Sabbataen-Frankist Illuminism and Labor Zionism
Sabbataen-Frankist Illuminism and Labor Zionism
Part 4 of "Israeli/Arab Conflict in Palestine: How Did It Start? A Historical Review"
Hey Gang,
What you are about in read is the fourth part of a series written by regular Nevermore contributor Tobin Owl.
It explores both the roots of the current Israeli-Arab conflict and the roots of the Zionist movement in Europe.
I have not independently verified everything contained in this article, but Tobin is a very good researcher and I trust him to have done his due diligence.
That said, this particular piece deals with secret societies and hidden agendas, and it is rarely possible to have complete certainty about such things. I encourage the reader to read Tobin’s work with an open mind. As always, if you have any comments or critiques, we’re all ears!
If any out there happens to be particularly knowledgeable on the subject of Zionism, I refer you to the following piece, where I extend an invitation to people to set us straight if they feel that we are misrepresenting the history of this ideology.
With that out of the way, I hope that you enjoy this piece, and I encourage you to follow Tobin’s blog if you are interested in deep dives on controversial subjects.
Love & Solidarity,
Crow Qu’appelle
Sabbataen-Frankist Illuminism and Labor Zionism
by Tobin Owl
In parts 1 to 3 of this series, I principally addressed outward events, including geopolitical and military/paramilitary devices of Zionism, the British Empire and later the Israeli State:
Part 2: Israeli Military Policy Since 2006—The Dahiya Docrtine
Part 3: The Rise of Zionism and the Creation of the State of Israel
Now I want to look deeper into the underlying flavor of the movements that found their origins in 17th to 19th century Judaism that paved the way for the rise of the Zionism and its objectives. (A future essay will focus on Zionist leadership collaboration with the Nazis.) If the reader notes any errors or oversights, or has a question or opinion, please leave a comment below this essay.
I’ll begin with a quote from a survivor of the Budhapest Ghetto under the Nazis, and I want to say straight away, Thank you dear sister for reassuring me that there are Jews who really do care, Jews who see clearly!
Sometime after [1956] I heard a news item about Israelis herding Palestinians into settlement camps. I just could not believe this. Weren’t the Israelis also Jews? Hadn’t we – they – just survived the greatest pogrom of our history? Weren’t [concentration] camps – often euphemistically called ‘settlement camps’ by the Nazis – the main feature of this pogrom? How could Jews in any measure do unto others what had been done to them? How could these Israeli Jews oppress and imprison other people? In my romantic imagination, the Jews in Israel were socialists and people who knew right from wrong. This was clearly incorrect. I felt let down, as if I was being robbed of a part of what I had thought was my heritage. …
I have to say to the Israeli government, which claims to speak in the name of all Jews, that it is not speaking in my name. I will not remain silent in the face of the attempted annihilation of the Palestinians; the sale of arms to repressive regimes around the world; the attempt to stifle criticism of Israel in the media worldwide; or the twisting of the knife labelled ‘guilt’ in order to gain economic concessions from Western countries. Of course, Israel’s geo-political position has a greater bearing on this, at the moment. I will not allow the confounding of the terms ‘anti-Semitic’ and ‘anti-Zionist’ to go unchallenged.”
Dr. Marika Sherwood, ‘How I became an anti-Israel Jew’, Middle East Monitor, 7/3/18
I highly recommend reading Marika’s memoir in full. Here’s another quote, something she says after explaining how non-Jews in her apartment building had protected her family’s identity, in spite that this meant that they could have faced the Nazi firing squad for harboring Jews:
“So you see, I could never divide the world into Jew and non-Jew. It was always more complex than that.”
In Part 3, I cited a number of passages from the 16th century addition to the Talmud known as the Shulchan Aruk (written by Rabbi Joseph Caro) that express fundamental Jewish superiority above all other people and that “the gentiles” are only as good as what the Jew can get from them. These are indeed inflammatory passages, and I am no expert as to what degree such passages may be formative of the generalized Jewish worldview and attitudes toward others, albeit if taken at face value such passages could be understood as justification for all the horrible things done to the Palestinians which I’ve already discussed. To me, such expressions of racial superiority are abhorrent. Yet, they find their roots in the biblical idea that the descendants of Israel are God’s chosen people. As noted by another Jewish survivor of the Nazi regime, Prof. Zeev Sternhell, racist ideologies, like any ideology, develop gradually. Given certain circumstances, they become extreme.
