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"Anti-Semitism is indispensable to us for the management of our lesser brethren" Protocols of the Learned Elders of Zion (9-2)

"Let the Zionists go on. Don't interfere with them ... Zionism is but an incident of a far reaching plan. It is merely a convenient peg on which to hang a powerful weapon."

Louis B Marshall (1856-1929) Jewish-American Zionist intriguer, prot�g�e of arch-Zionist Samuel Untermeyer, and "Jewish community leader," head of the American Jewish Committee (AJC) and counsel for Jewish International Usurers, Kuhn Loeb in 1917. He was also head of the executive committee of the New York "Kehillah," which is the active front of Organized Jewry in New York, and the centre of Jewish propaganda for the United States. He was also the defending counsel in the infamous Leo Frank case, of a morally degenerate Jew who viciously murdered Mary Phagan, a 14 year old Georgia factory girl. (1918)

"We insisted on Palestine not because of religious, historical or sentimental reasons, but because Palestine is a turning table of three continents and in the military, political, and strategic sense it is the world's Center. Besides, the oil reserves in this area are much higher than on the whole American continent'."

Dr. Nahum Goldmann (7th meeting of the Canadian Jewish Congress in the spring of 1947)

"There were many more shocking crimes committed by these abject degenerates known as "Jewish statesmen", we could list many more example, but for the time being let anyone produce a valid excuse for the above facts. Zionist responsibility for the Holocaust is threefold.

1. The Holocaust was a punishment for disrespecting The Three Oaths

2. Zionist leaders openly withheld support, both financially and otherwise, to save their fellow brothers and sisters from a cruel death.

3. The leaders of the Zionist movement cooperated with Hitler and his cohorts on many occasions and in many ways."

Rabbi Gedalya Liebermann anti-Zionist Australian Jew, The Role of Zionism in the Holocaust

The dictionary definitions of Zionism usually describe it as a movement of world Jewry that arose late in the 19th century with the aim of creating a Jewish state in Palestine, or, that it is a political movement whose central policy is the establishing and developing a national homeland for Jews in Palestine. Moreover, these definitions usually describe Zionism as the direct result of the "anti-Semitic" agitation that is supposedly endemic in Western civilisation. That this supposed, constant antagonism of the Gentile towards the Jew has caused, however reluctantly, a strong revival of the national spirit among the Jews in a political form. However, there is a crucial difference between Zionism and all other previous manifestations of the Jewish national spirit vis-�-vis Zionism is a ruthlessly modern political movement without Messianic impulses. That is, it is a harsh political movement devoid of any spiritual or metaphysical underpinnings.

However, although Zionists may avow overt political motives and Zionism presents itself as a recent political phenomenon, its roots go deep into Jewish history. It is in fact the lineal heir of the very ancient attachment of Israelites, especially the Judahites, and then, much later the Judaeans, "the Jews," to Zion. The stronghold captured by David (the 2nd king of the Israelites) upon which Solomon built his Temple. Later, the name "Zion" was extended to mean the whole hill, which finally became a synonym for the city of Jerusalem. It was a peculiar attachment to a plot of land that compelled the Babylonian exiles under Zerubbabel to return and rebuild Solomon's Temple, and which much later energised the Judaeans led by the Maccabeans in their struggle against Antiochus Epiphanes.

It is a religious consciousness and national spirit that has not only endured within the racial soul of Jewry but has become ever more amplified within the unfolding historical drama, which has meant the Jew has increasingly set his face against the Gentile. Hence, the consciousness of a supposed spiritual mission exists side by side with the national idea of a triumphant return to the "Promised Land." This is the Mystical Mission of Israel.

Thus, the Jewish people -the Modern Tribe of Jews- have throughout their relatively brief history remained faithful to the dream of a "restoration of their national life in Judaea." An idea, however spurious, which has been passionately clung to by most Jews, regardless of the true ancestry of these "Jews." Consequently, without this ancient nationalism, Zionism could never have assumed its present formidable proportions. Since all ancient Hebrew politics were theocratic, then, the national hope was ipso facto Messianic. That is, the Messianic dreams of the Prophets, which formed the framework of the ancient Israelite liturgy, and the modern Jewish liturgy to this day, were essentially, on the mundane level, political and national. Such that it contemplated the redemption of Israel, the re-gathering of the Israelites in Canaan, the restoration of the Israelite state, the rebuilding of Solomon's Temple, and the re-establishment of the Davidic throne in Jerusalem with a prince of the House of David.

