' ‚me Rationnelle. En règle générale, ces personnes étaient regroupées autour de monastères, qui étaient    cette époque les principaux centres de formation et de culture et qui communiquaient entre eux en latin. Cette impulsion atteignit son apogée avec la floraison de la Scolastique au treizième siècle.

Le Démon Solaire – dont le nom occulte était Sorath – voulait introduire sa révélation de l' ‚me Consciente dans cette structure de la conscience européenne du temps et, comme résultat de cette introduction prématurée, tout développement raisonnable, dans l'humanité, de l'impulsion du je individuel se serait arrêté. Toutefois, ce plan de Sorath ne put absolument pas être réalisé. Il fut empêché d'un point de vue intérieur par les forces dérivées du Mystère du Golgotha et d'un point de vue extérieur, par l'apparition de l'Islam sur le théâtre de l'histoire. Celui-ci, tel un ouragan qui balaye tout sur son passage, se répandit rapidement au Moyen Orient. De cette manière, le dard de l'impulsion de Gondishapur fut émoussé (16) .

Cependant, les forces de Gondishapur continuèrent    agir ultérieurement sur le monde chrétien, même une cette forme fortement affaiblie. Ainsi, sous leur influence directe, le principe de l'Esprit fut officiellement aboli en l'être humain lors du huitième Concile ” oecuménique ”  de Constantinople, en 869, par toute l' Église occidentale (l' Église orientale orthodoxe ne reconnaît pas l'autorité de ce huitième Concile, et de nos jours encore, elle ne reconnaît que les sept premiers, note de la rédaction italienne): tandis que l'être humain, avant ce Concile, consistait en trois parties, esprit, âme et corps,    partir de ce moment – en accord avec la dichotomie proclamée par le Concile – ne fut plus considérée que la présence d'un corps et d'une âme en l'homme, tout en accordant    celle-ci certaines qualités spirituelles (17) . De cette façon, l'on donna au cours entier de la civilisation occidentale la direction qu'elle suit toujours aujourd'hui [au point que lorsqu'on fait remarquer cela aux théologiens aujourd'hui, ceux-ci préfèrent garder le silence, ndt].

Le sommet de ce processus fut l'émergence de la théorie de l'évolution animale de Darwin, en Europe occidentale au dix-neuvième siècle – selon laquelle l'homme descend du singe [ce qui est pour le moins un ” raccourci interprétatif ” , Darwin n'ayant fait qu'attiré l'attention sur l'origine animale commune de l'homme et du singe, ndt] – et aussi des théories marxistes sur la suprématie de l'existence sociale sur la conscience individuelle, qui n'était, dans sa substance, qu'une simple extension du Darwinisme aux rapports sociaux humains. Ainsi, l'abolition de l'esprit, au neuvième siècle, est devenue en dix siècles le fondement de l'abolition, dans le Marxisme, de l'âme humaine aussi. Dans les esprits de la majorité des êtres humains instruits par la science, l'homme est désormais conçu comme une forme corporelle privée d'esprit et d'âme et considéré simplement comme un mécanisme physique hautement complexe.

Qu'il ne soit pas inéluctable que la science soit matérialiste en soi, peut être déduit de ce qui est né, sur la base de sa méthodologie, dans le Goethéanisme et surtout, dans la science de l'esprit moderne ou Anthroposophie. C'est toutefois la tendance matérialiste dans la science qui a conduit, au dix-neuvième siècle, au Marxisme et au vingtième, dans sa réalisation pratique dans le Bolchevisme. Ainsi, même du point de vue historique, il est possible d'identifier une ligne directe menant de l'Académie de Gondishapur du septième siècle au Bolchevisme du vingtième.

Cela trouve une confirmation extérieure dans la situation historico-spirituelle générale de la Russie en cette fin de dix-neuvième siècle. En effet,    cette époque 80% de la population était constituée de paysans dont 75% étaient complètement analphabètes,    savoir qu'ils n'avaient absolument pas été touchés par les fruits principaux de la civilisation occidentale. L'état de conscience général de cette population rurale était très semblable    celui qui existait en Europe au septième siècle. Comme alors, la majorité des paysans russes conservaient aussi une profonde foi chrétienne et dans leur vie religieuse, ils étaient guidés par l' Église Orthodoxe et par sa hiérarchie. Tout cela correspond exactement au caractère de l' ‚me Sensible, dont les forces prédominaient encore dans de larges couches de la population russe au début du vingtième siècle. En outre, il y avait en Russie un nombre réduit de personnes dites cultivées qui étaient dans leur ensemble des porteuses de l' ‚me rationnelle et, par conséquent, étaient particulièrement attirées par la France et par Paris – la grande métropole de l' ‚me d'Entendement ou  ‚me Rationnelle. (Et ceci est la raison pour laquelle presque tous les représentants de l' intelligentsia russe se précipitèrent pour se réfugier    Paris après que les Bolcheviks eurent pris le pouvoir.) Enfin, en Russie, il y avait aussi un tout petit groupe porteur de l' ‚me Consciente, le plus souvent ceux qui étaient versés dans l'idéalisme allemand du début du vingtième siècle.

Dans cette situation, les Bolcheviks cherchèrent de force    amener les forces de l' ‚me Consciente, dans la démonialité de Sorath,    un nombre le plus grand possible de Russes. En conséquence, toutes les mesures législative des Bolcheviks – la collectivisation, l'industrialisation et surtout la soi-disant ” révolution culturelle ”  – ne servirent en réalité qu'un seul but: imprégner des énergies de Sorath le plus grand nombre possible d'âmes humaines.

Comme résultat de cela, l'impulsion de démonialité associée au nombre de la Bête – déchaînée pour la première fois de manière significative au sein de l'humanité européenne au septième siècle – se rendit manifeste dans la Russie    partir de 1917 et ensuite avec un succès très supérieur.

La quatrième niveau: la chute des Esprits des ténèbres.

Dans ses livres et nombreuses conférences, Rudolf Steiner a caractérisé – sur la base d'une recherche scientifico-spirituelle – les plus hautes Hiérarchies qui opèrent dans le monde suprasensible, en les nommant selon la terminologie adoptée par la Tradition chrétienne [très exactement celle de Thomas d'Aquin, qui l'avait lui-même reprise de Denys l'Aéropagite, ndt]. C'est seulement si nous prenons en compte le pouvoir et la sublimité de ces êtres de niveau supérieur    l'homme que nous serons en mesure de comprendre combien il est facile pour quelqu'un de considérer un Ange, qui lui apparaît dans son imagination, comme une révélation de Dieu Lui-même. Les Anges ne sont après tout que la Hiérarchie la plus proche de l'homme. Au-dessus d'eux, il y a des êtres supérieurs – les Archanges ou Esprits-guides des peuples individuels sur la Terre; et encore au-dessus, il y a les Archées,    savoir les Esprits-guides d'époques historiques entières qui se succèdent et sont expérimentées par l'humanité dans son ensemble. Ces trois catégories d'Esprits hiérarchiques forment ensemble la Troisième Hiérarchie, au-dessus de laquelle trônent les Esprits de la Seconde Hiérarchie et – encore au-dessus de cette dernière – les Esprits de la Première Hiérarchie qui se situent immédiatement avant la Sainte Trinité divine qui gouverne l'univers.

Dans ses conférences, Rudolf Steiner décrit également l'évolution d'Esprits hiérarchiques particuliers. Il rapporte que l'Esprit qui, dans la Tradition chrétienne porte le nom de Michel Archange s'est élevé au rang d'Archée ou d'Esprit du temps pour pouvoir guider l'humanité dans son ensemble – dans les quatre siècles qui viennent –. Rudolf Steiner signale l'année 1841 comme étant l'année    partir de laquelle Michel Archange a commencé son accession au degré d'Archée (18) . C'est aussi    ce moment que débute sa lutte contre les esprits ahrimaniens, ou esprits des ténèbres, qui sont actifs dans une sphère suprasensible plus proche de la Terre, dans cette sphère où Michel Archange doit assumer précisément sa tâche de nouvel Esprit du temps ou Archée. Cette lutte contre les Esprits des ténèbres se poursuivit jusqu'en 1879, où elle se solda par une victoire totale de Michel sur ces esprits. Après avoir libéré sa propre sphère des démons ahrimaniens, Michel put assumer son rôle de guide de l'humanité. C'est ainsi que débuta l'époque michaëlique actuelle, ou époque de régence de l'Archée Michel.

Toutefois, cette victoire de Michel sur le Dragon eut une conséquence d'importance énorme pour le reste de l'évolution terrestre: le lieu où Michel, en 1879, relégua les esprits ahrimaniens – hors de la sphère suprasensible la plus proche de la Terre – était désormais le règne des êtres humains. Les âmes humaines devinrent donc de plus en plus les demeures des démons qui en prirent possession.

L'Apocalypse parle de ces événements dans les termes suivants:

“3  Alors advint une guerre dans le ciel. Michel et ses Anges combattaient contre le Dragon. Le dragon et ses Anges engagèrent la bataille, mais ne purent prévaloir et dans le ciel, il n'y eut plus de place pour eux. Et le grand Dragon fut précipité, l'antique serpent, qui s'appelait diable ou Satan, le séducteur du monde entier; il fut précipité sur la Terre et ses Anges furent précipités avec lui... Pour cela, réjouissez-vous, oh! Cieux et vous qui y habitez. Mais gare    la Terre et    la mer, parce que le Diable est descendu chez vous avec grande colère, en sachant ne disposer désormais que de bien peu de temps!  ”  (19) .

Sur la base de la recherche scientifico-spirituelle de Rudolf Steiner, cette bataille de Michel avec le dragon eut une structure temporelle particulière: elle débuta en 1841 et culmina avec la victoire de Michel en 1879, puis, après avoir franchi le même intervalle de temps (environ 38 ans), dans un certain sens, elle ” revint    son point de départ ”  (20) . Ceci arriva en 1917. On a donc la succession des dates suivantes avec le même intervalle de 38 ans: 1841 – 1879 – 1917.

Ceci signifie qu'après que Michel eut précipité les Esprits des ténèbres sur la Terre, ceux-ci atteignirent leur pouvoir maximum en 1917 – et cela se refléta dans la Révolution bolchevique.

Dans la même période – de 1841    1917 – surgit d'abord le Marxisme qui se répandit en Europe et ensuite le Bolchevisme, son application pratique. En 1848, Marx publia son programme principal, le Manifeste Communiste, qui débute par ces mots: ”  Un spectre erre de par l'Europe  ” . Ce spectre démoniaque prit le pouvoir en Russie en 1917.

Nous avons considéré les quatre niveaux principaux par lesquels s'est reliée historiquement et métahistoriquement la tragédie majeure qu'a vécue la Russie – non seulement au vingtième siècle mais dans tous ses deux mille ans d'histoire –. Ces quatre niveaux, si on les considèrent ensemble, nous révèlent dans sa plénitude la tragédie qui est advenue et nous permettent de nous approcher de la compréhension du terrible phénomène que fut le Bolchevisme.

Lénine et les fondements occultes de l'initiation bolchevique.

Dès le début, la Révolution bolchevique en Russie fut liée au nom de Lénine, son fondateur. Il naquit en 1870 dans la ville de Simbirsk, dans la région de la Basse Volga,    savoir dans cette région que Rudolf Steiner, dans sa conférence L'imagination de l'Europe , caractérise comme abritant sur le plan éthérique les faunes et satyres dégénérés de la Grèce Antique où ils avaient émigrés au commencement de l'ère chrétienne. Dans la région entre la Volga et les monts Oural, ces êtres astraux, au travers d'une sorte d'union suprasensible entre eux, donnèrent vie    de terrifiants hybrides dotés d'un intellectualisme brillant et d'une puissante volonté ahrimanienne. Des individus tels que Lénine et ses compagnons furent possédés par ces êtres démoniaques (21) .

À l'âge de 17 ans, Lénine vécut l'événement décisif de sa vie. Son frère aîné, qui appartenait    une organisation terroriste qui avait projeté et tenté d'assassiner le Tzar Alexandre III, fut arrêté, condamné    mort et exécuté. Cet événement fit une profonde impression sur le cadet. Pendant des semaines, il resta dans une sorte d'état de rêve jusqu'   ce que mûrisse en lui la grande décision de sa vie:    partir de ce moment, il fut certain qu'il serait révolutionnaire.