Yet, in the back of my mind the whole time has been the question as to what extent Jewish religion has played in the Zionist movement, particularly since I remembered reading years ago in Karen Armstrong’s scholarly work The Battle for God that it was secular rather than religious Jews who provided the main impetus for early Zionism. In fact, the majority of Orthodox Jews were adamantly opposed to it, on religious grounds.
Zionism was always a minority movement among Jews. One source cites that, in 1933, merely 1% of Jews were Zionists.
In Part 3, I mentioned Nathan Birnbaum who had coined the word “Zionism” in 1886 but who later had his doubts about political Zionism. As it turns out, Birnbaum was a religious Jew, something later dubbed “Orthodox” by those who eschewed divine inspiration of the Torah and the authority of the Talmud. Certain Orthodox Jews oppose state Zionism even today because to them the Biblical promise of Israelites being returned to their homeland is a spiritual one, not one to be pushed by political means, much less by war. The State of Israel is seen as illegitimate or at least of secondary importance to such Jews.
What about secular Zionism? Asher Zvi Ginsberg (also known as Ahad Ha-am), the “agnostic rabbi”—in opposition Theodor Herzl who organized the World Zionist Congress in 1896 becoming its first president—considered that political establishment of a Jewish state could be only secondary to Jewish “spiritual” and cultural revival:
Ahad Ha-am wanted “not merely a State of Jews but a really Jewish state,” which would be the center of the worldwide Jewish revival, from which the spirit of Judaism would “radiate to the great circumference, to all the communities of the Diaspora.”
Thus early overtures for Jewish renewal and redemption were fraught with conflicting aims. But in an amazing Hegelian synthesis, Labor Zionism, (according to the web article cited above), brought together these disparate threads:
In many ways, the labor-socialist Zionists succeeded in synthesizing the political and cultural streams through their ambitious colonization projects, social vision, and ideology of cultural and social revolution.
Many Jewish Marxists were committed to Zionism and the return to the Land of Israel, but they faced an inherent conflict between communism’s internationalist focus and Zionism’s nationalist focus. Jewish Marxists, therefore, worked to reformulate the Communist Manifesto to fit into a Zionist context. The most important of these thinkers was Ber Borochov, who interpreted the Jewish Problem in class terms and held that “the emancipation of the Jewish people either will be brought about by Jewish labor, or will not be attained at all” (“Our Platform” 1906).
According to Borochov, immigration to the Land of Israel, if planned and executed properly, would transform the Jewish people from a petty bourgeoisie society into a healthy society, based on Jewish workers who would forgo their shops and clerkships for the fields and factories of the new Jewish homeland. Marxist-Zionist ideology, stemming from Borochov’s formulations, was the basis of the kibbutz movement (which built communal villages and farms) and was a dominant force in Israeli politics for many years.
While the First Aliyah (or Jewish immigration to Palestine) during the late 19th century had been largely financed by Edmund de Rothschild and employed Palestinian labor, by the time of the Second Aliyah (1906-1914), the focus had begun to shift to the creation of a socialist settler movement utilizing Jewish labor only. Many of the most important forgers of a centralized socialist Jewish economy in Palestine emerged out of this movement, including David Ben Gurion, the leader of the Jewish Agency who would also become the first Prime Minister of the Israeli state.
In the Timeline at the end of Part 3, I mentioned Rome and Jerusalem written by Moses Hess in 1862 . According to L. Fry, the book had been Leo Pinsker’s inspiration for Auto-Emancipation, published twenty years later, which in turn was drawn upon in Herzl’s Der Judenstaat (“The Jewish State”) in 1896. I thought this might be important to note, but I wasn’t sure why. As I later discovered, Moses Hess turns out to have been one of the most important mentors of Karl Marx, and soon later of Engels as well.