This is why various Jewish agitators throughout history - pseudo-Messiahs all- have based their right to lead whatever Jewish revolt or revival on Messianic claims, and the Jews, with various degrees of enthusiasm, have responded to their call. This national yearning suffered no relaxation even though the racial character of the Jews was being transformed. That is, as the racial soul of Jewry was being moulded in the ghettos of Eastern Europe. This national ambition expressed itself exclusively in Jewish literature. However, during this period, from the Middle Ages to the 18th Century, the Jewish nationalist rhetoric and naked ambitions were tempered and militant Zionism put in abeyance due partly to the want of conspicuous pseudo-Messiahs and to the terror of persecution.

In short: the medieval Jews could expect no sympathy from any quarter for an agitation for the "recovery of their Promised Land." Thus, the International Jewish Conspiracy to capture Jerusalem had to wait for a more auspicious time to promote their agenda. That is, when Christendom was less discerning and critical of the Jew and his works. Consequently, medieval Jews had to be content to gird their nationalist spirit in their liturgy and literature, for instance, in the works of the poet, Jehuda Halevi such as his Zionide.

Fresh impulse to the Jewish national idea came in the 17th century due to increased pressure put on Jews by alarmed Christians and with the influence of the English Christian Millenarians. That is, a resurgence of nationalism caused by increased persecution and the apocalyptic teachings of the Chiliasts. However, it now appeared in a more mystical form. Thus, for instance, English Millenarians plotted with Menasseh ben Israel (1604-57) to procure the re-entry of the Jews into England as a preliminary to their national "return to Palestine." Ben Israel hoped and believed that the new Messiah would be found among his progeny. Moreover, simultaneous to the Millenarian encouragement of Zionist dreams was the increasing dispersion of the Marranos (the crypto-Jews of Spain and Portugal) through the Inquisition, and the persecution of the Jews in Eastern Europe, deepened the Jewish sense of homelessness and so stimulated their desire for a national homeland.

The great help of English Millenarians coupled with the Hebraic and Judaeaophile tendencies of the Puritan revolution in England further stirred the prevailing Jewish unrest. Inevitably a man stepped forward to claim leadership of this nascent yet formidable national movement. This pseudo-Messiah arose in 1666 at Smyrna, in the person of Sabbatai Zevi (1626-76), who proclaimed himself the Messiah; a claim received with enthusiasm by a great number of his brethren. Consequently, Jews everywhere prepared for the journey to Palestine believing this man Zevi was their long awaited national saviour. Throughout Europe, and in all classes of Jew, the Jewish nationalist excitement was so intense that it survived even the downfall and apostasy of Sabbatai Zevi. This Messianic frenzy was most acute among the ordinary class of Jew who were encouraged in their fanaticism by Christian Millenarians, Sabbatain impostors and by fresh oppressions by alarmed Christians. However, this fanaticism was obviously threatening to the host Gentile nations and Organised Jewry moved to dampen it fearing an awakened and alarmed Christendom.

Thus, a reaction manifested in 1778 in the shape of Moses Mendelssohn (1729-86) and the so-called Mendelssohnian movement, which calmed Jewish nationalist fervour, which was greatly helped by the growth of religious toleration, the attempted emancipation of the English Jews in 1753. All showed of a possible alternative to nationalism that could be close at hand. Mendelssohn and his cohorts managed to quell the naked ambition of their brethren by promoting the hope in the progress of local political emancipation as well as social and economic prosperity. That is, preparing his brethren for their new life as full citizens of the Gentile lands in which they dwelt. His, and his cohorts, efforts were successful and the narrow nationalist spirit of the Jew everywhere yielded before the Mendelssohnian blandishments. To such a degree that the Jewish Sanhedrin convened by Napoleon in 1806 virtually repudiated the nationalist tradition. However, the new Judaism nurtured by the Mendelssohnian culture did not eradicate the ancient nationalist impulse. In fact, it merely rebuilt it on a wider and more rational foundation, for, by promoting the study of Jewish history, the Mendelssohnian movement gave a fresh impulse to the racial consciousness of the Jews. That is, a revivified race consciousness not founded on old, remote, almost mystical traditions but upon a modern mythos of a supposed glorious Jewish martyr history coupled with the histories of the newly adopted nationalities of the Jews. And, from this new race consciousness came a fresh interest in the "Promised Land."