Il débuta son activité subversive dès qu'il fut étudiant en Droit    l'Université de Kazan. Après les premières réunions d'étudiants, il fut expulsé de l'Université et envoyé en exil pour presque un an. En 1888, il revint de l'exil, désormais révolutionnaire de profession, possédé par une idée unique: renverser le Tzar et venger ainsi la mort de son frère. Ce principe de répondre    chaque goutte de sang par des fleuves de sang ultérieurs fut un leit motiv de sa carrière politique. Il parvint    venger pleinement la mort de son frère en 1918, quand sur son ordre, le Tzar et sa famille furent assassinés sauvagement    Ekaterinenbourg (22) . La pseudo-doctrine    laquelle Lénine donna vie – par la suite appelée Léninisme – avait comme tâche principale la création artificielle dans la personne du Bolchevik d'un ” homme nouveau ” ; le fondateur d'une race humaine sans précédent dans l'histoire. Si l'on cherche    se former une image adéquate de ce que devait devenir cet ” homme nouveau ”  il est nécessaire de tenir compte de l'affirmation de Rudolf Steiner selon laquelle dans le Bolchevisme nous avons    faire avec une initiation particulière par le puissant pouvoir démoniaque (23) , dont les sources remontent de l'abîme, c'est-  -dire du domaine d'activité de la Bête de l'Apocalypse. Dans le cycle des conférences consacrées    l'Apocalypse, qu'il donna aux prêtres de la Communauté des Chrétiens, Rudolf Steiner dit explicitement que le Démon solaire, Sorath, était en train d'agir au travers des Bolcheviks (24) . Dans cette affirmation nous avons une confirmation ultérieure de la connexion dont nous avons parlé entre les bolcheviks qui prirent le pouvoir en Russie et l'impulsion de l'Académie de Gondishapur.

Mais quelle était la nature de l'initiation bolchevique et en quoi consistait-elle? Les Bolcheviks étaient en effet, sans exception, des athées et matérialistes convaincus, par conséquent leur initiation ne pouvait pas se fonder sur un rapport conscient avec ce monde démoniaque dont elle provenait. Cependant, leur initiation était telle que ceux qui la poursuivaient devenaient progressivement des instruments obéissants, privés du je, de ces êtres démoniaques – ” le dragon et ses Anges ”  – qu'ils servaient.

De quelle manière cette initiation fut mise en pratique, et sous quelles formes concrètes elle se manifesta, cela put être observé avec une netteté particulière par ceux qui, comme l'auteur de cet article, passèrent leur enfance et leur jeunesse en Russie sous les Bolcheviks en étant déj   anthroposophes.

Le ” Parti Communiste de l'Union Soviétique ”  fut dès l'origine organisé sur la base d'un principe bien défini qui déterminait et régulait de manière rigoureuse toutes les promotions de ces propres membres jusqu'aux postes les plus élevés dans la structure de la hiérarchie de la nomenklatura du Parti. Dans ce principe, on pouvait identifier les signes d'une initiation infernale, absolument ahrimanienne. Le mécanisme de ce processus était le suivant. D'abord, un groupe du Parti de niveau supérieur fixait une tâche déterminée – qui consistait dans la réalisation de tel ou tel programme –    un groupe de niveau inférieur. Dans ce programme, on formulait les objectifs concrets du Parti    un stade donné du ” projet communiste ”  qui devait être atteints par le groupe de niveau inférieur ou par un certain nombre de ” groupes ” , dans un ” laps de temps très limité ” . Dans ce programme, on précisait aussi la manière générale dont l'objectif pouvait être atteint, mais pas les voies concrètes et les étapes individuelles pratiques nécessaires pour y parvenir, qui devaient au contraire être définies par les membres du groupe (ou des groupes). Pour les définir, ces gens avaient besoin d'une certaine inspiration. Et    partir du moment où tous les objectifs et toutes les tâches fixées par le Parti étaient toujours de nature ahrimanienne, seule une inspiration purement ahrimanienne pouvait être permise en tant que moyen pour atteindre l'objectif. Ainsi, Quoique les Bolcheviks ne surent rien d'Ahrimane dans leur conscience de veille, sans en avoir le moindre soupçon, ils s'adressaient    lui pour en retirer de l'aide et du conseil, en devenant ainsi ses fidèles et constants serviteurs. Selon Rudolf Steiner, en effet, ”  Ces programmes de Parti correspondent, dans le monde spirituel,    des êtres; et par conséquent ceux qui adhèrent    un programme de Parti deviennent les partisans d'un être particulier dans le monde suprasensible  ” . (25) . Dans le cours de leur initiation, les Bolcheviks devinrent les adeptes de ce puissant être démoniaque.

De ce point de vue, toutes les assemblées ” rituelles ”  des Bolcheviks et surtout leurs réunions et congrès du Parti    tous les niveaux, prennent un sens particulier. Rudolf Steiner s'exprima une fois de manière très radicale sur ces réunions de matérialistes: ”  Pour quelle raison tient-on ces réunions? Elles se tiennent pour invoquer le Diable (Ahrimane)! Et ceci au sens littéral, même si les gens ne le savent pas.  ”  Ces paroles furent prononcées quatre ans et demi avant que les Bolcheviks ne prissent le pouvoir en Russie (26) .

Mais revenons-en    la nature de leur initiation. Comme nous l'avons dit, en fois que le groupe local du Parti avait reçu ” d'en haut ”  sa charge particulière, il devait trouver le moyen le plus rapide et le plus efficace pour la réaliser pratiquement. Pour y parvenir, il était nécessaire que tous les participants développassent deux qualités intérieures sans lesquelles il était impossible d'obtenir une inspiration ahrimanienne. La première consistait dans le développement d'un intellectualisme luciférien brut et abstrait dépourvu de sentiment et de conscience. Cette qualité était largement cultivée d'une manière cohérente dans toutes les institutions éducatives bolcheviques, dans les écoles du Parti, dans de nombreux cours de marxisme-léninisme et ainsi de suite. La seconde qualité était de cultiver chez les êtres humains une volonté criminelle et absolument animale, qui ne s'arrêtât devant rien quand il s'agissait d'atteindre ses buts. Tels étaient donc les deux principes piliers sur lesquels se fondaient l'initiation bolchevique. Ce que cela voulait dire en pratique, c'est justement ce qu'allait pleinement révéler ensuite la fameuse époque stalinienne. En représentant l'exact contraire et absolu de la vraie initiation, ces deux qualités combinées entre elles étaient en mesure de détruire rapidement et efficacement ce qui dans l'âme était associé    des sentiments d'amour, de compassion, de conscience et d'esprit de sacrifice qui, seuls, font d'une personne un individu humain dans le vrai sens du terme. Dans l'initiation bolchevique, tout ceci était constamment remplacé par une collaboration mécanique entre un intellectualisme froid et abstrait et une volonté bestiale capable de n'importe quelle cruauté et de n'importe quel crime pour atteindre les buts imposés – le plus souvent de manière anonyme – par des degrés supérieurs de la hiérarchie du Parti. Ceci est la nature essentielle de l'initiation moderne de la Bête, dont le résultat est que l'esprit absolu du mal, l'esprit de Sorath, transforme l'homme en un instrument d'obéissance en tuant l'âme humaine et en en prenant la place.

Après que le groupe intéressé avait mené    bien la tâche qu'on lui avait confiée, suivait une inspection immédiate du Parti qui avait pour but d'établir qui parmi tous les participants dans la réalisation du programme avait fait preuve le plus consciemment de valeur et avait par conséquent fourni la plus grande contribution au succès de l'entreprise. Un tel membre du Parti démontrait, par ses actions, que la motivation sous-tendue    ses pensées et    ses actes avait été l'effort de porter en avant l'application du ” décret ”  du Parti, avec toute son énergie et avec tous les moyens    sa disposition. D'un point de vue occulte il était en train de démontrer de cette façon une capacité hautement développée    recevoir des inspirations ahrimaniennes et pouvait par conséquent être promu au niveau supérieur par la nomenklatura du Parti. Le même processus était donc répété    un niveau supérieur. Une nouvelle ” charge ”  – dont l'accomplissement exigeait de la part de celui qui s'y engageait encore plus d'actions radicales et encore plus d'intelligence rusée, – tombait nouvellement ” d'en haut ” , décidée par un groupe du Parti encore plus influent. En conséquence de quoi ce processus de ” sélection occulte ”  était toujours répété tant qu'il n'atteignait pas le ”  Politburo  ” . De cette façon, ” l'homme nouveau ” , le représentant du ” radieux ”  futur communiste était systématiquement élever dans le ventre du Parti. Le moyen le plus efficace pour s'entraîner sur le cheminement décrit, c'était une peur sans limite, dont étaient constamment saisis tous ceux qui participaient    cette initiation ahrimanienne. Et cette peur n'était pas sans fondement. Quiconque se heurtait, dans ce processus artificiel de sélection basé sur l'identification avec les forces les plus radicales du mal, aux limites de sa propre capacité    recevoir des inspirations ahrimaniennes, devenait immédiatement superflu au Parti et était par conséquent déclaré ” ennemi du peuple ”  et privé de toutes ses fonctions, après quoi, en général, il était physiquement éliminé. C'est ceci la raison pour laquelle des vagues périodiques de purges s'abattaient sur tous les niveaux de la hiérarchie du Parti. Et les infinis procès spectacles des ” ennemis du peuple ”  servaient    terroriser tous les autres, accélérant ainsi de manière significative le processus d'initiation ahrimanienne.

Cette combinaison d'une intelligence rusée et d'une volonté bestiale mena en un temps bref    une atrophie totale, chez les êtres humains concernés, de la sphère centrale ou du coeur, la source principale de leurs impulsions morales et, en même temps,    l'hyperdéveloppement des instincts inférieurs qui ne pouvaient plus être contenus, aussi bien dans la sphère intellectuelle que dans celle de la volonté. Des forces de l'âmes, telles que la compassion et la conscience – avec lesquelles est reliée chez l'être humain le développement de son sentiment individuel de moralité et de sa responsabilité personnelle    l'égard de ce qui arrive dans le monde – devaient être complètement détruites dans ” l'homme nouveau ” . Cela signifiait l'annulation pure et simple de ce qui lui donnait le droit de s'appeler ” un être humain ”  – son je individuel qui, en tant que porteur de l'esprit, avait la tâche de guider toutes les forces de son âme. Rudolf Steiner a appelé ce guide, imprégné d'esprit et autonome, du je individuel sur les forces de l'âme que sont le penser, le sentir et le vouloir, la vie de l' ‚me Consciente et a considéré le déploiement de ces forces en l'homme comme étant la tâche principale de la moderne Cinquième  Époque Postatlantéenne. Au contraire, l'initiation bolchevique amenait la totale destruction de l'âme consciente avec le résultat que le je humain n'était plus en mesure de mener une existence digne d'un être humain et tombait inévitablement dans un domaine sous-humain démoniaque.

Dans l' Évangile de Matthieu, cette condition est décrite en détail par les paroles du prophète Daniel de ” l' abomination de la désolation ... ”  (27) . Ces paroles se rapportent    l'entrée des démons dans le sancta sanctorum de l'être de l'homme, où n'ont le droit d'agir que les seules forces du je. Et si ces dernières en sont chassées, l'être humain ne devient rien d'autre qu'un animal    l'intelligence rusée,    savoir qu'il devient un être qui, dans son subconscient, est en réalité possédé par les démons de Sorath. Ceci est le fruit principal de l'initiation bolchevik.

La métamorphose de conscience et l'apparition du Christ éthérique.

L'académie de Gondishapur chercha prématurément d'imprégner l'humanité par les forces de l'âme consciente, afin de paralyser complètement le développement prévu pour elle    la cinquième époque de civilisation. Dans la Russie du vingtième siècle, l'initiation bolchevique, dans laquelle une âme consciente ayant subi la démonialité devait être mise au service du mal apocalyptique, fut utilisée pour atteindre le même objectif. Le je humain ne pouvait pas vivre et agir en une âme qui était aussi imprégnée des forces du mal. En conséquence, quiconque traversait une initiation bolchevique devait en définitive se voir privé de son je, c'est-  -dire privé de la seule chose qui fasse de lui un homme sur cette Terre. Ce fut cette perte du je, pour ceux qui étaient passés par une initiation bolchevique, qui amena ces énormités inconcevables pour la conscience humaines de ces crimes qui dès le commencement accompagnèrent toute l'histoire du pouvoir bolchevique, soit en Russie, soit par la suite, dans les autres pays qui dépendaient d'elle. L'absence du je en l'être humain, ouvre la porte de son âme aux démons de Sorath.

