World State Policies II: Fabianism: “With Fate Conspire”

“To play those millions of minds, to watch them slowly respond to an unseen stimulus, to guide their aspirations without their knowledge – all this whether in high capacities or in humble, is a big and endless game of chess, of ever extraordinary excitement.”

— Sidney Webb, founder of the Fabian Society.”


clip_image002Italy’s Antonio Gramsci, was one of the greatest Marxist intellectuals who played a large part in mainstreaming an Illuminist strategy for destroying Christianity and re-shaping Western culture. Since the communist revolution was only partly successful for a variety of vested interests, Leninist methods were ditched in favour of cultural Marxism that would initiate change from within, gradually and inexorably as a “long march through the institutions.” No domain of society would remain untouched. The jostling for New World Order advocates had become fused with ceremonial psychopathy allowing Illuminist inspired philosophies to reincarnate into political theory across Liberal, Conservative and Zionist ideologies, the latter grouping making up most of the progenitors of Marxist theory.

By the end of World War I the Hungarian Bolshevik Georg Lukacs had introduced the concept of “cultural terrorism” which further embedded the strategy within the minds of academia and the Elite. For Lukacs – like the industrialists who came after him – knowledge of psychology and sexual mores were integral part of social engineering towards a Marxist philosophy. Traditional perceptions of sexuality and the sacred were there to be fragmented and distorted – shattered into fragments in order to be remade towards specific aims. This would be taken on by later groups such as the Fabian Society and the massive social engineering programs of the Rockefellers and affiliated organisations.  The three streams of Establishment ideology were moving in the same direction but frequent in-fighting between factions meant that capitalist-collectivist thinking went through a variety of upheavals as it sought to find the ultimate tool for the mass mind and elite dominance.

By the 1920s, after a broadly unsuccessful attempt to change his native country Lukacs had gained a following in Germany which, with industrialist assistance, led to the creation of The Institute for Social Research based at Frankfurt University. This centre of Marxist theory later became simply The Frankfurt School a hugely influential think-tank which would become the social engineering hub for the Western mind. By the 1930s, Cultural Marxism had become a substantial force behind the scenes with psychology forming the basis of new advances in political theory. Intellectuals Theodor Adorno and Max Horkheimer were key in the development of culture as a primary force in shaping the trajectory of social perception. It was to be even more important than the emphasis on economic disparity which was so crucial to the theory of Marx. For Horkheimer, the proletariat was not the focus of future revolutions but culture as a whole. To make it work, the hybridisation of concepts was essential.

The psychoanalysis of Freud and cultural Marxism would fuse so that the concept of sexual repression and Pavlovian conditioning would eventually make the population pliable and compliant in the face of World State policies. It was to lay the foundation of a method of critical theory where social science and government institutions would be imbued with the bias of cultural Marxism inside a corporatist framework. Education meant adopting the correct attitude rather than universal morality or values. Oppression and victimhood – so much a part of the Zionist cause – was the precursor to so many “progressive” theories which value conformity, group consciousness and homogeneity at the expense of individualism and freedom. Zionism and cultural Marxism went hand in hand. As Jewish immigration to the United States gained momentum throughout the 20th century, media and entertainment were the natural focus of Jewish intellectuals since it was a double whammy of both political and cultural infiltration.

By the 1950s and 1960s the marriage of Zionism, cultural Marxism, advances in psychology and the left-over of seeds of a Nazi-imbued psychopathy were re-established with the support of the Anglo-American, liberal Establishment. It would be the crucible of change that would alter the social landscape of the US in ways unimaginable. While on the one hand eugenics was very much a part of Elite beliefs, the collective and group consciousness was promoted, so too the idea of a One World Order. Mixed in to re-shape sexuality were change agents such as Alfred Kinsey and the sexual revolution, all manner of New Age distortions and streams of the counter-culture subverted and contoured towards the same psychological conditioning. With the merging of psychoanalysis and cultural Marxism sexual perversity became normalised and instinctual drives went beyond the healing of repression to become the pinnacle of the pyramid to which all healing would aspire. Rather than “Free Love” it was free sex and liberation without limitation as an end in itself where traditional institutions and wisdom were thrown out in favour of bland mediocrity. It was indeed a Brave New World of sensation where humanism and later transhumanism and their vision of technocracy would develop the Marxist ideas into a sensate machine for the masses, the torch of Illuminism acting as a red herring and cover for core members of global occultism. The seeds of psychopathy that lay behind it never died.