At this time, Organised Jewry kept their great ambition for the annexation of Palestine from the Ottoman Turk largely secret and foisted their nascent scheme for land seizure as an abstract ideal rather than a practical, politico-nationalist interest. Thus, they contented themselves with low intensity, low profile projects, which would cause little alarm, such as improving the circumstances of the local Jews by means of schools. However, simultaneously, the Organised Jewish Leadership (Rothschild, Montefiore etc.) carefully created the interconnecting network of trans-national Jewish organisations (e.g. Alliance Israelite Universelle) that would later serve to bring about the Zionist dream. This agenda was fully supported by numerous powerful and influential Christian Millenarians on avowedly Restoration grounds who organised and supported schemes for the benefit of "the Jews" seeking to sojourn in the "Promised Land." It was also, and more importantly, fully supported by the true power brokers on Earth, the true Lords of Power: the Secret Masters of the Dark Empire of Secret Societies. For, the ancient rancour of the Jew for the Gentile and the growing menace of the Jewish Purse were to be used by them in their Ancient Agenda to Transform Society. In other words, the Jewish Conspiracy was in reality a vehicle of Organised Evil on Earth in its five thousand year old Luciferian Conspiracy for World Government.

The narrow, newly formulated Jewish nationalism together with a contrived race consciousness and new interest in the Holy Land was also greatly encouraged by the the reopening of the Eastern Question. That is, the international problems involved the long-posited decay and dissolution of the Ottoman Empire and the championship of oppressed nationalities in the empire by the Western Powers. That the destruction of the Turkish Empire appeared guaranteed moved many 19th century English political commentators to urge the "re-establishment of a Jewish state" under British protection as a means of assuring the overland route to India. While other influential voices argued for a concession which would pave the way to an autonomous Jewish state in the Holy Land.

However, as Jewish power and agitation grew (most evident in the preponderance of Jewish involvement in the revolutionary social movements that threatened to topple Christendom itself) so too did the spread of anti-Semitic doctrines through Europe. Such that the Mendelssohnian utopia lost its appeal and the denationalisation of Judaism was reversed and the rancorous, Jewish nationalist spirit reasserted itself in a very practical form. Especially after the Russian pogroms when the Jewish nationalist remedy offered itself as a panacea to the age-old Jewish Problem. Thus, in 1882 several pamphlets were published by certain Jews in Russia that advocated "the restoration of the Jewish state." But, this time, the movement did not limit itself to literature and sought to put in practice wishful ideals. Consequently, a Zionist society, "Chovevi Zion," was formed with the aim of establishing small agricultural colonies in Palestine, however, with the ultimate goal of acquiring the entire country for the Jews. A scheme that was from the beginning a great success with "Chovevi Zion," branches established all over the world. Subsequently, schemes of all shades were developed for "rescuing the Jewish people from oppression" that served to encourage the Zionist cause. But the greatest impetus came in 1897 when a new Zionist figurehead arose in the person of a Viennese journalist and playwright called Theodor Herzl (1860-1904).

Herzl asserted that the Jews were unassimilable in Europe and the perennial Jewish Problem was only solvable by the creation of a distinct Jewish homeland in which all Jews could coalesce: that the only solution of the Jewish Problem was the segregation of the Jews from the Gentile in their own autonomous political state. Herzl's initial proposition was not overtly Zionist since his scheme merely called for a new exodus to any land, in any part of the world, which would secure the Jews some form of self-government. That is, Herzl begged a Jewish homeland from the European colonial powers. In this, Herzl echoed many others in the past who called for an autonomous Jewish nation anywhere that would suffice. However, these various schemes to establish Jewish kingdoms were failures a point Herzl was not slow to perceive. Thus, he understood that without real Jewish national enthusiasm his scheme would also fail.

Accordingly, Herzl resolved to identify his agenda with the age-old Jewish nationalist idea and set out his plan in a pamphlet, entitled The Jewish State (1896). And, although the Jewish International Usurers and the higher rabbinate affected disdain for his plan it secured a large amount of popular support throughout the Jewish Diaspora in Europe and North America. Moreover, between 1897 and 1910 the Zionist Organisation held nine international Congresses, the first being held at Basel, Switzerland, which Herzl opened, with raised right hand, by repeating an ancient oath of the Talmudists: "If I forget thee, O Jerusalem, may my right hand forget its cunning." Moreover, Herzl reiterated obvious truths: "We [Jews] are one nation. We are neither American nor Russian Jews, but only Jews!" And later in the fateful meeting: 'With a few exceptions that do not figure at all, the entire press of the world is in our hands." A dark, sinister World Ambition a fellow attendee, Dr Max Mandelstam, reformulated thus: "The Jews will use all their influence and power to prevent the rise and prosperity of other nations and are resolved to adhere to their historic hopes; that is, to the conquest of world power."