L'image que nous trouvons dans l'Apocalypse (chapitre IX) des sauterelles aux visages humains et aux dents de lion se réfère    ces êtres humains qui ont été privés de leur je (28) . Et elle ne se rapporte pas seulement aux leaders du Bolchevisme ou du Nazisme, mais aussi    de nombreux événements    venir. Au vingtième siècle, en effet, l'humanité est vraiment entrée dans la période apocalyptique de son histoire.

L'apparition actuelle du Christ sous une forme éthérique sur la Terre a marqué le début de la Petite Apocalypse ou de la séparation radicale des âmes, entre celles qui choisissent consciemment le chemin du bien et celles qui choisissent consciemment le chemin du mal;    savoir entre celles qui entreprennent une initiation chrétienne et celles qui entreprennent une initiation non chrétienne , en bref entre celles qui choisissent ou pas un cheminement qui conduit    une rencontre avec le Christ dans le monde spirituel qui est    proximité de la Terre.

Lors du Concile de Constantinople, les démons de Sorath parvinrent    tellement obscurcir les conscience des chefs de l' Église Chrétienne de l'époque que, sous leur influence, le principe de l'esprit fut exclu de la conception de l'être humain. De cette façon, des conditions hautement favorables se créèrent dans la civilisation occidentale    une influence successive des forces du mal, spécialement de celles qui, aujourd'hui, plus que tout autre chose, entravent le développement d'un compréhension vraie de la nature du je humain et de sa signification centrale dans l'évolution présente et future de l'humanité. On pourrait dire: si au neuvième siècle, les Pères de l' Église n'avaient pas aboli l'esprit, le Bolchevisme aurait été impossible au vingtième siècle. Celui-ci est né en effet de l'abolition de l'âme qui fut consécutive    celle de l'esprit, avec le résultat que l'homme fut abaissé    un niveau d'animal pensant privé de je.

Le je humain a une connexion primordiale avec le monde spirituel. Ainsi,    chaque fois qu'un être humain vainc son égoïsme et agit sur la base de ses intuitions morales, qui ont leur source dans le je, la voix de sa conscience approuve de telles actions; et dans la voix de leur conscience, les êtres humains sont toujours plus en mesure de discerner aujourd'hui le Christ  Éthérique qui leur parle. L'expérience du Christ  Éthérique qui opère aujourd'hui au travers de la conscience est, dans notre époque, l'unique puissance en mesure de vaincre ces forces du mal dans l'âme qui, dans le vingtième siècle, ont donné vie au phénomène du Bolchevisme et qui, si on ne les combat pas, continueront d'agir dans l'humanité du futur, en mettant même son existence en jeu.

Cependant, cette expérience du Christ n'est rien d'autre que le début de Sa révélation actuelle    l'humanité. Au travers du développement ultérieur de la conscience, en effet, surgira en chacun, grâce au Christ, la faculté d'une compréhension de son propre Karma , c'est-  -dire de ces actes qu'il faudra accomplir    l'avenir pour compenser son propre Karma (29) . Une telle métamorphose radicale des forces de conscience dans l'évolution terrestre sera associée avec le fait que le Christ devient,    partir de maintenant, le Seigneur du Karma de toute l'humanité (30) .

Le peuple russe qui est appelé dès cette époque    devenir la conscience vivante de l'humanité a une mission très importante liée    cette oeuvre de transformation complète des forces de la conscience. Mais cette potentialité du peuple russe ne sera réalisée que lorsque, avec l'aide de la science de l'esprit, les Russes chercheront vraiment    connaître ces êtres spirituels qui, dans l'évolution terrestre, entravent cette tâche et    s'opposer consciemment    eux dans leur âme grâce aux forces du Christ  Éthérique qui est aujourd'hui l'auxiliaire principal de l'humanité dans cette bataille contre les puissances du mal de ce début d'époque apocalyptique.

“3  Dans le monde vous êtes affligés; mais prenez courage! Moi, j'ai vaincu le monde  ”  (31) .


(1) Serge Prokofieff est né    Moscou en 1954. Il a passé les années de son enfance et de son adolescence dans le milieu artistique et culturel très vivant de sa famille (il est le petit-fils du compositeur célèbre). Entre 14 et 19 ans, il a découvert l'Anthroposophie et étudié profondément les oeuvres fondamentales de Rudolf Steiner. Par la suite il a longuement vécu en Allemagne. Après la chute du Mur de Berlin, et la fin de l'Union Soviétique, il a participé    la refondation de la Société Anthroposophique en Russie, dont il a été nommé Secrétaire Général. Succéda une intense activité de conférencier et d'auteur. La plupart de ses ouvrages ont été publiés en français: Le Pardon et sa signification occulte, les douze nuits saintes et les Hiérarchies spirituelles, Rudolf Steiner et la fondation des Nouveaux Mystères, la céleste Sophia et l'Anthroposophie, le cours de l'année comme cheminement initiatique d'une expérience de l'entité du Christ. Cet article, envoyé par l'auteur lui-même a été traduit en anglais publié dans The Golden Blade , puis en italien dans Kair ³s , d'où nous l'avons traduit en français. La version anglaise était elle-même une traduction d'une conférence tenue en russe par l'auteur en Allemagne le 10 mars 1999 et publiée en allemand, dans Das Gotheanum n°47, le 21 novembre 1999, dans le contexte d'une série d'articles consacrés au ” Mal au vingtième siècle  ” . Des développements ultérieurs des sujets abordés dans cet article ont été publiés dans un livre du même Serge Prokofieff: Les origines de l'Europe orientale et les mystères futurs du SaintGraal (Temple Lodge, Londres 1993) ainsi que dans La rencontre avec le mal et son dépassement au moyen de la Science de l'Esprit , (Temple Lodge, Londres 1999).

[ Remarque du traducteur français : Actuellement, Serge Prokofieff vit    Dornach et occupe un poste important dans le Collège de la Société Anthroposophique Générale. L'oeuvre de Prokofieff a donc été diffusée dans les langues principales d'Europe, c'est dire l'importance qui lui a été accordée, en tant que clef permettant de comprendre les réalités occultes du vingtième siècle. Néanmoins, il faut signaler qu'elle ne fait pas l'unanimité et qu'elle doit faire l'objet au moins d'une attitude critique: voir The Wellspring Bookshop - Sergei Prokofieff: Myth and Reality par Irina Gordienko – htm; voir aussi la traduction français de la recension de ce livre. D.K.)

(2) Voir R. Steiner, GA 173 & 174, ”  Considérations sur les événements actuels  ” , vol. I & II, (non traduits en français, excepté peut-être dans certaines publications    diffusion privée, DK), et ”  Exigences sociales des temps nouveaux  ” , Editrice Antroposofica, Milan 1994.

(3) Voir: Ludwig Polzer-Hoditz: ”  Le Testament de pierre Le Grand et le combat contre l'Esprit  ”  Dornach 1989.

(4) Voir: Niall Ferguson: ”  La pitié de la guerre  ” , Hardmondsworth, 1998.

(5) Une photographie de ce tableau a été publiée dans Light for the New Millennium , Londres 1997.

(6) Ce mouvement panslave de la fin du dix-neuvième siècle, ne doit pas être confondu avec les combats menés par les Slavophiles    la moitié de ce même siècle. Les Slavophiles n'ont jamais poursuivi d'objectifs politiques.

(7) Raspoutine fut tué dans un attentat perpétré le 30 décembre 1916, après une tentative antérieure qui elle avait échoué.

(8) Des passages de cette lettre ont été publiés dans le livre de V. Fedyushin Rußlands Sehnsucht nach Spiritualität. Theosophie, Anthroposophie und die Russen , Schaffhausen 1988.

(9) Voir la Note 2 .

(10) Voir la note 2 . Cette carte a depuis été publié dans de nombreux ouvrages et articles anthroposophiques, parmi lesquels Terry Boardman, Mapping in the millennium Behind the Plans of the New World Order , Londres 1998.

(11) Voir par exemple: Anthony C. Sutton, Wall St



#87 2006-10-29 16:36:35

Registered: 2006-08-06

Re: Jewish power and the Illuminati

I found two documentaries exposing the Jesuit SuperPower in history until today. Very good documentaries. Lots of quotations of historically important people. … 0990840079 … 2028011390 (

Compare this to Steiner's 'Jesuit and Rosicrucian Training':

Then compare to this lecture by Steiner where he talks about the fauns and satyres that controlled bolchevik leaders.
Gnostic Doctrines and Supersensible Influences in Europe


A lecture given at Dornach, 15th July, 1923. From a shorthand report unrevised by the lecturer. All rights reserved by the Philosophisch-Anthroposophischer Verlag, Dornach, Switzerland. English translation published by permission of H. Collison, with rights reserved.

IN a time of great and momentous decisions like the present it is all the more necessary that in their study of contemporary events and happenings, men’s minds should also be raised to the Spirit. The Spirit is no abstraction but a reality which transcends and works into the physical life of humanity. It is by no means enough to admit that the Spirit pervades all things physical, for this is to recognise one fragment only of the world in which man lives and moves as a thinking and acting being. For many centuries it was justifiable to hold such a view, but in our age this justification has ceased. In the lecture to-day, therefore, we will consider how certain happenings in the physical world are connected with impulses emanating from the spiritual world.

To begin with, we will study the character of certain spiritual impulses which have been at work in the course of evolution and have led on to the present state of affairs in the world. For long ages now, Western civilisation and its offshoots have paid attention to one fragment only of the whole story of the evolution of the world, and from a certain point of view this was quite right. In times when the Old Testament became the authoritative record, it was proper to regard the creation of man by Jahve or Jehovah as the dawn of world-evolution.

But in still earlier times the intervention of Jehovah was regarded not as the incipient but as a much later episode in the evolutionary process. It was said that another, more purely spiritual phase of evolution had preceded the creation of the world by Jehovah as it is described in the Bible and as it is ordinarily understood. In other words, it was held that the intervention of Jehovah had been preceded by that of other Beings, that the creation of man had occurred after the passage of an earlier phase of the evolutionary process.

Those men in Greece who meditated upon the earliest stages of world-evolution spoke of a primordial Being for the understanding of whose nature a much more highly spiritual mode of knowledge is required than for an understanding of the events described in the Old Testament. These men spoke of the Being whom they held to be the actual Creator of the world – the Demiurgos.

The Demiurgos was a Being dwelling in spheres of lofty spirituality, in a world devoid of every element of that material existence with which in the Bible story the humanity created by Jehovah is naturally associated.

We must therefore think of the Demiurgos as a sublime Being, as the Creator of the world who sends forth other Beings from Himself. The Beings sent forth by the Demiurgos were ranked in successive stages, each stage being lower than the last. (Such expressions are, of course, quite inadequate, but no other words are available.) The life of these Beings, however, was held to be entirely free from the conditions of earthly birth and earthly death.

In Greece they were known as Aeons – of the first rank, the second rank and so on. The Aeons were Beings who had issued from the Demiurgos. Among these Aeons, Jahve or Jehovah was a Being of a relatively subordinate rank. And this brings us to a consideration of the teachings of the Gnostics, as they were called, in the early centuries of Christendom. It was said that Jehovah united with matter and that from this union man came into existence.

   â€ ons 1.   
   â€ ons 2.   
  Jehovah Matter

According to this Gnostic conception, therefore, Jehovah was a somewhat lower descendant of the more lofty Aeons who had proceeded from the Demiurgos, and as the outcome of Jehovah’s union with matter, man was created.

“Pleroma”  was the name given to a world which transcends, although it has its basis in the phenomena of the world of sense. This conception was thoroughly intelligible to the Ancients although it was utterly beyond the grasp of a later humanity. The Pleroma was a world at a higher level than the physical world but peopled none the less by individualised Beings. And at the lowest level, at the lowest stage of the Pleroma, the human being created by Jehovah comes into existence. At this same stage, another Being appears, a Being incorporate not in the individual man nor yet in a nation, but rather in humanity taken as one whole, a Being who remembers its descent from the Demiurgos and strives again to reach the spiritual world. The name of this Being was Achamoth and in Greece, Achamoth was a personification of the spiritual strivings of mankind. The urge which lives in men to reach the spiritual world again was therefore said to be due to Achamoth.

