-Caveat Lector-
>From This is the dawning of the New age New world Order
DL Cuddy Phd
It was during the first half of the nineteenth century that the
French philosopher Auguste Comte (whose mentor was the French social
philoqopher and Mason Saint-Simon) founded positivism (which Comte called a
"religion") and modern sociology. He was a social engineer who stated in his
System of Postive Polity (1853),
"We must get rid of personality in every shape"
He also stated, "In the name of the past and of thefuture,the servants of
humanity - both its philosophical and its practical servants come
forward to claim as their due the general direction of this world. "
Keep in mind here that Lucis Publishing Co. would print a book,
Serving Humanity, which would be a compilation from the writings of
occultist Alice Bailey, who would write in her book Education in the New
Age, published in 1954, that there is a need for "personality control" and
that "what is really taking place is the hastening of the process of light
mantfestation. "
In his excellent critical analysis of leading intellectuals in
history, Paul Johnson wrote in Intellectuals (1988), con-cerning the social
engineers, that "social engineering is the creation of millenarian
intellectuals who believe that they can re-fashion the universe by the light
of their unaided reason. It is the birthright of the totalitarian tradition.
"
The humanistic philosophy and sociology of social engineers such as
Comte in the first half of the nineteenth century would be combined with the
experimental psychol-ogy of the German physiologist and psychologist Wilhelm
Wundt in the last half of the nineteenth century to have a revolutionary
impact upon society in general and educa-tion in particular, beginning at
the first half of the twentieth century. Wundt was influenced by Johann
Herbart and was a professor at the University of Berlin in 1856, at the same
time that Timothy Dwight was studying there. Dwight would become the twelfth
president of Yale University, and was a member of Skull and Bones in 1849.
Ironically, an ancestor of Dwight's by the same name was an earlier
president of Yale University who had spoken out in 1798 against the French
Revolution and the Illuminati.
Wundt's grandfather was a professor at Heidelburg and a member of the
Illuminati with the code name "Raphael."
Wundt's first American doctoral student in psychology at Leipzig was
G. Stanley Hall. Some years earlier, Hall had studied philosophy at the
University of Berlin with funds from Henry Sage, who was a member of Scroll
and Key (the sister senior society to Skull and Bones at Yale University)
and two of whose nephews were members of Skull and Bones. When Hall returned
to the U.S. from Berlin, he became a professor at Antioch College, Ohio
(where Horace Mann was president, 1853-1860), and spent an occasional Sunday
there with Alphonso Taft (co-founder of Skull and Bones in 1832). After
receiving his doctorate from Wundt at Leipzig, Hall was hired by Daniel Coit
Gilman (member of Skull and Bones) to be a professor at Johns Hopkins
University, where Hall became the mentor of John Dewey, the "father of
progressive education."
At the beginning of the twentieth century, before John Dewey's
"progressive"educationa1 experimentation began to have its disastrous
effects, illiteracy in the United States was becoming almost nonexistent.
According to the census bureau, illiteracy among those ten to twenty years
old went down from 7.6 percent in 1900 to only 4.7 percent in 19 10. Dewey
and his fellow progressive educators, like Edward Thorndike, James Russell,
James Cattell, and Charles Judd, as well as Dewey disciples such as Harold
Rugg, George Counts, and William H. Kilpatrick, would intro-duce a new type
of education into American schools with the eventual results being the
tragedy we see today.
Perhaps the best analysis of the "progressive educa-ctors" was
written by Richard Weaver in the chapter,
"Gnostics of Education," in his book Visions of Order(1964). Weaver
describes the "progressives" as a "revolu-tionary cabal"engaged in "a
systematic attempt to under-mine society's traditions and beliefs. "When
state educa-tion bureaucracies were created, he says, these "experts"
required public school teachers to become indoctrinated in their
philosophical premises and aims, which were that "change" is essential;
children should follow their own desires; the teacher is not an evil
"authority figure," but rather simply a "1eader"cooperating with a group;
grades are "undemocratic" because they demonstrate inequality; and
discipline is bad because it has elements of fear and compulsion. Weaver
compares the "progressives" with the anti-authoritarian gnostics of the
first and second centuries A.D. who believed in divinized man who should do
whatever he wants to do (e.g., if there is a "god within," then "if it feels
good, do it").