Developed by the Russian revolutionary leader Vladimir Lenin, an ideology was born from political and socialist economic theories, developed from his own interpretations of Marxist theory. He advocated taking power directly as a prelude to socialism. It was a “now or never” principle where the claiming of that power was of overriding importance; the details could follow later. The term “Leninism” was popularized in the early 1920s to denote a “vanguard-party revolution”. It is most clearly seen in a quote from the final paragraph of The Communist Manifesto by Karl Marx: “The Communists disdain to conceal their views and aims. They openly declare that their ends can be attained only through the forcible overthrow of all existing social conditions.” [1]

By 1905 Lenin and his Bolshevik revolution was overseeing a return of power to the proletariat and the destruction of anything that stood in its way. The bourgeoisie had reason to be afraid. An example of Leninist group-think would be Neo-Conservatism and Revisionist Zionism. [2] Individuals such as Henry Kissinger, George W. Bush, Newt Gingrich, Paul Wolfowitz, Dick Cheney, Donald Rumsfeld represent this line of authoritarianism. For Leninist collectivists, the wolf is openly on show. Though they would never dream of describing themselves as Leninist, it is the principle at work here.

On the other side of the coin was The Fabian Society founded in 1884 by, Sidney and Beatrice Webb, along with English writer Edward R. Pease who also became a trustee for the famous socialist creation of the London School of Economics, also founded by the Webbs. Financing magically arrived from the Rothschilds as well other international bankers including Lord Haldane who summed up the purpose of the society succinctly: “Our object is to make this institution a place to raise and train the bureaucracy of the future Socialist State.” [3]A cross-fertilisation of humanism, theosophy, and Communism took place. Lord George Bernard Shaw, H.G. Wells and Arnold Toynbee were some of the earliest members who shared their open views regarding how to shape the world on the anvil of their particular brand of socialist principles. Round table members if not directly part of the society would have been fully aware of the group as it evolved alongside at roughly the same time. More modern versions of Fabians – by nature if not always by membership – are Zbigniew Brzezinski, Gordon Brown, David Rockefeller, Robert Fuller, George Monbiot, Barack Obama and Maurice Strong.

The Fabian Society is the Anglo-American branch of cultural Marxism. Comprised of an elite group of intellectuals from the middle and upper classes a semi-secret society was formed for the express purpose of creating a socialist order without using the Marxist-Leninist methods of revolution but by facilitation and gradation – the gentle approach, much like the action of water eroding rock. They would do this by infiltrating government, education, media, law and commerce, with sophisticated propaganda playing a decisive role in their indoctrinations. The violence and direct confrontation of the Leninists was avoided, unless absolutely necessary. Established governments and institutions were targeted by the Fabians for a dose of social engineering to give qualitatively better and more enduring results. Drawing attention to the term “socialism” was considered counter-productive. Humanitarian principles such as welfare, medical care, workers rights, women’s rights, foreign aid and multiculturalism would serve their objectives without resorting to overt conflict and more importantly, the collectivist vision behind these ostensibly benign moves would never be seen for what it was, and thus easy to proceed without interference. Their hope was that their methods would spread throughout society by a form of direct and indirect educative osmosis which would then become the norm.

The late author Eustace Mullins described a social historian’s observations concerning the “rats” rather than the “wolves” of social engineering and what he considered to be the major development in the late nineteenth century: “… perhaps equivalent to the discovery of the wheel.” He was referring to the time when: “…charitable foundations and world Communism became important movements” and their new discovery: “… was the concept developed by the rats, who after all have rather highly developed intelligences, that they could trap people by baiting traps with little bits of cheese. The history of mankind since then has been the rats catching humans in their traps. Socialism – indeed any government program – is simply the rat baiting the trap with a smidgen of cheese and catching himself a human.” [4]

By 1900 the Fabian Society joined with the trade union movement which later became the political arm of the Labour Party which would eventually implement the framework of the welfare state (and some would say the normalisation of dependency and government responsibility). As a result, the Fabian Society still has a strong influence on government policy. After all, many Labour Party politicians have been Fabians including several Prime Ministers: Ramsay MacDonald MP, Clement Attlee PM, Tony Benn MP, Anthony Crosland PM, Richard Crossman MP, Harold Wilson PM, Tony Blair PM, and Gordon Brown PM.

The symbol of their elected method of gradualism is the turtle and the official shield of the Fabian Society shows an image of a wolf in sheep’s clothing symbolising the gradual shaping of society by manipulation. While Leninism is a Wolf taking what it wants directly, the Fabian ploy is by deception over longer periods of time, but a still a Wolf preying on the sheep, though it is doubtful stalwart Fabians would see it that way.

Allowing the easing of “social tension” is useful by employing socialist principles whilst maintaining the overarching capitalist system. The power inherent within the seeming dichotomy of National Socialism comprising the corporate state and Fabians’ welfare state is seen in a report from 1982 by Alan Pifer, then president of the Carnegie Corporation whom we shall turn to presently. Pifer stated there would be: “… A mounting possibility of severe social unrest, and the consequent development among the upper classes and the business community of sufficient fear for the survival of our capitalist economic system to bring about an abrupt change of course. Just as we built the general welfare state … and expanded it in the 1960s as a safety valve for the easing of social tension, so will we do it again in the 1980s. Any other path is too risky.” [5]

