“The cult of evil is a reality—by whatever means we may seek to explain it. Eliphas Lévi, whilst denying the existence of Satan ‘as a superior personality and power,’ admits this fundamental truth: ‘Evil exists; it is impossible to doubt it. We can do good or evil. There are beings who knowingly and voluntarily do evil.’ There are also beings who love evil…”
“Of the Jewish influence in Masonry after 1717 I shall speak later… The fact remains that when the ritual and constitutions of [English] Masonry were drawn up in 1717, although certain fragments of the ancient Egyptian and Pythagorean doctrines were retained, the Judaic version of the secret tradition was the one selected by the founders of Grand Lodge on which to build up their system.”
“[In] modern revolutions the part played by the Jews cannot be ignored, and the influence they have exercised will be seen on examination to have been twofold—financial and occult. Throughout the Middle Ages it is as sorcerers and usurers… [and] under the more modern terms of magicians and loan-mongers, that we detect their presence behind the scenes of revolution from the seventeenth century onward. Wherever money was to be made out of social or political upheavals, wealthy Jews have been found to back the winning side… It was not then necessarily that Jews created these movements, but they knew how to make use of them for their own ends… furnishing money and information to the insurgents, acting as army contractors, loan-mongers, and super-spies— or to use the more euphonious term of Mr. Lucien Wolf, as ‘political intelligencers’ of extraordinary efficiency.”
…“That Weishaupt was not the originator of the system he named Illuminism will be already apparent to every reader of the present work… [It is] necessary to consult the writings of the Illuminati themselves… In Weishaupt’s masonic system, therefore, the designs of the Order with regard to religion are not confided to the mere Freemasons, but only to the Illuminati. Under the heading of ‘Higher Mysteries’ Weishaupt writes :
‘The man who is good for nothing better remains a Scottish Knight. If he is, however, a particularly industrious co-ordinator [Sammler], observer, worker, he becomes a Priest… If there are amongst these [Priests] high speculative intellects, they become Magi. These collect and put in order the higher philosophical system and work at the People’s Religion, which the Order will next give to the world. Should these high geniuses also be fit to rule the world, they become Regents. This is the last degree!’”
“…Weishaupt is careful not to shock the susceptibilities of his followers by any open repudiation of Christian doctrines ; on the contrary, he invokes Christ at every turn… But one must study Weishaupt’s writings as a whole to apprehend the true measure of his belief in Christ’s teaching.
…Weishaupt discovered, as others have done, that Christianity lends itself more readily to subversive ideas than any other religion. And in the passages which follow we find him adopting the old ruse of representing Christ as a Communist and as a secret-society adept…
Weishaupt thus contrives to give a purely political interpretation to Christ’s teaching…”
…“So admirably did this ruse succeed that we find Spartacus [Weishaupt] writing triumphantly :
‘You cannot imagine what consideration and sensation our Priest’s degree is arousing. The most wonderful thing is that great Protestant and reformed theologians who belong to © [Illuminism] still believe that the religious teaching imparted in it contains the true and genuine spirit of the Christian religion. Oh! men, of what cannot you be persuaded ? I never thought that I should become the founder of a new religion.’”
… “We shall see later by documentary evidence that it never ceased to exist, and that twenty-five years later not only the Illuminati but Weishaupt himself were still as active as ever behind the scenes in Freemasonry… ‘{Says Weishaupt}… As in the spiritual Orders of the Roman Church, religion was, alas! only a pretence, so must our Order also in a nobler way try to conceal itself behind a learned society or something of the kind. A society concealed in this manner cannot be worked against. In case of a prosecution or of treason the superiors cannot be discovered. . We shall be shrouded in impenetrable darkness from spies and emissaries of other societies…’
Secret Societies and Subversive Movements
published 1926, by Nesta H.Webster
Source: https://archive.org/details/SecretSocietiesAndSubversiveMovementsNestaHelenWebster
Audiobook version: (8hrs) https://www.youtube.com/watch?v=nXJy_MlOQ7o
—from the first half of Nesta Webster’s book, below, more history and radically edited-for-brevity text with the above quotes included:
“…[The] state of the world at the end of the Great War seemed to demand an enquiry into the present phase of the revolutionary movement, hence my attempt to follow its course up to modern times in World Revolution. And now before returning to that first cataclysm I have felt impelled to devote one more book to the Revolution as a whole by going this time further back into the past and attempting to trace its origins from the first century of the Christian era. For it is only by taking a general survey of the movement that it is possible to understand the causes of any particular phase of its existence. The French Revolution did not arise merely out of conditions or ideas peculiar to the eighteenth century, nor the Bolshevist Revolution out of political and social conditions in Russia or the teaching of Karl Marx. Both these explosions were produced by forces which, making use of popular suffering and discontent, had long been gathering strength for an onslaught not only on Christianity, but on all social and moral order.
“In the study of secret societies we have then a double line to follow—the course of associations enveloping themselves in secrecy for the pursuit of esoteric knowledge, and those using mystery and secrecy for an ulterior and, usually, a political purpose… And when men thus unite themselves in associations, a collective force is generated which may exercise immense influence over the world around. Hence the importance of secret societies…
“Now, from the earliest times groups of Initiates or ‘Wise Men’ have existed, claiming to be in possession of esoteric doctrines known as the ‘Mysteries,’ incapable of apprehension by the vulgar, and relating to the origin and end of man, the life of the soul after death, and the nature of God or the gods. It is this exclusive attitude which constitutes the essential difference between the Initiates of the ancient world and the great Teachers of religion with whom modern occultists seek to confound them…
Chapter IV, Three Centuries of Occultism
“It has been shown in the foregoing chapters that from very early times occult sects had existed for two purposes——esoteric and political. Whilst the Manicheans, the early Ismailis, the Bogomils, and the Luciferians had concerned themselves mainly with religious or esoteric doctrines, the later Ismailis, the Fatimites, the Karmathites, and Templars had combined secrecy and occult rites with the political aim of domination. We shall find this double tradition running through all the secret society movement up to the present day.
…“Whoever were the secret inspirers of magical and diabolical practices during the fourteenth to the eighteenth centuries, the evidence of the existence of Satanism during this long period is overwhelming and rests on the actual facts of history. Details quite as extravagant and revolting as those contained in the works of Eliphas Lévi or in Huysmans’s Ida-bas are given in documentary form by Margaret Alice Murray in her singularly passionless work relating principally to the witches of Scotland.