Hess’ Zionist dream was that a Socialist Jewish State be established as a colony of the enlightened Socialist Country, France.
—Arthur Herzberg, Hebrew College, Boston (1978)
And though a Jew of the Levitical line of priests and rabbis (similar to Marx himself), Hess was eager to dispose of both Judaism and Christianity:
From the viewpoint of enlightenment, I see no tenable reason for the continued existence of either Judaism or Christianity. The Jew who does not believe in the national regeneration of his people has only one task—to labor, like the enlightened Christian, for the dissolution of his religion.
—Moses Hess, Rome and Jerusalem (1862)
Jüri Lina in Under the Sign of the Scorpion describes Hess as a “Frankist communist”:
It can be mentioned that he founded the German Social Democratic Party. In "Judisches Lexikon" … he is called a communist rabbi and the father of modern Socialism.
With that introduction, let us now take a journey farther back in time to the discover the origins of Frankism and see what bearing it may have on “socialism,” on Judaism, and on the Zionist movement.
To read what follows requires bravery … bravery to look into the face of evil itself and see it for what it is. To fathom the unfathomable. To conceive of that which the normal human mind rejects as detestable and impossible, contradicting basic faith in human decency… but which experience tells us must be true. My sense is that only by understanding Sabbataen-Frankist Illuminism do we stand any chance of resisting the forces that have engulfed humanity in the violent wars and revolutions of the past two centuries. I should probably say up front, I’m not religious. I have serious doubts as to whether Moses and other old testament figures existed historically. Nonetheless, I believe in the Christian and Buddhist values of compassion and understanding, which also leads me to hold a basic moral framework. It is from within this framework that I denounce Frankism as “evil.”
Sabbatai Zevi and the roots of Frankist apostacy
In 1646, at the age of 22, a mystical youth by the name of Sabbatai Zevi (also spelled “Shabbati Tzevi” or “Tzvi”), son of a Jewish merchant, proclaimed himself to his followers in the Ottoman city of Smyrna to be the long awaited Jewish messiah. This announcement came amidst an atmosphere of messianic fervor and anticipation among both Jews and Christians the likes of which had never been seen before or since. In the years that followed, many throughout the world of Judaism would come to believe Sabbatai was indeed the messiah, despite the fact that his words and actions abrogated Jewish laws and taboos. At the height of the movement, more than 1 million Jews—half the entire Jewish population of the period—had become disciples of this man who had a special charm about him, who was often caught up in ecstatic meditation, who sang beautifully and performed wonders, and who brought new teachings and practices based on the messianic Lurian Kaballah of Rabbi Issac Luria. His teaching included the idea that divine sparks trapped in the world could be released and the world redeemed through entering the realm of evil itself: redemption through sacred acts of sin. Banished by the rabbis from Smyrna, and later from Salonica (the center of Cabalism), Sabbatai had travelled from town to town, finally spending time between Cairo and Palestine, including Jerusalem. There he met Nathan of Gaza, who encouraged him and,
… assumed the role of a modern Elijah, in his traditional role of forerunner of the messiah. Nathan ecstatically prophesied the imminent restoration of Israel and world salvation through the bloodless victory of Shabbetai, riding on a lion with a seven-headed dragon in his jaws. In accordance with millenarian belief, he cited 1666 as the apocalyptic year.
Read a fascinating account of the 17th century messiah here or watch the short video below.
As Sabbatai’s fame spread, a manic frenzy of expectation of the great restoration caused many Jewish families around the Mediterranean to sell their possessions and prepare for triumphant return to Palestine. In Poland and Ukraine, Jews looked to the new messiah for salvation from their oppressors. Even large numbers of assimilated or converso Jews as far away as Germany and Holland repented and believed.
Having been threatened with excommunication by the Sephardic elders of Jerusalem, further strengthening the image of the “suffering messiah” he gained among his followers, Sabbatai returned to his hometown where he was highly acclaimed and, in 1665 in the Smyrna synagogue, was openly declared to be the messiah, with grand overtures, blowing of horns, and crowds of women and children bestowing great affection and reverence upon him.
