Saturday, December 17, 2011


From Sovereign to Serf   

Government by the Treachery and Deception of Words

By Roger S. Sayles

the anti communitarian manifesto

By Niki Raapana & Nordica Friedrich

By Means of Toxic Currency

By Ron McDonald

Cutting Through The Matrix with Alan Watt

 By Alan Watt

Man’s Scientific Rise to Godhood

By Aaron Franz

An Indictment of Criminal Fraud & Theft
Perpetrated Against the Non-Bank Public
By the International Banking Cartel

By Bruce G. McCarthy


By Deanna Spingola

What The Government Isn’t Telling You
By John Moore

What The Government Isn’t Telling You

By John Moore

The Red Amendment
By L. B. Bork
(2001, Revised 2007)
"[T]he America once extolled as the voice of liberty heard round the world no longer is cast in the image which Jefferson and Madison designed, but more in the Russian image."
--The Supreme Court, Laird v. Tatum 408 U.S. 1 (1972)

Reunion Tower

Reunion Tower was completed in 1978 as part of an urban redevelopment project that also renovated the historic Union Station, that today services Amtrak, Dallas Area Rapid Transit, and the Trinity Railway Express to Dallas-Fort Worth International Airport and Fort Worth.
When it first opened, the tower included radio station KOAX-FM, now KRLD-FM 105.3 FM, once owned by Westinghouse Broadcasting ("Live twenty-four hours a day from five-hundred feet above the city."). Because it is not used as a broadcast tower it is not listed in the FCC Database.
Reunion Tower reopened on February 9, 2009, after closing for major renovations on November 16, 2007.
Celebrity chef Wolfgang Puck opened the fine-dining restaurant, Five Sixty on the tower's rotating top level on February 11, 2009. The name is a reference to the restaurant's elevation. The middle floor of the tower is used for special events managed by Wolfgang Puck Catering, which is based at nearby Union Station.
As of July 1st, 2011 The Observation Deck is still closed off to the public, but is said to reopen later this fall.
In the media
The landmark appears as a symbol of futurist society in the 1980 film The Lathe of Heaven (starring Bruce Davison).
Shots of the building also make an appearance in the 2011 Terrence Malick film The Tree of Life.
The Tree of Life
The eldest son of a 1950s-era Midwestern family sets out on an existential journey that leads him to question his faith while seeking the answers to life's most challenging mysteries in this evocative drama from celebrated director Terrence Malick. Meanwhile, as Jack's (Sean Penn) innocence slowly erodes, his turbulent relationship with his father (Brad Pitt) becomes the specter that hangs over his every thought and action. ~ Jason Buchanan, Rovi
One of the great human enigmas is the chasm between what many of us experience as "spiritual" from day to day, and the cold, hard realities of science -- a rift magnified ad infinitum for those acquainted with religious experience and teaching. Imagine feeling the intimacy of prayer or worship, or sensing a palpable emotional connection to another human being, but then, just as suddenly, being hit with the apparent meaninglessness of this on a cosmic level -- the fact that the Earth hangs in an endless void, ensconced by innumerable galaxies and subject to bewildering, apocalyptic forces. Or the concept that billions of years of evolution have brought humankind to its present state. Henry Jaglom puts it well in his opus Venice/Venice -- a reflection that he has since termed "the atheist's manifesto": the idea that whatever order we perceive in the world, or whatever significance we might find in human relationships, "is completely an illusion -- in reality, we know it's totally chaos."
Unlike Venice/Venice, Terrence Malick's avant-garde drama The Tree of Life doesn't negate theism per se -- indeed, by opening with a passage from the Book of Job, which quotes God ("Where were you when I laid the foundations of the earth...when the morning stars sang together and all the sons of God shouted for joy?"), Malick vaguely affirms the possibility of a higher power behind the galactic quilt. But like Stanley Kubrick (to whose 2001 this film withstands comparison), Malick does perceive the concept of a creator as basically incomprehensible to human minds -- a faceless, impersonal force behind the void. As an extension of this paradigm, the writer-director spends most of his time and energy contemplating the differential between icy cosmic ontology and the warmth of personal interaction. To establish this contrast, the film initially hits us with a psychedelic compendium of time, space, and the universe -- from the creation of the Earth to the evolution of life from a cellular level onward to the meteor that briefly annihilated all Paleolithic life.
La Réunion
La Réunion was a socialist utopian community formed in 1855 by French, Belgian, and Swiss colonists near the forks of the Trinity River in Texas, USA. The Reunion Tower in downtown Dallas is about three miles east of the colony site. The founders of the community were inspired by the utopian thought of the French philosopher François Marie Charles Fourier. Followers of Fourier established 29 similar colonies in various parts of the United States during the 19th century. In 1860 the declining colony was incorporated into the emerging city of Dallas.
Brief history
The founders of La Réunion intended it to become a socialist utopian colony; they were inspired by the writings of the French philosopher Charles Fourier, who advocated communal production and distribution for communal profit. Unlike other communist systems, both men and women could vote and individuals could own private property.
Founder of La Réunion
La Réunion was founded in Texas by Victor Prosper Considerant, a member of the Fourier movement in Lyon, France. He had been forced into exile after staging protests against Napoléon III's military expedition to Rome. After personally inspecting an area near the three forks of the Trinity River in Texas, he returned to Europe where he formed a group of future settlers. (The site of the community was in the present-day Reunion District of Dallas, about three miles west of the Reunion Tower.)
Land purchase
Advance agent François Cantegral was sent ahead to sell 2 acres (8,100 m2) at $700 per acre to establish the location of colony. As the land was not good for farming, the property was a poor choice for the intended colony, although most of the would-be colonists were not farmers. Approximately 200 colonists arrived by ship near present-day Houston. They walked overland to the site of their new colony approximately 250 miles (400 km) northward, with their possessions hauled by ox carts, and arrived on April 22, 1855.
Original population
The general area surrounding the three forks of the Trinity River had about 400 inhabitants at the time. The addition of the French colonists nearly doubled the population. The new arrivals spoke a different language from the settlers, believed in a different system of government and Catholic faith, and brought with them skills that the existing farmers did not possess. The watchmaking, weaving, brewing and storekeeping skills of the new colonists were ill-suited to the establishment of a colony, because they lacked the ability to produce food for themselves.
Texas weather
Although the colonists cultivated wheat and vegetables, they did not produce enough for their needs or in time; their biggest handicap was the uncooperative weather of Texas. A blizzard in May 1856 destroyed the colony's crops and turned the Trinity River into a sheet of ice. That summer the Texas heat created drought conditions, and what was left of the crops became a feast for an invasion of grasshoppers.
Decline of La Réunion
Although more than 350 European colonists eventually made La Réunion their home, the experiment was already beginning to fail as the population began to leave. Some returned to Europe while others moved out of the area. In 1860 the nearby emerging town of Dallas incorporated La Réunion into its land area; the remaining skilled colonists were absorbed into its specialized workers.
Few reminders remain
Eventually what had been cultivated as farmland at La Réunion was discovered to be covering large deposits of limestone; it was gradually quarried and transported to build the growing state of Texas. The cemetery on the old colony site still serves as the final resting place for some of the colonists. It is maintained by the City of Dallas and is located just off Fish Trap Road between Singleton Blvd and the Trinity River in west Dallas. The Daughters of the American Revolution placed a small memorial to the colony at a nearby golf course. The last La Réunion house collapsed in the 1930s, and its ruins are now obscured by thick vegetation. Reunion Tower, a Dallas landmark, was named after the colony and is located a few miles east of where La Réunion once existed.
Shortly before the demise of La Réunion, botanist and pharmacist Jacob Boll arrived and taught Julien Reverchon. The latter man became celebrated in his own right as a professor of botany at Baylor University College of Medicine and Pharmacy in Dallas. The first brewery and butcher shops in Dallas were established by former colonists from La Réunion; Maxime Guillot opened a carriage factory that operated for 50 years, helping to make Dallas the world center of the carriage and harness-making industries by 1900.
See also
 •Jean-Baptiste-André Godin
 •Charles Fourier
 •Victor Prosper Considérant
 •Trinity River
 •Christian communism
 •Utopian socialism
 •Icarians, a French utopian movement which attempted to set up a colony in Denton County in 1848.

Victor Prosper Considerant

Victor Prosper Considerant (October 12, 1808 – December 27, 1893) was a French utopian Socialist and disciple of Fourier.

Considerant was born in Salins-les-Bains, Jura and studied art and music at the École Polytechnique (1826 diploma). Subsequently working as a musician , he collaborated with Fourier on newspapers. He edited the journals La Phalanstère and La Phalange.
Considerant wrote much in advocacy of his principles, of which the most important is La Destinée Sociale. He is also the writer of a Democracy Manifesto, which was very similar to the Communist Manifesto released five years later by Marx and Engels. Considerant defined the notion of a "right to (have) work", which would be one of the main ideas of French socialists in the 1848 Revolutions. He is also known for having devised the proportional representation system. He also advocated such measures of 'direct democracy' (a term he coined) as referendum and recall.

The failure of an insurrection against Louis Napoléon obliged Considerant to go into exile in Belgium in June 1849. On an invitation by Albert Brisbane and helped by Jean-Baptiste Godin, between 1855-57 he founded the colony La Réunion in Texas on Fourier's principles.

He was a member of the First International, founded in 1864, and took part in the 1871 Paris Commune.

He died in Paris in 1893.
The historian Jonathan Beecher has written a biography of Considerant that was published in 2001 by the University of California Press, (ISBN 0520222970)

This article incorporates text from the public domain 1907 edition of The Nuttall Encyclopædia.