“The cult of evil is a reality—by whatever means we may seek to explain it. Eliphas Lévi, whilst denying the existence of Satan ‘as a superior personality and power,” admits this fundamental truth: ‘Evil exists; it is impossible to doubt it. We can do good or evil. There are beings who knowingly and voluntarily do evil.’ There are also beings who love evil…
[Rosicrucians (Ch.4) p83] In dealing with the question of Magic it is necessary to realize that although to the world in general the word is synonymous with necromancy, it does not bear this significance in the language of occultism, particularly the occultism of the sixteenth and seventeenth centuries. Magic at this date was a term employed to cover many branches of investigation which Robert Fludd, the English Rosicrucian, classified under various headings, of which the first three are as follows: (1) ‘Natural Magic, . . . that most occult and secret department of physics by which the mystical properties of natural substances are extracted’; (2) Mathematical Magic, which enables adepts in the art to ‘construct marvellous machines by means of their geometrical knowledge’ ; whilst (3) Venefic Magic ‘is familiar with potions, philtres, and with various preparations of poisons.’
“It is obvious that all these have now passed into the realms of science and are no longer regarded as magical arts ; but the further categories enumerated by Fludd and comprised under the general heading of Necromantic Magic retain the popular sense of the term. These are described as (1). Goetic, which consists in ‘diabolical commerce with unclean spirits, in rites of criminal curiosity, in illicit songs and invocations, and in the evocation of the souls of the dead’; (2) Maleficent, which is the adjuration of the devils by the virtue of Divine Names ; and (3) Theurgic, purporting ‘to be governed by good angels and the Divine Will, but its wonders are most frequently performed by evil spirits, who assume the names of God and of the angels.’ (4) The last species of magic is the Thaumaturgic, begetting illusory phenomena; by this art the Magi produced their phantoms and other marvels.” To this list might be added Celestial Magic, or knowledge dealing with the influence of the heavenly bodies, on which astrology is based… The Rosicrucians appear to have been the outcome both of this Cabalistic movement and of the teachings of Paracelsus…
“The ‘Grand Legend’ of Rosicrucianism rests, however, on no historical evidence ; there is, in fact, not the least reason to suppose that any such person as Christian Rosenkreutz ever existed. The Illuminatus von Knigge in the eighteenth century asserted that : ‘It is now recognized amongst enlightened men that no real Rosicrucians have existed, but that the whole of what is contained in the Fama and the Universal Reformation of the World (another Rosicrucian pamphlet which appeared in the same year) was only a subtle allegory of Valentine Andrea, of which afterwards partly deceivers (such as the Jesuits) and partly visionaries made use in order to realize this dream!’ What, then, was the origin of the name Rose-Cross? According to one Rosicrucian tradition, the word ‘Rose’ does not derive from the flower depicted on the Rosicrucian cross, but from the Latin word ros, signifying ‘dew,’ which was supposed to be the most powerful solvent of gold, whilst crux, the cross, was the chemical hieroglyphic for ‘ light.’
…[p95] For since, as has been said, the intellectual chiefs from whom the poisoners derived their inspiration were men versed in chemistry, in science, in physics, and the treatment of diseases, and since, further, they included alchemists and people professing to be in possession of the Philosopher’s Stone, their resemblance with the Rosicrucians is at once apparent…
[Origins of Freemasonry (Chapter V)p102]
“Masons were to be ‘true men to God and the Holy Church,’ also to the masters that they served, They were to be honest in their manner of life and ‘to do no villainy whereby the Craft or the Science may be slandered.’ … The date at which Eckert, like Yarker, places the introduction of [cabalistic] Judaic elements is the time of the Crusades.
“But whilst recognizing that modern Craft Masonry is largely founded on the Cabala, it is necessary to distinguish between the different Cabalas. For by this date no less than three Cabalas appear to have existed: firstly, the ancient secret tradition of the patriarchs handed down from the Egyptians through the Greeks and Romans, and possibly through the Roman Collegia to the Craft Masons of Britain; secondly, the Jewish version of this tradition, the first Cabala of the Jews, in no way incompatible with Christianity, descending from Moses, David, and Solomon to the Essenes and the more enlightened Jews ; and thirdly, the perverted Cabala, mingled by the Rabbis with magic, barbaric superstitions, and—after the death of Christ—with anti-Christian legends.
…[p110] “It is certainly easier to believe that the Judaic traditions were introduced to the masons by the Templars and grafted on to the ancient lore that the masonic guilds had inherited from the Roman Collegia.
“That some connexion existed between the Templars and the working masons is indicated by the new influence that entered into building at this period. A modern Freemason comparing ‘the beautifully designed and deep-cut marks of the true Gothic period, say circa 1150-1350,’ with the careless and roughly executed marks, many of them mere scratches, of later periods,’ points out that ‘the Knights Templar rose and fell with that wonderful development of architecture.’ The same writer goes on to show that some of the most important masonic symbols, the equilateral triangle and the Mason’s square surmounting two pillars, came through from Gothic times. Yarker asserts that the level, the flaming star, and the Tau cross; which have since passed into the symbolism of Freemasonry may be traced to the Knights Templar, as also the five-pointed star in Salisbury Cathedral, the double triangle in Westminster Abbey, Jachin and Boaz, the circle and the pentagon in the masonry of the fourteenth century, Yarker cites later, in 1556, the eye and crescent moon, the three stars and the ladder of five steps, as further evidences of Templar influence. ‘The Templars were large builders, and Jacques du Molay alleged the zeal of his Order in decorating churches in the process against him in 1310; hence the alleged connexion of Templary and Freemasonry is bound to have a substratum of truth.’
“Moreover, according to a masonic tradition, an alliance definitely took place between the Templars and the masonic guilds at this period. During the proceedings taken against the Order of the Temple in France it is said that Pierre d’Aumont and seven other Knights escaped to Scotland in the guise of working masons and landed in the Island of Mull. On St. John’s Day, 1307, they held their first chapter. Robert Bruce then took them under his protection, and seven years later they fought under his standard at Bannockburn against Edward II, who had suppressed their Order in England…
“After the death of Jacques du Molay, some Scottish Templars having become apostates, at the instigation of Robert Bruce ranged themselves under the banners of a new Order instituted by this prince and in which the receptions were based on those of the Order of the Temple. It is there that we must seek the origin of Scottish Masonry and even that of the other masonic rites, The Scottish Templars were excommunicated in 1324 by Larmenius, who declared them to be Templi desertores and the Knights of St. John of Jerusalem, Dominiorum Militia spoliatores, placed forever outside the pale of the Temple: Extra girum Templi, nunc et in futurum, volo, dico e jubeo. A similar anathema has since been launched by several Grand Masters against Templars who were rebellious to legitimate authority. From the schism that was introduced into Scotland a number of sects took birth…
[p118] “Templarism and Rosicrucianism appear to have been always closely connected, a fact which is not surprising since both derive from a common source—the traditions of the near East.