Nationalisation of land and government institutions, protectionism and resistance to free-trade are some of the beliefs of Fabianism. According to member George Bernard Shaw, the Society saw the enormous power of the environment as key to progressive change over time. He passionately drove this point home when he said: “We can change it; we must change it; there is absolutely no other sense in life than the task of changing it. What is the use of writing plays, what is the use of writing anything, if there is not a will which finally moulds chaos itself into a race of gods.” [6]  In their reality, we might have an inkling who will be sitting on the clouds of Olympus when these “gods” in waiting have finished offering the cure to such Hegelian chaos. To this end, Bernard Shaw designed an intriguing stained glass window for the Fabian Society. The window was installed at the Fabian Society’s headquarters but was removed in 1978 for reasons unknown. It came to light again during a sale at Sotheby’s in 2005 having been purchased by the Webb Memorial Trust and was later loaned to the London School of Economics. It depicts two men – possibly Sidney Webb and George Bernard Shaw – with large hammers pounding a globe of the world which rests on an anvil. Ten individuals kneel reverentially below while a wolf dressed in sheep’s clothing displayed on a shield hovers above the world. There is also an inscription above the globe which reads: “Remould it nearer to the heart’s desire.”

This line is from Persian poet and mystic Omar Khayyam:

 “Dear love, couldst thou and I with fate conspire

To grasp this sorry scheme of things entire,

Would we not shatter it to bits,

And then remold it nearer to the heart’s desire!”

Why is the Earth placed on an anvil? To reshape and transform it into something closer to the Fabian desires. First, the earth and its people must be “shattered to bits” via methods of the Wolf that is hidden behind sheep’s’ clothing and which dominates the earthly sphere. And certainly, the best way to shatter and re-order it into a collectivist’s vision is through the fire of war and the gradualism of “social reform.”

Perhaps one of the most famous proponents of this kind of was Fabian Socialist H.G. Wells in his The Open Conspiracy: Blue Prints for a World Revolution (1928) where the seemingly laudable aims of socialism are merely used as a backdoor for something quite different. Wells, like so many of his colleagues formed the rival camp of “scientific technique” as the antidote to the Neo-Platonists of the American and German occult-romanticism of the 19th century. It was they who believed in a singularly ecological form of social order. After all, Cecil Rhodes was inspired by a form of Germanic romanticism and English eco-fascism, poetically expressed by John Ruskin to form his secret society of the Round Table. Ruskin felt that faith in science led to serious errors, Wells, however, embraced scientific rationalism which will serve the idea: “… of a planned world-state … one to which all our thought and knowledge is tending … It is appearing partially and experimentally at a thousand points … its coming is likely to happen quickly.” [7]

And where have we heard such a reference to “a thousand points” and “a New World Order”? From none other than George Bush Sr. and his State of the Union address of 1991 entitled: “envisioning a thousand points of Light” in which he declares: “What is at stake is more than one small country, it is a big idea—a new world order…” [8] The elder statesman  then proceeded to soar into unbelievable rhetoric of which Obama and Blair would have been proud. This is particularly nauseating as the speech was at the beginning of the 1991 Gulf War, the toppling of Saddam Hussein and the carnage that followed.

What Bush was really signalling to his fellow brethren was a strategic phase in the establishment of a new reality, where the merging of cartel-capitalism with World State collectivism will transcend nation boarders and simplistic notions of left-right paradigms. H.G. Wells explains the nature of the “Open Conspiracy” where its political world:

“… must weaken, efface, incorporate and supersede existing governments … The Open Conspiracy is the natural inheritor of socialist and communist enthusiasms; it may be in control of Moscow before it is in control of New York … The character of the Open Conspiracy will now be plainly displayed… It will be a world religion.” [9]

FabianWindow_Large

fabian-socialist-wolf-in-sheep-clothingThis stained-glass window designed by George Bernard Shaw is on display at the London School of Economics (LSE), which was founded by Sydney and Beatrice Webb. Sidney Webb and Shaw are depicted striking the Earth with hammers echoing a quote from Omar Khayyam: “REMOULD IT NEARER TO THE HEART’S DESIRE.”  A wolf in sheep’s clothing can be seen as the Fabian crest hovering above the globe, indicating its preference for gradualism (and deception). Once again, the end justifies the means, which echos both Neo-conservatism and Crowleyian occult principles. The only difference now is that we have it in a “socialist” context. Another Fabian symbol denoting the same is the tortoise. Lenin’s well-intentioned but “Useful Idiots” are lined up at the bottom worshipping at the altar of socialism which is meant to help those crushed under the flat foot of the State. Sadly, Fabian-socialists appear to offer equally damaging.


We are beginning to see at this stage its startling relationship to Illuminism and the replication of themes and principles which occur throughout literature, politics and social science. Implicit in such belief systems is society elevated to the position far above individual, community and the hope of natural networks that may operate as self-organised units, without the need of the State. By following the centralisation of government as the authority figure, society becomes so ill and pathologised that what the majority of well-intentioned capitalists and socialists appear to not understand is that Fabian manipulations on the anvil of their romantic but dangerous desires is just a tool for psychopathic ascendency. Forcing change by placing populations on an anvil of any ideology won’t work – not least if it is overshadowed by deception.