Another conception was then added to this world of ideas, namely, that in order to reward the strivings of Achamoth, the Demiurgos sent down an Aeon of a very high rank. This Aeon – so it was said – united with the man Jesus in order that the strivings of Achamoth might be fulfilled. The Gnostic teaching was that in the man Jesus there had dwelt a Being belonging to the ranks of the Aeons, a Being of a far more highly spiritual order than Jahve or Jehovah.

And so, among those in whom these ideas lived during the early Christian centuries – and the hearts of many men in those times were turned with the deepest fervour and reverence to the Mystery of Golgotha – there grew up the conception of the great mystery connected with the man Jesus in whom a holy Aeon had come to dwell.

Study of this mystery took many different forms but no essential purpose would be served to-day by entering into a detailed consideration of the various ideas current in Greece, Asia Minor and its neighbouring districts, as to the manner in which this Aeon had been incorporate in the man Jesus. The kind of ideas which in those days men brought to their study of a mystery of this character have long since passed away from the sphere of human thinking. Man’s thought to-day is concerned with all that surrounds and is connected with his life between birth and death and at best there dawns upon him the realisation that spiritual foundations underlie this physical world of sense. Direct, inner experience of the kinship of the human soul with the Plemora which was once a matter of immediate experience and referred to as naturally as we refer to-day to man’s connection with the spiritual world – which was moreover of far greater interest to human beings in those days than the physical world – this too has passed away. There is no longer any direct experience of kinship with the spiritual world. Such ideas lived in European civilisation no longer than the first three, or rather no longer than the first three and greater part of the fourth centuries of our era. By that time the minds of men were no longer capable of rising to the sphere known as the Pleroma, and the dawn of another age had broken. This was the age of thinkers like Augustine and Scotus Erigena who were among the first. It was the age of Scholasticism, of European Mysticism at its prime, an epoch when the language of the mind bore little resemblance to the language used in the early days of Christendom. Men’s minds were now directed to the physical world of sense and on the basis of this material world they endeavoured to evolve their concepts and ideas of the supersensible world.

Direct experience of kinship with the spiritual world, with the Pleroma, had died away. The time had come for man to pass into an entirely different phase of development. It is not a question here of the respective merits of two epochs of time, or of forming an opinion of the inherent value of the medieval mind. The point is to realise and understand that civilised humanity is faced with different tasks during the different epochs. In an earlier age, kinship with the world known as the Pleroma was a matter of immediate experience, and it was man’s task and function to activate the spiritual forces of knowledge in the innermost recesses of the soul – the forces of spiritual aspiration. But as time went on, darkness crept over the world of the Pleroma. Faculties of an entirely different character began to function in the human mind and the development of rationalistic thought began. In the ages when there had been direct experience of kinship with the Pleroma, the faculty of individual thinking had not begun to function in the mind of man. Knowledge came to him through illumination, through inspiration and through an instinctive realisation of the supersensible world. His thoughts were revealed to him. The springing-forth of individual thoughts and the building of logical connections in thinking denoted a later phase, the coming of which was already foreshadowed by Aristotle. This later phase of evolution cannot really be said to have begun in any real sense before the second half of the fourth century of our era. By the time of the Middle Ages the energies of the human mind were directed wholly to the development of thought per se and of everything that is associated with the activity of thinking.

In this connection, medieval culture and, above all, Scholasticism rendered inestimable service to the progress of civilisation. The faculty of thinking was turned to practical application in the shaping and association of ideas. A technique of thought of the very purest kind was worked out, although it too has been wholly lost.

The re-acquisition of the technique of Scholastic thought is a goal to which humanity ought for their own sake to aspire. But it goes against the grain in our days, when men prefer to receive knowledge passively, not by dint of their own inner activity. The urge to inner activity is lacking in our present age, whereas in Scholasticism it lived and worked with a tremendous power. And that is why even to-day it is possible for the thought of men who understand the essence of Scholasticism to be far more profound, far more consistent than the thought emanating from the world of science. Modern scientific thought is formal, short-winded, often inconsistent. Men should really learn a lesson from the technique of Scholastic thought, but the learning will not be of the kind that finds favour to-day. It must be an active learning, not a learning that consists merely in assimilating knowledge that has already been laid down as a model, or deduced from experiments.

The Middle Ages, then, were the period during which man was meant to unfold an inner faculty in his soul, namely the faculty of thought. The Gods drew a veil over the Pleroma – which was a direct revelation of their life and being – because, if this revelation had continued to influence the human mind, men would not have unfolded that strong, inner activity of thought which came to the fore during the Middle Ages and from which sprang the new mathematics and its kindred sciences, all of which are the legacy of Scholasticism.

Let us try now to summarise what has been said. Throughout many centuries the Pleroma was a revelation vouchsafed to man. Through an Act of Grace from on high, this world of light revealed itself in and through the light that filled the mind of man. A veil was then drawn over this world of light. Yonder in Asia, decadent remains of the world behind this veil were still preserved, but in Europe it was as though a precipitous wall arose from Earth to Heaven, a wall whose foundations stretched across the districts of the Ural Mountains and Volga, over the Black Sea and towards the Mediterranean. Try to picture to yourselves this great wall which grew up in Europe in consequence of the trend of evolution of which I have told you. It was an impenetrable wall, concealing from men all traces even of those decadent remains of earlier vision of the Pleroma which were still preserved over in Asia. In Europe, this vision was completely lost. It was replaced by a technique of thought from which a vista of the spiritual world was entirely absent. There you have a picture of the origin and subsequent development of medieval thought. Great though its achievements were, men’s eyes were blinded to all that lay concealed behind the wall stretching from the Ural and Volga districts, over the Black Sea to the Mediterranean. Medieval thought was incapable of piercing this wall and though men hankered after the East, the East was no reality.

This is not a symbolic but a true picture of Europe as it was in the Middle Ages. Under the influences of a Giordano Bruno, a Copernicus, a Galileo, men felt the call to set about understanding the Earth beneath their feet. And they then proceeded to work out a science of the Heavens modeled upon their conception of the Earth, in contrast to the older science of the Earth which had been a reflection of heavenly lore and of the mysteries of the Pleroma.

And so in the darkness there arose a new mode of knowledge and a new mental life, for the light was now shut off by the wall of which I have spoken.

The course of evolution is such that when the time is ripe for the development of certain definite faculties in one portion of the human race, other portions of humanity are separated off as it were behind a veil. And in the case of which we are speaking, a decadent culture grew up in the East behind the wall which had now been erected on the Earth, while Europe saw the beginnings of what was later to develop into Western culture in its most characteristic form. As a matter of fact the position to-day is fundamentally the same, except that men try now by means of historical documents and an external mode of knowledge devoid of all insight into the mysteries of the Pleroma, to inform themselves about the dark secrets of existence. The significance of these things in the present age becomes quite apparent when we look over to the East, behind the great wall, where decadence has corrupted an earlier insight into the world known as the Pleroma. What was once an instinctive but at the same time a highly spiritual form of knowledge has become corrupt; the life of the human soul in the spiritual worlds has descended to the material world which from the time of the Middle Ages onwards was the only world that remained accessible to the mind of man. Over yonder in the East we see a culture which in the true sense is not culture at all but an impulse to give an earthly, physical garb to purely spiritual experiences awakened by insight into the mysteries of the Pleroma.

Deeds of the Gods in the world of the Gods were conceived as the deeds of idols and the worship of idols superseded the worship of the Gods. Forces belonging in truth to the world of the Pleroma were dragged down to the material realm and gave rise to the practice of corrupt magical arts in the regions of Northern Asia. The magic arts practised by the Shamanic peoples of Northern Asia and their aftermath in Central Asia (Southern Asia too was affected to a certain extent but remained somewhat freer), are an example of the corrupt application of what had once been a direct vision of the Pleroma. What ought to have been achieved, and in earlier times was achieved by the inner activity of the soul was now assisted by earthly magic. The forces living in the Pleroma were dragged down to the material world in an Ahrimanic form and were applied not only on Earth but in the spiritual world bordering on the Earth, the influences of which pour down upon human beings. And so, Eastward of the Ural and Volga regions, in the astral world which borders on our physical world, there arose during the later Middle Ages, continuing through the centuries to our own day, an Ahrimanic form of magic practised by certain spiritual beings who in their etheric and astral development stand higher than man but in their development of soul and Spirit stand lower than man. Throughout the regions of Siberia and Central Asia, in the spiritual world immediately adjacent to the earthly world, terrible etheric-astral Beings are to be seen, Ahrimanic beings who practise an earthly, materialised form of magic. And these forces work upon human beings who are unskilled in such arts but who are infected by them and so come under the influence of this astral world.

In connection with these matters we must remember that ancient mythological lore was the outcome of a wonderfully spiritual conception of Nature. When men spoke in Greece of the Fauns and Satyrs and of the activities of the Fauns and Satyrs in earthly happenings, these beings were not the creations of fantasy as modern scholars would have us believe. The Greeks knew the reality of the Fauns and Satyrs who peopled the astral sphere adjacent to the earthly world. Approximately at the turn of the third and fourth centuries of our era these astral beings withdrew into regions lying Eastwards of the Ural, the Volga and the Caucasus. This territory became their home and there they entered upon their later phase of development.

Against this cosmic background the faculty of thought in its pure form began to evolve in the souls of the men of Europe. So long as they adhered rigidly to an inwardly pure, inwardly austere activity of thinking of which Scholasticism affords a splendid example their development was thoroughly in harmony with the aims of the spiritual world. They were preparing for something that must be achieved in our present age and in the immediate future. But this purity was not everywhere maintained. Eastwards of the great wall of which I have spoken, the urge had arisen to drag down the forces of the Pleroma to the earthly world and apply them in an earthly, Ahrimanic form of magic. And Westwards of this wall, the urge towards rationalistic thought and towards a purely intellectual grasp of the earthly world mingled with the element of lust in material existence. In other words, a Luciferic impulse gradually insinuated itself into the working of the faculty of pure reason now dawning in the human mind.

The result of this was the development of another astral world, immediately adjacent to the Earth, together with the efforts that were being made to unfold the faculties of pure reason and a pure, inwardly active form of thought. This astral world was ever-present among those who strove with the purity of purpose of men like Giordano Bruno, Galileo and others to promote the development of the faculty of earthly thought and to establish a standard and technique of thought. In and among all this activity we can divine the presence of beings belonging to an astral world – beings who attracted not only to themselves but to the religious life of men, forces proceeding from the element of lust in earthly existence, and whose aim was to bring the strivings for rationalistic thought into line with their own purposes. And so the efforts of the human mind to unfold the faculty of pure thought were gradually tinged with earthly, material considerations.

The technique of thought manifest in the latter part of the eighteenth century and especially in the nineteenth century was influenced in a very high degree by the astral forces which by this time had insinuated themselves into the sphere of rationalistic thought. The material lusts of human beings which a pure and developed technique of thought ought to have been capable of clarifying and to some extent dispersing, gave birth to an element well-fitted to provide nourishment for certain astral beings who set out to direct the forces of this astute, keen thinking to the needs of material existence.

Such is the origin of systems of thought of which Marxism is an example. Instead of being sublimated to the realm of the Spirit, thought was applied merely to the purposes of physical existence and of the world of sense. In this way the realm of human thinking became easy of access to certain Luciferic beings indwelling the astral world. The thoughts of men were impregnated through and through with the thoughts of these astral beings by whom the Western world was obsessed just as the East was now obsessed by astral beings whose existence had been made possible by the decadent magic arts practised among the Shamanic peoples. Under the influence of these astral beings, the element of earthly craving and desire crept into the realm of an astute but at the same time material mode of thought. And from this astral world influences played into and took possession of men of the type of Lenin and his contemporaries.