This brings us to an alternative theory concerning the channel through which Eastern doctrines, and particularly Cabalism, found their way into Freemasonry. For it must be admitted that one obstacle to the complete acceptance of the theory of the Templar succession exists, namely, that although the Judaic element cannot be traced further back than the Crusades, neither can it with certainty be pronounced to have come into existence during the three centuries that followed after.
…“One of the earliest and most eminent precursors of Freemasonry is said to have been Francis Bacon. As we have already seen, Bacon is recognized to have been a Rosicrucian, and that the secret philosophical doctrine he professed was closely akin to Freemasonry is clearly apparent in his New Atlantis, ‘The reference to the ‘Wise Men of the Society of Solomon’s House’ cannot be a mere coincidence. The choice of Atlantis—the legendary island supposed to have been submerged by the Atlantic Ocean in the remote past—would suggest that Bacon had some knowledge of a secret tradition descending from the earliest patriarchs of the human race, whom, like the modern writer Le Plongeon, he imagined to have inhabited the Western hemisphere and to have been the predecessors of the Egyptian initiates. Le Plongeon, however, places this early seat of the mysteries still further West than the Atlantic Ocean, in the region of Mayax and Yucatan.
“Bacon further relates that this tradition was preserved in its pure form by certain of the Jews, who, whilst accepting the Cabala, rejected its anti-Christian tendencies. Thus in this island of Bensalem there are Jews ‘of a far differing disposition from the Jews in other parts, For whereas they hate the name of Christ, and have a secret inbred rancour against the people amongst whom they live; these contrariwise give unto our Saviour many high attributes,’ but at the same time they believe ‘ that Moses by a secret Cabala ordained the laws of Bensalem which they now use, and that when the Messiah should come and sit on His throne at Jerusalem, the King of Bensalem should sit at His feet, whereas other kings should keep at a great distance,’ This passage is of particular interest as showing that Bacon recognized the divergence between the ancient secret tradition descending from Moses and the perverted Jewish Cabala of the Rabbis, and that he was perfectly aware of the tendency even among the best of Jews to turn the former to the advantage of their Messianic dreams.
[p122]…There is, however, a third channel through which the Judaic legends of Freemasonry may have penetrated to the Craft, namely, the Rabbis of the seventeenth century. The Jewish writer Bernard Lazare has declared that ‘ there were Jews around the cradle of Freemasonry’, and if this statement is applied to the period preceding the institution of Grand Lodge in 1717 it certainly finds confirmation in fact. Thus it is said that in the preceding century the coat-of-arms now used by Grand Lodge had been designed by an Amsterdam Jew, Jacob Jehuda Leon Templo, colleague of Cromwell’s friend the Cabalist, Manasseh ben Israel. To quote Jewish authority on this question, Mr. Lucien Wolf writes that Templo ‘ had a monomania for . . . everything relating to the Temple of Solomon and the Tabernacle of the Wilderness. He constructed gigantic models of both these edifices.’ These he exhibited in London, which he visited in 1675 and earlier, and it seems not unreasonable to conclude that this may have provided a fresh source of inspiration to the Freemasons who framed the masonic ritual some forty years later. At any rate, the masonic coat-of-arms still used by Grand Lodge of England is undoubtedly of Jewish design… In other words, this vision, known to the Jews as the ‘Mercaba, belongs to the Cabala, where a particular interpretation is placed on each figure so as to provide an esoteric meaning not perceptible to the uninitiated. The masonic coat-of-arms is thus entirely Cabalistic; as is also the seal on the diplomas of Craft Masonry, where another Cabalistic figure, that of a man and woman combined, is reproduced.’
“Of the Jewish influence in Masonry after 1717 I shall speak later… The fact remains that when the ritual and constitutions of Masonry were drawn up in 1717, although certain fragments of the ancient Egyptian and Pythagorean doctrines were retained, the Judaic version of the secret tradition was the one selected by the founders of Grand Lodge on which to build up their system.
[German Templarism and French Illuminism (Chapter VII)p 152]
“Thus when in 1786 the Rite of Perfection was reorganized and rechristened the “Ancient and Accepted Scottish Rite ’’—always the same Scottish cover for Prussianism!—it is said to have been Frederick who conducted operations, drew up the new Constitutions of the Order, and rearranged the degrees so as to bring the total number up to thirty-three,’[#1 footnote] as follows
26. Prince of Mercy.
27. Sovereign Commander of the Temple. 28. Knight of the Sun.
29. Grand Scotch Knight of St. Andrew. 30. Grand Elect Knight of Kadosch.
31. Grand Inspector Inquisitor Commander. 32. Sublime Prince of the Royal Secret.
33. Sovereign Grand Inspector-General.
“In the last four degrees Frederick the Great and Prussia play an important part; in the thirtieth degree of Knight Kadosch, largely modelled on the Vehmgerichts, the Knights wear Teutonic crosses, the throne is surmounted by the double-headed eagle of Prussia, and the President, who is called Thrice Puissant Grand Master, represents Frederick himself; in the thirty-second degree of Sublime Prince of the Royal Secret, Frederick is described as the head of Continental Freemasonry ; in the thirty-third degree of Sovereign Grand Inspector General the jewel is again the double-headed eagle, and the Sovereign Grand Commander is Frederick, who at the time this degree was instituted figured with Philippe, Duc d’Orléans…
[French Illuminism, p164]
“Whilst Frederick the Great, the Freemasons, the Encyclopedists, and the Orléanistes were working on the material plane to undermine the Church and monarchy in France, another cult had arisen which by the middle of the century succeeded in insinuating itself into the lodges. This was a recrudescence of the old craze for occultism, which now spread like wildfire all over Europe from Bordeaux to St. Petersburg. During the reign of Anna of Courland (1730-40) the Russian Court was permeated with superstition, and professional magicians and charlatans of every kind were encouraged. The upper classes of Germany in the eighteenth century proved equally susceptible to the attractions of the supernatural, and princes desirous of long life or greater power eagerly pursued the quest of the Philosopher’s Stone, the ‘Elixir of Life,’ and evoked spirits under the direction of occultists in their Service.