Charles Fourier

(born April 7, 1772, Besançon, France — died Oct. 10, 1837, Paris) French social theorist. He advocated a reconstruction of society based on communal associations of producers known as phalanges (phalanxes). His system became known as Fourierism. He felt that phalanges would distribute wealth more equitably than would capitalism and that they would contribute both to a cooperative lifestyle and to individual self-fulfillment. After inheriting his mother's estate in 1812, he devoted himself to writing and refining his theories. Cooperative settlements based on Fourierism were started in France and the U.S., including Brook Farm.

The French socialist writer François Charles Marie Fourier (1772-1837) was the prophet of a utopian human society.

Charles Fourier was born at Besançon on April 7, 1772. He studied at the local Jesuit high school, after which his family apprenticed him to various commercial concerns. During the early years of the Revolution, Fourier lived at Lyons, where he fought on the counter-revolutionary side and lost his inheritance in a series of business failures. Drafted in 1794, he was discharged for illness in 1796. He spent the remainder of his life in Lyons and Paris, earning a livelihood at odd jobs, living in cheap rooming houses, preaching his "universal harmony," and waiting for the financier who would subsidize his utopian community, but who never appeared.
Fourier first set forth his ideas in an article entitled "Universal Harmony," published in the Bulletin de Lyon (1803). For the next 34 years he expounded them in a mountain of books, pamphlets, and unpublished manuscripts; including Theory of the Four Movements and General Destinies (1808), Treatise on Domestic and Agricultural Association (2 vols., 1822), and False Industry, Divided, Disgusting, and Lying, and Its Antidote (2 vols., 1835-1836). Although these works were written in a bizarre style that often defied comprehension and incorporated many eccentric ideas, they gradually gained Fourier a small coterie of disciples.

Fourier believed he had discovered the laws that govern society just as Isaac Newton had discovered the laws of physical motion. Among people, Fourier thought, the analogy to gravitational attraction was passional attraction, a system of human passions and their interplay. He listed 12 passions in humans, which in turn were combined and divided into 810 characters. The ideal community should be composed of 1,620 persons, called a "phalanx," which would exhibit all the possible kinds of characters. In such a phalanx, if all activities were properly ordered, the passions of the individuals would find fulfillment in activities that would redound to their benefit. Fourier described in detail the ordering of these communities, the members' life routines, the architecture, even the musical notation. Moving from social reform to cosmological speculation, he also described the way in which the creation of such a harmony on earth would create a cosmic harmony.

One Fourierist experiment was attempted in France (without his approval) during his lifetime but quickly failed. Fourierist disciples appeared in time all over Europe and in the United States. Fragments of his ideas were eventually taken up by socialists, anarchists, feminists, pacifists, and educational reformers. Fourier died in Paris on Oct. 10, 1837.

Further Reading

Nicholas Riasanovsky presents a full discussion of Fourier's work in The Teaching of Charles Fourier (1969). Other views of his ideas and their early-19th-century environment are found in J. L. Talmon, The Rise of Totalitarian Democracy (1952), and Frank E. Manuel, The Prophets of Paris (1962).
Additional Sources
Beecher, Jonathan, Charles Fourier: the visionary and his world, Berkeley: University of California Press, 1986.
(1772-1837) French social theorist who belongs to the traditions of nineteenth-century utopianism and socialism, and who was a savage critic of bourgeois ‘civilization’ and its values. Fourier's vision of a harmonious future was essentially communitarian, like that of his contemporary Robert Owen. He advocated social experiments on the scale of between 1,500 and 1,800 people who would live in a ‘Phalanx’ organized to make labour both productive and attractive to workers (for example, through frequent changes of occupation and routine), and whose basic physical, mental, and even emotional needs would be met through processes of mutual support and democratic self-government. Women would achieve true equality with men, and a sexual revolution would liberate both men and women from the oppressiveness of the traditional family structure. A Fourierist movement enjoyed some success in both France and the United States in the 1830s and 1840s, and even Marx and Engels, while dismissing Fourier as a utopian (i.e. non-scientific) socialist, expressed admiration for his originality, and made use of many of his ideas, in particular his theory of attractive labour.

Phalansteries of around 1, 620 members each, where equality would not be practised but where a complex system of shifting hierarchies, occupations, and relations would be created, all of which Fourier described in great detail. Providing a synthesis of Rousseau and Sade, he offered many telling illustrations (Nero would have made an excellent butcher) and many wild fantasies (the ocean would become as lemonade). His wry humour is sometimes hard to evaluate. He worked out his proposal in great detail, including minute descriptions of the architecture and the daily rhythm of life in the new world of harmony.
His pioneering attention to the problems of motivation in education and work, to what was to become vocational testing, astound, as do his pre-Freudian insights into the mechanisms of the passions (the limits placed on their expression by ‘civilization’ produce perversions); he was a profoundly original thinker. The full sexual amplifications of his theories were only revealed with the publication of his Nouveau Monde amoureux (1967). La Théorie des quatre mouvements (1808) is the first exposition of his system, which hardly varied thereafter. Le Nouveau Monde industriel (1829) is his most clear and concise work but leaves out his cosmogony (the planets copulate). 

Categorizing endlessly, ceaselessly indulging in neologisms, Fourier's tone is also quite idiosyncratic, with unexpected shifts from the serious to a comic which is at times wry, at times hilarious. He had many followers, in France, England, and elsewhere. In the United States, at Brook Farm, Arthur Brisbane tried to put his principles into practice. Other attempts to found phalansteries were equally abortive, except for the much-modified ‘familistère’ at Guise which survived into the 20th c. He was much appreciated by the Surrealists and again during May 1968; Barthes wrote about him in Sade, Fourier, Loyola (1971). 
Founding Fathers of the Global Warming Debate
(Charles Fourier)

 (Video Tutorial Short)

Elias Hicks

Elias Hicks (March 19, 1748 – February 27, 1830) was an itinerant Quaker preacher from Long Island, New York. He promoted doctrines that embroiled him in controversy that led to the first major schism within the Religious Society of Friends. Elias Hicks was the older cousin of the painter Edward Hicks, also known then as a Quaker preacher.

Hicks's reported views

Hicks considered “obedience to the light within” the primary tenet and the foundational principle of the Religious Society of Friends. He downplayed and reputedly denied the virgin birth of Christ, the complete divinity of Christ and the need for salvation through the death of Christ. He also was reported to have taught that the leading of the Inner light was more authoritative than the text of the Bible. His detractors considered these views heretical because they contradicted the traditional teachings of Christianity. He insisted at times that he believed in Christ's divinity and quoted the Bible from memory in spoken ministry. He may be seen as within the quietist tradition of John Woolman and Job Scott, whereas his followers view the Orthodox as taking on evangelistic notions which were alien to original Quaker faith.

These views were consistent with a Freethought tradition already prevailing in America, particularly among Deists of Quaker heritage such as Thomas Paine. The most original aspect of Hicks's theology was his rejection of Satan as the source of human "passions" or "propensities." Hicks stressed that basic urges, including all sexual passions, were neither implanted by an external Devil nor the product of personal choice, but were aspects of human nature created by God. "He gave us passions—if we may call them passions—in order that we might seek after those things which we need, and which we had a right to experience and know," he claimed in his 1824 sermon, "Let Brotherly Love Continue." Hicks taught that evil and suffering occurred not because human nature harbored these "propensities," but rather resulted from "an excess in the indulgence of propensities."

In 1858, Walt Whitman, one of Hicks's most famous exponents, astutely assessed Hicks as "a wonderful compound of the mystic with the logical reasoner," and explained that Hicks was "destined to make a radical revolution in a numerous and devout Society, and his influence to be largely felt outside of that Society..." The Quaker theology of "God within" (another name for the Inner Light) appeared subsequently in the theory of the Free Love movement, where it was deemed compatible with the religious sociology of Charles Fourier.

National Republic vs. Federal Democracy: Understanding the Political Nature of the United States of America

By D'arcLyte ©, Sept. 16th, 2004

I pledge allegiance to the flag of the United States of America, and to the Republic for which it stands, one Nation under God, indivisible, with liberty and justice for all.

Charles Grandison Finney

Charles Grandison Finney (August 29, 1792 – August 16, 1875) was a leader in the Second Great Awakening. He has been called The Father of Modern Revivalism. Finney was best known as an innovative revivalist, an opponent of Old School Presbyterian theology, an advocate of Christian perfectionism, a pioneer in social reforms in favor of women and blacks, a religious writer, and president at Oberlin College.

Total depravity

Total depravity (also called absolute inability, radical corruption, total corruption, or Augustinianism) is a theological doctrine that derives from the Augustinian concept of original sin. It is the teaching that, as a consequence of the Fall of Man, every person born into the world is enslaved to the service of sin and, apart from the efficacious or prevenient grace of God, is utterly unable to choose to follow God or choose to accept salvation as it is offered.

It is also advocated to various degrees by many Protestant confessions of faith and catechisms, including those of Lutheranism, Arminianism, and Calvinism.

Summary of the doctrine

Total depravity is the fallen state of man as a result of original sin. The doctrine of total depravity asserts that people are by nature not inclined or even able to love God wholly with heart, mind, and strength, but rather all are inclined by nature to serve their own will and desires and to reject the rule of God. Even religion and philanthropy are wicked to God to the extent that these originate from a human imagination, passion, and will, and are not done to the glory of God. Therefore, in Reformed theology, if God is to save anyone He must predestine, call, elect individuals to salvation since fallen man does not want to, indeed is incapable of choosing God.