We have therefore to think of two worlds: one lying Eastwards of the districts of the Ural Mountains, the Volga and the Caucasus, and the other Westwards of this region. These two worlds in themselves constitute one astral sphere. The beings of this astral region are striving in our present age to enter into a kind of cosmic union. Westwards of the Ural and Volga districts live the beings whose life-breath is provided by the thinking of the West, permeated as it is by a Luciferic influence. In the astral sphere Eastwards of the Ural and Volga districts dwell those beings whose life-element is provided by magic arts which are the debased, materialised form of what once was a power functioning in the world known as the Pleroma. These beings are striving to unite, with the result that there has come into existence an astral region in which human beings are involved, and which they must learn to understand. If they succeed in this, a task of first importance for the evolutionary progress of mankind will be accomplished. But if they persist in ignoring what is happening here, their inner life will be taken hold of by the fiery forces emanating from the Ahrimanic beings of Asia and the Lucifer beings of Europe as they strive to consummate their cosmic union. Human beings are in danger of becoming obsessed by these terrible forces emanating from the astral world. Eastwards and Westwards of the Ural and Volga districts, then, we must conceive of the existence of an astral region immediately adjacent to the Earth – a region which is the earthly dwelling-place of beings who are the Fauns and the Satyrs in a later metamorphosis.

If the whole reality is revealed to us as we look over towards the East of Europe to-day, we see not human beings alone but an astral sphere which since the Middle Ages has become the Paradise of beings once known as the Fauns and Satyrs. And if we understand the nature of these beings, we can also follow the processes of metamorphosis through which they have passed since then. These beings move about among men and carry on their activities in the astral world, using on the one hand the Ahrimanic forces of decadent, Eastern magic and on the other, the forces emanating from the Luciferic, rationalistic thinking of the West. And human beings on the Earth are influenced and affected by these forces.

In their present state, the goat-form which constitutes the lower part of the bodily structure of these beings has coarsened and become bear-like, but on the other hand their heads are radiant and possessed of a high order of intelligence. They are the mirrored personifications of Luciferic rationalism developed to its highest point of subtlety. The beings indwelling this astral Paradise are half bear-, half goat-like in form, with semi-human countenances exhibiting a subtle sensuousness but at the same a rare cleverness. Since the later Middle Ages and on through the centuries of the modern age this astral region has become a veritable Paradise of the Satyrs and Fauns in their present metamorphosis, and there they dwell.

And in the midst of all these mysterious happenings a laggard humanity goes its way, concerning itself merely with physical affairs. But all the time these forces – which are no less real than the phenomena of the world man perceives with his physical eyes and grasps with his physical brain – are playing into earthly existence.

The conditions now developing as between Asia and Europe cannot be fully intelligible until we understand them in their astral aspect, their spiritual aspect. The decadent forces emanating from Shamanic arts which have been preserved in the astral regions of Central and Northern Asia are striving to consummate a kind of cosmic union with the impulse which has received the name of Bolshevism, and Eastwards and Westwards of the Ural and Volga districts endeavours are being made to consummate a union between a certain form of magic and Bolshevism. It is a world of myth and is for this reason well-nigh incomprehensible to the modern mind. Luciferic elements in the form of Bolshevism are striving to unite with the decadent forces proceeding from Shamanic arts and coming over from the East. From West to East and from East to West forces are working and weaving in this astral Paradise. And the influences which pour down from this astral world into the earthly world emanate from the passionate efforts for union between the beings known in olden times as the Fauns and Satyrs who surge over from the East, and the spirits of the West who have developed in a high degree, everything that is connected with the head.

The spectacle presented to supersensible sight may be described in the following way: The nearer we come to the Ural and Volga districts, the more do these cloud-like, spiritual forms seem to gather together into a mass of heads, while the other parts of the bodily structure become indistinct. Seething over from the East we see those other beings, known in days of yore as the Fauns and Satyrs. Their once goat-like form has coarsened to a bear-like form and the further West they come in their efforts to consummate their astral union with the Luciferic beings of the West, the more do their heads seem to disappear. These beings come into existence in the astral world and the Earth-sphere is their home just as it is the home of physical humanity. They are the tempters and seducers of humanity on Earth because they can take possession of men; they can obsess human beings without in any way needing to convince them by means of speech.

It is urgently necessary that these things should be realised to-day. Men must awaken those inner faculties of soul which once gave birth to the mythological lore of olden times. For it is only by rising to the sphere of Imaginative knowledge that we can stand with full consciousness in the onward-flowing stream of human evolution.



#88 2006-10-29 21:29:44

Paradigms of Vigilance
From: American Underground
Registered: 2005-04-12

Re: Jewish power and the Illuminati

[Master of Royal Secret.]

THE Occult Science of the Ancient Magi was concealed under the shadows of the Ancient Mysteries: it was imperfectly revealed or rather disfigured by the Gnostics: it is guessed at under the obscurities that cover the pretended crimes of the Templars; and it is found enveloped in enigmas that seem impenetrable, in the Rites of the Highest Masonry.

Magism was the Science of Abraham and Orpheus, of Confucius and Zoroaster. It was the dogmas of this Science that were engraven on the tables of stone by Hanoch and Trismegistus. Moses purified and re-veiled them, for that is the meaning of the word reveal. He covered them with a new veil, when he made of the Holy Kabalah the exclusive heritage of the people of Israel,

p. 840

and the inviolable Secret of its priests. The Mysteries of Thebes and Eleusis preserved among the nations some symbols of it, al-ready altered, and the mysterious key whereof was lost among the instruments of an ever-growing superstition. Jerusalem, the murderess of her prophets, and so often prostituted to the false gods of the Syrians and Babylonians, had at length in its turn lost the Holy Word, when a Prophet announced to the Magi by the consecrated Star of Initiation, came to rend asunder the worn veil of the old Temple, in order to give the Church a new tissue of legends and symbols, that still and ever conceals from the Profane, and ever preserves to the Elect the same truths.

It was the remembrance of this scientific and religious Absolute, of this doctrine that is summed up in a word, of this Word, in fine, alternately lost and found again, that was transmitted to the Elect of all the Ancient Initiations: it was this same remembrance, preserved, or perhaps profaned in the celebrated Order of the Templars, that became for all the secret associations, of the Rose-Croix, of the Illuminati, and of the Hermetic Freemasons, the reason of their strange rites, of their signs more or less conventional, and, above all, of their mutual devotedness and of their power.

The Gnostics caused the Gnosis to be proscribed by the Christians, and the official Sanctuary was closed against the high initiation. Thus the Hierarchy of Knowledge was compromitted by the violences of usurping ignorance, and the disorders of the Sanctuary are reproduced in the State; for always, willingly or unwillingly, the King is sustained by the Priest, and it is from the eternal Sanctuary of the Divine instruction that the Powers of the Earth, to insure themselves durability, must receive their consecration and their force.

The Hermetic Science of the early Christian ages, cultivated also by Geber, Alfarabius, and others of the Arabs, studied by the Chiefs of the Templars, and embodied in certain symbols of the higher Degrees of Freemasonry, may be accurately defined as the Kabalah in active realization, or the Magic of Works. It has three analogous Degrees, religious, philosophical, and physical realization.

Its religious realization is the durable foundation of the true Empire and the true Priesthood that rule in the realm of human intellect: its philosophical realization is the establishment of an absolute Doctrine, known in all times as the "HOLY Doctrine,"

p. 841

and of which PLUTARCH, in the Treatise "de Iside et Osiride," speaks at large but mysteriously; and of a Hierarchical instruction to secure the uninterrupted succession of Adepts among the Initiates: its physical realization is the discovery and application, in the Microcosm, or Little World, of the creative law that incessantly peoples the great Universe.

Measure a corner of the Creation, and multiply that space in proportional progression, and the entire Infinite will multiply its circles filled with universes, which will pass in proportional segments between the ideal and elongating branches of your Compass. Now suppose that from any point whatever of the Infinite above you a hand holds another Compass or a Square, the lines of the Celestial triangle will necessarily meet those of the Compass of Science, to form the Mysterious Star of Solomon.

All hypotheses scientifically probable are the last gleams of the twilight of knowledge, or its last shadows. Faith begins where Reason sinks exhausted. Beyond the human Reason is the Divine Reason, to our feebleness the great Absurdity, the Infinite Absurd, which confounds us and which we believe. For the Master, the Compass of Faith is above the Square of Reason; but both rest upon the Holy Scriptures and combine to form the Blazing Star of Truth.

All eyes do not see alike. Even the visible creation is not, for all who look upon it, of one form and one color. Our brain is a book printed within and without, and the two writings are, with all men, more or less confused.

The primary tradition of the single revelation has been preserved under the name of the "Kabalah," by the Priesthood of Israel. The Kabalistic doctrine, which was also the dogma of the Magi and of Hermes, is contained in the Sepher Yetsairah, the Sohar, and the Talmud. According to that doctrine, the Absolute is the Being, in which The Word Is, the Word that is the utterance and expression of being and life.

Magic is that which it is; it is by itself, like the mathematics; for it is the exact and absolute science of Nature and its laws.

Magic is the science of the Ancient Magi: and the Christian religion, which has imposed silence on the lying oracles, and put an end to the prestiges of the false Gods, itself reveres those Magi who came from the East, guided by a Star, to adore the Saviour of the world in His cradle.

p. 842

Tradition also gives these Magi the title of "Kings;" because initiation into Magism constitutes a genuine royalty; and because the grand art of the Magi is styled by all the Adepts, "The Royal Art," or the Holy Realm or Empire, Sanctum Regnum.

The Star which guided them is that same Blazing Star, the image whereof we find in all initiations. To the Alchemists it is the sign of the Quintessence; to the Magists, the Grand Arcanum; to the Kabalists, the Sacred Pentagram. The study of this Pentagram could not but lead the Magi to the knowledge of the New Name which was about to raise itself above all names, and cause all creatures capable of adoration to bend the knee.

Magic unites in one and the same science, whatsoever Philosophy can possess that is most certain, and Religion of the Infallible and the Eternal. It perfectly and incontestably reconciles these two terms that at first blush seem so opposed to each other; faith and reason, science and creed, authority and liberty.

It supplies the human mind with an instrument of philosophical and religious certainty, exact as the mathematics, and accounting for the infallibility of the mathematics themselves.

Thus there is an Absolute, in the matters of the Intelligence and of Faith. The Supreme Reason has not left the gleams of the human understanding to vacillate at hazard. There is an incontestable verity, there is an infallible method of knowing this verity, and by the knowledge of it, those who accept it as a rule may give their will a sovereign power that will make them the masters of all inferior things and of all errant spirits; that is to say, will make them the Arbiters and Kings of the World.

Science has its nights and its dawns, because it gives the intellectual world a life which has its regulated movements and its progressive phases. It is with Truths, as with the luminous rays: nothing of what is concealed is lost; but also, nothing of what is discovered is absolutely new. God has been pleased to give to Science, which is the reflection of His Glory, the Seal of His Eternity.

It is not in the books of the Philosophers, but in the religious symbolism of the Ancients, that we must look for the footprints of Science, and re-discover the Mysteries of Knowledge. The Priests of Egypt knew, better than we do, the laws of movement and of life. They knew how to temper or intensify action by re-action; and readily foresaw the realization of these effects, the

p. 843

causes of which they had determined. The Columns of Seth, Enoch, Solomon, and Hercules have symbolized in the Magian traditions this universal law of the Equilibrium; and the Science of the Equilibrium or balancing of Forces had led the Initiates to that of the universal gravitation around the centres of Life, Heat, and Light.

Thales and Pythagoras learned in the Sanctuaries of Egypt that the Earth revolved around the Sun; but they did not attempt to make this generally known, because to do so it would have been necessary to reveal one of the great Secrets of the Temple, that double law of attraction and radiation or of sympathy and antipathy, of fixedness and movement, which is the principle of Creation, and the perpetual cause of life. This Truth was ridiculed by the Christian Lactantius, as it was long after sought to be proven a falsehood by persecution, by Papal Rome.

So the philosophers reasoned, while the Priests, without replying to them or even smiling at their errors, wrote, in those Hieroglyphics that created all dogmas and all poetry, the Secrets of the Truth.

When Truth comes into the world, the Star of Knowledge advises the Magi of it, and they hasten to adore the Infant who creates the Future. It is by means of the Intelligence of the Hierarchy and the practice of obedience, that one obtains Initiation. If the Rulers have the Divine Right to govern, the true Initiate will cheerfully obey.

The orthodox traditions were carried from Chaldea by Abraham. They reigned in Egypt in the time of Joseph, together with the knowledge of the True God. Moses carried Orthodoxy out of Egypt, and in the Secret Traditions of the Kabalah we find a Theology entire, perfect, unique, like that which in Christianity is most grand and best explained by the Fathers and the Doctors, the whole with a consistency and a harmoniousness which it is not as yet given to the world to comprehend. The Sohar, which is the Key of the Holy Books, opens also all the depths and lights, all the obscurities of the Ancient Mythologies and of the Sciences originally concealed in the Sanctuaries. It is true that the Secret of this Key must be known, to enable one to make use of it, and that for even the most penetrating intellects, not initiated in this Secret, the Sohar is absolutely incomprehensible and almost illegible.

p. 844

The Secret of the Occult Sciences is that of Nature itself, the Secret of the generation of the Angels and Worlds, that of the Omnipotence of God.

