September 24, 2015 in News by RBN
Rev A – See Notes
(from http://wlym.com/campaigner/7812.pdf – 12 MB pdf image-file)
There is one man who can properly be regarded as the father of Zionism and Nazism: Benjamin Disraeli. To omit Disraeli from a central place in the 19th century development of Zionism, agent historian Barbara Tuchman once said, “would be as absurd as to leave the ghost out of Hamlet.” As prime minister under Victoria in the 1870s, Disraeli was the overseer of Britain’s imperial design to secure a “homeland” for Jews as a British outpost in the Middle East, and a secret document authored by Disraeli became the manifesto for early Zionism in Europe. That much is admitted on the public record.
What’s hidden are Disraeli’s motivations. In the 40 novels he also authored, Disraeli called for an Aryan-Semitic alliance to form an organized superior “Caucasian race” that was destined to rule the world with British power and the Hebrew-centered “sacred mysteries of the East.” This was the counter-cult to the rising demand for industrialization and progress throughout Europe, the United States, and the Arab world. As we shall show, Nazism and Zionism were the hideous twin offspring of the same Anglican racist mother.
Disraeli himself was the son of an early British cultist, Isaac D’Israeli, a dilettantish figure and literary critic associated with circles around the Edinburgh Review and Sir Walter Scott. Nominally a Jew by name, Isaac D’Israeli was involved in the Isis cult worship of these circles and encouraged his son to study Jesuit teachings and explore other pagan anti-Christian teachings. The Walter Scott clique was the originator of numerous myths and cults conduited into Europe, including the Odin cult in Germany that supplied a mythical history for Nazism.
Early in his political literary career, Disraeli made two important connections. The first was to the up-and-coming Rothschild family. The most notable Hofjuden (“Court Jew”) family of Britain patronized Disraeli’s activities and Disraeli wrote in a letter, “I have always been of the opinion that there cannot be too many Rothschilds.”
Secondly, he was introduced to Edward Bulwer- Lytton, an arch-priest of the Isis cult in Britain. Bulwer- Lytton was the author of the Last Days of Pompeii which promulgated the Isis cult and the novel Rienzi. The latter supplied the story for one of Wagner’s first operas which became another manifesto of Nazism. Bulwer- Lytton and his son were both to serve as Colonial and India Office secretaries during the mid-nineteenth century. Bulwer-Lytton’s novels became the seminal tracts for a whole variety of cults devoted to spreading the cult of Isis directly or in other guises. Those included the 1848 creation of the Pre-Raphaelite Brotherhood, the 1860s Metaphysical Society and Masonic Rosicrucian Lodge, the 1880s creation of the Isis-Uranus Temple of the Hermetic Students of the Golden Dawn, the Theosophy Society founded by Madame Blavatsky, who published Isis Unveiled and The Cabala Unveiled, and end-of-the-century grotesqueries like the Cannibal Club and the Suicide Society. There was one aim behind all these cults: the formation of ritual worship cults for the creation of terrorists, environmentalists, anarchists, and other zombified enemies of progress that could be deployed against whatever obstacle stood in the way of Britain’s imperial designs.
Disraeli’s own initiation into the Isis cult came with an early 1830s trip to the countries of the Mediterranean, a trip that took him to Malta, the home base of the Knights of St. John of Jerusalem, Greece, Egypt, and Palestine, the latter two for extended stays. In Greece, the future prime minister expounded on the theme of the “Oriental background of Hellenistic civilization. ‘ According to Disraeli, “in art the Greeks were the children of the Egyptians, ‘ the originators of Isis. The trip provided Disraeli with his hallucinatory raw material for his “cabalistic” 1830s-1840s novels, which according to one of their Rothschild-modeled characters, Sindonia, were aimed at “penetrating the great Asian mystery.” Upon his return from the Near East, Disraeli set to work on writing Alroy, his first call for a return to Palestine.