By this time, the Ottoman Sultan was beginning to get worried. In February 1666, he had Sabbatai put under house arrest, though he was given comfortable, one might even say extravagant surroundings and allowed visitors. But by September, feeling even more threatened by Sabbatai’s following, the Sultan summoned him and gave him the opportunity, under threat of arms, to prove himself the immortal messiah or otherwise convert to Islam.
The Ottoman Empire at the height of its expansion in 1683
Sabbatai didn’t hesitate and converted and began from that time to dress like a Muslim, and was given an honored place in the Sultan’s court. Eventually, however, he would be expelled to Albania where he would remain until his death in 1676.
Many of his followers had been disillusioned by Sabbatai’s conversion, but others claimed it was all part of the messianic plan and that one could be outwardly a Muslim and inwardly a Jew. Some, following Sabbatai’s example, even converted to Islam and, like him, adopted Muslim costume. In Turkey, they became known as the Dönmeh, who are indistinguishable in outward appearance from common Muslim Turks and whose communities have survived for centuries.
Dönmeh Jews. The Dönmeh developed a knack for infiltrating the government. In the early 1900s, they formed part of the Young Turk movement responsible for Armenian deportation and the overthrow of Sultan Abdulhammad II.
Sabbatai had seemingly created a syncretic religion based on Judaism, Islam and Christianity—a twisted perversion of all three faiths. He was known to associate with a certain brand of Sufism that had similarities to his own radical antinomian teachings and practices.
Notwithstanding the frenzy of the movement, strange rituals, sexual promiscuity and wife sharing endorsed by Sabbatean doctrine, abrogation of Jewish laws and the breaking of every taboo, from what I’ve been able to gather early Sabbataenism does not appear to have been outwardly violent. However, being a sex cult… well, let’s just say there was a strong potential for things to get really ugly. Members were not only permitted, but even obligated to break commandments, often resulting in shame and internal conflict. Moreover, Sabbatai gained support by some very wealthy Jews, such as his sponsor in Cairo. This may suggest there was more at play than simply a radical religious cult.
It was the advent of Frankism that would take things to the next level.
Jacob Frank, the second messiah
Jacob Frank (1726-1791) was born to a middle-class Jewish family in Poland who like many other Polish Jewish families at that time were followers and worshipers of Sabbatai Zevi. As a young man, Frank travelled to Smyrna and received instructions from the Dönmeh, and even converted to Islam. Upon returning to Poland a large group of followers gathered around him, among whom he promoted the idea of purification through transgression. This included orgiastic rituals and brought on extreme disfavor from the traditional Jewish leadership who denounced Sabbatai’s following for profaning the Talmud. To which the group responded by asserting they were Zoharistic, or Kabbalistic, rather than Talmudic Jews. This culminated in a challenge and a debate before the Christian authorities who finally decided in favor of Frank’s followers and against the Talmud, bringing about the burning of the Talmud throughout the region.
Frank claimed he was a direct successor of Zevi.
(Two centuries later, Aleister Crowley, considered by some to have been the most evil man who ever lived, would likewise see himself as “his generation’s ‘apostate messiah’ or incarnation of Tzevi.”)
Frank asserted he had received revelations from God, including that he and his followers should convert to Christianity.
In 1759, the Frankists began negotiations with Polish Catholic officials to undergo a mass conversion to Christianity. The baptism of more than 500 Frankists, including Frank himself, was celebrated in the local churches, with members of the Polish nobility acting as godparents. The newly baptized adopted the names of their godfathers and godmothers, and ultimately joined the ranks of the Polish nobility. However, they clashed with church officials when they continued to intermarry only among themselves and to hold Frank in reverence, calling him “the holy master.”
Frank was arrested in Warsaw in 1760 and brought before to the Church’s tribunal on the charge of feigned conversion to Catholicism and the spreading of a pernicious heresy. The tribunal convicted Frank as a teacher of heresy, and imprisoned him in a monastery for 13 years.