"Ye shall be like the Elohim, knowing good and evil," had the Serpent of Genesis said, and the Tree of Knowledge became the Tree of Death.

For six thousand years the Martyrs of Knowledge toil and die at the foot of this tree, that it may again become the Tree of Life.

The Absolute sought for unsuccessfully by the insensate and found by the Sages, is the TRUTH, the REALITY, and the REASON of the universal equilibrium!

Equilibrium is the Harmony that results from the analogy of Contraries.

Until now, Humanity has been endeavoring to stand on one foot; sometimes on one, sometimes on the other.

Civilizations have risen and perished, either by the anarchical insanity of Despotism, or by the despotic anarchy of Revolt.

To organize Anarchy, is the problem which the revolutionists have and will eternally have to resolve. It is the rock of Sisyphus that will always fall back upon them. To exist a single instant, they are and always will be by fatality reduced to improvise a despotism without other reason of existence than necessity, and which, consequently, is violent and blind as Necessity. We escape from the harmonious monarchy of Reason, only to fall under the irregular dictatorship of Folly.

Sometimes superstitious enthusiasms, sometimes the miserable calculations of the materialist instinct have led astray the nations, and God at last urges the world on toward believing Reason and reasonable Beliefs.

We have had prophets enough without philosophy, and philosophers without religion; the blind believers and the skeptics resemble each other, and are as far the one as the other from the eternal salvation.

In the chaos of universal doubt and of the conflicts of Reason and Faith, the great men and Seers have been but infirm and morbid artists, seeking the beau-ideal at the risk and peril of their reason and life.

Living only in the hope to be crowned, they are the first to do what Pythagoras in so touching a manner prohibits in his admirable Symbols; they rend crowns, and tread them under foot.

p. 845

Light is the equilibrium of Shadow and Lucidity.

Movement is the equilibrium of Inertia and Activity.

Authority is the equilibrium of Liberty and Power.

Wisdom is equilibrium in the Thoughts, which are the scintillations and rays of the Intellect.

Virtue is equilibrium in the Affections: Beauty is harmonious proportion in Forms.

The beautiful lives are the accurate ones, and the magnificences of Nature are an algebra of graces and splendors.

Everything just is beautiful; everything beautiful ought to be just.


There is, in fact, no Nothing, no void Emptiness, in the Universe. From the upper or outer surface of our atmosphere to that of the Sun, and to those of the Planets and remote Stars, in different directions, Science has for hundreds of centuries imagined that there was simple, void, empty Space. Comparing finite knowledge with the Infinite, the Philosophers know little more than the apes! In all that "void" space are the Infinite Forces of God, acting in an infinite variety of directions, back and forth, and never for an instant inactive. In all of it, active through the whole of its Infinity, is the Light that is the Visible Manifestation of God. The earth and every other planet and sphere that is not a Centre of Light, carries its cone of shadow with it as it flies and flashes round in its orbit; but the darkness has no home in the Universe. To illuminate the sphere on one side, is to project a cone of darkness on the other; and Error also is the Shadow of the Truth with which God illuminates the Soul.

In all that "Void," also, is the Mysterious and ever Active Electricity, and Heat, and the Omnipresent Ether. At the will of God the Invisible becomes Visible. Two invisible gases, combined by the action of a Force of God, and compressed, become and remain the water that fills the great basins of the seas, flows in the rivers and rivulets, leaps forth from the rocks or springs, drops upon the earth in rains, or whitens it with snows, and bridges the Danubes with ice, or gathers in vast reservoirs in the earth's bosom. God manifested fills all the extension that we foolishly call Empty Space and the Void.

p. 846

And everywhere in the Universe, what we call Life and Movement results from a continual conflict of Forces or Impulses. Whenever that active antagonism ceases, the immobility and inertia, which are Death, result.

If, says the Kabalah, the Justice of God, which is Severity or the Female, alone reigned, creation of imperfect beings such as man would from the beginning have been impossible, because Sin being congenital with Humanity, the Infinite Justice, measuring the Sin by the Infinity of the God offended against, must have annihilated Humanity at the instant of its creation; and not only Humanity but the Angels, since these also, like all created by God and less than perfect, are sinful. Nothing imperfect would have been possible. If, on the other hand, the Mercy or Benignity of God, the Male, were in no wise counteracted, Sin would go unpunished, and the Universe fall into a chaos of corruption.

Let God but repeal a single principle or law of chemical attraction or sympathy, and the antagonistic forces equilibrated in matter, released from constraint, would instantaneously expand all that we term matter into impalpable and invisible gases, such as water or steam is, when, confined in a cylinder and subjected to an immense degree of that mysterious force of the Deity which we call "heat," it is by its expansion released.

Incessantly the great currents and rivers of air flow and rush and roll from the equator to the frozen polar regions, and back from these to the torrid equatorial realms. Necessarily incident to these great, immense, equilibrated and beneficent movements, caused by the antagonism of equatorial heat and polar cold, are the typhoons, tornadoes, and cyclones that result from conflicts between the rushing currents. These and the benign trade-winds result from the same great law. God is omnipotent; but effects without causes are impossible, and these effects cannot but sometimes be evil. The fire would not warm, if it could not also burn, the human flesh. The most virulent poisons are the most sovereign remedies, when given in due proportion. The Evil is the shadow of the Good, and inseparable from it.

The Divine Wisdom limits by equipoise the Omnipotence of the Divine Will or Power, and the result is Beauty or Harmony. The arch rests not on a single column, but springs from one on

p. 847

either side. So is it also with the Divine Justice and Mercy, and with the Human Reason and Human Faith.

That purely scholastic Theology, issue of the Categories of Aristotle and of the Sentences of Peter Lombard, that logic of the syllogism which argues instead of reasoning, and finds a response to every thing by subtilizing on terms, wholly ignored the Kabalistic dogma and wandered off into the drear vacuity of darkness. It was less a philosophy or a wisdom than a philosophical automaton, replying by means of springs, and uncoiling its theses like a wheeled movement. It was not the human verb but the monotonous cry of a machine, the inanimate speech of an Android. It was the fatal precision of mechanism, instead of a free application of rational necessities. ST. THOMAS AQUINAS crushed with a single blow all this scaffolding of words built one upon the other, by proclaiming the eternal Empire of Reason, in that magnificent sentence, "A thing is not just because GOD wills it; but GOD wills it because it is just." The proximate consequence of this proposition, arguing from the greater to the less, was this: "A thing is not true because ARISTOTLE has said it; but ARISTOTLE could not reasonably say it unless it was true. Seek then, first of all, the TRUTH and JUSTICE, and the Science of ARISTOTLE will be given you in addition."

It is the fine dream of the greatest of the Poets, that Hell, become useless, is to be closed at length, by the aggrandizement of Heaven; that the problem of Evil is to receive its final solution, and Good alone, necessary and triumphant, is to reign in Eternity. So the Persian dogma taught that AHRIMAN and his subordinate ministers of Evil were at last, by means of a Redeemer and Mediator, to be reconciled with Deity, and all Evil to end. But unfortunately, the philosopher forgets all the laws of equilibrium, and seeks to absorb the Light in a splendor without shadow, and movement in an absolute repose that would be the cessation of life. So long as there shall be a visible light, there will be a shadow proportional to this Light, and whatever is illuminated will cast its cone of shadow. Repose will never be happiness, if it is not balanced by an analogous and contrary movement. This is the immutable law of Nature, the Eternal Will of the JUSTICE which is GOD.

The same reason necessitates Evil and Sorrow in Humanity, which renders indispensable the bitterness of the waters of the

p. 848

seas. Here also, Harmony can result only from the analogy of contraries, and what is above exists by reason of what is below. It is the depth that determines the height; and if the valleys are filled up, the mountains disappear: so, if the shadows are effaced, the Light is annulled, which is only visible by the graduated contrast of gloom and splendor, and universal obscurity will be produced by an immense dazzling. Even the colors in the Light only exist by the presence of the shadow: it is the threefold alliance of the day and night, the luminous image of the dogma, the Light made Shadow, as the Saviour is the Logos made man: and all this reposes on the same law, the primary law of creation, the single and absolute law of Nature, that of the distinction and harmonious ponderation of the contrary forces in the universal equipoise.

The two great columns of the Temple that symbolizes the Universe are Necessity, or the omnipotent Will of God, which nothing can disobey, and Liberty, or the free-will of His creatures. Apparently and to our human reason antagonistic, the same Reason is not incapable of comprehending how they can be in equipoise. The Infinite Power and Wisdom could so plan the Universe and the Infinite Succession of things as to leave man free to act, and, foreseeing what each would at every instant think and do, to make of the free-will and free-action of each an instrument to aid in effecting its general purpose. For even a man, foreseeing that another will do a certain act, and in nowise controlling or even influencing him may use that action as an instrument to effect his own purposes.

The Infinite Wisdom of God foresees what each will do, and uses it as an instrument, by the exertion of His Infinite Power, which yet does not control the Human action so as to annihilate its freedom. The result is Harmony, the third column that up-holds the Lodge. The same Harmony results from the equipoise of Necessity and Liberty. The will of God is not for an instant defeated nor thwarted, and this is the Divine Victory; and yet He does not tempt nor constrain men to do Evil, and thus His Infinite Glory is unimpaired. The result is Stability, Cohesion, and Permanence in the Universe, and undivided Dominion and Autocracy in the Deity. And these, Victory, Glory, Stability, and Dominion, are the last four Sephiroth of the Kabalah.

I Am, God said to Moses, that which Is, Was and Shall forever

p. 849

[paragraph continues] Be. But the Very God, in His unmanifested Essence, conceived of as not yet having created and as Alone, has no Name. Such was the doctrine of all the ancient Sages, and it is so expressly declared in the Kabalah. יהוה is the Name of the Deity manifested in a single act, that of Creation, and containing within Himself, in idea and actuality, the whole Universe, to be invested with form and be materially developed during the eternal succession of ages. As God never WAS NOT, so He never THOUGHT not, and the Universe has no more had a beginning than the Divine Thought of which it is the utterance,--no more than the Deity Himself. The duration of the Universe is but a point halfway upon the infinite line of eternity; and God was not inert and uncreative during the eternity that stretches behind that point. The Archetype of the Universe did never not exist in the Divine Mind. The Word was in the BEGINNING with God, and WAS God. And the Ineffable NAME is that, not of the Very Essence but of the Absolute, manifested as Being or Existence. For Existence or Being, said the Philosophers, is limitation; and the Very Deity is not limited nor defined, but is all that may possibly be, besides all that is, was, and shall be.

Reversing the letters of the Ineffable Name, and dividing it, it becomes bi-sexual, as the word ×™×”, Yud-He or JAH is, and discloses the meaning of much of the obscure language of the Kabalah, and is The Highest of which the Columns Jachin and Boaz are the symbol. "In the image of Deity," we are told, "God created the Man; Male and Female created He them:" and the writer, symbolizing the Divine by the Human, then tells us that the woman, at first contained in the man, was taken from his side. So Minerva, Goddess of Wisdom, was born, a woman and in armor, of the brain of Jove; Isis was the sister before she was the wife of Osiris, and within BRAHM, the Source of all, the Very God, without sex or name, was developed MAYA, the Mother of all that is. The WORD is the First and Only-begotten of the Father; and the awe with which the Highest Mysteries were regarded has imposed silence in respect to the Nature of the Holy Spirit. The Word is Light, and the Life of Humanity.

It is for the Adepts to understand the meaning of the Symbols.

p. 850

Return now, with us, to the Degrees of the Blue Masonry, and for your last lesson, receive the explanation of one of their Symbols.

You see upon the altar of those Degrees the SQUARE and the COMPASS, and you remember how they lay upon the altar in each Degree.

The SQUARE is an instrument adapted for plane surfaces only, and therefore appropriate to Geometry, or measurement of the Earth, which appears to be, and was by the Ancients supposed to be, a plane. The COMPASS is an instrument that has relation to spheres and spherical surfaces, and is adapted to spherical trigonometry, or that branch of mathematics which deals with the Heavens and the orbits of the planetary bodies.