THE STRATEGIC AIM
The first British cries for a return to Palestine were sounded when Napoleon conquered Egypt. In entering Egypt with the idea of creating a modern nation in this country that had fallen to the rule of the homosexual Mamluks, Napoleon was carrying out the Grand Design of the great 17th century humanist Gottfried Wilhelm Leibniz. That Grand Design, the design of humanist republicans in the United States, France and elsewhere, called for industrializing Asia, the Near East, and Africa — the Third World — as a means of advancing the process of industrialization of Europe and America. Leibniz’s special project for conquering Egypt to open the Mediterranean as a trade route for a France-centered European trade drive was coopted in full by Napoleon in the 1790s. When Napoleon’s troops landed in Egypt, the British press shrieked in. loud headlines: “Napoleon: Plagiarist of Leibniz.”
Upon arriving in the Near East, Bible in one hand, Koran in the other, Napoleon made an appeal for an ecumenical alliance of Christianity, Islam, and Judaism to bring the Near East under the hegemony of republican forces in Europe. Within this ecumenical framework, Napoleon called for the return of Jews to Palestine as a crucial input for the development of the entire region.
Upon routing Napoleon from Egypt, the British moved quickly to subvert the potential the project had represented. First, through agents like explorer and profiler Richard Burton, the British Foreign Office set about infiltrating Islam with overlays of Isis cult mythology through Sufism and other cults. Secondly, Zionism emerged as a fundamental tool to secure British imperial designs.
In the first decade of the 19th century, a few ideologues pushed for the Palestine return perspective as an anti-French weapon; not until the 1830’s did leading British policy makers, however, turn Zionism into a live operation, and the search began for Jews who could be duped, coerced, or threatened into allying with the scheme. Except for a few Hassidic elements in Eastern Europe, Zionism had little attraction for Jews. Western European and American Jews were celebrating the recently won achievements of emancipations brought with the Napoleonic Code to Europe and republicanism. Eastern European Jews in Poland, Russia, and elsewhere eagerly awaited the process of industrialization and de-ghettoization of their countries. And for every one or two who trekked off to Palestine to worship the land of Mother Zion, tens of thousands of Jews migrated to the “Promised Land” — the United States.
THE CULT AGAINST SCIENCE
The first important impetus for Zionism from Britain came with the formation of an “Evangelical Revival.” Its best-known preacher came from the highest ranks of the British aristocracy: Anthony Ashley Cooper, the seventh Earl of Shaftesbury. The revival was the promotion of an anti-Vatican, anti-French “Anglican Israel” movement which called for the restoration of British-sponsored Jews to a “homeland” in Palestine.
Shaftesbury sounded the trumpet for a “Second Advent” of the Messiah. Calling for a “return to Hebraism,” the Anglican Earl molded the Old Testament doctrines into a weapon against the humanist hopes of Europe’s Jews and against “continental rationalism and revolution.” In one telling outburst on this theme, Shaftesbury attacked science as follows: “Revelation is addressed to the heart and not to the intellect. God cares little comparatively for man’s intellect. He cares greatly for man’s heart. Two mites of faith and love are of infinitely higher value to Him than a whole treasury of thought and knowledge. Satan reigns in the intellect; God in the heart of man.”
By the 1820s, Shaftesbury’s irrationalists were compiling a monthly periodical entitled “Jewish Intelligence,” under whose auspices missionaries were sent to Eastern Europe to proselytize for the Anglican “return to Israel” doctrine to Jews.
As a result of this mission, Shaftesbury was to write in late 1838 of a “resurgence of feeling” among Jews in Russia and Poland that the moment “for the turning of their captivity was nigh at hand.” He described images of Jews “once they felt the soil of Palestine beneath their feet … again becoming agriculturists“; and of Jews’ willingness, by nature, to “implicitly obey…the existing form of government.” (emphasis added)
For this racist claptrap, Shaftesbury has been called a
“Zionist-before-the-fact,” and during the 19th century membership in his
Jews’ Society (or the London Society for Promoting Christianity Among
the Jews) was occasionally cited as proof of insanity before a Lunacy
Commission established in London.
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