This attitude was promoted by transcendentalists like Ralph Waldo
Emerson, who believed that evil was illusory
(so man could "do his own thing"), and because no moral absolutes exist,
there is no ultimate basis for authority other than man himself. Because
"superiority" was bad, the average condition of man was exalted and that
meant "keeping down the standard of development and achieve-ment." Knowledge
was less important than methodology (e.g., "learn how to learn" via
"critical thinking").
As John Dewey wrote in The School and Society (1899) "The relegation
of the merely symbolic andformal to a secondary position; the change in the
moral school atmosphere . . . are not mere accidents, they are necessities
of the larger social evolution. "This, according to Weaver, is "a cant
phrase standing for the political aims of the progressivists."The gnostic
belief that man is divine also shows up in the progressives'
"child-centered" education. Dewey in The School and Society approvingly
quoted Friedrich Froebel that "theprimary root of all educative activity is
in the instinctive, impulsive attitudes of children, and not in the
presentation and application of external material, whether through the ideas
of others or through the senses. "
This is like Rousseau's Emile, and Weaver points out that rather
than "democracy" in the classroom, students actually need to be made to
concentrate on what adults tell them they will need to know later in life.
Weaver concludes by stating: "The world for which the progressivists are
conditioning their students is not the world espoused by general society,
but by a rather small minority of radical doctrinaires and social faddists.
. . . They have no equal as an agency of subversion. Their schemes are
exactlyfitted, tfindeed they are not designed, to produce citizensfor the
secular communist state, which is the millennial dream of the modern
gnostic. "
Because of the importance of Dewey's influence upon American society and
especially education, it is worth looking at his background. Dewey entered
the University of Vermont in 1875 and was tremendously influenced there by
the writings of Thomas Huxley (known as "Darwin's Bulldog" because of his
promotion of evolution). In 188 1, he entered John Hopkins University for
his doctoral work and became a Hegelian for a time. Hegel had developed a
theory that in reality, everything
(both good and bad) including man, is part of the Divine Spirit, or God,
which is in the process of evolving (sounds similar to the beliefs of
Teilhard de Chardin and leading Mason Albert Pike). In 1888, Dewey published
his essay, "The Ethics of Democracy," emphasizing collectivism and that the
individual is brought to reality in "the State" (a form of democratic
socialism that is reminiscent of the French Revolution). He was probably
greatly influenced in this by Edward Bellamy's Looking Backward, published
in the same year (1 SSS), in which the character, Julian West, falls asleep
in 1887 and awakes in 2000 to find a bloodless, socialist revolution has
occurred in which the government has nationalized everything. Madame
Blavatsky wrote about Looking Backward in 1889 that it "admirably represents
the Theosophical idea of what should be thefirst step toward thefull
realization of universal brotherhood. "
In 1897, Dewey wrote My Pedagogic Creed, and in 1899, The School and
Society, in which he spelled out how the schools should be the instrument to
construct an American socialist society. In these schools, psychology would
be used, and the academic basics would be de-emphasized. Dewey was teaching
at the University of Chicago at the time, and he was on the first board of
directors of Hull House, where Fabian socialist leaders Sidney and Beatrice
Webb were staying after their arrival in the U.S. in April 1898. Dewey would
then be one of the founders of the American branch of the Fabian Society
called the Intercollegiate Socialist Society, later changed to the League
for Industrial Democracy, with Dewey as
president. He would also establish the Progressive Educa-tion Association,
later named the American Education Fellowship.
The winds of revolution were in the air, and in Rev. Herman Kramer's
The Book ofDestiny (1955) one reads that "in the prophets, winds represent
revolutions"(Dan. 7:2), "a whirlwind signifies revolutions from nation to
nation, invasions, and the overturning of kingdoms"(Jer.25:32), and "For
they have sown the wind, and they shall reap the whirlwind" (Hos. 8:7).
Percy Byssche Shelley (favorable toward the Assassins, Rosicrucians, and
llluminati) referred often to whirlwinds in his play, Prometheus Unbound,
and in his "Introduction," he said,
"For my part I had rather be damned with Plato and Lord Bacon, than go to
Heaven with Paley and Malthus."
Perhaps not coincidentally, L. Frank Baum in his 1900 The Wonderful Wizard
of Oz used the wind of a tornado spiralling upward to symbolize
revolutionary transforma-tion in an imaginary land of the heart and mind.
A recent pamphlet by Lucis Trust states: "Thegoal of the new world
order is surely that every nation . . . should develop the realization that
they are organic parts of one corporate whole and should consciously and
selflessly contribute to that whole. This realization is already present in
the hearts of countless numbers all over theworld. . . .