Thus spoke the true authentic voice of rancorous Talmudic Jewry. However, for public consumption, the Zionists published their political aims. These were:

"Zionism aims at establishing for the Jewish people a publicly and legally assured home in Palestine. For the attainment of this purpose the Congress considers the following means serviceable: (1) The promotion of the settlement of Jewish agriculturists, artisans and tradesmen in Palestine. (2) The federation of all Jews into local or general groups, according to the laws of the various countries. (3) The strengthening of the Jewish feeling and consciousness. (4) Preparatory steps for the attainment of those governmental grants which are necessary to the achievement of the Zionist purpose."

Great ambitions indeed to which subsequent Zionist congresses founded various institutions for the advancement of these ambitions. However, the real power moves to bring this Zionist Agenda to fruition were made from the real source of temporal power on Earth: from the Dark Empire of Secret Societies. That is why all the outward moves by the Zionists and Organised Jewry such as the establishment of a "People's Bank" known as the "Colonial Trust" as the public financial instrument of political Zionism, and the "National Fund" for the purchase of land in Palestine, and the "Palestine Commission" for the study and improvement of the social and economic condition of the Jews in the Holy Land all appeared ineffective and puerile. That is, before the First World War political Zionism appeared a failure. However, like all political power since the time of Napoleon, the real power moves to establish the Zionist State of Israel were done in the shadows of the Secret Societies and especially in the Dark Lodges of Freemasonry. That is why a common thread linking the main protagonists - both Jew and Gentile - involved in this sordid affair is their membership of one or more Secret Societies, and especially, their adherence to the Cult of Freemasonry; and so, to this cult's passion to create a "restored Jewish Nation" in Palestine and to announce with incredible fanfare a Freemasonic Messiah seated in a rebuilt Solomon's Temple.

That the Dark Empire of Secret Societies desire control over Palestine (but especially Jerusalem, especially the Dome of the Rock, of Zion) and that the Modern Tribe of Jews also desire this land as consummation of their ancient Myth of Return is a combination for great Evil. That is, two ambitions united in common cause whose consequences are terrible indeed, for, not only is it the root cause of much of the instability in the world and much evil and wickedness but also it is a main mechanism to bring about the Climax of History.

This ambition to create a modern Jewish State on ancient Arab lands regardless of its legitimacy or morality has always been the aim of the Secret Masters of the Secret Societies and that is why they have used the wishful desire of the ordinary Jewish people for a homeland for this end. The Dark Empire of Secret Societies has always used the ordinary Jewish people as pawns in their Great Game to establish their New World Order and they have done this by controlling Organised Jewry for centuries and by exploiting the hateful, bigoted Talmudic religion and the ancient rancour of the Jew for the Gentile. And so, in a real but terrible sense, "the Jews" are indeed a "Chosen People."

That is why Herzl's solution to the Jewish Problem of establishing a homeland anywhere in the world on fertile land gifted to the Jews by a colonial power was never going to happen. Thus, when, in 1903, the British government following advice of its Colonial Secretary, Joseph Chamberlain (1836-1914), presented Herzl and his fellow Zionists a solution to their problem by formally offering 6000 square miles of the fertile and uninhabited highlands of the East Africa Protectorate it was doomed to failure. Notwithstanding the fact that the greatest and best opportunity for creating a Jewish self-governing community had presented itself since "the Dispersion" and that for a moment it seemed as if Zionism was at last entering the field of practical politics, the offer was never going to be accepted.

The Sixth Congress, assembled at Basel in August 1903 received the British offer with contempt and the wrath of the ultra-nationalist elements, who interpreted it as an abandonment of the Palestine idea. Courtesies to Herzl, the British Government and public opinion meant that a Zionist commission was established to examine the proposed territory, but, inevitably, it rejected the whole scheme. The deep and dark desire of the Secret Societies for a modern Jewish State in Palestine meant that all other viable options would be killed at birth. A dark ambition of such magnitude that even the death of the charismatic Herzl (1904) and the dissensions within the Zionist Movement that followed the rejection of the East African project (the so-called Uganda plan controversy) could not extinguish.