“In France occultism, reduced to a system, adopted the outer forms of Masonry as a cover to the propagation of its doctrines. It was in 1754 that Martines de Pasqually (or Paschalis), a Rose-Croix Mason, founded his Order of Elus Cohens (Elected Priests), known later as the Martinistes or the French Iluminés… It was ‘this Cabalistic sect,’ the Martinistes, which now became the third great masonic power in France.
“The rite of the Martinistes was broadly divided into two classes, in the first of which was represented the fall of man and in the second his final restoration—a further variation on the masonic theme of a loss and a recovery. After the first three Craft degrees came the Cohen degrees of the same— Apprentice Cohen, Fellow Craft Cohen, and Master Cohen— then those of Grand Architect, Grand Elect of Zerubbabel or Knight of the East; but above these were concealed degrees leading up to the Rose-Croix, which formed the capstone of the edifice. Pasqually first established his rite at Marseilles, Toulouse, and Bordeaux, then in Paris, and before long Martiniste lodges spread all over France with the centre at Lyons under the direction of Willermoz, a prosperous merchant living there. From this moment other occult Orders sprang up in all directions. In 1760 Dom Pernetti founded his sect of “Illuminés d’Avignon”’ in that city, declaring himself a high initiate of Freemasonry and teaching the doctrines of Swedenborg. Later a certain Chastanier founded the ‘Illuminés Théosophes,’ a modified version of Pernetti’s rite; and in 1783 the Marquis de Thomé started a purified variety of Swedenborgianism under the name of ‘Rite of Swedenborg.’
“Beneath all these occult sects one common source of inspiration is to be found—the perverted and magical Cabala of the Jews, that conglomeration of wild theosophical imaginings and barbaric superstitions founded on ancient pagan cults and added to throughout seventeen centuries by succeeding generations of Jewish occultists. This influence is particularly to be detected in the various forms of the Rose-Croix degree, which in nearly all these associations forms the highest and most secret degree. The ritual of ‘the eminent Order of the Knights of the Black Eagle or Sovereigns of the RoseCroix,’ a secret and unpublished document of the eighteenth century, which differs entirely from the published rituals, explains that no one can attain to knowledge of the higher sciences without the ‘Clavicules de Salomon,’ of which the real secrets were never committed to print and which is said to contain the whole of Cabalistic science. The catechism of this same degree deals mainly with the transmutation of metals, the Philosopher’s Stone, etc.
“In the Rite of Perfection as worked in France and America this Cabalistic influence is shown in those degrees known under the name of the “ Ineffable Degrees,”’ derived from the Jewish belief in the mystery that surrounds the Ineffable Name of God. According to the custom of the Jews, the sacred name Jehovah or Jah-ve, composed of the four letters yod, he, vau, he, which formed the Tetragrammaton, was never to be pronounced by the profane, who were obliged to substitute for it the word ‘Adonai.’ The Tetragrammaton might only be uttered once a year on the Day of Atonement by the High Priest in the Holy of Holies amid the sound of trumpets and cymbals, which prevented the people from hearing it. It is said that in consequence of the people thus refraining from its utterance, the true pronunciation of the name was at last lost. The Jews further believed that the Tetragrammaton was possessed of unbounded powers. ‘He who pronounces it shakes heaven and earth and inspires the very angels with astonishment and terror.’ The Ineffable Name thus conferred miraculous gifts; it was engraved on the rod of Moses and enabled him to perform wonders, just as, according to the Toledot Yeshu, it conferred the same powers on Christ.
“This superstition was clearly a part of Rosicrucian tradition, for the symbol of the Tetragrammaton within a triangle, adopted by the masonic lodges, figures in Fludd’s Cabalistic system.’ In the ‘Ineffable degrees’ it was invested with all the mystic awe by which it is surrounded in Jewish theology, and, according to early American working: ‘Brothers and Companions of these degrees received the name of God as it was revealed to Enoch and were sworn to pronounce it but once in their lives.’
…“Under the guidance of these various sects of Illuminés a wave of occultism swept over France, and lodges everywhere became centres of instruction on the Cabala, magic, divination, alchemy, and theosophy; masonic rites degenerated into ceremonies for the evocation of spirits—women, who were now admitted to these assemblies, screamed, fainted, fell into convulsions, and lent themselves to experiments of the most horrible kind.
“By means of these occult practices the Illuminés in time became the third great masonic power in France, and the rival Orders perceived the expediency of joining forces. Accordingly in 1771 an amalgamation of all the masonic groups was effected at the new lodge of the Amis Réunis.
“The founder of this lodge was Savalette de Langes, Keeper of the Royal Treasury, Grand Officer of the Grand Orient, and a high initiate of Masonry—‘versed in all mysteries, in all the lodges, and in all the plots.’ In order to unite them he made his lodge a mixture of all sophistic, Martiniste, and masonic systems, ‘and as a bait to the aristocracy organized balls and concerts at which the adepts, male and female, danced and feasted, or sang of the beauties of their liberty…
[The Magicians, Ch.7, p172]
“The part played by magicians during the period preceding the French Revolution is of course a matter of common knowledge and has never been disputed by official history… The important point to realize is that just as the philosophers were all Freemasons, the principal magicians were not only Freemasons but members of occult secret societies. It is therefore not as isolated charlatans but as agents of some hidden power that we must regard the men whom we will now pass in a rapid survey…
[The Jewish Cabalists, (Chapter VIII) p176]
…[p178]… the revolutionary spirit has always existed independently of the Jews. In all times and in all countries there have been men born to make trouble as the sparks fly upward.