As author and journalist G. Edward Griffin observed:

If your goal is to bring about change, contentment is not what you want. You want discontentment. That’s why Marx called religion the opiate of the masses. Religion encourages contentment and dulls the anger and passion needed for revolutionary change. … Wells said that collectivism should become the new opiate, that it should become the vision for better things in the next world. He said the new order must be built on the concept that individuals are nothing compared to the long continuum of society, and that only by serving society do we become connected to eternity. [10]

Build a seductive vision appealing to every human being’s limitless belief in the romance of greener pastures and you have an instant magnetic node to attract your faithful. Philanthropy and Communism were mighty pillars in their armoury of mass control for the Rothschilds and Rockefellers alike. Rather than any altruistic or ideological reasons for their support, knowledge of how these movements served to broker power was vital to the 4Cs.

The long-lived patriarch of the 19th century John D. Rockefeller who presided over Standard Oil and the rise of corporate influence over American society viewed Communism as just another chance to make mountains of dosh. It was the ultimate monopoly made manifest, where financing both sides of any conflict could only mean a self-perpetuating and eternal source of monetary extraction sourced from State oppression. Ever greater forms of monopoly were the driving force of Rockefeller’s power and remains so for the minds who have taken on his vision. China, as exactly the communist-capitalist hybrid currently staking its claim across the world is seen as the perfect template for a neo-feudal World State. This is why John D. Rockefeller’s grandson David Rockefeller as a “china Traveller” in 1973 would sing the praises of the Maoist regime despite the despot having murdered over 40 million of his own people. The Dewy-eyed David waxed lyrical about how “impressed” he was about the “sense of national harmony” and: “… Whatever the price of the Chinese Revolution it has obviously succeeded … in fostering high morale and community purpose. General social and economic progress is no less impressive … The enormous social advances of China have benefited greatly from the singleness of ideology and purpose …The social experiment in China under Chairman Mao’s leadership is one of the most important and successful in history.” [11]

It is this form of Communism that is so attractive to the globalist mind. It serves as the perfect model: a totalitarian Elite sitting astride a top-down capitalist system of highly centralised resource management. This love of Communism was in part, entirely misplaced by the McCarthyism of the 1950s as somehow the spectre of cold war infiltration. While the persecution of certain members of Congress, and members within the media and entertainment world was inexcusable, there was, ironically, some justification for the “red menace” but a complete misunderstanding of the true cause.

Author Anthony C. Sutton reminds us that collectivism is indeed a creature of necessity in both belief systems:

It may be observed that both the extreme right and the extreme left of the conventional political spectrum are absolutely collectivist. The national socialist (for example, the fascist) and the international socialist (for example, the Communist) both recommend totalitarian politico-economic systems based on naked, unfettered political power and individual coercion. Both systems require monopoly control of society. An alternative concept of political ideas and politico-economic systems would be that of ranking the degree of individual freedom versus the degree of centralized political control. Under such an ordering the corporate welfare state and socialism are at the same end of the spectrum. Hence we see that attempts at monopoly control of society can have different labels while owning common features.

There has been a continuing, albeit concealed, alliance between international political capitalists and international revolutionary socialists – to their mutual benefit. This alliance has gone unobserved largely because academic historians have an unconscious Marxian bias and are thus locked into the impossibility of any such alliance existing. There are two clues: monopoly capitalists are the bitter enemies of laissez-faire entrepreneurs; and, given the weaknesses of socialist central planning, the totalitarian socialist state is a perfect captive market for monopoly capitalists, if an alliance can be made with the socialist powerbrokers. Suppose – and it is only hypothesis at this point – that American monopoly capitalists were able to reduce a planned socialist Russia to the status of a captive technical colony? Would not this be the logical twentieth-century internationalist extension of the Morgan railroad monopolies and the Rockefeller petroleum trust of the late nineteenth century?  [12]

In order to usher in suitable conditions for their New International Order, certain programs were to be implemented in those very tax-exempt organisations and institutions so that Americans would eventually accept the creation of a world government. This is why the principle of collectivism via Communism, internationalism, globalisation and group endeavour has been promoted by the Rockefeller and Ford Foundations, the Carnegie Endowment Centre for National Peace and the Lucis Trust. Even by 1913, there was concern by many in the US government of the day that industrialists and their philanthropic creed were not all they appeared to be. The rapid ascendency of the corporation has been achieved by the ruthless application of the 4Cs. The philanthropic foundation, though offering many altruistic peoples a platform for good deeds is still birthed from a perception that is not remotely interested in furthering the social emancipation of ordinary people. Foundations have taken advantage of the naturally growing altruism present in the normal population having expanded from a mere 21 to more than 50,000 by 1990. [13] This has been commensurate with the take-over of government by corporations and most importantly, educational policy which historically has always been the target. Such was the concern at the evolution of these strange corporate entities and their focus on education of the nation that the 662nd Congress created a commission to investigate the role of these new foundations. After one year of testimony their conclusion was definitive:

“The domination of men in whose hands the final control of a large part of American industry rests is not limited to their employees, but is being rapidly extended to control the education and social services of the nation. […] The giant foundation exercises enormous power through direct use of its funds, free of any statutory entanglements so they can be directed precisely to the levers of a situation; this power, however, is substantially increased by building collateral alliances which insulate it from criticism and scrutiny.” [14]

Yet these conclusions were to highlight the apathy and fecklessness of Congressional power, not least the relative ease to which they submitted to bribes by the Elite in return for legislative support.