Spiritual values relate to the enlightenment, the freedom, and the creative
growth of the human race. They promote the innate human tendency
towardsynthesis and wholeness. They expand rather than limit the horizons of
human vision and capacity. They can be symbolized as an upward spiral of
infinite potentiality. "
Not only is the "upward spiral," or "stairway to light" important in
Masonry, but Nietzsche believed in "spiral progress,"too. And in Debrah
Rozman's Meditating with Children: The Art of Concentration and Centering
(1975),
one finds a drawing of "The Evolutionary Spiral: transpersonal
transformation to the god within." The witch Starhawk, at Father Matthew
Fox's college in California, says, "We dance the spiral, "and wrote a
book,The Spiral Dance (1979).
In Robert Muller's New Genesis: Shaping a Global Spirituality
(1982), he writes regarding Thanksgiving Square in Dallas: "The most
interesting and impressive symbol is the chapel built in theform of a
spiral.
Those who conceived Thanksgiving Square considered many ideas,
including that of a Tree of Life. The concept finally retained was suggested
by a monk, Brother David Steindl-Rast. Heproposed the idea of a spiral. . .
. As you stand inside, or under the chapel, you are taken by its spirit. In
your mind you continue to draw the spiral and you visualize it expanding
endlessly into the infinite, encompassing the entire universe! Such is the
nature of a simplespiral. "Brother David Steindl-Rast networks with the
Sufis. The spiral building in Dallas looks like a modern version of the
spiral mosque of the Abbasid caliph al-Mutawakkil at Samarra in Iraq erected
in A.D. 847.
In New Ager Marilyn Ferguson's The Aquarian Conspiracy: Personal and
Social Transformation in the 1980s (1980), she quotes New Age hero Pierre
Teilhard de Chardin speaking about man in an evolutionary "rising spiral,"
and Ferguson herself says: "The crises of our time . . . are
the necessary impetus for the revolution now under way. . . . Like the
charting of a new star, naming and mapping the conspiracy only makes visible
the light that has been present all along. "
Showing how the spiral is related to the New Age is Patricia Mische,
who is co-author of Toward a World Order (1977), co-founder of Global
Education Associates in 1973, and editor of The Whole Earth papers. At the
November 9- 11,1984 symposium, "Toward a Global Society," Mische spoke on
"The Spiral of Spiritual/ Social Transformation," in which she pro-nounced:
"Traditional religion is failing to speak to
problems in our society. The needfor a New World Order is our
greatest challenge and opportunity. . . .
We see resistance to change - resistance to the New Age pro-
cesses. " She closed her presentation by leading the
audience in a five-minute centering meditation on the
"sacred within."
The New Age movement is a pantheistic and monistic
religious movement based upon Hindu, Buddhist, and other principles of
Eastern mysticism (e.g., reincarnation).
It's actually nothing "new" at all, but rather the "old" lie of Satan trying
to take us back to the Garden of Eden, where he told Eve that if she and
Adam ate of the forbidden fruit, ". . . Ye shall not surely die: For God
doth know that in the day ye eat thereof then your eyes shall be opened, and
ye shall be as gods . . . "(Gen. 3:4-5). Relevant here is the statement by
Ruth Nanda Anshen in her introduction to William Irwin Thompson's Evil and
World Order (1976) that "Once the 'fruit of the Tree of
Knowledge' has been eaten, the world is changed. The new world is dictated
by the knowledge itself not of course by an edict of God." Similarly, Shakti
Gawain in Return to the Garden (1989) wrote: "Snake pointed to a certain
tree known as the Tree of Knowledge. It had beautifuljuicy-lookingfruit. . .
. Snake told Woman she must convince Man to eat some. . . . She knew she
must do as advised. . . . [Later] men and women lived in harmony with
the [mother] Earth. . . . Humankind had
returned to the Garden."
It is also worth remembering that Satan and the New Age often
imitate God, as in 2 Kings 2: 11, by the power of
God, ". . . Elijah went up by a whirlwind into heaven." Jeremiah 23: 19
states, "Behold, a whirlwind of the Lord is gone forth in fury, even a
grievous whirlwind: it shallfall grievously upon the head of the wicked.
"Dorothy is trans-ported to Oz by a whirlwind (tornado), and her house falls
upon the head of the wicked witch of the east (the wicked witch of the west
is killed, melted away, when Dorothy pours water on her - perhaps symbolic
of baptism washing away sin). The whirlwinds of God are always of the north
and south (Job 37:9; Ezek. 1:4; Zech. 9: 14). Similarly, in Oz the "good"
witches are of the north and south.