Total depravity does not mean, however, that people are as evil as possible. Rather, it means that even the good which a person may intend is faulty in its premise, false in its motive, and weak in its implementation; and there is no mere refinement of natural capacities that can correct this condition. Thus, even acts of generosity and altruism are in fact egoist acts in disguise. All good, consequently, is derived from God alone, and in no way through man.

This idea can be illustrated by a glass of wine with a few drops of deadly poison in it: Although not all the liquid is poison, all the liquid is poisoned. In the same way, while not all of human nature is depraved, all human nature is totally affected by depravity.

Nonetheless, the doctrine teaches optimism concerning God's love for what he has made and God's ability to accomplish the ultimate good that he intends for his creation. In particular, in the process of salvation, God overcomes man's inability with his divine grace, though the precise means of this overcoming varies between the theological systems. The differences between the solutions to the problem of total depravity revolve around the relation between divine grace and human free will – namely, whether it is efficacious grace that human free will cannot resist, as in Calvinism, or prevenient grace enabling the human will to choose to follow God, as in Arminianism and Molinism.

American Friends Service Committee

The American Friends Service Committee (AFSC) is a Religious Society of Friends (Quaker) affiliated organization which works for peace and social justice in the United States and around the world. AFSC was founded in 1917 as a combined effort by American members of the Religious Society of Friends to assist civilian victims of World War I.

Quakers traditionally oppose violence in all of its forms and therefore many refuse to serve in the military, including when drafted, AFSC's original mission grew from the need to provide conscientious objectors (COs) with a constructive alternative to military service. In 1947 AFSC received the Nobel Peace Prize along with the British Friends Service Council (now called Quaker Peace and Social Witness) on behalf of all Quakers worldwide.


For its anti-war, pro-immigration, and anti-capital punishment stances, the AFSC receives criticism from many socially conservative groups. Often the criticisms allege that the AFSC has supported Communist activities. Throughout much of the group's history the US Federal Bureau of Investigation and other government agencies have monitored the work of this and many other similar organizations.

Since the 1970s, criticism has also come from liberals within the Society of Friends, who charge that AFSC has drifted from its Quaker roots and has become indistinguishable from other political pressure groups. Quakers expressed concern with AFSC's abolition of their youth work camps during the 1960s and what some saw as a decline of Quaker participation in the organization. The criticisms became prominent after a gathering of Friends General Conference in Richmond, Indiana, in the summer of 1979 when many Friends joined with prominent leaders, such as Kenneth Boulding, to call for a firmer Quaker orientation toward public issues. Some Jews have accused AFSC of having an anti-Jewish bias. Jacob Neusner calls the Committee "the most militant and aggressive of Christian anti-Israel groups."

Leaves of Grass

Walt Whitman

P. P. Quimby – Lectures

Crimes of Christianity
By G.W. Foote and J.M. Wheeler
From the Freethought Archives 

Jewish Persecution

By Jackie Patru

Introduction by: Steven Jacobson

     The Orwellian world of mind control is a present day reality.

    Few realize the extent to which society is manipulated and controlled by unseen forces.  So much of what we know is programmed and indoctrinated into us at an early age, that many people do not give any thought to why they believe some of the things that they believe.

    "No lie can live forever", said Egyptologist and poet Gerald Massey. "They must find it difficult, those who have taken authority as truth, rather than truth as authority".

    People can be led to believe something that is not true when information is carefully timed, presented by a respected authority and repeated over and over again to establish a conditioned response.  The essence of psychological warfare is to confuse the meaning of words and infiltrate the mind with conflicting concepts.

    'Newspeak' and 'doublethink' are of particular interest when considering the subject of Jackie Patru's eye-opening, thought-provoking and meticulously-researched summary study on "Jewish Persecution".

   Undoubtedly, there will be those who will label this important work "anti-Semitic" as a distraction to draw attention away from its many insights that contribute to our understanding.  

   The Jew has long been an enigma to himself and the world -- a condition orchestrated by a corrupt priesthood from behind the scenes.  

   Having been born a Jew, I became acutely aware of the enigma of being a Jew and the hostile conditioned response of many non-Jews towards the Jew, perpetuating a vicious cycle of pitting one group against another as a mechanism of people control.

   This is a classic example of the Hegelian dialectic in practice where a problem is created and crisis-managed to a pre-determined resolution. All this is brought into sharp focus in this examination of the increasing influence of Talmudic Judaism in America and the world to the detriment of Jew and non-Jew alike.

   Jesus was highly critical of the religious authorities of his day for corrupting the truth with the spirit of materialism. The Jews, under the propaganda of the Pharisees, were expecting a political messiah to deliver them. They did not understand the spiritual nature of the kingdom of God to be found within one's very self as a present reality.

   Today, under the guise of Christianity, there is the expectation for a political messiah to establish and rule over an earthly, material kingdom, thus promoting world government under a different name as the kingdom of God on earth.

   Our true identity is spirit-soul regardless of any material designation or label according to the external circumstances of the physical body and the culture and religion into which we happen to be born.  

   We are not the physical body. We are the spirit-soul within the physical body. Therein lies our predicament: we are eternal spiritual beings inside temporary physical bodies that are subject to death.  

   After reading Jackie Patru's "Persecution of the Jews", consider this thought: Spiritual consciousness is the only solution to problems created by material consciousness. When men practice the highest ideal of religion -- love of God -- there can be no conflict.

Steven Jacobson

Author of the audio documentaries: "Mind Control in America" and "Wake Up America"


     Nesta Webster was a credible and respected historian. That is a fact.

    About two years ago I pulled a small, forty-page book off the shelf that had been collecting dust for more than a year. The book title is Germany and England, by Nesta Webster which began the process of dispelling the myths surrounding WWII, and most especially the real reason Adolph Hitler was hated by the International Bankers; so hated that they decided in 1933 that "Germany must be destroyed".  

    I came by way of the book from a newly made friend as a result of the Sweet Liberty radio broadcast that I've hosted for several years.

    That small book was the beginning of a new phase in my lifelong search for 'truth and understanding', and my then new friend has since become an integral part of my life. We've laughingly considered that maybe we first met in that great library beyond this dimension. My love of reading, learning, knowing and understanding is surpassed only by hers.

    While my search has always been of a spiritual nature, little did I know that a worldwide political plan cloaked in religion was the force that necessitated my search in the first place, for part of the plan itself is a form of spiritual vampirism. That is to say: spiritual truth known by the ancients has been blocked from our awareness by our religions, and in its place has been planted a perceived separation between us - each of us - and our Creator.  

    Miss Effie Burnthorn had the presence of mind as a young woman to purchase and read many historical books most of us didn't even know existed. Why have we not known? Because no Zionist controlled publishing house would touch them. Most all of them are available today, thanks to courageous and dedicated Americans who dare to publish and make them available.

     I am honored to have become the recipient of Miss Effie's treasures; somehow she knew that one day I would discover the wealth of information awaiting my perusal and 'do something'. The faith she placed in me by placing the books in my hands is the honor she bestowed upon me. I dedicate this work to her with deep affection and gratitude, for without her, it would never have happened. Thank you Effie 'May', from the bottom of my heart.  

     Your devoted friend  -- Jackie --

P.S. My thanks also to all of our listeners and friends who've sent books and material that have added to the treasure chest of truth and filled in many gaps. -- J  


     This preface must be prefaced with my promise to you, our reader, whatever religion you embrace: You will not be reading an anti-Semitic diatribe. You will be reading about the Jews, the Zionists, the Judeo-Christians, and the machinations of an Ancient Priesthood that have brought about the entire oxymoronic controversy, along with the resultant divisiveness and chaos necessary to clear the pathway for their plan of destruction and slavery for us all. With that said let us begin, together.

   My mom used to sit for hours in the evening crocheting beautiful, intricate doilies. From time to time she would stop to study her work-in-progress. It was laid flat, examined as a whole, then small areas at a time were closely scrutinized and finally rows and stitches were counted. Sometimes a mistake would be found several rows back. After a mild expletive, mom would sigh deeply and begin unraveling her tedious work. I watched her many times take hold of a thread - one certain thread - and begin to pull. In a matter of just a few moments her long hours of patient work were quickly 'undone'.

   I've often thought that the web of lies and deceit, manipulation of minds, the process of planning, intrigue, blackmail, bribery, murder, suicides, all the myriads of agencies, councils, organizations and secret societies, central banks, world banks, governments, parliaments, constitutions, religions and the resulting wars... the whole scheme of the long-laid plans to bring about a single World Government is not unlike the doilies mom so lovingly created.

    However, the plan of which I speak was not lovingly conceived. It has been coldly, dispassionately and methodically contrived over the centuries by an unseen force whose aim is to despotically rule planet Earth and its people.

   How does this ambitious enterprise compare to mom's doilies? Several years ago a thought drifted into my mind, took root and refuses to be budged: that is that there is a thread - a single thread - which will, when we find it, begin unraveling the intricate plan as effortlessly as mom's doilies were undone.

   Maybe the undoing of this plan depends upon our ability to 'see' it for what it is; to discern truth from the lies, and liars from truth sayers. Maybe, the single thread we're seeking is simply the truth. This work is an effort to begin the unraveling process, for myself and its readers.

Zion City Illinois

Twentieth Century Utopia
(Utopianism and Communitarianism)
By Philip L. Cook

D. L. Moody

Plymouth Brethren

John Nelson Darby

John Nelson Darby (18 November 1800 – 29 April 1882) was an Anglo-Irish evangelist, and an influential figure among the original Plymouth Brethren. He is considered to be the father of modern Dispensationalism. He produced a translation of the Bible based on the Hebrew and Greek texts called The Holy Scriptures: A New Translation from the Original Languages by J. N. Darby.