An interview conducted with Norman Dodd in 1982 by writer and film-maker G. Edward Griffin, provides an interesting confirmation of the above. From his work as staff director of the Reece Committee a Congressional Special Committee to investigate tax-exempt foundations named after Congressman Carroll Reece, Dodd was tasked with investigating “un-American” activities rumoured to be circulating in large tax-exempt foundations and other institutions within America. This had been prompted by certain editorials and opinion pieces within newspapers and foundation newsletters perceived to have been unduly supportive of communist ideology. Dodd under the Reece Committee defined “un-American” as: “… a determination to effect changes in the country by unconstitutional means. …any effort in that direction which did not avail itself of the procedures which were authorized by the Constitution could be justifiably called un-American.” [15]

Before his appointment to the Reece Committee Dodd worked in banking and financial consultancy through the 1929 depression up to his appointment by the Reece Committee in 1953. His interest in seeking methods by which he could contribute to: “… the educational world to … teach the subject of economics realistically and move it away from the support of various speculative activities that characterize our country.” [16] His networking with individuals who thought the banking system was not working in the US and his obvious capacity as both a member of the stock exchange and international financial advisor brought him into contact with those at higher levels of commerce. One of these was Rowan Gaither, President of the Ford Foundation. After meeting Gaither in New York for what he assumed would be an informal and friendly welcome the CEO revealed something to Dodd that almost caused him to “fall off his chair”. An extract from the transcript follows, (or you can watch the full interview here).

“Mr. Dodd, we’ve asked you to come up here today because we thought that possibly, off the record, you would tell us why the Congress is interested in the activities of foundations such as ourselves?” Before I could think of how I would reply to that statement, Mr. Gaither then went on voluntarily and said:

“Mr. Dodd, all of us who have a hand in the making of policies here have had experience either with the OSS during the war or the European Economic Administration after the war. We’ve had experience operating under directives, and these directives emanate and did emanate from the White House. Now, we still operate under just such directives. Would you like to know what the substance of these directives is?”

I said, “Mr. Gaither, I’d like very much to know,” whereupon he made this statement to me: “Mr. Dodd, we are here operate in response to similar directives, the substance of which is that we shall use our grant-making power so to alter life in the United States that it can be comfortably merged with the Soviet Union.” […]

“Well, Mr. Gaither I can now answer your first question. You’ve forced the Congress of the United States to spend $150,000 to find out what you’ve just told me.” I said: “Of course, legally, you’re entitled to make grants for this purpose, but I don’t think you’re entitled to withhold that information from the people of the country to whom you’re indebted for your tax exemption, so why don’t you tell the people of the country what you just told me?” And his answer was, “We would not think of doing any such thing.” So then I said, “Well, Mr. Gaither, obviously you’ve forced the Congress to spend this money in order to find out what you’ve just told me.” [17]

After that experience it’s understandable that Dodd found himself accepting a post on the Reece Committee.

In 1954, Norman Dodd had been able to study the minutes of meetings from a twenty year period which he found implicated the Carnegie Endowment for International Peace, the Ford Foundation, the Rockefeller Foundation, and other organisations in an intentional manipulation of the United States into World War I and explicit control of US education in order to subvert and distort history towards a collectivist ideology. Though this is one man’s testimony and much like the Kay Griggs interviews open to criticism, they are compelling for their sense of authenticity and factual confirmation. Dodd had nothing to gain from his claims and indeed the details merely confirm the beliefs and actions of the protagonists in question which derive from many other sources.

The Carnegie Endowment for international Peace, (now an international peace and foreign-policy think-tank based in Washington, D.C.) began its operations in 1908 and officially in 1910 with a $10 million gift by its founder, industrialist and J.D. Rockefeller buddy Andrew Carnegie, giving his trustees “… the widest discretion as to the measures and policy they shall from time to time adopt” in carrying out the purpose of the fund. [18]According to the minutes of this meeting the discussion revolved around the question as to whether there was a more effective means than war to change the lives of an entire populace. They concluded that there was not. In the following year the second question asked in the meeting was how could they involve the United States in a war? They decided that the control of the State Department was necessary to achieve such an aim and for that to be successful the channels of diplomacy would also have to be controlled.

During World War I another meeting took place where they decided to send a telegram to President Woodrow Wilson advising him not to end participation in the war too quickly. By the time the war had ended in 1918 their focus had shifted to how best they could mould American society towards their objectives, deciding that education with specific attention to American history must be reshaped and reformed. That was when the Rockefeller Foundation came aboard, presumably with great enthusiasm. Domestic operations would be handled by the Foundation while educational concerns at the international level would be handled by the Carnegie Endowment.