“Nevertheless, in modern revolutions the part played by the Jews cannot be ignored, and the influence they have exercised will be seen on examination to have been twofold—financial and occult. Throughout the Middle Ages it is as sorcerers and usurers that they incur the reproaches of the Christian world, and it is still in the same réle, under the more modern terms of magicians and loan-mongers, that we detect their presence behind the scenes of revolution from the seventeenth century onward. Wherever money was to be made out of social or political upheavals, wealthy Jews have been found to back the winning side; and wherever the Christian races have turned against their own institutions, Jewish Rabbis, philosophers, professors, and occultists have lent them their support. It was not then necessarily that Jews created these movements, but they knew how to make use of them for their own ends… furnishing money and information to the insurgents, acting as army contractors, loan-mongers, and super-spies— or to use the more euphonious term of Mr. Lucien Wolf, as “‘ political intelligencers ’’ of extraordinary efficiency. Thus Mr. Lucien Wolf, in referring to Carvajal, ‘ the great Jew of the Commonwealth,’ explains that ‘the wide ramifications of his commercial transactions and his relations with other Crypto-Jews all over the world placed him in an unrivalled position to obtain news of the enemies of the Commonwealth’…
[p180] “It is obvious that a “secret service’ of this kind rendered the Jews a formidable hidden power, the more so since their very existence was frequently unknown to the rest of the population around them… In all this it is impossible to follow any consecutive political plan; the role of the Jews seems to have been to support no cause consistently but to obtain a footing in every camp, to back any venture that offered a chance of profit. Yet mingled with these material designs were still their ancient Messianic dreams. It is curious to note that the same Messianic idea pervaded the Levellers, the rebels of the Commonwealth; such phrases as ‘Let Israel go free,’ ‘Israel’s restoration is now beginning,’ recur frequently in the literature of the sect… It is true that the Levellers were by profession Christian, but after the manner of the Bavarian Illuminati and of the Christian Socialists two centuries later, claiming Christ as the author of their Communistic and equalitarian doctrines: ‘For Jesus Christ, the Saviour of all Men, is the greatest, first, and truest Leveller that ever was spoken of in the world.’ The Levellers are said to have derived originally from the German Anabaptists; but Claudio Jannet, quoting German authorities, shows that there were Jews amongst the Anabaptists. ‘They were carried away by their hatred of the name of Christian and imagined that their dreams of the restoration of the kingdom of Israel would be realized amidst the conflagration.’ Whether this was so or not, it is clear that by the middle of the seventeenth century the mystical ideas of Judaism had penetrated into all parts of Europe. Was there then some Cabalistic centre from which they radiated ? Let us turn our eyes eastward and we shall see.
“Since the sixteenth century the great mass of Jewry had settled in Poland, and a succession of miracle-workers known by the name of Zaddikim or Ba’al Shems had arisen. The latter word, which signifies ‘Master of the Name,’ originated with the German Polish Jews and was derived from the Cabalistic belief in the miraculous use of the sacred name of Jehovah, known as the Tetragrammaton.
“According to Cabalistic traditions, certain Jews of peculiar sanctity or knowledge were able with impunity to make use of the Divine Name. A Ba’al Shem was therefore one who had acquired this power and employed it in writing amulets, invoking spirits, and prescribing cures for various diseases. Poland and particularly Podolia—which had not yet been ceded to Russia—became thus a centre of Cabalism where a series of extraordinary movements of a mystical kind followed each other. In 1666, when the Messianic era was still believed to be approaching, the whole Jewish world was convulsed by the sudden appearance of Shabbethai Zebi, the son of a poulterer in Smyrna named Mordecai, who proclaimed himself the promised Messiah and rallied to his support a huge following not only amongst the Jews of Palestine, Egypt, and Eastern Europe, but even the hard-headed Jews of the Continental bourses. Samuel Pepys in his Diary refers to the bets made amongst the Jews in London on the chances of ‘a certain person now in Smyrna’ being acclaimed King of the World and the true Messiah… The pretensions of Shabbethai, who took the title of ‘King of the Kings of the Earth,’ split Jewry in two; many Rabbis launched imprecations against him, and those who had believed in him were bitterly disillusioned when, challenged by the Sultan to prove his claim to be the Messiah by allowing poisoned arrows to be shot at him, he suddenly renounced the Jewish faith and proclaimed himself a Mohammedan. His conversion, however, appeared to be only partial, for ‘at times he would assume the role of a pious Mohammedan and revile Judaism; at others he would enter into relations with Jews as one of their own faith.’ By this means he retained the allegiance both of Moslems and of Jews. But the Rabbis, alarmed for the cause of Judaism, succeeded in obtaining his incarceration by the Sultan in a castle near Belgrade, where he died of colic in 1676.
“This prosaic ending to the career of the Messiah did not, however, altogether extinguish the enthusiasm of his followers, and the Shabbethan movement continued into the next century. In Poland Cabalism broke out with renewed energy; fresh Zaddikim and Ba’al Shems arose, the most noted of these being Israel of Podolia, known as Ba’al Shem Tob, or by the initial letters of this name, Besht, who founded his sect of Hasidim in 1740. Besht, whilst opposing bigoted Rabbinism and claiming the Zohar as his inspiration, did not, however, adhere strictly to the doctrine of the Cabala that the universe was an emanation of God, but evolved a form of Pantheism, declaring that the whole universe was God, that even evil exists in God since evil is not bad in itself but only in its relation to Man; sin therefore has no positive existence. As a result the followers of Besht, calling themselves the ‘New Saints,’ and at his death numbering no less than 40,000, threw aside not only the precepts of the Talmud, but all the restraints of morality and even decency.’
“…But the most important of these Cabalistic groups was that of the Frankists, who were sometimes known as the Zoharists or the Illuminated,’ from their adherence to the Zohar or book of Light, or in their birthplace Podolia as the Shabbethan Zebists, from their allegiance to the false Messiah of the preceding century—a heresy that had been ‘kept alive in secret circles which had something akin to a masonic organization.’ The founder of this sect was Jacob Frank, a brandy distiller profoundly versed in the doctrines of the Cabala, who in 1755 collected around him a large following in Podolia and lived in a style of oriental magnificence, maintained by vast wealth of which no one ever discovered the source. The persecution to which he was subjected by the Rabbis led the Catholic clergy to champion his cause, whereupon Frank threw himself on the mercy of the Bishop of Kaminick, and publicly burnt the Talmud, declaring that he recognized only the Zohar, which, he alleged, admitted the doctrine of the Trinity. Thus the Zoharists ‘claimed that they regarded the Messiah Deliverer as one of the three divinities, but failed to state that by the Messiah they meant Shabbethai Zebi.’ The Bishop was apparently deceived by this maneuvre, and in 1759 the Zoharites declared themselves converted to Christianity, and were baptized, including Frank himself, who took the name of Joseph. “The insincerity of the Frankists soon became apparent, however, for they continued to intermarry only among themselves and held Frank in reverence, calling him ‘The Holy Master.’ It soon became evident that, whilst openly embracing the Catholic faith, they had in reality retained their secret Judaism. Moreover, it was discovered that Frank endeavoured to pass as a Mohammedan in Turkey; ‘he was therefore arrested in Warsaw and delivered to the Church tribunal on the charge of feigned conversion to Christianity and the spreading of a pernicious heresy.’ Unlike his predecessor in apostasy, Shabbethai Zebi, Frank, however, came to no untimely end, but after his release from prison continued to prey on the credulity of Christians and frequently travelled to Vienna with his daughter, Eve, who succeeded in duping the pious Maria Theresa. But here also ‘the sectarian plans of Frank were found out,’ and he was obliged to leave Austria. Finally he settled at Offenbach near Frankfurt, where, adopting the title of Baron von Offenbach and supported by liberal subsidies from the other Jews, he resumed his former splendor.