Darby traveled widely in Europe and Britain in the 1830s and 1840s, and established many Brethren assemblies. He gave 11 significant lectures in Geneva in 1840 on the hope of the church (L'attente actuelle de l'église). These established his reputation as a leading interpreter of biblical prophecy. The beliefs he disseminated then are still being propagated (in various forms) at such places as Dallas Theological Seminary and Bob Jones University and by authors and preachers such as Hal Lindsey and Tim LaHaye.

Darby is noted in the theological world as the father of "dispensationalism", later made popular in the United States by Cyrus Scofield's Scofield Reference Bible.

C. I. Scofield

Religious significance

Scofield's correspondence Bible study course was the basis for his Reference Bible, an annotated, and widely circulated, study Bible first published in 1909 by Oxford University Press. Scofield's notes teach dispensationalism, a theology that was in part conceived in the early nineteenth century by the Anglo-Irish clergyman John Nelson Darby, who like Scofield had also been trained as a lawyer.

 Dispensationalism emphasizes the distinctions between the New Testament Church and ancient Israel of the Old Testament. Scofield believed that between creation and the final judgment there were seven distinct eras of God's dealing with man and that these eras were a framework around which the message of the Bible could be explained. It was largely through the influence of Scofield's notes that dispensationalism and premillennialism became influential among fundamentalist Christians in the United States.

Scofield Memorial Church

(Dallas, Texas)

Hudson Taylor

James Hudson Taylor (Chinese: 戴德生) (21 May 1832 – 3 June 1905), was a British Protestant Christian missionary to China, and founder of the China Inland Mission (CIM) (now OMF International). Taylor spent 51 years in China. The society that he began was responsible for bringing over 800 missionaries to the country who began 125 schools and directly resulted in 18,000 Christian conversions, as well as the establishment of more than 300 stations of work with more than 500 local helpers in all eighteen provinces.

Taylor was known for his sensitivity to Chinese culture and zeal for evangelism. He adopted wearing native Chinese clothing even though this was rare among missionaries of that time. Under his leadership, the CIM was singularly non-denominational in practice and accepted members from all Protestant groups, including individuals from the working class and single women as well as multinational recruits. Primarily because of the CIM's campaign against the Opium trade, Taylor has been referred to as one of the most significant Europeans to visit China in the 19th Century. Historian Ruth Tucker summarises the theme of his life:

                “No other missionary in the nineteen centuries since the Apostle Paul has had a wider vision and has carried out a more systematised plan of evangelising a broad geographical area than Hudson Taylor.”              

Taylor was able to preach in several varieties of Chinese, including Mandarin, Chaozhou, and the Wu dialects of Shanghai and Ningbo. The last of these he knew well enough to help prepare a colloquial edition of the New Testament written in it.


Taylor was raised in the Methodist tradition but in the course of his life he was a member of the Baptist Westbourne Grove Church pastored by William Garrett Lewis, and he also kept strong ties to the "Open Brethren" such as George Muller. In summary his theology and his practice was non-sectarian.

It was at this time that Hudson's evangelical work in England profoundly affected various members of the famous cricketing Studd family, resulting in three of the brothers converting and becoming deeply religious themselves; one of them, cricketer Charles Studd, became a missionary to China along with fellow Cambridge University converts, known as the Cambridge Seven.

From 1876-1877 Taylor traveled throughout inland China, opening missions stations. This was made possible by 13 September 1876 signing of the Chefoo Convention, a settlement between Britain and China that made it possible for missionary work to take place legally in inland China. In 1878, Jennie returned to China and began working to promote female missionary service there. By 1881 there were 100 missionaries in the CIM.

Taylor returned to England in 1883 to recruit more missionaries speaking of China's needs, and returned to China, working now with a total of 225 missionaries and 59 churches. In 1887 their numbers increased by another 102 with The Hundred missionaries, and in 1888, Taylor brought 14 missionaries from the United States. In the USA he traveled and spoke at many places, including the Niagara Bible Conference where he befriended Cyrus Scofield and later Taylor filled the pulpit of Dwight Lyman Moody as a guest in Chicago. Moody and Scofield thereafter actively supported the work of the China Inland Mission of North America.

James H. Brookes

James H. Brookes, D. D. (1830–1897), American religious writer, was pastor of Walnut Street Presbyterian Church in St. Louis, Missouri.

The Brookes Bible Institute of St. Louis was named in his honor ( Dr. Brookes was a prolific writer, having authored more than 200 booklets and tracts. He was a well-known Bible teacher and the editor of The Truth, a periodical which served, along with the journal Watchword, as the official organ of the premillennial movement until his death in 1897.

Brookes was the most prominent dispensationalist of his generation and was the central figure of the dispensationalist movement during a period of growth. He was a key leader in the famous Niagara Bible Conference and largely responsible for the authorship of the Niagara Creed. Beginning in 1875, he was the keynote speaker of the conference and for many years served as its president. He befriended Dwight L. Moody during a revival in St. Louis in 1880 and mentored C. I. Scofield, editor of the Scofield Reference Bible (1909).

Anna Louise Strong

Anna Louise Strong (November 24, 1885 – March 29, 1970) was a 20th-century American journalist and activist, best known for her reporting on and support for communist movements in the Soviet Union and the People's Republic of China.

Strong was born on November 24, 1885 in Friend, Nebraska. Her father, Sydney Dix Strong, was a Social Gospel minister in the Congregational Church and active in missionary work. An unusually gifted child, she raced through grammar and high school, then studied languages in Europe.

She first attended Pennsylvania's Bryn Mawr College from 1903 to 1904, then graduated Oberlin College in Ohio where she later returned to speak many times. In 1908, at the age of 23, she finished her education and received a Ph.D. in philosophy from the University of Chicago with a thesis later published as The Social Psychology of Prayer. As an advocate for child welfare for the United States Education Office, she organized an exhibit and toured it extensively throughout the United States and abroad. When she brought it to Seattle in May 1914, it attracted more than 6,000 people per day, culminating with an audience of 40,000 on May 31.

At this point, Strong was still convinced that problems in the structure of social arrangements were responsible for poverty and the like. In this Progressive mode, she was 30 years old when she returned to Seattle to live with her father, then pastor of Queen Anne Congregational Church. She favored the political climate there, which was pro-labor and progressive.

Strong also enjoyed mountain climbing. She organized cooperative summer camps in the Cascades and led climbing parties up Mt. Rainier.

Social Gospel
The Social Gospel movement is a Protestant Christian intellectual movement that was most prominent in the early 20th century United States and Canada. The movement applied Christian ethics to social problems, especially issues of social justice such as excessive wealth, poverty, liquor, crime, racial tensions, slums, bad hygiene, child labor, inadequate labor unions, poor schools, and the danger of war. Theologically, the Social Gospellers sought to operationalize the Lord's Prayer (Matthew 6:10): "Thy kingdom come, Thy will be done on earth as it is in heaven." They typically were post-millennialist; that is, they believed the Second Coming could not happen until humankind rid itself of social evils by human effort. Social Gospel leaders were predominantly associated with the liberal wing of the Progressive Movement and most were theologically liberal, although they were typically conservative when it came to their views on social issues. Important leaders include Richard T. Ely, Washington Gladden, and Walter Rauschenbusch.
Although most scholars agree that the Social Gospel movement peaked in the early 20th century, there is disagreement over when the movement began to decline, with some asserting that the destruction and trauma caused by World War I left many disillusioned with the Social Gospel's ideals while others argue that World War I actually stimulated the Social Gospelers' reform efforts. Theories regarding the decline of the Social Gospel after World War I often cite the rise of neo-orthodoxy as a contributing factor in the movement's decline.[6] Some believe that many of the Social Gospel's ideas reappeared in the Civil Rights Movement of the 1960s. "Social Gospel" principles continue to inspire newer movements such as Christians Against Poverty. 
United States
The Social Gospel affected much of Protestant America. The Presbyterians described its goals in 1910 by proclaiming:
    The great ends of the church are the proclamation of the gospel for the salvation of humankind; the shelter, nurture, and spiritual fellowship of the children of God; the maintenance of divine worship; the preservation of truth; the promotion of social righteousness; and the exhibition of the Kingdom of Heaven to the world.
In the late 19th century, many Americans were disgusted by the poverty level and the low quality of living in the slums. The social gospel movement provided a religious rationale for action to address those concerns. Activists in the Social Gospel movement hoped that by public health measures as well as enforced schooling so the poor could develop talents and skills, the quality of their moral lives would begin to improve. Important concerns of the Social Gospel movement were labor reforms, such as abolishing child labor and regulating the hours of work by mothers. By 1920 they were crusading against the 12-hour day for workers at U.S. Steel.
Differing Theology and Doctrine
One of the defining theologians for the Social Gospel movement was Walter Rauschenbusch, a Baptist pastor of a congregation located in Hell’s Kitchen. Rauschenbusch rallied against the selfishness of capitalism and promoted a form of Christian Socialism that endorsed the creation of labor unions and cooperative economics.
While pastors like Rauschenbusch were combining their expertise in Biblical ethics and economic studies and research to preach theological claims around the need for social reform, others such as Dwight Moody refused to preach about social issues based on personal experience. Pastor Moody’s experience led him to believe that the poor were too particular in receiving charity. Moody claimed that concentrating on social aid distracted people from the life-saving message of the Gospel.
Rauschenbusch sought to address the problems of the city with socialist ideas which proved to be frightening to the middle classes, the primary supporters of the Social Gospel. In contrast, Moody attempted to save people from the city and was very effective in influencing the middle class Americans who were moving into the city with traditional style revivals. 
 Rauschenbusch's A Theology for the Social Gospel (1917) 
The social gospel movement was not a unified and well-focused movement, as it contained members who disagreed with the conclusions of others within the movement. Rauschenbusch stated that the movement needed “a theology to make it effective” and likewise, “theology needs the social gospel to vitalize it.” In A Theology for the Social Gospel (1917), Rauschenbusch takes up the task of creating “a systematic theology large enough to match [our social gospel] and vital enough to back it.” He believed that the social gospel would be “a permanent addition to our spiritual outlook and that its arrival constitutes a state in the development of the Christian religion,” and thus a systematic tool for using it was necessary. 
In A Theology for the Social Gospel, Rauschenbusch states that the individualistic gospel has made sinfulness of the individual clear, but it has not shed light on institutionalized sinfulness: “It has not evoked faith in the will and power of God to redeem the permanent institutions of human society from their inherited guilt of oppression and extortion.” This ideology would be inherited by liberation theologians and civil rights advocates and leaders such as Martin Luther King Jr.