After being turned down by many academics when asked if they would “alter the manner in which they present their subject” they finally adopted the tactic of creating their own group of historians for this express purpose. The Guggenheim Foundation was found to be amenable to their designs and agreed to grant them fellowships on the Carnegie Endowment board’s say so. Eventually, twenty potential teachers of American history were sent to London, effectively told what was expected of them: securing posts that were fitting for the doctorates they had been generously granted. These twenty historians ultimately became the core grouping within the American Historical Association. Dodd states further that by the end of the 1920s:

“… the Endowment grants to the American Historical Association four hundred thousand dollars ($400,000) for a study of our history in a manner which points to what this country look forward to, in the future. That culminates in a seven-volume study, the last volume of which is, of course, in essence, a summary of the contents of the other six. The essence of the last volume is this: the future of this country belongs to collectivism, administered with characteristic American efficiency.” [19]

The minutes were transcribed by Dodd’s colleague Kathryn Casey onto dictatone files. These might reside, according to Dodd, somewhere in the US House of Representatives or Congress.

Norman Dodd succeeded in making his mark against the true “un-American” activities existing in the United States at the time. The second Congressional investigation of foundation tampering with schools and American social life ran into vociferous criticisms from corporate and political quarters which caused its disbandment soon after. Nevertheless, the committee offered their findings from an almost one-thousand page report which stated:

The power of the individual large foundation is enormous. Its various forms of patronage carry with them elements of thought control. It exerts immense influence on educator, educational processes, and educational institutions. It is capable of invisible coercion. It can materially predetermine the development of social and political concepts, academic opinion, thought leadership, public opinion.

The power to influence national policy is amplified tremendously when foundations act in concert. There is such a concentration of foundation power in the United States, operating in education and the social sciences, with a gigantic aggregate of capital and income. This Interlock has some of the characteristics of an intellectual cartel. It operates in part through certain intermediary organizations supported by the foundations. It has ramifications in almost every phase of education.

It has come to exercise very extensive practical control over social science and education. A system has arisen which gives enormous power to a relatively small group of individuals, having at their virtual command huge sums in public trust funds.

The power of the large foundations and the Interlock has so influenced press, radio, television, and even government that it has become extremely difficult for objective criticism of anything the Interlock approves to get into news channels—without having first been ridiculed, slanted and discredited.

Research in the social sciences plays a key part in the evolution of our society. Such research is now almost wholly in the control of professional employees of the large foundations. Even the great sums allotted by federal government to social science research have come into the virtual control of this professional group.

Foundations have promoted a great excess of empirical research as contrasted with theoretical research, promoting an irresponsible “fact-finding mania” leading all too frequently to “scientism” or fake science.

Associated with the excessive support of empirical method, the concentration of foundation power has tended to promote “moral relativity” to the detriment of our basic moral, religious, and governmental principles. It has tended to promote the concept of “social engineering,” that foundation-approved “social scientists” alone are capable of guiding us into better ways of living, substituting synthetic principles for fundamental principles of action.

These foundations and their intermediaries engage extensively in political activity, not in the form of direct support of candidates or parties, but in the conscious promotion of carefully calculated political concepts.

The impact of foundation money upon education has been very heavy, tending to promote uniformity in approach and method, tending to induce the educator to become an agent for social change and a propagandist for the development of our society in the direction of some form of collectivism. In the international field, foundations and the Interlock, together with certain intermediary organizations, have exercised a strong effect upon foreign policy and upon public education in things international. This has been accomplished by vast propaganda, by supplying executives and advisors to government, and by controlling research through the power of the purse. The net result has been to promote “internationalism” in a particular sense—a form directed toward “world government” and a derogation of American nationalism. [Emphasis mine] [20]

The early days of American education are soaked in corporatist-collectivist group-think and One World indoctrination which has only become more entrenched and sophisticated in its camouflage. There were constant warnings about this pathogenic infection throughout the 20th century but the strength of the funding and corruption both in Congress and in the education system itself was too strong.  It is important to take note that though this appears to be a “communist plot”, collectivism alongside corporatism are products of the genesis of evil, known in ponerological terms as “ponerogenesis.” Psychopaths are merely using the most convenient tool s to achieve their ends, a fact which has been reiterated throughout this blog so that the reader does not fall into a waiting belief-trap. An example of this can be seen in the scapegoating of the public regarding child molestation and paedophilia and the witch-hunts that followed. The climate of fear and persecution was also famously present at the McCarthy hearings. These are both examples of seriously flawed attempts to address pathocratic influence and the latter’s successful methods at countering it.