The SQUARE, therefore, is a natural and appropriate Symbol of this Earth and the things that belong to it, are of it, or concern it. The Compass is an equally natural and appropriate Symbol of the Heavens, and of all celestial things and celestial natures.

You see at the beginning of this reading, an old Hermetic Symbol, copied from the "MATERIA PRIMA" of Valentinus, printed at Franckfurt, in 1613, with a treatise entitled "AZOTH." Upon it you see a Triangle upon a Square, both of these contained in a circle; and above this, standing upon a dragon, a human body, with two arms only, but two heads, one male and the other female. By the side of the male head is the Sun, and by that of the female head, the Moon, the crescent within the circle of the full moon. And the hand on the male side holds a Compass, and that on the female side, a Square.

The Heavens and the Earth were personified as Deities, even among the Aryan Ancestors of the European nations of the Hindus, Zends, Bactrians, and Persians; and the Rig Veda Sanhita contains hymns addressed to them as gods. They were deified also among the Phœnicians; and among the Greeks OURANOS and GEA, Heaven and Earth, were sung as the most ancient of the Deities, by Hesiod.

It is the great, fertile, beautiful MOTHER, Earth, that produces, with limitless profusion of beneficence, everything that ministers to the needs, to the comfort, and to the luxury of man. From her teeming and inexhaustible bosom come the fruits, the grain, the flowers, in their season. From it comes all that feeds the animals which serve man as laborers and for food. She, in the fair

p. 851

[paragraph continues] Springtime, is green with abundant grass, and the trees spring from her soil, and from her teeming vitality take their wealth of green leaves. In her womb are found the useful and valuable minerals; hers are the seas the swarm with life; hers the rivers that furnish food and irrigation, and the mountains that send down the streams which swell into these rivers; hers the forests that feed the sacred fires for the sacrifices, and blaze upon the domestic hearths. The EARTH, therefore, the great PRODUCER, was always represented as a female, as the MOTHER,--Great, Bounteous, Beneficent Mother Earth.

On the other hand, it is the light and heat of the Sun in the Heavens, and the rains that seem to come from them, that in the Springtime make fruitful this bountifully-producing Earth, that restore life and warmth to her veins, chilled by Winter, set running free her streams, and beget, as it were, that greenness and that abundance of which she is so prolific. As the procreative and generative agents, the Heavens and the Sun have always been regarded as male; as the generators that fructify the Earth and cause it to produce.

The Hermaphroditic figure is the Symbol of the double nature anciently assigned to the Deity, as Generator and Producer, as BRAHM and MAYA among the Aryans, Osiris and Isis among the Egyptians. As the Sun was male, so the Moon was female; and Isis was both the sister and the wife of Osiris. The Compass, therefore, is the Hermetic Symbol of the Creative Deity, and the Square of the productive Earth or Universe.

From the Heavens come the spiritual and immortal portion of man; from the Earth his material and mortal portion. The Hebrew Genesis says that YEHOUAH formed man of the dust of the Earth, and breathed into his nostrils the breath of life. Through the seven planetary spheres, represented by the Mystic Ladder of the Mithriac Initiations, and it by that which Jacob saw in his dream (not with three, but with seven steps), the Souls, emanating from the Deity, descended, to be united to their human bodies; and through those seven spheres they must re-ascend, to return to their origin and home in the bosom of the Deity.

The COMPASS, therefore, as the Symbol of the Heavens, represents the spiritual, intellectual, and moral portion of this double nature of Humanity; and the SQUARE, as the Symbol of the Earth, its material, sensual, and baser portion.

p. 852

"Truth and Intelligence," said one of the Ancient Indian Sects of Philosophers, "are the Eternal attributes of God, not of the individual Soul, which is susceptible both of knowledge and ignorance, of pleasure and pain; therefore God and the individual Soul are distinct:" and this expression of the ancient Nyaya Philosophers, in regard to Truth, has been handed down to us through the long succession of ages, in the lessons of Freemasonry, wherein we read, that "Truth is a Divine Attribute, and the foundation of every virtue."

"While embodied in matter," they said, "the Soul is in a state of imprisonment, and is under the influence of evil passions; but having, by intense study, arrived at the knowledge of the elements and principles of Nature, it attains unto the place of TIE ETERNAL; in which state of happiness, its individuality does not cease."

The vitality which animates the mortal frame, the Breath of Life of the Hebrew Genesis, the Hindu Philosophers in general held, perishes with it; but the Soul is divine, an emanation of the Spirit of God, but not a portion of that Spirit. For they compared it to the heat and light sent forth from the Sun, or to a ray of that light, which neither lessens nor divides its own essence.

However created, or invested with separate existence, the Soul, which is but the creature of the Deity, cannot know the mode of its creation, nor comprehend its own individuality. It cannot even comprehend how the being which it and the body constitute, can feel pain, or see, or hear. It has pleased the Universal Creator to set bounds to the scope of our human and finite reason, beyond which it cannot reach; and if we are capable of comprehending the mode and manner of the creation or generation of the Universe of things, He has been pleased to conceal it from us by an impenetrable veil, while the words used to express the act have no other definite meaning than that He caused that Universe to commence to exist.

It is enough for us to know, what Masonry teaches, that we are not all mortal; that the Soul or Spirit, the intellectual and reasoning portion of ourself, is our Very Self, is not subject to decay and dissolution, but is simple and immaterial, survives the death of the body, and is capable of immortality; that it is also capable of improvement and advancement, of increase of knowledge of

p. 853

the things that are divine, of becoming wiser and better, and more and more worthy of immortality; and that to become so, and to help to improve and benefit others and all our race, is the noblest ambition and highest glory that we can entertain and attain unto, in this momentary and imperfect life.

In every human being the Divine and the Human are intermingled. In every one there are the Reason and the Moral sense, the passions that prompt to evil, and the sensual appetites. "If ye live after the flesh, ye shall die," said Paul, writing to the Christians at Rome, "but if ye through the spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God." "The flesh lusteth against the spirit, and the spirit against the flesh," he said, writing to the Christians of Galatia, "and these are contrary the one to the other, so that ye cannot do the things that ye would." "That which I do, I do not willingly do," he wrote to the Romans, "for what I wish to do, that I do not do, but that which I hate I do. It is no more I that do it, but sin that dwelleth in me. To will, is present with me; but how to perform that which is good, I find not. For, I do not do the good that I desire to do; and the evil that I do not wish to do, that I do do. I find then a law, that when I desire to do good, evil is present with me; for I delight in the law of God after the inward man, but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. . . So then, with the mind I myself serve the law of God, but with the flesh the law of sin."

Life is a battle, and to fight that battle heroically and well is the great purpose of every man's existence, who is worthy and fit to live at all. To stem the strong currents of adversity, to advance in despite of all obstacles, to snatch victory from the jealous grasp of fortune, to become a chief and a leader among men, to rise to rank and power by eloquence, courage, perseverance, study, energy, activity, discouraged by no reverses, impatient of no delays, deterred by no hazards; to win wealth, to subjugate men by our intellect, the very elements by our audacity, to succeed, to prosper, to thrive;--thus it is, according to the general understanding, that one fights well the battle of life. Even to succeed in business by that boldness which halts for no risks, that audacity which stakes all upon hazardous chances; by the shrewdness of

p. 854

the close dealer, the boldness of the unscrupulous operator, even by the knaveries of the stock-board and the gold-room; to crawl up into place by disreputable means or the votes of brutal ignorance,--these also are deemed to be among the great successes of life.

But that which is the greatest battle, and in which the truest honor and most real success are to be won, is that which our intellect and reason and moral sense, our spiritual natures, fight against our sensual appetites and evil passions, our earthly and material or animal nature. Therein only are the true glories of heroism to be won, there only the successes that entitle us to triumphs.

In every human life that battle is fought; and those who win elsewhere, often suffer ignominious defeat and disastrous rout, and discomfiture and shameful downfall in this encounter.

You have heard more than one definition of freemasonry. The truest and the most significant you have yet to hear. It is taught to the entered Apprentice, the Fellow-Craft, and the Master, and it is taught in every Degree through which you have advanced to this. It is a definition of what Freemasonry is, of what its purposes and its very essence and spirit are; and it has for every one of us the force and sanctity of a divine law, and imposes on every one of us a solemn obligation.

It is symbolized and taught, to the Apprentice as well as to you, by the COMPASS and the SQUARE; upon which, as well as upon the Book of your Religion and the Book of the law of the Scottish Freemasonry, you have taken so many obligations. As a Knight, you have been taught it by the Swords, the symbols of HONOR and DUTY, on which you have taken your vows: it was taught you by the BALANCE, the symbol of all Equilibrium, and by the CROSS, the symbol of devotedness and self-sacrifice; but all that these teach and contain is taught and contained, for Entered Apprentice, Knight, and Prince alike, by the Compass and the Square.

For the Apprentice, the points of the Compass are beneath the Square. For the Fellow-Craft, one is above and one beneath. For the Master, both are dominant, and have rule, control, and empire over the symbol of the earthly and the material.

FREEMASONRY is the subjugation of the Human that is in man by the Divine; the Conquest of the Appetites and Passions by the Moral Sense and the Reason; a continual effort, struggle, and warfare of the Spiritual against the Material and Sensual. That

p. 855

victory, when it has been achieved and secured, and the conqueror may rest upon his shield and wear the well-earned laurels, is the true HOLY EMPIRE.

To achieve it, the Mason must first attain a solid conviction, founded upon reason, that he hath within him a spiritual nature, a soul that is not to die when the body is dissolved, but is to continue to exist and to advance toward perfection through all the ages of eternity, and to see more and more clearly, as it draws nearer unto God, the Light of the Divine Presence. This the Philosophy of the Ancient and Accepted Rite teaches him; and it encourages him to persevere by helping him to believe that his free will is entirely consistent with God's Omnipotence and Omniscience; that He is not only infinite in power, and of infinite wisdom, but of infinite mercy, and an infinitely tender pity and love for the frail and imperfect creatures that He has made.

Every Degree of the Ancient and Accepted Scottish Rite, from the first to the thirty-second, teaches by its ceremonial as well as by its instruction, that the noblest purpose of life and the highest duty of a man are to strive incessantly and vigorously to win the mastery of everything, of that which in him is spiritual and divine, over that which is material and sensual; so that in him also, as in the Universe which God governs, Harmony and Beauty may be the result of a just equilibrium.

You have been taught this in those Degrees, conferred in the Lodge of Perfection, which inculcate particularly the practical morality of Freemasonry. To be true, under whatever temptation to be false; to be honest in all your dealings, even if great losses should be the consequence; to be charitable, when selfishness would prompt you to close your hand, and deprivation of luxury or comfort must follow the charitable act; to judge justly and impartially, even in your own case, when baser impulses prompt you to do an injustice in order that you may be benefited or justified; to be tolerant, when passion prompts to intolerance and persecution; to do that which is right, when the wrong seems to promise larger profit; and to wrong no man of anything that is his, however easy it may seem so to enrich yourself;--in all these things and others which you promised in those Degrees, your spiritual nature is taught and encouraged to assert its rightful dominion over your appetites and passions.

The philosophical Degrees have taught you the value of knowledge,

p. 856

the excellence of truth, the superiority of intellectual labor, the dignity and value of your soul, the worth of great and noble thoughts; and thus endeavored to assist you to rise above the level of the animal appetites and passions, the pursuits of greed and the miserable struggles of ambition, and to find purer pleasure and nobler prizes and rewards in the acquisition of knowledge, the enlargement of the intellect, the interpretation of the sacred writing of God upon the great pages of the Book of Nature.

And the Chivalric Degrees have led you on the same path, by showing you the excellence of generosity, clemency, forgiveness of injuries, magnanimity, contempt of danger, and the paramount obligations of Duty and Honor. They have taught you to over-come the fear of death, to devote yourself to the great cause of civil and religious Liberty, to be the Soldier of all that is just, right, and true; in the midst of pestilence to deserve your title of Knight Commander of the Temple, and neither there nor Elsewhere to desert your post and flee dastard-like from the foe. In all this, you assert the superiority and right to dominion of that in you which is spiritual and divine. No base fear of danger or death, no sordid ambitions or pitiful greeds or base considerations can tempt a true Scottish Knight to dishonor, and so make his intellect, his reason, his soul, the bond-slave of his appetites, of his passions, of that which is material and animal, selfish and brutish in his nature.