[p184] “Now, it is impossible to study the careers of these magicians in Poland and Germany without being reminded of their counterparts in France. The family likeness between the Baron von Offenbach,’ the ‘Comte de Saint-Germain’ and the ‘Comte de Cagliostro’ is at once apparent. All claimed to perform miracles, all lived with extraordinary magnificence on wealth derived from an unknown source, one was certainly a Jew, the other two were believed to be Jews, and all were known to be Cabalists. Moreover, all three spent many years in Germany, and it was whilst Frank was living as Baron von Offenbach close to Frankfurt that Cagliostro was received into the Order of the Stricte Observance in a subterranean chamber a few miles from that city. Earlier in his career he was known to have visited Poland, whence Frank derived. Are we to believe that all these men, so strangely alike in their careers, living at the same time and in the same places, were totally unconnected? Is it a mere coincidence that this group of Jewish Cabalist miracle-workers should have existed in Germany and Poland at the precise moment that the Cabalist magicians sprang up in France? Is it again a coincidence that Martines Pasqually founded his ‘Kabbalistic sect’ of Illuminés in 1754 and Jacob Frank his sect of Zoharites (or Illuminated) in 1755?
“[An] extraordinary personage, known as the “ Ba’al Shem of London,” was a Cabalistic Jew named Hayyim Samuel Jacob Falk, also called Dr. Falk, Falc, de Falk, or Falkon, born in 1708, probably in Podolia. The further fact that he was regarded by his fellow-Jews as an adherent of the Messiah Shabbethai Zebi clearly shows his connexion with the Podolian Zoharites… in Falk’s conception of the ideal social order and his indictment of what he calls ‘bourgeois society’ we find the clue to movements of immense importance. Has not the system of the ant-heap or the beehive proved, as I have pointed out elsewhere, the model on which modern Anarchists, from Proudhon onwards, have formed their schemes for the reorganization of human life? Has not the idea of the ‘World State,’ ‘The Universal Republic’ become the war-cry of the Internationalist Socialists, the Grand Orient Masons, the Theosophists, and the world-revolutionaries of our own day?
Was Falk, then, a revolutionary? This again will be disputed. Falk may have been a Cabalist, a Freemason, a high initiate, but what proof is there that he had any connexion with the leaders of the French Revolution? Let us turn again to the Jewish Encyclopedia ;
Falk …is… believed to have given the Duc d’Orléans, to ensure his succession to the throne, a talisman consisting of a ring, which Philippe Egalité before mounting the scaffold is said to have sent to a Jewess, Juliet Goudchaux, who passed it on to his son, subsequently Louis Philippe… [p194] One fact, then, looms out of the darkness that envelops the secret power behind the Orléanist conspiracy, one fact of supreme importance, and based moreover on purely Jewish evidence: the Duke was in touch with Falk when in London and Falk supported his scheme of usurpation. Thus behind the arch-conspirator of the revolution stood ‘the Chief of all the Jews.’ Is it here perhaps, in Falk’s ‘chests of gold’ that we might find the source of some of those loans raised in London by the Duc d’Orléans to finance the riots of the Revolution, so absurdly described as ‘‘l’or de Pitt ’’ ? The direct connexion between the attack on the French monarchy and Jewish circles in London is further shown by the curious sequel to the Gordon Riots… But already a vaster genius than Falk or Cagliostro, than Pasqually or Savalette de Langes, had arisen, who, gathering into his hands the threads of all the conspiracies, was able to weave them together into a gigantic scheme for the destruction of France and of the world.
The Bavarian Illuminati, Chapter IX, p196
[Origin of the Illuminati]
…“That Weishaupt was not the originator of the system he named Illuminism will be already apparent to every reader of the present work; it has needed, in fact, all the foregoing chapters to trace the source of Weishaupt’s doctrines throughout the history of the world. From these it will be evident that men aiming at the overthrow of the existing social order and of all accepted religion had existed from the earliest times, and that in the Cainites, the Carpocratians, the Manicheans, the Batinis, the Fatimites, and the Karmathites many of Weishaupt’s ideas had already been foreshadowed. To the Manicheans, in fact, the word ‘Illuminati’ may be traced— ‘gloriantur Manichei se de caelo illuminatos.’
It is in the sect of Abdullah ibn Maymiin that we must seek the model for Weishaupt’s system of organization. Thus de Sacy has described in the following words the manner of enlisting proselytes by the Ismailis:
‘They proceeded to the admission and initiation of new proselytes only by degrees and with great reserve; for, as the sect had at the same time a political object and ambitions, its interest was above all to have a great number of partisans in all places and in all classes of society. It was necessary therefore to suit themselves to the character, the temperament, and the prejudices of the greater number; what one revealed to some would have revolted others and alienated forever spirits less bold and consciences more easily alarmed.’
This passage exactly describes the methods laid down by Weishaupt for his ‘Insinuating Brothers’–the necessity of proceeding with caution in the enlisting of adepts, of not revealing to the novice doctrines that might be likely to revolt him, of ‘speaking sometimes in one way, sometimes in another, so that one’s real purpose should remain impenetrable ” to members of the inferior grades.