It seems the most effective way of ensuring pathocratic dominance through the application of collectivism is by co-opting education of the masses. As we have seen in the testimony of Norman Dodd this is exactly where they have focused their intentions most effectively. Fabianism is synonymous with social engineering and it is the Rockefeller Foundation that took up the gauntlet of not only helping to contour human sexuality and psychology but to target schoolchildren and therefore subsequent generations of adults in the ways of vertical collectivism alongside the principles of the 4Cs.  We also see why there were so many Fabians within Alice Bailey’s Theosophical branch of occultism which promoted the memes of group consciousness and a New World Religion sourced from the United Nations. Same ideology different societal domain. You a method of psycho-spiritual manipulation for every conceivable preference. (Obviously we cannot forget that this hugely benefits the theocratic aims of Zionism whose agents work across the whole 3EM to varying degrees. Cultural Marxism and collectivism are the most useful examples to Zionist and authoritarian Jewish leaders since it fuses seamlessly with anti-Semitism propaganda).

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The late Norman Dodd, former Congressional Investigator during an interview by G. Edward Griffin.

To fulfil their these objectives J.D. Rockefeller’s and Frederick T. Gates’ General Education Board founded in 1902 was given the task to redesign American education in way that could not be accomplished by the Carnegie Endowment or Guggenheim members alone. When combined with other Rockefeller social engineering projects, the sheer ambition and scope of their mission cannot be understated, nor the consequences of their obvious success. When you read the mission statements and objectives of The General Education Board several themes become evident all aligning themselves towards the very principles we have been exploring. Such thinking is in plain sight, with alternative possibilities entirely absent. The themes on show are actually the antithesis of good schooling. Dressed up in euphemisms for the common good we have a clear doctrine for creating an ideological system – “system” being the operative word. The intention to encourage and implement:

1.An agenda to minimize learning and understanding in favour of a specific collectivist belief.

2. The reduction of intelligence in favour of endless specialization.

3.A default emphasis on class distinction.

4. To erode and finally eliminate schooling traditions, customs and academic excellence that may lie outside of The General Education Board’s objectives.

5. The reduction of parental influence.

6. Clear indications of eugenic undercurrents, group think, homogeneity and conformity with the loss of individuality and originality.

7. The politicisation of education.

Through the 1920s and 1930s the rolling clouds of collectivism, corporatism and eugenics were beginning to form over education in America and to a lesser degree in Europe. Rockefeller agent Professor John Dewey from the Colombia Teachers College had his Progressive Education Association set up by 1920 which was to spread the Humanist philosophy and eugenics-based doctrine over educational policy. He co-authored the Humanist Manifesto in 1933 which called for a synthesizing of all religions and “a socialized and cooperative economic order.”Co-signer C.F. Potter stated in 1930: “Education is thus a most powerful ally of humanism, and every American public school is a school of humanism. What can the theistic Sunday schools, meeting for an hour once a week, teaching only a fraction of the children, do to stem the tide of a five-day program of humanistic teaching?” [21]

By 1947, that pivotal year for collectivist social models, the PEA would become the American Education Fellowship where Dewey renewed his call for the: “… establishment of a genuine world order, an order in which national sovereignty is subordinate to world authority …” Another Colombia professor Harold Rugg supported Deweys’ statements and society’s need to mould the child’s mind via a new scientific imperative where “a new public mind is to be created.” This was to be achieved:

“… by creating tens of millions of individual minds and welding them into a new social mind. Old stereotypes must be broken up and ‘new climates of opinion’ formed in the neighborhoods of America. Through the schools of the world we shall disseminate a new conception of government—one that will embrace all the activities of men, one that will postulate the need of scientific control…in the interest of all people.” [22]

Rugg’s vision was among many who saw a scientific elite ready to: “… create swiftly a compact body of minority opinion for the scientific reconstruction of our social order.” His fervour no doubt impressed the Rockefeller Foundation, enough to fund his prolific texts via the Lincoln School and the National Education Authority, both bastions of a social science that would later be known as Social Darwinism (eugenics).

And it is this “scientific control” that we will turn to next.

 


