Jewish power and the Illuminati (Page 6 of 10)

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.

-END-

http://uncletaz.com/steinsem.html#anchor453266
(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.

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).

Conclusion

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).

Appendix

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).

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?

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!

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"
http://uncletaz.com/steinsem.html

by MANFRED LEIST  · LORENZO RAVAGLI  · HANS-J Å“RGEN BADER

Contents

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"

I found two documentaries exposing the Jesuit SuperPower in history until today. Very good documentaries. Lots of quotations of historically important people.
http://video.google.com/videoplay?docid … 0990840079
http://video.google.fr/videoplay?docid= … 2028011390 (spirituallysmart.com)

Compare this to Steiner's 'Jesuit and Rosicrucian Training':
http://wn.rsarchive.org/Lectures/JRTran_index.html

Then compare to this lecture by Steiner where he talks about the fauns and satyres that controlled bolchevik leaders.
http://wn.rsarchive.org/Lectures/GnoDoc_index.html
Gnostic Doctrines and Supersensible Influences in Europe

By RUDOLF STEINER

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.

 
  Demiurgos   
  |   
   â€ ons 1.   
  |   
   â€ ons 2.   
  |   
  Jehovah Matter
            Man
 

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.

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

http://www.nkusa.org/

... 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