In NBC's movie of Baum's life (December 1990), Baum is shown to have
changed the location of Dorothy's home from the Dakotas to Kansas, which is
the absolute "heart" (middle) of continental America. The symbolism of the
"rainbow" in the Oz books was picked up in D.H. Lawrence's The Rainbow
(published in 1915 with a "phoenix"on the cover), where he not only uses
language applicable to Dorothy of the Oz books, but also language used in
occultist Alice Bailey's books which began publication a few years later.
Lawrence writes, "Rising to the light and the wind. . . she saw in the
rainbow the earth S new architecture . . . the world built up in a living
fabric of Truth." He speaks of her house and farm buildings that
"looked out to the road. . . [to] the magic land to her, where secrets were
made known and desires fulfilled. "
And language in The Rainbow similar to Bailey's are references to "glamour,"
"Angel," "state of oneness
. . . by obliterating his own individuality," and "points of light . . .
the inner circle of light in which she lived
and moved. . . .
Beyond our light and order there is nothing, turning their faces always
inward toward the sinking fire of illuminating consciousness." In
Bailey's Initiation Human and Solar (1922), she wrote that "the Lord of the
World, the One Initiator, Who . . . presides over the Lodge of Masters, and
holds in his hands the reins of government. "And in A Treatise on the Seven
Rays: Esoteric Psychology (1936 and 1942), she described the goals and
characteristics of what she calls "the Illuminati of the world."
D.H. Lawrence also wrote Fantasia of the Uncon-scious (1922), and
not too many years after his death,
Disney released its film Fantasia based upon pagan mythology and occultism,
including Mickey Mouse as
"The Sorcerer's Apprentice." Lawrence also hoped to establish a Utopian
community where elitists or "illumined
ones" would gather. It would be called Rananim, and he hoped he would be
joined there by Aldous Huxley
(author of Brave New World in 1932), Bertrand Russell, and other Fabian
socialists.
Another Fabian who looked to the future was William Butler Yeats (a
Mason). Iraq's Ministry of Information and Culture recently put out a book
titled, From Nebuchadnezzar to Saddam Hussein: Babylon Rises Again, which
speaks of "the phoenix of the new time rising alive from the ashes of the
past, " and which after Saddam's photos at the front includes a full-page
picture of a sculpted lion, the symbol of Iraq. Keep in mind the lion and
Saddam as you read Yeats' poem,
"The Second Coming" (written January 1919), in which he
alludes to the coming of a false Messiah (the Antichrist) at the end of
twenty centuries since the birth of Jesus:
"Surely some revelation is at hand,
Surely the Second Coming is at hand.
The Second Coming!
Hardly are those words out
When a vast image out of Spiritus Mundi Troubles my sight:
somewhere in the sands of the desert
A shape with lion body and'the head of a man
A gaze blank and pitiless as the sun,
Is moving its slow thighs, while all about it Reel shadows of the indignant
desert birds.
The darkness drops again; but now I know
That twenty centuries of stony sleep
Were vexed to nightmare by a rocking cradle,
And what rough beast, its hour come round at last,
Slouches toward Bethlehem to be born. "
Not very long after Yeats' poem was published, British high
commissioner Sir Percy Cox in late November 1922 drew up what became the
Iraq-Kuwait border, which deliberately did not allow Iraq access to the sea,
so that its influence in the Persian Gulf would be limited and it would
remain dependent upon Great Britain. This would play an important part in
Iraq's resentment toward the West and Kuwait, which helped to cause the
recent conflict in the Middle East.
0
The year before Percy Cox's decision, and the same year Lucifer
Publishing Co. began publishing Alice
Bailey's works, Col. Edward Mandell House, in 1921, formed the Council on
Foreign Relations. Col. House had earlier written a novel, Philip Dru:
Administrator, in which he favorably described efforts to establish
socialistic governments around the world with large spheres of influence.
Much to House's dismay, however, the peace conference at the end of the
First World War (1918) did not go as he desired. A primary component of the
proposals offered at the peace conference was the League of Nations (the
League's covenant was almost exclusively written by Col. House, not by
President Wilson, and he was influenced by Fabian socialists'drafts of the
League), but Congress for the second time voted against United States
membership in the League on March 19,1920, so in 1921 Col. House founded the
Council on Foreign Relations to try to further his goals.