“[p208]…[It is] necessary to consult the writings of the Illuminati themselves, which are contained in the following works ;
1. Einige Originalschriften des Illuminatenordens (Munich, 1787).
2. Nachirag von weitern Originalschriften, etc. (Munich, 1787).
3. Die neuesten Arbeiten des Spartacus und Philo in dem INuminaten-Orden (Munich, 1794).
“All these consist in the correspondence and papers of the Order which were seized by the Bavarian Government at the houses of two of the members, Zwack and Bassus, and published by order of the Elector. The authenticity of these documents has never been denied even by the Illuminati themselves ; Weishaupt, in his published defence, endeavoured only to explain away the most incriminating passages. The publishers, moreover, were careful to state at the beginning of the first volume: ‘Those who might have any doubts on the authenticity of this collection may present themselves at the Secret Archives here, where, on request, the original documents will be laid before them.’ This precaution rendered all dispute impossible.
“Setting Barruel and Robison entirely aside, we shall now see from the evidence of their own writings… [p210] The perfidy of the Illuminati with regard to the Freemasons is therefore apparent. Even Mounier, who set out to refute Barruel on the strength of the information supplied to him by the Illuminatus Bode, admits their duplicity in this respect.
“Weishaupt [says Mounier] made the acquaintance of a Hanoverian, the Baron von Knigge, a famous intriguer, long practised in the charlatanism of lodges of Freemasons. On his advice new degrees were added to the old ones, and it was resolved to profit by Freemasonry whilst profoundly despising it. They decided that the degrees of Entered Apprentice, Fellow Craft, Master Mason, and Scotch Knight should be added to those of the Illuminati, and that they would boast of possessing exclusively the real secrets of the Freemasons and affirm that Illuminism was the real primitive Freemasonry.
‘The papers of the Order seized in Bavaria and published,’ Mounier says again, show that ‘the Illuminati employed the forms of Freemasonry, but that they considered it in itself, apart from their own degrees, as a puerile absurdity and that they detested the Rose-Croix.’
…[p212] … Weishaupt is careful in general to exhibit the face of a benign philosopher and even of a Christian evangelist ; it is only at moments that he drops the mask and reveals the grinning satyr behind it. Accordingly in the published statutes of the Illuminati no hint of subversive intentions will be found; indeed the ‘Obligation’ expressly states that ‘nothing against the State, religion, or morals is undertaken.’
Yet what is Weishaupt’s real political theory? No other than that of modern Anarchy, that man should govern himself and rulers should be gradually done away with. But he is careful to deprecate all ideas of violent revolution—the process is to be accomplished by the most peaceful methods. Let us see how gently he leads up to the final conclusion : The first stage in the life of the whole human race is savagery, rough nature, in which the family is the only society, and hunger and thirst are easily satisfied, … in which man enjoys the two most excellent goods, Equality and Liberty, to their fullest extent. In these circumstances … health was his usual condition. Happy men, who were not yet enough enlightened to lose their peace of mind and to be conscious of the unhappy mainsprings and causes of our misery, love of power… envy… ilnesses and all the results of imagination.
…“It will be seen that the whole of Weishaupt’s theory was in reality a new rendering of the ancient secret tradition relating to the fall of man and the loss of his primitive felicity; but whilst the ancient religions taught the hope of a Redeemer who should restore man to his former state, Weishaupt looks to man alone for his restoration. ‘Men,’ he observes, ‘no longer loved men but only such and such men. The word was quite lost…’ Thus in Weishaupt’s masonic system the ‘lost word’ is ‘Man,’ and its recovery is interpreted by the idea that Man should find himself again. Further on Weishaupt goes on to show how ‘the redemption of the human race is to be brought about.’
“These means are secret schools of wisdom, these were from all time the archives of Nature and of human rights, through them will Man be saved from his Fall, princes and nations will disappear without violence from the earth, the human race will become one family and the world the abode of reasonable men. Morality alone will bring about this change imperceptibly. Every father of a family will be, as formerly Abraham and the patriarchs, the priest and unfettered lord of his family, and Reason will be the only code of Man. This is one of our greatest secrets…
“But whilst completely eliminating any idea of divine power outside Man and framing his system on purely political lines, Weishaupt is careful not to shock the susceptibilities of his followers by any open repudiation of Christian doctrines ; on the contrary, he invokes Christ at every turn and sometimes even in language so apparently earnest and even beautiful that one is almost tempted to believe in his sincerity. Thus he writes :
‘This our great and unforgettable Master, Jesus of Nazareth, appeared at a time in the world when it was sunk in depravity. … The first followers of His teaching are not wise men but simple, chosen from the lowest class of the people, so as to show that His teaching should be possible and comprehensible to all classes and conditions of men. . . . He carries out this teaching by means of the most blameless life in conformity with it, and seals and confirms this with His blood and death. These laws which He shows as the way to salvation are only two: love of God and love of one’s neighbour ; more He asks of no one.’
[p216] So far no Lutheran pastor could have expressed himself better. But one must study Weishaupt’s writings as a whole to apprehend the true measure of his belief in Christ’s teaching.
Now, as we have already seen, his first idea was to make Fire Worship the religion of Illuminism; the profession of Christianity therefore appears to have been an after-thought. Evidently Weishaupt discovered, as others have done, that Christianity lends itself more readily to subversive ideas than any other religion. And in the passages which follow we find him adopting the old ruse of representing Christ as a Communist and as a secret-society adept…
Weishaupt thus contrives to give a purely political interpretation to Christ’s teaching…
In this manner Weishaupt demonstrates that ‘‘ Freemasonry is hidden Christianity, at least my explanations of the hieroglyphics fit this perfectly ; and in the way in which I explain Christianity no one need be ashamed to be a Christian, for I leave the name and substitute for it Reason.’’ But this is of course only the secret of what Weishaupt calls “real Freemasonry ”’ * in contradistinction to the official kind, which he regards as totally unenlightened: ‘‘ Had not the noble and elect remained in the background . . . new depravity would have broken out in the human race, and through Regents, Priests, and Freemasons Reason would have been banished from the earth.”
In Weishaupt’s masonic system, therefore, the designs of the Order with regard to religion are not confided to the mere Freemasons, but only to the Illuminati. Under the heading of “‘ Higher Mysteries ’’ Weishaupt writes :
‘The man who is good for nothing better remains a Scottish Knight. If he is, however, a particularly industrious co-ordinator [Sammler], observer, worker, he becomes a Priest… . If there are amongst these [Priests] high speculative intellects, they become Magi. These collect and put in order the higher philosophical system and work at the People’s Religion, which the Order will next give to the world. Should these high geniuses also be fit to rule the world, they become Regents. This is the last degree!’