Notes

[1] The Communist Manifesto (Das Kommunistische Manifest) commissioned by the Communist League originally titled Manifesto of the Communist Party (German: Manifest der Kommunistischen Partei) and published in 1848 by Karl Marx and Friedrich Engels. It laid out the League’s purposes and program.
[2] Francis Fukyama once a Neo-Conservative supporter stated that Neo-Conservative s “…believed that history can be pushed along with the right application of power and will. Leninism was a tragedy in its Bolshevik version, and it has returned as farce when practiced by the United States. Neoconservatism, as both a political symbol and a body of thought, has evolved into something I can no longer support.” Fukuyama, F. ‘After Neo Conservatism.’ New York Times Magazine. February 19, 2006.
[3] See Eric D. Butler, The Fabian Socialist Contribution to the Communist Advance, (Melbourne: Australian League of Rights, 1964), pp. 19, 20.
[4] op. cit. Mullins (p.191)
[5] op. cit. Taylor Gatto.
[6] ‘George Bernard Shaw’. SpartacusEducational. http://www.spartacus.schoolnet.co.uk/Jshaw.htm
[7] p.243; Ecology in the 20th Centur:, A History, By Anna Bramwell, Yale University Press, New Haven, 1989. | ISBN 0300045212
[8] George H. W. Bush’s State of the Union Address, ‘Envisioning One Thousand Points of Light’ Given on Tuesday, January 29, 1991. Infoplease.com
[9] The Open Conspiracy by H. G. Wells, 1928 The revised and expanded version arrived in 1933.
[10] ‘Secret Organizations and Hidden Agendas’ The Future Is Calling (Part Two) 2003 – 2011 by G. Edward Griffin Revised 2011 July 18. http://www.freedomforceinternational.org
[11] ‘From a China Traveler’ By David Rockefeller, The New York Times August 10, 1973.
[12] Wall Street and The Bolshevik Revolution By Antony C. Sutton, 1974. See also online version here: http://www.reformed-theology.org/html/books/bolshevik_revolution/index.html
[13] p.9; Private Funds, Public Purpose: Philanthropic Foundations in International Perspectives
edited by Helmut K. Anheier, Stefan Toepler, Published by Klewer Academic / Plenum Publishers, | ISBN 0306-45947-7
[14] The Underground History of American Education: An Intimate Investigation into the Problem of Modern Schooling By John Taylor Gatto, New York: Oxford Village Press, 2001 |Online edition. Chapter 12: ‘The Daughters of the Barons of Runnemede.’
[15] ‘The Hidden Agenda: interview with Norman Dodd’ By G. Edward Griffin 1982. http://www.realityzone.com
[16] Ibid.
[17] Ibid.
[18] Encyclopedia of the United Nations and International Agreements by Edmund Jan Osmanczyk and Anthony MangoLondon: Routledge, 2004.
[19] op. cit. Griffin.
[20] ‘The Reece Committee Hearings Before the Special Committee to Investigate Tax Exempt Foundations and Comparable Organisations – House of Representatives, 83rd Congress, Second Session on H. Resolution 217’ 1954.
[21] Humanist Manifesto, written in 1933 primarily by Raymond Bragg and published with 34 signers. Refers to humanism as a religious movement meant to replace previous, deity-based systems. Cosmology, human nature, biological and cultural evolution, epistemology, ethics, religion, self-fulfillment, and the quest for freedom and social justice. This latter, stated in article fourteen, proved to be the most controversial, even among humanists, in its opposition to ‘acquisitive and profit-motivated society’ and its call for an egalitarian world community based on voluntary mutual cooperation. The document’s release was reported by the mainstream media on May 1, simultaneous with its publication in the May/June 1933 issue of the New Humanist” (Wikipedia)
[22] The Great Technology: social chaos and the public mind by Harold Rugg, 1933.

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5 comments

  1. What a great and informative post as always. I especially this part “Rather than “Free Love” it was free sex and liberation without limitation as an end in itself where traditional institutions and wisdom were thrown out in favour of bland mediocrity. It was indeed a Brave New World of sensation where humanism and later transhumanism and their vision of technocracy would develop the Marxist ideas into a sensate machine for the masses.” So very true!
    It’s good to see a post from you!!!! xo

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  2. Respectfully, the last few articles seem like they’d be a better fit much earlier in the article series, perhaps nearer to the sections on ponerology, politics, networks, and zionist politics.

    Leading up to this portion of the article series, the flow of articles seemed to be focusing less on historical details and aims, and more on attempting to draw a wider picture of the overall significance and the spritual motivations of ponerized groups. Just as we were getting closer to the heart of the matter (Darkness over Tibet), it seems as if we are taking a step back again.

    Perhaps that is just me, but consider it a minor critique over an overall excellent series.

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    1. It’s rather refreshing to have a reader pick up on this I must say…

      I did sweat blood over where to place some of these themes since I wanted the overall and sectional structure to act like a sine wave; partly so that the “heart of the matter” wasn’t arrived at too soon and to allow a gradual exposure to more “difficult” themes. Which is why this this “stepping back” takes place now and then.

      Whether this works or not is another matter…

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      1. On further reflection, I suppose it’s not a straightforward decision.

        For good or ill, personal enlightenment is not a purely linear process. We all have different personal experiences, different prior exposure to controversial subjects, and thus will accept or reject theories as they align with those factors. Sometimes, threads that we’ve previously rejected will make greater sense years later, as our understanding has progressed.

        Some concepts are alien to what we’ve been exposed to, and will require greater levels of support and intellectual reinforcement before one is ready to acknowledge them.

        When jumping too soon into the conceptual topics that many have not been exposed to and do not reflect their personal experience, many are prone to rejecting those hypotheses. I’ve experienced this in the past, and it’s often led me to losing interest in that subject or author.

        As we approach the heart of the matter, we begin to expose information that would threaten the stranglehold of the psychopath should it reach a critical mass. As such, supporting details will necessarily become more sparse given the stakes involved. Spending too much time in the conceptual realm, where details may be difficult to drudge up, may strain the credibility to the unfamiliar reader. Dipping back into the realm of historical fact helps remind the reader that what we are dealing with is very real, and it’s nature is very alien to the humanity we’re all familiar with.

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