—Jacob Frank and His Followers
Despite his imprisonment, Frank’s following only grew. When the Russians invaded the area of Poland where Frank was imprisoned, Frank was released. He moved to the Moravian town of Brünn, travelling frequently to Vienna and gaining favor for a time with Holy Roman Emperor, Joseph II. Eventually he was forced to leave and became Baron of Offenbach in Germany (near Frankfurt), living as a wealthy nobleman and receiving money from his followers who came to visit him.
The above video discusses the Frankist legacy in relation to Zionism. This YouTube version is truncated. Full length video available on Bitchute. Recommended.
The Bavarian Illuminati
“The Illuminati paralleled the Frankists in both time and geography, the seat of both movements being in Germany—the Illuminati in Ingolstadt, Bavaria, and the Frankists in Offenbach after 1786. We shall demonstrate that from the Jewish perspective there is a relationship between the Illuminati and the Communists.”
—Rabbi Marvin S. Antelman, To Eliminate the Opiate Vol. 1, p. 47-48
One finds on the Encyclopedia Britannica website entry under “Illuminati” a sweet little video explaining that, well … yes, historically there have been a few groups of little importance calling themselves Illuminati: the Alumbrados of 15th century Spain; later a group in France who adopted the name Illuminati; and the Bavarian Illuminati of the late 1700s. These were “philosophical” groups who were concerned with such things as enlightenment and other noble ideas … not a secret ruling elite that most people today associate with the word “Illuminati.” No, of course not. Nothing like that! Nothing at all. You can go home and rest assured, and never give it a second thought. There’s no need ask who the Bavarian Illuminati were or to know anything about their founder and director Adam Weishaupt, code-named Spartacus. “Just take our word for it!”
Well, if you’re anything like me, you actually would like to know something more about the whole matter.
We furthermore have the testimony of John Robison in his Proofs of a Conspiracy, published in 1798, which details the development of the Illuminati and its rise to power, their connection with the Jacobins, and with the terror that took place during the French Revolution.
—Rabbi Antelman, op cit., p. 48
“Egalité! Liberté! Fraternité!” was the cry of the revolution. It was a cry based on Rousseau’s romantic ideal of natural man. The ideal was turned into violent revolution by means of secret conspiracies.
Weishaupt, professor of Canon Law at the University of Ingostadt, Bavaria, an ex-Jesuit priest, spent five years perfecting a plan for a hierarchical secret society with three levels based on the Platonic ideal state. Not long after its founding on May 1, 1776 as the Order of the Illuminati (or the “Order of the Perfectibilists”), it began collaborating with Free Masonry, eventually infiltrating their ranks and instilling its own aim and ideas. With the founding of Illuminist lodges or infiltration of other Masonic lodges throughout Germany, France, Turkey and the United States, groundwork had been laid for world revolution. The goal was the abolition of religion and overturning of all civil government. France was the first to fall.
What we know about the Illuminati is largely due to the discovery of plans for the French Revolution when one of the Illuminati couriers was struck by lightning; the Bavarian government’s subsequent investigations into the matter; seizures of more documents; and, finally, examination of witnesses who were part of the order.
As a result of the deliberations of the Court of Inquiry, all secret organizations were banished from Bavaria and Weishaupt and his associates were denounced as heretics/occultists.
In 1786, the Bavarian Court published their findings as The Original Writings of the Order and Sect of the Illuminati (Kirban 1980:150).
Payson adds the following narrative history. Weishaupt escaped to Saxe-Gotha, Switzerland. In Switzerland, Weishaupt reorganized the Illuminati to appear on the surface to be composed of legitimate groups; the German Union and The League of the Just (with sub-groups of Literary Societies and Reading Clubs).
—David Herbert, 2009
This was only 4 years after the Congress of Wilhemsbad on July 16, 1782 where the Illuminati had joined Freemasonry to form Illumined Lodges, at which time they had also moved their headquarters to Frankfurt, center of high finance and the home of the Rothschilds. After being banned first in Bavaria and then in all of Europe, the Illuminati continued their activities inside the Masonic Lodges, infiltrating the British and Scottish rites as well. Later, Britain would become the main hub of Illuminist activity.