The “kingdom of God” is crucial to Rauschenbusch’s proposed theology of the social gospel.

 He states that the ideology and doctrine of the “the kingdom of God,” of which Jesus Christ reportedly “always spoke”  has been gradually replaced by that of the Church. This was done at first by the early church out of what appeared to be necessity, but Rauschenbusch calls Christians to return to the doctrine of “the kingdom of God.” Of course, such a replacement has cost theology and Christians at large a great deal: the way we view Jesus and the synoptic gospels, the ethical principles of Jesus, and worship rituals have all been affected by this replacement. In promoting a return to the doctrine of the “kingdom of God,” he clarified that the “kingdom of God”: is not subject to the pitfalls of the Church; it can test and correct the Church; is a prophetic, future-focused ideology and a revolutionary, social and political force that understands all creation to be sacred; and it can help save the problematic, sinful social order.
The full text of A Theology for the Social Gospel is available here:
Settlement houses
Many reformers inspired by the movement opened settlement houses, most notably Hull House in Chicago operated by Jane Addams. They helped the poor and immigrants improve their lives. Settlement houses offered services such as daycare, education, and health care to needy people in slum neighborhoods. The YMCA was created originally to help rural youth adjust to the city without losing their religion, but by the 1890s became a powerful instrument of the Social Gospel. Nearly all the denominations (including Catholics) engaged in foreign missions, which often had a social gospel component in terms especially of medical uplift. The Black denominations, especially the African Methodist Episcopal church (AME) and the African Methodist Episcopal Zion church (AMEZ) had active programs in support of the Social Gospel. Both evangelical ("pietistic") and liturgical ("high church") elements supported the Social Gospel, although only the pietists were active in promoting Prohibition.
In the United States prior to World War I, the Social Gospel was the religious wing of the progressive movement which had the aim of combating injustice, suffering and poverty in society. Denver, Colorado, was a center of Social Gospel activism. Thomas Uzzel led the Methodist People's Tabernacle from 1885 to 1910. He established a free dispensary for medical emergencies, and employment bureau for job seekers, a summer camp for children, night schools for extended learning, and English language classes. Myron Reed of the First Congregational Church became a spokesman, 1884 to 1894 for labor unions on issues such as worker's compensation. His middle-class congregation encouraged Reed to move on when he became a Socialist, and he organized a nondenominational church. The Baptist minister Jim Goodhart set up an employment bureau, and provided food and lodging for tramps and hobos at the mission he ran. He became city chaplain and director of public welfare of Denver in 1918. Besides these Protestants, Reform Jews and Catholics helped build Denver's social welfare system in the early 20th century.
 New Deal
During the New Deal of the 1930s Social Gospel themes could be seen in the work of Harry Hopkins, Will Alexander and Mary McLeod Bethune, who added a new concern with African Americans. After 1940, the movement withered, but was invigorated in the 1950s by black leaders like Baptist minister Martin Luther King and the civil rights movement. After 1980 it weakened again as a major force inside mainstream churches; indeed those churches were losing strength. Examples of its continued existence can still be found, notably the organization known as the Call to Renewal and more local organizations like the Virginia Interfaith Center for Public Policy. Another modern example can be found in the work of Reverend John Steinbruck, senior pastor of Luther Place Memorial Church in Washington, D.C., from 1970 to 1997, who was an articulate and passionate preacher of the Social Gospel and a leading voice locally and nationally for the homeless, Central American refugees, and the victims of persecution and prejudice.

Social Gospel and Labor Movements

Because the Social Gospel was primarily concerned with the day-to-day life of laypeople, one of ways in which it made its message heard was through labor movements. Particularly, the Social Gospel had a profound effect upon the American Federation of Labor (AFL). The AFL began a movement called Labor Forward, which was a pro-Christian group who “preached unionization like a revival.” In Philadelphia, this movement was counteracted by bringing revivalist Billy Sunday, himself firmly anti-union, who believed “that the organized shops destroyed individual freedom.”
 Legacy of the Social Gospel
While the Social Gospel was short-lived historically, it had a lasting impact on the policies of most of the mainline denominations in the United States. Most began programs for social reform, which led to ecumenical cooperation and, in 1910, in the formation of the Federal Council of Churches, although this cooperation about social issues often led to charges of socialism. It is likely that the Social Gospel's strong sense of leadership by the people led to women's suffrage, and that the emphasis it placed on morality led to prohibition.
The Cooperative Commonwealth Federation, a political party that was later renamed the New Democratic Party, was founded on social gospel principles in the 1930s by J.S. Woodsworth, a Methodist minister. Woodsworth wrote extensively about the social gospel from experiences gained while working with immigrant slum dwellers in Winnipeg from 1904 to 1913. His writings called for the Kingdom of God "here and now". This political party took power in the province of Saskatchewan in 1944. This group, led by Tommy Douglas, a Baptist minister, introduced universal medicare, family allowance and old age pensions.[24] This political party has since largely lost its religious basis, and became a secular social democratic party.

In literature 
The Social Gospel theme is reflected in the novels In His Steps (1897) and The Reformer (1902), by the Congregational minister Charles Sheldon, who coined the motto "What would Jesus do?" In his personal life, Sheldon was committed to Christian Socialism and identified strongly with the Social Gospel movement. Walter Rauschenbusch, one of the leading early theologians of the Social Gospel in the United States, indicated that his theology had been inspired by Sheldon's novels.
In 1892, Rauschenbusch and several other leading writers and advocates of the Social Gospel formed a group called the Brotherhood of the Kingdom. Members of this group produced many of the written works that defined the theology of the Social Gospel movement and gave it public prominence. These included Rauschenbusch's Christianity and the Social Crisis (1907) and Christianizing the Social Order (1912), as well as Samuel Zane Batten's The New Citizenship (1898) and The Social Task of Christianity (1911).
The 21st century
In the United States, the Social Gospel is still influential in mainline Protestant denominations such as, African Methodist Episcopal Church, the Evangelical Lutheran Church in America, the Presbyterian Church USA, the United Church of Christ, the Christian Church (Disciples of Christ), and the United Methodist Church; it seems to be growing in the Episcopal Church as well, especially with that church's effort to support the ONE Campaign. In Canada, it is widely present in the United Church and in the Anglican Church. Social Gospel elements can also be found in many service and relief agencies associated with Protestant denominations and the Catholic Church in the United States. It also remains influential among Christian socialist circles in Britain in the Church of England, Methodist and Calvinist movements.

In Catholicism, liberation theology has similarities to the Social Gospel.
See also
    Christian socialism
    Evangelical left
    The Gospel of Wealth
    Liberation theology
    Social justice
    Moral Majority
Soong Ching-ling
Soong Ching-ling (simplified Chinese: 宋庆龄; traditional Chinese: 宋慶齡; pinyin: Sòng Qìnglíng; Wade–Giles: Sung Ch'ing-ling) (27 January 1893 – 29 May 1981), also known as Madame Sun Yat-sen, was one of the three Soong sisters—who, along with their husbands, were amongst China's most significant political figures of the early 20th century. She was the Vice Chairman of the People's Republic of China. She was the first non-royal woman to officially become head of state of China, acting as Co-Chairman of the Republic from 1968 until 1972. She again became head of state in 1981, briefly before her death, as the Honorary President of the People's Republic of China.
She was born to the wealthy businessman and missionary Charlie Soong in Nanshi (a part of present-day Huangpu District), Shanghai, attended McTyeire School for Girls in Shanghai, and graduated from Wesleyan College in Macon, Georgia, United States.[1] Her Christian name was Rosamond (in her early years, she signed her letters as Rosamonde Soong.
She married Sun Yat Sen in Japan on 25 October 1915; he had previously been married to Lu Muzhen. Ching-ling's parents greatly opposed the match, as Dr. Sun was 26 years her senior. After Sun's death in 1925, she was elected to the Kuomintang (KMT) Central Executive Committee in 1926. However, she exiled herself to Moscow after the expulsion of the Communists from the KMT in 1927.
Soong reconciled with the KMT during the Sino-Japanese War (1937-1945). She did not join the party, but rather was part of the united front heading up the Revolutionary Committee of the Kuomintang. In 1939, she founded the China Defense League, which later became the China Welfare Institute. The committee now focuses on maternal and pediatric healthcare, preschool education, and other children's issues.
During the Chinese Civil War, she sided with the Communists. The Kuomintang issued an arrest order for Soong on October 9, 1949, while she was in Beijing with the Communists.
After the establishment of the People's Republic of China in 1949, she became the Vice Chair of the People's Republic of China (now translated as "Vice President"), Head of the Sino-Soviet Friendship Association and Honorary President of the All-China Women's Federation. In 1951 she was awarded the Stalin Peace Prize (Lenin Peace Prize after destalinization).
In the early 1950s, she founded the magazine, China Reconstructs, now known as China Today, with the help of Israel Epstein. This magazine is published monthly in six languages (Chinese, English, French, German, Arabic and Spanish). In 1953, a collection of her writings, Struggle for New China, was published.
She became the first female President of the People's Republic of China: from 1968 to 1972 she acted jointly with Dong Biwu as head of state.
Though initially a target of more extremist Red Guards during the Cultural Revolution, Mao Zedong himself and Zhou Enlai ordered her not to be touched along with several other communist and non-communist cadres. Being a vice-chairman of the Standing Committee of the National People's Congress since 1954, she was elected acting executive chairman of it on November 30, 1976 replacing Zhu De, who died on July 6.
On 16 May 1981, two weeks before her death, she was admitted to the Communist Party and was named Honorary President of the People's Republic of China. She is the only person ever to hold this title.