In Fabian Freeway (1968), author Rose Martin writes: "To the
ambitious young Fabians, British and
American, who had flocked to the peace conference as economists and junior
officials, it soon became evident that a New World Order was not about to be
produce dat Paris. . . .
For them, Col. House arranged a dinner meeting at the Hotel Majestic on May
30, 1919, together with a select group of Fabian-certified Englishmen
-notably, Arnold Toynbee, R.H. Tawney, and John Maynard Keynes (who would
proclaim himself a Bolshevist). . . . They made a gentlemen's agreement to
set up an organization, with branches in England and
America. . . .
As a result, two potent and closely related opinion-making bodies were
founded, which only began
their full growth in the 1940s coincident with the ; formation of the Fabian
International Bureau. The English branch was called the Royal Institute of
Inter-national Affairs. The American branch, first known as the Institute of
International Affairs, was reorganized in 1921 as the Council on Foreign
Relations. "
In Imperial Brain Trust (1977) co-authors Laurence Shoup and William
Minter indicate that the original con-ception of the scheme for the
Anglo-American organiza-tion was primarily that of former South African
colonial official Lionel Curtis, who 'ffor theprevious nine years had been
in charge of setting up a network of semi-secret organizations in the
British dominions and the United
States. These bodies, called the Round Table Groups, were established by
Lord Mimer . . . and his associates in 1908-1911. 'The originalpurpose of
thegroups was to seek to federate the English-speaking world along the lines
laid down by Cecil Rhodes. . . . '
Curtis and Philip Kerr were the two full-time activists in the scheme. "
President Woodrow Wilson's war aims planning body (called the
Inquiry) under Col. House's direction included members of the United States
Round Table Group such as Thomas J. Lamont of the J.P. Morgan banking house.
Lamont's son, Corliss, would be author of The Philosophy of Humanism (1957),
signer of the Humanist Manzfesto, Humanist of the Year for 1977, head of
Friends of Soviet Russia, and reportedly identified publicly as a communist
by Louis Budenz, former editor of the Daily Worker.
In the CFR's Foreign Affairs (December 1922), Philip Kerr wrote,
"From Empire to Commonwealth,"in which one reads, "Obviously there isgoing
to be nopeace or prosperity for mankind as long as [earth] remains
divided into fifty or sixty independent states. . . . Equally obvious, there
is going to be no steady progress in civilization . . .
until some kind of international system is created which willput an end to
the diplomatic struggles incident to the attempt of every nation to make
itself secure. . . .
The realproblem today is world government. " In Foreign Affairs (June 1923),
Col. House wrote
"The Running Sands," in which he stated, "Some two years ago in La Revue
de GenCve I wrote: 'If war had not come in 1914 in fierce and
exaggeratedform, the idea of an association of nations wouldprobably have
remained
dormant, for great reforms seldom materialize except during great human
upheavals. ' . . .
If law and order are good within states, there can be no reason why they
should not be good between states. "
The same year, according to the October 27, 1923 issue of New
Statesman (founded by the Fabians in 1913), Lloyd George of England was in
America informing the Americans that they must save Germany financially. In
Sister M. Margaret Patricia McCarran's Fabianism in the Political Life of
Britain, 1919-1931(1954), one finds that "economic discussions in the New
Statesman indicate that Fabians followed Reginald McKenna and John Maynard
Keynes,"the latter of whom Prof. Ludwig von
Mises linked with the Marxists.
Toward the end of 1915 and the beginning of 1916, Bertrand Russell
introduced T.S. Eliot to the New
Statesman, and Eliot would indicate that it was for this journal that he
most enjoyed reviewing books.
A few years later, Eliot wrote a poem, The Hollow Men (1925), which would
end with the lines, "This is the way the world
ends/Not with a bang but a whimper. "
This could be considered fore shadowing that the world would not end with a
nuclear holocaust, but rather with enslavement by a socialist New Age New
World Order. Eliot, Joseph Campbell, D.T. Suzuki, Lenin, Trotsky, Bakunin,
Herman
Hesse, Rudolf Steiner, Isadora Duncan, and others would go to the occultic
center of Olga Froebe-Kapteyn at Ascona, Switzerland.
It was financed largely by Pittsburgh philanthropists Paul and Mary Mellon
(who were devotees of Carl Jung). Alice and Foster Bailey helped with
sessions there beginning in 193 1. The Bollingen Foundation would grow out
of this effort.
And lastly concerning T.S. Eliot, his Old Possum Book of Practical Cats
(1939) would later be the basis for the unusual modern musical, Cats.
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