Frankist Illuminism
The connection between Frankism and Weishaup’s Illuminati is brought out by Jüri Lina in Under the Sign of the Scorpion, p.22:
It was Mayer Amschel Rothschild who convinced Weishaupt to wholly accept the Frankist Cabbalist doctrine and who afterwards financed the Illuminati. Rothschild had given Weishaupt the task of re-establishing the old Alumbrado movement for the Cabbalist Jews.
Note that it was Spanish Alumbrado Marrano Jews who formed and directed the Society of Jesus, later known as the Jesuits. Ignacio de Loyola and other founding members were Alumbrado Jews. Jesuit Marrano Jews escaped the Spanish Inquisition by becoming the Inquisition’s judges and henchmen, thus deflecting attention from themselves and deciding who to accuse and who to cover for.
Luri continues:
Theoretical Cabbala embraces only secret teachings about God and nature. But practical Cabbala (such as Frankism) attempts to affect earthly matters. It involves the use of amulets and magic numbers as well as the conjuring of evil spirits. Both the Talmud and Midrash contain Cabbalist information.
[...]
Jakob Frank summed up his doctrine in his book "The Words of the Lord". He asserted that the creator God was not the same as the one who had revealed himself to the Israelites. He believed God was evil.
(Here we see a parallel with Gnosticism of that had its roots in the first centuries A.D. Indeed the parallel is no mere coincidence.)
Frank proclaimed himself as the true Messiah. He vowed not to tell the truth, rejected every moral law, and declared that the only way to a new society was through the total destruction of the present civilisation. Murder, rape, incest and the drinking of blood were perfectly acceptable actions and necessary rituals. Frank was one of those refractory Jews who worshipped devils. The extremist Jews were particularly fond of a devil called Sammael.
(If this seems too incredible to believe, the reader need only be reminded of the recently exposed Epstein affair, Pizzagate, or the strange practices of the influential Yale secret order of Skull and Bones.)
Frank had set up a hierarchical, pyramid-like order similar to the Jesuits or to Freemasonry in which the lower levels were kept ignorant of the true aims of the order, and usually didn’t even know the higher levels existed. Yet members were obliged to vow faithfulness to the order above all other allegiances, under pain of ruin, shame, persecution, even death. Such extreme, life-commiting vows are noted in their secret documents, since revealed, as well as in the vows of Free Masonry. The extraordinary success of the order lie in it’s ability to conscript the gullible as well as the cunning, men as well as women, atheists or the religious, to gradually indoctrinate each according to their usefulness and their level or subgroup, to utilize all for its nefarious designs for world domination. Everything unfolded under the leadership of its 13 directors (12+1), of whom Weishaupt was the head, amply funded by Meyer Amschel Rothschild. (After Weishaupt’s death in 1791, he would be succeeded by Italian Illuminatus Giuseppe Mazzini.)
“The art of Illuminism lay in enlisting dupes as well as adepts, and by encouraging the dreams of honest visionaries or the schemes of fanatics, by flattering the vanity of ambitious egoists, by working on unbalanced brains, or by playing on such passions as greed of gold or power, to make men of totally divergent aims serve the secret purpose of the sect.”
—Nesta H. Webster, World Revolution: The Plot Against Civilization (1921), p.
Now that we have a basic outline of the secret, revolutionary forces that were gaining momentum in the late 18th century, let’s return to socialism, to Hess, and Marx.
Illuminist Marxism
In 1841, when Marx was 23, he met Moritz Moses Hess, six years his elder and the son of a wealthy Jewish industrialist. That same year, Hess had founded the newspaper Rheinische Zeitung in Cologne, a Sabbataen hotbed. One year later he made the 24 year-old Marx its editor.