In fact, the Zionists under Herzl's successor, David Wolffsohn (1856-1914) hardened into an exclusively "Palestine only" body. However, just as the Zionist ambition hardened and set its sights squarely on the ancient Arab lands of Palestine a revolution in the Ottomon Empire - the so-called Young Turk Revolution of 1908 by insurgent groups in Turkey who rebelled against the absolutism of Ottoman rule - slammed the door on the secret negotiations with the caliphate by Zionist Organisations for the appropriation of Palestinian Arab lands. The new regime of "Young Turks" sought to re-establish the integrity of the Empire and unite Ottoman nationality and chief among their many stratagems for this was to greatly restrict any extension of the racial and religious autonomies they rightly perceived as destroying the ancient Ottomon Empire. Consequently, the Zionist Ambition to quietly filch Arab lands by negotiating with the caliphate was thwarted. Thus, in the years immediately before the First World War, the Zionist national idea for the establishment of a modern, secular Jewish State in Palestine by exploiting the canard of a Chosen People returning to their Promised Land appeared to be in a state of suspended animation. Thus, the idea of the "recovery of the Holy Land" by the supposed and self-proclaimed biblical Jews facilitated by political Zionism appeared more distant than ever.

Hence, although at this time the World Zionist Organization was numerically strong and represented the strongest popular movement in Jewish history events suggested that it was very doubtful whether its nationalist aspirations could ever be fulfilled. Thus, the Zionists, both Jew and Gentile, faced three great impediments to the establishment of an independent or autonomous Jewish state on ancient Arab lands in Palestine. First: the Ottoman regime in Turkey, whether theocratic, secular, absolutist or democratic, appeared unwilling to relax its hold on Palestine and gift it to the Zionists or any of its proxies. Second: in the event of a dissolution of the Ottoman Empire it was doubtful whether Christendom - and especially the Roman and Greek Churches - would permit the Holy Land to pass to the Khazar Jews, even if the Holy Places were internationalised. Third: even if these obstacles were overcome the very knotty question over the actual nature of the modern Jewish state had to be addressed, namely, the religious question: whether the state would be religious or secular, whether orthodox or political. That is, if it were conceived as a theocratic state, as the realisation of the posited "restoration of Ancient Israel," then, it would ipso facto necessitate the revival the whole Levitical polity, the Priestly Code of Levitical Law and ritual precedents. However, if this was the case, then the foundling Jewish State would collapse either through internal chaos or external modern political pressures.

On the other hand, if it were secular it would not be a Jewish state in the sense of its founding precepts or justifications as the Chosen People of Yahweh returning to their Promised Land. Consequently, the great bulk of its supporters would refuse to live in it, they would be very unwilling to leave the fertile, prosperous, advanced Gentile nations of Europe and move to the harsh, backward land of Palestine, to semi-arid lands, and eek out a meagre existence. Thus, it would ultimately be abandoned to a motley population of indigenous Arabs, Orthodox Jews, Hebrew Christians and Christian Millenarians.

However, the establishment of the Zionist State of Israel on thoroughly secular lines was crucial to the unfolding plans of the Dark Empire of Secret Societies and so sinister machinations were evolved to bring this about. The dark Empire of Secret Societies have an Evil Agenda for the establishment of their New World Order and a major component in this is the creation of controlled conflicts whereby their vaunting ambitions are made ever more real. Especially, the creation and control of Three World Wars and Three Major Revolutions. The Great War of 1914-18 was the first of the planned three world Wars and the Bolshevik Revolution the first of the three planned major revolutions. Both were the consequence of the dark machinations of the Secret Societies and both involved Organised Jewry advancing its world ambition in the guise of Zionism. In fact, Zionism profited greatly from the first two world wars and first major revolution fomented in Russia.

Thus, the peculiar situation arose whereby a country promised to give away another country it had no claim to, to a people who had no claim to the country: When Great Britain promised ancient Arab lands in Palestine under Ottoman control to the Ashkenazi Jews of Eastern Europe. When the English statesman, Arthur James Balfour (1848-1930) "promised" the Zionists a national home in Palestine in the so-called Balfour Declaration (1917). However, such largesse was in truth the quid pro quo - "something for something" - whereby Organised Jewry was rewarded for their crucial part in bringing the United States of America into the nightmare of the First World War.

The events, the real events, leading up to the establishment of the Zionist State of Israel in 1948 are both labyrinthine and tragic. Crucial to the unfolding drama was the emotional and moral blackmail of Western powers following the events in Nazi Europe and the so-called Holocaust. But, more important, was the machinations of the Secret Societies and its proxies, Organised Jewry and Zionism. For, the Ancient Ambition of the Secret Societies is the creation of a World Empire under their direct control and key to this is the use of the Jew and his ancient and enduring hatred for the Gentile and manipulation of the Jewish misapprehension that they are the "Chosen People" returning to their "Promised Land." And crucial to this manipulation was the phenomenon of anti-Jewish sentiment commonly called "Anti-Semitism."