“Philo (the Baron von Knigge) also throws an interesting light on the religious designs of the Illuminati. In a letter to Cato he explains the necessity of devising a system that will satisfy fanatics and freethinkers alike: ‘So as to work on both these classes of men and unite them, we must find an explanation to the Christian religion . . . make this the secret of Freemasonry and turn it to our purpose.’ Philo continues :
‘We say then: Jesus wished to introduce no new religion, but only to restore natural religion and reason to their old rights. Thereby he wished to unite men in a great universal association, and through the spread of a wiser morality, enlightenment, and the combating of all prejudices to make them capable of governing themselves ; so the secret meaning of his teaching was to lead men without revolution to universal liberty and equality. There are many passages in the Bible which can be made use of and explained, and so ail quarrelling between the sects ceases if one can find a reasonable meaning in the teaching of Jesus—be it true or not. As, however, this simple religion was afterwards distorted, so were these teachings imparted to us through Disciplinam Arcani and finally through Freemasonry, and all masonic hieroglyphics can be explained with this object. Spartacus has collected very good data for this and I have myself added to them, . .. and so I have got both degrees ready. …
Now therefore that people see that we are the only real and true Christians, we can say a word more against priests and princes, but I have so managed that after previous tests I can receive pontiffs and kings in this degree. In the higher Mysteries we must then (a) disclose the pious fraud and reveal from all writings the origin of all religious lies and their connexion…’
…“So admirably did this ruse succeed that we find Spartacus [Weishaupt] writing triumphantly :
‘You cannot imagine what consideration and sensation our Priest’s degree is arousing. The most wonderful thing is that great Protestant and reformed theologians who belong to © [Illuminism] still believe that the religious teaching imparted in it contains the true and genuine spirit of the Christian religion. Oh! men, of what cannot you be persuaded ? I never thought that I should become the founder of a new religion.’
“It is on the ‘‘illuminized”’ clergy and professors that Weishaupt counts principally for the work of the Order. Through the influence of the Brothers {he writes}, the Jesuits have been removed from all professorships, and the University of Ingoldstadt has been quite cleansed of them…
Thus the way is cleared for Weishaupt’s adepts.
…“But religion and Freemasonry are not the only means by which Illuminism can be spread.
We must consider {says Weishaupt}, ‘how we can begin to work under another form. If only the aim is achieved, it does not matter under what cover it takes place, and a cover is always necessary. For in concealment lies a great part of our strength. For this reason we must always cover ourselves with the name of another society. The lodges that are under Freemasonry are in the meantime the most suitable cloak for our high purpose, because the world is already accustomed to expect nothing great from them which merits attention. … As in the spiritual Orders of the Roman Church, religion was, alas! only a pretence, so must our Order also in a nobler way try to conceal itself behind a learned society or something of the kind. A society concealed in this manner cannot be worked against. In case of a prosecution or of treason the superiors cannot be discovered. . We shall be shrouded in impenetrable darkness from spies and emissaries of other societies…’
[p230]… As the contemporary de Luchet has expressed it: The system of the Iluminés is not to embrace the dogmas of a sect, but to turn all errors to its advantage, to concentrate in itself everything that men have invented in the way of duplicity and imposture.
More than this, Illuminism was not only the assemblage of all errors, of all ruses, of all subtleties of a theoretic kind, it was also an assemblage of all practical methods for rousing men to action. For in the words of von Hammer on the Assassins, that cannot be too often repeated :
‘Opinions are powerless so long as they only confuse the brain without arming the hand. Scepticism and free-thinking as long as they occupied only the minds of the indolent and philosophical have caused the ruin of no throne. … It is nothing to the ambitious man what people believe, but it is everything to know how he may turn them for the execution of his projects.’
“This was what Weishaupt so admirably understood; he knew how to take from every association, past and present, the portions he required and to weld them all into a working system of terrible efficiency—the disintegrating doctrines of the Gnostics and Manicheans, of the modern philosophers and Encyclopedists, the methods of the Ismailis and the Assassins, the discipline of the Jesuits and Templars, the organization and secrecy of the Freemasons, the philosophy of Machiavelli, the mystery of the Rosicrucians—he knew, moreover, how to enlist the right elements in all existing associations as well as isolated individuals and turn them to his purpose. So in the army of the Illuminati we find men of every shade of thought, from the poet Goethe to the meanest intriguer—lofty idealists, social reformers, visionaries, and at the same time the ambitious, the rancorous, and the disgruntled, men swayed by lust or embittered by grievances, all these differing in their aims yet by Weishaupt’s admirable system of watertight compartments precluded from a knowledge of these differences and all marching, unconsciously or not, towards the same goal.
“Although this was not the invention of Weishaupt but had been foreshadowed many centuries earlier in the East, it was Weishaupt, so far as we know, who reduced it to a working system for the West-—-a system which has been adhered to by succeeding groups of world-revolutionaries up to the present day. It is for this reason that I have quoted at length the writings of the Illuminati—all the ruses, all the hypocrisy, all the subtle methods of camouflage which characterized the Order will be found again in the insidious propaganda both of the modern secret societies and the open revolutionary organizations whose object is to subvert all order, all morality, and all religion.
[p234]… Weishaupt had a very definite object in view, which was to gain control of all Freemasonry, and though he himself was not present at the [1782 Wilhelmsbad] Congress, his coadjutor Knigge, who had been travelling about Germany proclaiming himself the reformer of Freemasonry, presented himself at Wilhelmsbad, armed with full authority from Weishaupt, and succeeded in enrolling a number of magistrates, savants, ecclesiastics, and ministers of state as Illuminati and in allying himself with the deputies of Saint-Martin and Willermoz. Vanquished by this powerful rival, the Stricte Observance ceased temporarily to exist and Illuminism was left in possession of the field.
… “We shall see later by documentary evidence that it never ceased to exist, and that twenty-five years later not only the Illuminati but Weishaupt himself were still as active as ever behind the scenes in Freemasonry…
[p239] as early as 1789, before the [French] Revolution had really developed, de Luchet uttered these words of warning: ‘Deluded people . . . learn that there exists a conspiracy in favour of despotism against liberty, of incapacity against talent, of vice against virtue, of ignorance against enlightenment. . . . This society aims at governing the world… . Its object is universal domination. This plan may seem extraordinary, incredible—yes, but not chimerical . .. no such calamity has ever yet afflicted the world.’
https://archive.org/details/SecretSocietiesAndSubversiveMovementsNestaHelenWebster
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