Soong Ching-ling obtained a mansion in Beijing in 1963 where she lived and worked for the rest of her life and received many dignitaries. After her death the site was converted into the Former Residence of Soong Ching-ling as a museum and memorial; rooms and furniture are kept as she had used them, and memorabilia are displayed. Her former residence in Shanghai has also been converted into a memorial museum.
Soong sisters
he Soong Sisters (Traditional Chinese: 宋家姐妹, pinyin: Sòngjiā Jiěmèi, or 宋氏三姐妹) were three Hakka Chinese women who were, along with their husbands, amongst China's most significant political figures of the early 20th century. They each played a major role in influencing their husbands, which, along with their own positions of power, ultimately changed the course of Chinese history.
Their father was American-educated Methodist minister Charlie Soong, who made a fortune in banking and printing. Their mother was Ni Kwei-tseng (倪桂珍 Ní​ Guì​zhēn), whose mother Lady Xu was a descendant of Ming Dynasty mathematician and Jesuit Xu Guangqi. All three sisters attended Wesleyan College in Macon, Georgia. Their three brothers were all high ranking officials in the Republic of China government, one of whom was T. V. Soong.
Throughout their lifetimes, each one of the sisters followed her own belief in terms of supporting the Kuomintang (KMT) or the Communist Party of China. In the 1930s, Soong Ai-ling and her sister Mei-ling were the two richest women in China at the time. Both of them supported the Nationalists, while Soong Ching-ling later sided with the CPC.
In 1937 when the Second Sino-Japanese war broke out, all three of them got together after a 10 year separation in an effort to unite the KMT and CPC against the Imperial Japanese army. Soong Ai-ling devoted herself to social work such as helping wounded soldiers, refugees and orphans. She donated five ambulances and 37 trucks to the army in Shanghai and the air force, along with 500 leather uniforms.
When the Japanese occupied Nanjing and Wuhan, the three sisters moved to Hong Kong. In 1940, they returned to Chongqing and established the Chinese Industrial Cooperatives, which opened job opportunities for people through weaving, sewing and other crafts. The sisters frequently visited schools, hospitals, orphanages, air raid shelters and aided war torn communities along the way.[3] While both parties failed to unite at the most critical time in the 1940s, the sisters made a valiant effort in financing and assisting in all national activities.
Their marriages and alleged motivations have been summarized in the Maoist saying "One loved money, one loved power, one loved her country”… referring to Ai-ling, May-ling, and Ching-ling in that order.
Israel Epstein
History of the Jews in China
History of the Jews in Japan

Heading towards WWIII – This is the Plan of the Ruling Elite
(Video Tutorial)

British Israelism

British Israelism (also called Anglo-Israelism) is the belief that people of Western European descent, particularly those in Great Britain, are the direct lineal descendants of the Ten Lost Tribes of Israel. The concept often includes the belief that the British Royal Family is directly descended from the line of King David. There has never been a single head or an organisational structure to the movement. However, various British Israelite organisations were set up across the British Commonwealth and America from the 1870s, and many still continue to exist. Adherents may hold a diverse set of beliefs and claims that are ancillary to the core genealogical theory; however there are central tenets all British Israelites follow, including Two House Theology which is the core essence of British Israelism. A central teaching of the British Israelites Two House Theology is that while Jews are considered to be Israelites, not all Israelites are considered to be Jews. British Israelites believe that Jews descend only from Judah (and the tribe of Benjamin), while the House of Israel they believe are the White British or Anglo-Saxon-Celtic kindred peoples of North-Western Europe today.

Regions of Saturn

(Video Short)

Regions of Saturn is a short video production which highlights an important historical truth in respect of what was recorded by Jonathan Williams (1750-1815) in his 1781 book, 'Legions of Satan'. Williams, a dedicated American patriot, wrote of a warning that had been given to George Washington by General Charles Cornwallis after Washington, along with his French allies, had secured the surrender of Cornwallis at the Battle of Yorktown, on 19th October, 1781. History has since accredited Cornwallis as being responsible for the loss of British-held colonies to continental forces.

The removal of Legions of Satan from the U.S. Library of Congress ought to ring alarm bells within all Americans of good conscience simply because this act of public censorship is part of the ongoing effort to erase the tracks of those who are or have been actively engaged in the subversion of the U.S. Constitution and the Bill of Rights.

The removal of such an important historical document from the public record was, in our opinion, done by James Billington who, since 1987, has been head of the Library of Congress. Prior to that, Billington, a Rhodes scholar, was director of the 'Woodrow Wilson International Centre for Scholars'; yet another tax-exempt foundation actively engaged in the rewriting of American history either through lies, distortions or omissions of pertinent facts.

Billington wrote a book titled Fire in the Minds of Men which was published in 1980. The book is an important work insofar that it deals primarily about pre-revolutionary Russia and a secret society of nihilists. Billington is evidently relating this particular period of history with what is currently happening not only in America but globally. One should easily spot the similarities if one is able to perceive how these people think and operate within their network.

Cornwallis was no prophet though. He merely understood how the B'rith (British) Empire for world domination worked because of his close ties with the power-structure within the upper levels of the British establishment. Yet despite Cornwallis being made the 'scapegoat' for the apparent loss of British colonies, he nonetheless continued to enjoy the confidence of the British establishment, and as such, was made a member of 'The Most Noble Order of the Garter' in 1801. Just five years after his 'incompetence' at Yorktown, Cornwallis was appointed Governor-General and commander-in-chief of India in 1786. Cornwallis used this authority to 'secure', or rather, steal land on behalf of the British crown by whatever means he and those under his command saw fit. This usually meant genocide.

Attention is also drawn to yet another infamous historical character who was also made a member of 'The Most Noble Order of the Garter'. The man in question is Arthur James Balfour who, in November 1917, authored the infamous Balfour Declaration addressed to Lord Rothschild informing him of the British government’s sympathies with Jewish Zionist aspirations vis a vis Palestine.

The last few minutes of 'Regions Of Saturn' is more a preview of a soon-to-be-released documentary which through documented evidence, connects all the seemingly unrelated topics that so many supposed 'truth-tellers' are working very hard to keep partitioned at worst, or muddled at best.

An extended version of this text is available at FugaziQuo.Com along with a recommended reading list:

How Kulture is Contrived

By Henry Makow

The Occidental Observer

Menachem Mendel Schneerson: 
The Expedient Messiah

By Trudie Pert

John R. Mott as an Ecumenical Leader. What was Mott’s Vision?

By Risto A. Ahonen

 (The Finnish Evangelical Lutheran Mission)

When he himself addresses an assembly, [he] knits and kindles the craggy tender face; the voice vibrates with fierce emphases and stresses. … The single words seem literally to fall from his lips (the trite expression is for once justified), finished off with a deliberation that never slurs one final consonant, but on the contrary gives that consonant the duty of driving its word home. And as for the sentences also—the conclusion of each, instead of dropping in tone, increases to a sort of defiant sforzando, which, when his earnestness is at its height, can be terrific.

—A participant's description of John Mott's chairmanship at the 1910 Edinburgh Missionary Conference

John R. Mott

Definition/Life Highlights

John Raleigh Mott was an American Methodist evangelist active in world service and a winner of the Nobel Peace Prize in 1946. Mott organized student missionary movements and united churches around the world in an effort to promote peace and world alliance.

Historic Roots

John R. Mott was born May 25, 1865, in Livingston Manor, New York. He died January 31, 1955 in Orlando, Florida. At a young age, his parents moved the family. His father became a lumber merchant and was elected the first mayor of Postville, Iowa. As the only son (John had three sisters), it was thought that he would follow his father's footsteps in the lumber industry. However, a Methodist minister persuaded his parents to allow him to continue his studies. When he was 16, Mott attended Upper Iowa University, a Methodist preparatory school. He later transferred to Cornell University where he received a bachelor's degree in philosophy and history.

It was at Cornell that Mott first became involved in world service through the YMCA. In 1886, he represented Cornell University's YMCA at the first international, interdenominational student Christian conference. Then, for twenty-seven years (1888-1915), Mott was the national secretary of the Intercollegiate Committee of the YMCA of the U.S.A. and Canada. He also served as chairman of the Student Volunteer Movement for Foreign Missions (1915-28) and of the International Missionary Council of the YMCA (1921-42). Mott was president of the YMCA's World Alliance from 1926-37.

In 1910, Mott was one of the organizers of the World Missionary Conference in Edinburgh, Scotland. This conference ultimately led to the formation of the World Council of Churches and marked the beginning of the modern ecumenical movement. He became honorary president of the World Council of Churches in 1948 when 147 churches from over 40 countries claimed membership.