Born Moses Mordecai Levi Marx in the German town of Trier, the child had received his Christian name Karl only after being baptized at the age of six. As his birth name reflects, Karl had come from a long line of rabbis: ever since biblical times, priests and their assistants have come from the tribe of Levi, and their names reflect their lineage. Karl’s grandfather, Rabbi Meir Levi, was Chief Rabbi of Trier. However, in To Eliminate the Opiate Vol. 2 (p. 21 & c.), Rabbi Antelman tells that Karl’s father Heinrich had been targeted by the Sabbataens because of strong opposition to Sabbataen heresy among his forebears. Heinrich succumbed and “converted to Christianity” before Karl’s birth, and was helped by the Sabbateans to the position of Supreme Court Judge.
Marx’s poetry as a young man, cited at length by Lina (op cit.), expresses a deep rage toward the world and vows to destroy it utterly.
This picture of Marx is corroborated, among other places, by Engel’s characterization of him in the following lines:
“Who is chasing with wild endeavour? A black man from Trier, a remarkable monster. He does not walk or run, he jumps on his heels and rages full of anger...” (Marx and Engels, "Selected Works" in German, supplementary tome II, p. 301.)
(Lina, op cit.)
Marx’s personality fit well with his assigned task, that of serving monopoly capitalism and the Illuminati hierarchy in overthrowing society.
“The financial elite and the Illuminati needed a suitable ideology to camouflage their aspiration to power ...The workers happened to be "useful idiots" and could be made excellent blind tools, which they hoped to be able to manipulate most efficiently. To carry on with their conspiracy in the name of the working classes, they had to cultivate and shape all kinds of communist and socialist Utopias. Hess and Marx hoped to exploit the jealousy of the stupid proletariat to enforce a hell on earth where fear, suffering, terror and treason ruled supreme - Communism. This is why Moses Hess suggested transforming The League of Just Men into a communist party in November 1847. Together with Engels, Marx reorganised (Soviet term) the League before the end of the year…
Marx was commissioned to write the manifesto of the Communist Party, according to the Soviet-Estonian Encyclopaedia. It was Moses Hess who made him work out the religion of the socialist revolution. Marx did this with the co-operation of the slave-trader Jean Lafitte-Laflinne.
"The Communist Manifesto" was published in London [by the time the primary seat of the Rothschilds, of world finance and of the Illuminati]. In this document, Marx had only further developed the ideas of the Illuminist leaders Adam Weishaupt and Clinton Roosevelt …
In this way, Communism and Socialism became the code names for the Illuminati's program, which was to extinguish all moral principles, whereupon everything was allowed. After this, the Illuminati did everything to spread the new religion, whose prophet and apostle was to be Karl Marx … He began to wildly propagate the idea that the old society could only be ended by "a single method - with revolutionary terrorism". (Karl Marx and Friedrich Engels, "Works", Moscow, Volume 5, p. 494.)”
—Jüri Lina, Under the Sign of the Scorpion, p. 76-77
Both Marx and Engels were high degree Masons. In 1848, beginning in February (the year after the League of the Just was “reoganized”), co-ordinated revolutionary uprisings would break out in cities across Europe. Europe was caught by surprise.
The key role of campaigns of terror is a repeated theme in Marxist and later Bolshevik literature. Is it any wonder that terrorism has been a central element in both state and pre-state socialism, including internationalist Soviet Communism, National Socialist Nazism and nationalist socialist Labor Zionism? And is there any wonder that communist interrogations paralleled the ruthlessness of the Spanish Inquisition?
Antelman sees similarities between Illuminism and Marxism. In fact, looking plainly at the matter, such similarities are hard to miss. Consider again the aims of the Illuminati of overturning government and abolishing religion. Various authors have given an expanded version, such as follows:
Abolish all ordered governments;
Abolish private property;
Abolish inheritance;
Abolish patriotism;
Abolish religion;
Abolish the family unit; and
Creation of a New World Order/World Government
To abolish everything in as ruthless and bloody a manner as humanly conceivable so as to establish only one remaining something: an impoverished society led by a dictatorial elite employing euphemisms, propaganda and deception to justify their position. I should like to say that, in my humble opinion, an ideal society would not have the need of religion, private property, inheritance, nationalist or supra-nationalist government, or even of the family unit as we know it. I do not have a bone to pick with those who would rather we could do without such things. Rather it is “the ends justifies the means” mentality that I find most repugnant. Always it is horror and treachery in a alleged bid for a “better world.” No, one cannot lead society to peace by creating horror. Quite the opposite. Abandoning all morals and then thinking we will end up with a better, more enlightened and kinder world is the epitome of delusion. Kindness can only begin with kindness.