It is not possible to create a true and genuine Brotherhood upon any theory of the baseness of human nature: nor by a community of belief in abstract propositions as to the nature of the Deity, the number of His persons, or other theorems of religious faith: nor by the establishment of a system of association simply for mutual relief, and by which, in consideration of certain payments regularly made, each becomes entitled to a certain stipend in case of sickness, to attention then, and to the ceremonies of burial after death.

There can be no genuine Brotherhood without mutual regard, good opinion and esteem, mutual charity, and mutual allowance for faults and failings. It is those only who learn habitually to think better of each other, to look habitually for the good that is in each other, and expect, allow for, and overlook, the evil, who can be Brethren one of the other, in any true sense of the word. Those who gloat over the failings of one another, who think each

p. 257

other to be naturally base and low, of a nature in which the Evil predominates and excellence is not to be looked for, cannot be even friends, and much less Brethren.

No one can have a right to think meanly of his race, unless he also thinks meanly of himself. If, from a single fault or error, he judges of the character of another, and takes the single act as evidence of the whole nature of the man and of the whole course of his life, he ought to consent to be judged by the same rule, and to admit it to be right that others should thus uncharitably condemn himself. But such judgments will become impossible when he incessantly reminds himself that in every man who lives there is an immortal Soul endeavoring to do that which is right and just; a Ray, however small, and almost inappreciable, from the Great Source of Light and Intelligence, which ever struggles upward amid all the impediments of sense and the obstructions of the passions; and that in every man this ray continually wages war against his evil passions and his unruly appetites, or, if it has succumbed, is never wholly extinguished and annihilated. For he will then see that it is not victory, but the struggle that de-serves honor; since in this as in all else no man can always command success. Amid a cloud of errors, of failure, and short-comings, he will look for the struggling Soul, for that which is good in every one amid the evil, and, believing that each is better than from his acts and omissions he seems to be, and that God cares for him still, and pities him and loves him, he will feel that even the erring sinner is still his brother, still entitled to his sympathy, and bound to him by the indissoluble ties of fellowship.

If there be nothing of the divine in man, what is he, after all, but a more intelligent animal? He hath no fault nor vice which some beast hath not; and therefore in his vices he is but a beast of a higher order; and he hath hardly any moral excellence, perhaps none, which some animal hath not in as great a degree,--even the more excellent of these, such as generosity, fidelity, and magnanimity.

Bardesan, the Syrian Christian, in his Book of the Laws of Countries, says, of men, that "in the things belonging to their bodies, they maintain their nature like animals, and in the things which belong to their minds, they do that which they wish, as being free and with power, and as the likeness of God"; and Meliton, Bishop of Sardis, in his Oration to Antoninus C ¦sar,

p. 858

says, "Let Him, the ever-living God, be always present in thy mind; for thy mind itself is His likeness, for it, too, is invisible and impalpable, and without form. . . As He exists forever, so thou also, when thou shalt have put off this which is visible and corruptible, shalt stand before Him forever, living and endowed with knowledge."

As a matter far above our comprehension, and in the Hebrew Genesis the words that are used to express the origin of things are of uncertain meaning, and with equal propriety may be translated by the word "generated," "produced," "made," or "created," we need not dispute nor debate whether the Soul or Spirit of man be a ray that has emanated or flowed forth from the Supreme Intelligence, or whether the Infinite Power hath called each into existence from nothing, by a mere exertion of Its will, and endowed it with immortality, and with intelligence like unto the Divine Intelligence: for, in either case it may be said that in man the Divine is united to the Human. Of this union the equilateral Triangle inscribed within the Square is a Symbol.

We see the Soul, Plato said, as men see the statue of Glaucus, recovered from the sea wherein it had lain many years--which viewing, it was not easy, if possible, to discern what was its original nature, its limbs having been partly broken and partly worn and by defacement changed, by the action of the waves, and shells, weeds, and pebbles adhering to it, so that it more resembled some strange monster than that which it was when it left its Divine Source. Even so, he said, we see the Soul, deformed by innumerable things that have done it harm, have mutilated and defaced it. But the Mason who hath the ROYAL SECRET can also with him argue, from beholding its love of wisdom, its tendency toward association with what is divine and immortal, its larger aspirations, its struggles, though they may have ended in defeat, with the impediments and enthralments of the senses and the passions, that when it shall have been rescued from the material environments that now prove too strong for it, and be freed from the deforming and disfiguring accretions that here adhere to it, it will again be seen in its true nature, and by degrees ascend by the mystic ladder of the Spheres, to its first home and place of origin.

The ROYAL SECRET, of which you are Prince, if you are a true Adept, if knowledge seems to you advisable, and Philosophy is, for you, radiant with a divine beauty, is that which the Sohar

p. 859

terms The Mystery of the BALANCE. It is the Secret of the UNIVERSAL EQUILIBRIUM:--

--Of that Equilibrium in the Deity, between the Infinite Divine WISDOM and the Infinite Divine POWER, from which result the Stability of the Universe, the unchangeableness of the Divine Law, and the Principles of Truth, Justice, and Right which are a part of it; and the Supreme Obligation of the Divine Law upon all men, as superior to all other law, and forming a part of all the laws of men and nations.

--Of that Equilibrium also, between the Infinite Divine JUSTICE and the Infinite Divine MERCY, the result of which is the Infinite Divine EQUITY, and the Moral Harmony or Beauty of the Universe. By it the endurance of created and imperfect natures in the presence of a Perfect Deity is made possible; and for Him, also, as for us, to love is better than to hate, and Forgiveness is wiser than Revenge or Punishment.

--Of that Equilibrium between NECESSITY and LIBERTY, between the action of the DIVINE Omnipotence and the Free-will of man, by which vices and base actions, and ungenerous thoughts and words are crimes and wrongs, justly punished by the law of cause and consequence, though nothing in the Universe can happen or be done contrary to the will of God; and without which co-existence of Liberty and Necessity, of Free-will in the creature and Omnipotence in the Creator, there could be no religion, nor any law of right and wrong, or merit and demerit, nor any justice in human punishments or penal laws.

--Of that Equilibrium between Good and Evil, and Light and Darkness in the world, which assures us that all is the work of the Infinite Wisdom and of an Infinite Love; and that there is no rebellious demon of Evil, or Principle of Darkness co-existent and in eternal controversy with God, or the Principle of Light and of Good: by attaining to the knowledge of which equilibrium we can, through Faith, see that the existence of Evil, Sin, Suffering, and Sorrow in the world, is consistent with the Infinite Goodness as well as with the Infinite Wisdom of the Almighty.

Sympathy and Antipathy, Attraction and Repulsion, each a Force of nature, are contraries, in the souls of men and in the Universe of spheres and worlds; and from the action and opposition of each against the other, result Harmony, and that movement which is the Life of the Universe and the Soul alike.

p. 860

[paragraph continues] They are not antagonists of each other. The force that repels a Planet from the Sun is no more an evil force, than that which attracts the Planet toward the central Luminary; for each is created and exerted by the Deity, and the result is the harmonious movement of the obedient Planets in their elliptic orbits, and the mathematical accuracy and unvarying regularity of their movements.

--Of that Equilibrium between Authority and Individual Action which constitutes Free Government, by settling on immutable foundations Liberty with Obedience to Law, Equality with Subjection to Authority, and Fraternity with Subordination to the Wisest and the Best: and of that Equilibrium between the Active Energy of the Will of the Present, expressed by the Vote of the People, and the Passive Stability and Permanence of the Will of the Past, expressed in constitutions of government, written or unwritten, and in the laws and customs, gray with age and sanctified by time, as precedents and authority; which is represented by the arch resting on the two columns, Jachin and Boaz, that stand at the portals of the Temple builded by Wisdom, on one of which Masonry sets the celestial Globe, symbol of the spiritual part of our composite nature, and on the other the terrestrial Globe, symbol of the material part.

--And, finally, of that Equilibrium, possible in ourselves, and which Masonry incessantly labors to accomplish in its Initiates, and demands of its Adepts and Princes (else unworthy of their titles), between the Spiritual and Divine and the Material and Human in man; between the Intellect, Reason, and Moral Sense on one side, and the Appetites and Passions on the other, from which result the Harmony and Beauty of a well-regulated life.

Which possible Equilibrium proves to us that our Appetites and Senses also are Forces given unto us by God, for purposes of good, and not the fruits of the malignancy of a Devil, to be detested, mortified, and, if possible, rendered inert and dead: that they are given us to be the means by which we shall be strengthened and incited to great and good deeds, and are to be wisely used, and not abused; to be controlled and kept within due bounds by the Reason and the Moral Sense; to be made useful instruments and servants, and not permitted to become the managers and masters, using our intellect and reason as base instruments for their gratification.

p. 861

And this Equilibrium teaches us, above all, to reverence ourselves as immortal souls, and to have respect and charity for others, who are even such as we are, partakers with us of the Divine Nature, lighted by a ray of the Divine Intelligence, struggling, like us, toward the light; capable, like us, of progress upward toward perfection, and deserving to be loved and pitied, but never to be hated nor despised; to be aided and encouraged in this life-struggle, and not to be abandoned nor left to wander in the darkness alone, still less to be trampled upon in our own efforts to ascend.

From the mutual action and re-action of each of these pairs of opposites and contraries results that which with them forms the Triangle, to all the Ancient Sages the expressive symbol of the Deity; as from Osiris and Isis, Har-oeri, the Master of Light and Life, and the Creative Word. At the angles of one stand, symbolically, the three columns that support the Lodge, itself a symbol of the Universe, Wisdom, Power, and Harmony or Beauty. One of these symbols, found on the Tracing-Board of the Apprentice's Degree, teaches this last lesson of Freemasonry. It is the right-angled Triangle, representing man, as a union of the spiritual and material, of the divine and human. The base, measured by the number 3, the number of the Triangle, represents the Deity and the Divine; the perpendicular, measured by the number 4, the number of the Square, represents the Earth, the Material, and the Human; and the hypothenuse, measured by 5, represents that nature which is produced by the union of the Divine and Human, the Soul and the Body; the squares, 9 and 16, of the base and perpendicular, added together, producing 25, the square root whereof is 5, the measure of the hypothenuse.

And as in each Triangle of Perfection, one is three and three are one, so man is one, though of a double nature; and he attains the purposes of his being only when the two natures that are in him are in just equilibrium; and his life is a success only when it too is a harmony, and beautiful, like the great Harmonies of God and the Universe.

Such, my Brother, is the TRUE WORD of a Master Mason; such the true ROYAL SECRET, which makes possible, and shall at length make real, the HOLY EMPIRE of true Masonic Brotherhood.


Hyperdimensional Blogging



#89 2006-10-29 22:13:13

Registered: 2006-06-19

Re: Jewish power and the Illuminati

Moralman wrote:

Dear Friends
kind regards ... In the World today we see that Jews have powerful positions in the World and the gentiles in politics always favour pro-Israeli policy. ... My question is simply this..........
What part overall do the Jews play in the Illuminati's overall plan?
David Icke says that the Jews are bait and are exploited by the Rothschild reptilian bloodline. ... Other people such as Henry Makow have different ... I ask this because it does seem that the richest people and powerful people are Jewish in both business and entertainment. ... yours thankfully John

Please remember.  Judaism is not monolithic.  There ARE non-Zionist, non-usury-practicing Jews.

... just as there are non-Fundamentalist, non-"Beam me up Jesus!" non-reactive, peace-promoting Christians and Islamics.

... There seem to be "sheep and goats" in every group.

... Let's not paint everyone with one swath of one bruth-stroke.

: )  Chai



#90 2006-10-30 00:07:38

Registered: 2006-08-06

Re: Jewish power and the Illuminati

Interesting stuff above, of gnostic hermetic origin. I want to point out that even though Steiner did explain the gnosis of ancient hermeticism, his spiritual science emerges out of gnosis by involving the thinking man and not only a transmitted old age gnosis. We must recognize the grandeur of our gnostic luciferic past, as shown to us in masonry, but we must start our own quest independently, out of direct personal and rigorous experience of the spiritual hidden in outer nature. But still it's very interesting to recognize the grandeur of ancient gnosis.



Board footer

Powered by PunBB
© Copyright 2002–2005 Rickard Andersson