On April 6, 1917, as the United States entered World War I, John R. Mott wired President Woodrow Wilson to volunteer the full service of the YMCA movement. Mott became general secretary of the National War Work Council. He raised funds to support YMCA relief programs for prisoners of war and other projects. Mott received the Distinguished Service Medal for his work. Then, during World War II, he led the YMCA in an effort to improve conditions in the prisoner of war camps. Mott worked to unite nations especially in times of war. He often served as an ambassador and negotiator on behalf of the United States Government.

Among numerous awards he received are decorations from China, Czechoslovakia, Finland, France, Greece, Hungary, Italy, Japan, Jerusalem, Poland, Portugal, Siam, Sweden, and the United States.


Mott was a pioneer in missionary work and relief efforts around the world. It is estimated that during his lifetime he traveled more than two million miles, equal to seventy times around the world. He wrote numerous publications. Two of his most noted are The Future Leadership of the Church (1909) and The Larger Evangelism (1944).

Mott is credited with starting the ecumenical movement that has brought about Christian unity. "Ecumenical" is derived from oikoumene, a Greek term meaning "the whole inhabited world." The ecumenical movement was originally Protestant. But, following the World Missionary Conference of 1910, additional denominations joined the movement. A new atmosphere of cooperation between churches began to emerge and the World Council of Churches (WCC) was formed in 1948. The WCC is "an international fellowship of Christian churches, built upon the foundation of encounter, dialogue, and collaboration" (The World Council of Churches).

Ties to the Philanthropic Sector

John Mott raised $250 million dollars (equivalent to $4.6 billion by today's standard) during World War I to aid in the care of prisoners of war and aid soldiers in making the transition back into normal life following the war. At the time, it was the largest fundraising effort to date.

Perhaps more significantly, Mott devoted his life to the philanthropic messages of peace and understanding. He promoted these messages between churches, groups and nations around the world, especially through the World Council of Churches. He also taught and modeled volunteerism and service among young people through his work in the YMCA.

    Key Related Ideas 

    Comparative Religion
    Missionary Work
    Relief Work
    Strategic Alliances

Important Related Nonprofit Organizations

    International Missionary Council
    World Council of Churches
    World Student Christian Association
    YMCA of the USA

Postville, Iowa: When Cultures Collide

(Video, Iowa Public Broadcasting, 2000)

Chabad Mafia Rubashkin Agriprocessors Worker Abuse

"Fascism ... seeks consensus by exploiting and exacerbating the natural fear of difference. The first appeal of a fascist or prematurely fascist movement is an appeal against the intruders. Thus (proto)-Fascism is racist by definition." - Umberto Eco

Umberto Eco

The Search for the Perfect Language

Postville, Iowa: An American Nightmare

Kerry Bolton: Revolution from Above

Dr. Kerry Bolton shows how the supposed competition between Marxism and capitalism are, and have been, a fallacy, and that in fact they work together in close collusion.

Table of Contents


1. Capitalist and Marxist Dialectics

2. Plato: Father of Collectivism

3. Abolishing the Family — Primary Obstacle to Tyranny

4. Socialism for the Super-Rich

5. Huxley’s Brave New World

6. Revolution from Above

7. Revolution by Stealth

8. Revolution by Degeneracy

9. New Left from Old

10. Scenarios for Crises and Control

11. The 'Global Democratic Revolution'

12. 'Total World Planning'


 In Revolution from Above, Dr. Bolton demonstrates that the supposed rivalry between Marxist-inspired movements and capitalism has always been an illusion. Marxism, Communism and liberalism have been and continue to be exploited by the forces of international capitalism to further their global agenda, despite their surface disagreements. Dr. Bolton shows that the ultimate goal of capitalism is to create a worldwide collectivist society of consumers, and Marxism is merely one means of attaining this. He traces this idea back to Plato, through the Illuminati, the Freemasons, the French Revolution, and Communism, and examines the evidence for the existence of a shadowy network of bankers who control a large portion of the world's political and economic power. He then discusses the various instruments this network uses to maintain control, such as tax-exempt foundations and think tanks. Dr. Bolton also reveals how capitalist governments actually worked closely with Communist regimes and, in fact, frustrated genuinely anti-Communist efforts during the Cold War. He discusses the impact this has had on Western society, resulting in such trends as the sexual revolution and the promotion of drug use. Dr. Bolton then brings us up-to-date by discussing the role of the recent 'Arab spring' in these ongoing developments. One will never be able to view modern history the same way again after reading Dr. Bolton's arguments and examining the supporting evidence.

About the Author K. R. Bolton holds doctorates in Historical Theology and Theology; Ph.D. (Hist. Th.), Th.D. as well as in other areas. He is a contributing writer for The Foreign Policy Journal, and a Fellow of the Academy of Social and Political Research in Greece. His papers and articles have been published by both scholarly and popular media, including the International Journal of Social Economics; Journal of Social, Political, and Economic Studies; Geopolitika; World Affairs; India Quarterly; and The Initiate: Journal of Traditional Studies. His work has been translated into Russian, Vietnamese, Italian, Czech, Latvian, Farsi and French.

Columbia University

Columbia University is the oldest, richest, and most famous of all institutions of higher education in the New York metropolitan region and a member of the prestigious Ivy League. As King's College, it received a royal charter on 31 October 1754 from George II of England "to promote liberal education" and to "prevent the growth of republican principles which prevail already too much in the colonies." But the college would produce a crop of American rebels, including John Jay, Alexander Hamilton, Robert Livingston, and Gouverneur Morris. In 1760, it moved to a three-acre site near the Hudson River in lower Manhattan on land donated by Trinity Church. In 1770, its School of Medicine awarded the first M.D. degrees in what would become the United States.
Between 1776 and 1783, when New York City was the headquarters for British military operations in the American Revolution, King's College suspended all classes and its building became a military hospital. The college reopened in 1784 as Columbia, using a word that had recently been coined by patriotic poets. In 1813, the School of Medicine merged with the College of Physicians and Surgeons.


Its first president was Samuel Johnson (1696-1772), a clergyman, who held classes in the schoolhouse of Trinity Church. The administration of his successor, Myles Cooper, was interrupted by the American Revolution; the college was closed but was reopened as Columbia College (1784) in a building in lower Manhattan. Title was first vested in the regents of the Univ. of the State of New York but in 1787 it was transferred to the trustees of the college, who elected William Samuel Johnson president. In 1857, under Charles King (1789-1867), the college moved to a site at Madison Ave. and 49th St.; in 1897, under Seth Low, the move was made to Morningside Heights. The gradual addition of professional and graduate schools resulted in the assumption of the name Columbia Univ. in 1896; in 1912 the name became Columbia Univ. in the City of New York. Columbia College remained the undergraduate school and in 1919 originated the modern Contemporary Civilizations Core Curriculum requirements, for which it is still well known.
Notable presidents of Columbia include F. A. P. Barnard, Nicholas Murray Butler, and Dwight D. Eisenhower. Grayson Kirk was president from 1953 to 1968 and was succeeded by Andrew Cordier. In 1970, William J. McGill was appointed president; his successor, Michael I. Sovern, was president from 1980 to 1993. George E. Rupp succeeded Sovern in 1993, and Lee C. Bollinger followed Rupp in 2002.

Notable Alumni

Three United States Presidents, twenty-six foreign Heads of State, nine Justices of the Supreme Court of the United States (including three Chief Justices) and 40 Nobel Prize winners are alumni of Columbia. Alumni also have received more than 22 National Book Awards and 104 Pulitzer Prizes. Today, two United States Senators and 16 current Chief Executives of Fortune 500 companies hold Columbia degrees, as do three of the 25 richest Americans and 20 living billionaires. Attendees of King's College, Columbia's predecessor, included five Founding Fathers.

Former U.S. Presidents Theodore Roosevelt and Franklin Delano Roosevelt attended the law school. Other more recent political figures educated at Columbia include U.S President Barack Obama, Associate Justice of the U.S. Supreme Court Ruth Bader Ginsburg, former U.S. Secretary of State Madeleine Albright, former chairman of the U.S. Federal Reserve Bank Alan Greenspan, current U.S. Attorney General Eric Holder, and current U.S. Solicitor General Donald Verrilli Jr. Dwight D. Eisenhower served as the thirteenth president of Columbia University from 1948 to 1953. The university has also educated 26 foreign Heads of State, including current President of Georgia Mikhail Saakashvili, current President of East Timor Jose Ramos Horta, current President of Estonia Toomas Hendrik Ilves and other historical figures such as Wellington Koo, Gaston Eyskens, and T. V. Soong. The author of India's constitution Dr. B. R. Ambedkar was also an alumnus of Columbia. His bust is on display in the Lehman library.

Boston University

Boston University (BU) is a private research university located in Boston, Massachusetts. With more than 4,000 faculty members and more than 31,000 students, Boston University is one of the largest private universities in the United States and one of Boston's largest employers. The university is nonsectarian, but is historically affiliated with The United Methodist Church.
Boston University traces its roots to the establishment of the Newbury Biblical Institute in Newbury, Vermont in 1839, and was chartered with the name "Boston University" by the Massachusetts Legislature in 1869. The University organized formal Centennial observances both in 1939 and 1969.