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Summary and Conclusions
In Parts 3 and 4, I’ve only scratched the surface of the following:
the geopolitical basis for the establishment of Israel—an alliance of British Imperial and Jewish Zionist interests (see Part 3)
the relatively minor or subservient role of pseudo-Biblical justification in the settler colonial project (caveat: religious ideology did and continues to play a prominent part among the minority of religious Zionists, especially the modern Jewish religious settler movement and Christian dispensationalists who have supported the Zionist cause)
the exoteric ideology (i.e. purported ideology for mass consumption) justifying world revolution and war giving way to the establishment of Israel—liberation socialism
the occult ideology hidden from the masses—Frankist Illuminism
the operational apparatus—secret alliances, Masonic Lodges, the League of the Just, etc.
and the financial empowerment—Frankfurt and later London-based high-finance, including the major role of the House of Rothschild.
In a future installment, I’ll take a look at collaboration between Nazi and Zionist leadership, which one easily might expect once one realizes that behind it all is an international conspiracy that cares neither for Jew or non-Jew—a conspiracy based on a perverse occultist Sabbataen bloodlust. Yet although in this essay I’ve focused on the conspiratorial formulations of the few, one could also look upon Soviet Marxist forced displacement of the peasantry into war-supporting factories and collectivist mechanistic farms, Nazism’s perverse appropriation of the völkisch nature philosophy into a twisted justification for a highly-regimented, militaristic industrial society, and Palestinian displacement by the more technically and militarily oriented European Jewry as all part of the more generalized, less conscious but no less frightening progression of the mechanization of everything. Just as the Soviets persecuted and drove out the peasantry, stealing their land, the Zionists would do the same in Palestine. Paul Cudenec, in one of his penetrating historical analyses, shows how capitalism had grown up by appropriating the land and labor of the masses, and that Marxist communism only followed along the same trajectory:
“As the ‘Left’ became increasingly dominated by Marxist assumptions and focused its hopes on the ‘inevitable’ uprising of the urban proletariat, it had little time for the countryside, whether in terms of the industrial threat to nature or the historically crucial issue of land ownership… [I]t was this initial act of theft against the people that had led to them being reduced to uprooted objects of exploitation in the capitalist machine… It was disaster enough that the main ideological force of opposition to capitalism shared many of its assumptions and was thus unwilling, indeed unable, to join forces with the broadly völkisch spiritual revolt to bring down what should have been their common enemy.”
—Paul Cudenec, The Stifled Soul of Humankind (2014), see p. 86 &c.
Disclaimer:
In preparing this essay, I’ve consulted various sources representing divergent views and interpretations. My citing these works does not imply that I ascribe to the religious or other ideologies of the authors. Essential details remain the same.
Thanks for reading To The Root! All articles are available free in view of the desperate need of humanity to awaken to the perils of global corporatocracy and deception and to seek out a better way of living based on transparency, mutual aid and simplicity.
Tobin Owl is an independent researcher/writer. Over the past three years he’s conducted in-depth investigation focusing on the history of modern medicine, medical science, geopolitical conspiracy and the environment. Articles written prior to his move to Substack are found on his website Cry For The Earth
Recommended Reading
Books:
1666: Redemption Through Sin by Robert Sepehr (2015)
Wall Street and the Bolshevik Revolution by Anthony Sutton
Web articles:
The Untold Story of Christian Zionism’s Rise to Power in the United States by Whitney Webb
The Mechanical Marx: an Anarchist Critique of Marxism by Darren Allen
The Technological System by Darren Allen