On April 24–25, 1839 a group of Methodist ministers and laymen at the Old Bromfield Street Church in Boston elected to establish a Methodist theological school. Set up in Newbury, Vermont, the school was named the Newbury Biblical Institute.
In 1847, the Congregational Society in Concord, New Hampshire, invited the Institute to relocate to Concord and made available a disused Congregational church building with a capacity of 1200 people. Other citizens of Concord covered the remodeling costs. One stipulation of the invitation was that the Institute remain in Concord for at least 20 years. The charter issued by New Hampshire designated the school the "Methodist General Biblical Institute", but it was commonly called the "Concord Biblical Institute."

Boston College

Boston College (BC) is a private Jesuit research university located in the village of Chestnut Hill, Massachusetts, USA. The main campus is bisected by the border between the cities of Boston and Newton. It has 9,200 full-time undergraduates and 4,000 graduate students. Its name reflects its early history as a liberal arts college and preparatory school in Boston's South End. It is a member of the 568 Group and the Association of Jesuit Colleges and Universities. Its main campus is a historic district and features some of the earliest examples of collegiate gothic architecture in North America.
In 1825, Benedict Joseph Fenwick, S.J., a Jesuit from Maryland, became the second Bishop of Boston. He was the first to articulate a vision for a "College in the City of Boston" that would raise a new generation of leaders to serve both the civic and spiritual needs of his fledgling diocese. In 1827, Bishop Fenwick opened a school in the basement of his cathedral and took to the personal instruction of the city's youth. His efforts to attract other Jesuits to the faculty were hampered both by Boston's distance from the center of Jesuit activity in Maryland and by suspicion on the part of the city's Protestant elite. Relations with Boston's civic leaders worsened such that, when a Jesuit faculty was finally secured in 1843, Fenwick decided to leave the Boston school and instead opened the College of the Holy Cross 45 miles (72 km) west of the city in Worcester, Massachusetts where he felt the Jesuits could operate with greater autonomy. Meanwhile, the vision for a college in Boston was sustained by John McElroy, S.J., who saw an even greater need for such an institution in light of Boston's growing Irish Catholic immigrant population. With the approval of his Jesuit superiors, McElroy went about raising funds and in 1857 purchased land for "The Boston College" on Harrison Avenue in the Irish neighborhood of South End, Boston, Massachusetts. With little fanfare, the college's two buildings — a schoolhouse and a church — welcomed their first class of scholastics in 1859. Two years later, with as little fanfare, BC closed again. Its short-lived second incarnation was plagued by the outbreak of Civil War and disagreement within the Society over the college's governance and finances. BC's inability to obtain a charter from the anti-Catholic Massachusetts legislature only compounded its troubles.
On March 31, 1863, more than three decades after its initial inception, Boston College's charter was formally approved by the Commonwealth of Massachusetts. BC became the second Jesuit institution of higher learning in Massachusetts and the first located in the Boston area. Johannes Bapst, S.J., a Swiss Jesuit from French-speaking Fribourg, was selected as BC's first president and immediately reopened the original college buildings on Harrison Avenue. For most of the 19th century, BC offered a singular 7-year program corresponding to both high school and college. Its entering class in the fall of 1864 included 22 students, ranging in age from 11 to 16 years. The curriculum was based on the Jesuit Ratio Studiorum, emphasizing Latin, Greek, philosophy, and theology

Fordham University

Fordham University, in New York City; Jesuit; coeducational; founded as St. John's College 1841, chartered as a university 1846; renamed 1907. Fordham College for men and Thomas More College for women merged in 1974. The university has an antiquities museum. Fordham has campuses at Rose Hill, in the Bronx; at Lincoln Center, in Manhattan, where the business and law schools are located; and at Tarrytown, N.Y.
Fordham University is a private, nonprofit, coeducational research university in the United States, with three campuses in and around New York City. It was founded by the Roman Catholic Diocese of New York in 1841 as St. John's College, placed in the care of the Society of Jesus shortly thereafter, and has since become an independent institution under a lay Board of Trustees, which describes the University as "in the Jesuit tradition."

Enrollment at Fordham includes approximately 8,000 undergraduate and 7,000 graduate students spread over three campuses in New York State: Rose Hill in the Bronx, Lincoln Center in Manhattan, and Westchester in West Harrison. In addition, the University operates two centers abroad, one in the People's Republic of China and one in the United Kingdom. Fordham awards bachelor's (BA, BFA, and BS), master's, and doctoral degrees.

Ranked among the top 60 national universities by US News & World Report, Fordham is composed of four undergraduate schools and six graduate schools, including the Graduate School of Social Service, the Graduate School of Education, the Graduate School of Business, and the School of Law. It also offers a five-year BA/BS engineering program in cooperation with Columbia University and Case Western Reserve University and a BFA program in dance in partnership with the Alvin Ailey American Dance Theater.

They are Misleading You

(Video Short)

The Agenda (Trailer)

Full Length movie! Visit website:

Monopoly Men

(Federal Reserve Fraud)

(1999 Video Documentary)

Get Lawyers Out of Government

The Democracy Deception - Part 1 of 2
(Video Tutorial)

Republic (Free from things public)
Democracy (A mob for a king)

By Bro. Gregory Williams

“The multitude for those who err is no protection for error.”

Sierra Friends Center
Woolman Semester: Progressive, Experiential Education
The Woolman Semester is a progressive academic school for young people who want to make a difference in the world. Students in their junior, senior, or gap year come to take charge of their education and study the issues that matter most to them. Students take an active role in their learning experience through community work, organic gardening and cooking, permaculture, art, wilderness exploration, service work, and by doing advocacy and activism work with real issues of peace, justice and sustainability in the world.
The academic foundation of the semester school consists of three core classes: Peace Studies, Environmental Science, and Global Issues. These subject areas are the lenses through which local and global issues are examined. Other course offerings include Gardening, Art, Nonvionent Communication, Math and Spanish.
Four times a semester, Woolman learning goes on the road. Our backpacking trip along the wild and scenic Yuba River orients students to the natural world that is Woolman’s backyard. During the Food Intensive, students and teachers travel to the San Francisco Bay area and California’s Central Valley for a week-long exploration of food systems as part of the Environmental Science curriculum. The Service Trips, which coordinate with our Peace Studies course, take students in small groups to offer their skills to communities in need while they examine root causes of poverty, food scarcity, and homelessness. The Global Issues Mexico trip integrates peace with social and environmental justice by traveling to the Mexico/US Border to research globalization, experience the border fence and security, interview migrants and border patrol agents, and volunteer at a Migrant Resource Center.
The Woolman experience is about finding your place within the context of our educational community, natural community, and local communities. Students at Woolman live and learn with their classmates and teachers exploring our 230 acres and the nearby Yuba River. They connect with environmental and peace organizations in the local communities of Grass Valley and Nevada City. Through their experience at Woolman, students become a part of a community of advocates and change-makers that engage issues of peace, social justice, and sustainability locally and globally
As a Friends school, the Woolman Semester school is part of a long tradition of groundbreaking education. With their commitment to bringing out the best in each individual, Quaker schools are among the best in the world. Learn more about Quaker education.
An Overview of Quaker Pedagogy – The Idea of Friends’ Education
The Woolman Semester is a Friends’ school on many levels. Superficially we teach subject areas that are common themes in Quakerism – peace, social justice, environmental sustainability, and service – however the reality of Friends’ education is so much deeper than content. Students learn how to ‘let their lives speak’. The guiding principle of Quaker pedagogy is to approach each student as an individual – start from where you are at. Students are encouraged to listen to their internal reality, to speak and formulate their conceptual knowledge from the base of their own experience. We are a Quaker school, not just in name, but because we respect the truth that each individual shares, and we learn from the collective truth. This is the hallmark of Friends’ education.
The practicalities of Quaker pedagogy is that students, teachers, and indeed all members of the greater community, learn through active inquiry and reflection. While grades are a part of the formal assessment, one of the outcomes of Quaker pedagogy is to highlight the individual’s appreciation of their progress. Friends’ education is not so much about externally imposed benchmarks and standards but about the student gaining an appreciation of how their experiences here at Woolman have changed them and supporting students in exploring how they feel empowered to use their education.
The word ‘education’ is rooted in the Latin educare – to draw forth from within. At Woolman we actively practice this understanding of real learning through acceptance of ourselves and each other, and in a community of mutual support and cooperation. Another important characteristic of Quaker education is learning through collaboration. It is common to see a myriad of opportunities for informal education with seekers of all ages over meals, during community gardening, cooking etc. The best type of learning is experiential and as a Quaker school we actively promote experiential learning through exposing students to a wide range of learning opportunities. Students study a range of subject areas in academic, experiential and creative contexts. A guiding principle of Quaker pedagogy is not to reject the wisdom of conventional education but to rekindle students’ passion in life and learning by reciprocal education in the context of the community, and integrating the student’s education in the context of the whole person.
Other characteristics of a Friends’ education include the teaching of practical skills – from design and building skills in sustainability projects, to NVC (Non-Violent Communication) conflict resolution skills, and individual and corporate discernment in decision making. The integration of all these learnings in the whole person is an important consideration in Quaker pedagogy if students’ experiences here at Woolman are to be sustainable.
Quaker pedagogy is authentic. Alumni of The Woolman Semester share that the singular most powerful experience from their time here is the permission and encouragement to be authentic. Students often choose to attend a Friends’ school because they are passionate about peace, social justice and the environment, and disillusioned with society and the education system. At Woolman they seek to discover who they are – to let their Light shine. A Friends’ education emphasizes the fundamental tenet of Quakerism – listening. Students often experience hopelessness, fear, and empowering activism. They question their lives and their place within the world. And we aspire to listen to them. As a learning and living community, we stand at the edge of awareness and action. We actively practice the nurturing of compassion for the process of understanding the world and how to live authentically in it. As adherents to the wisdom of Quaker pedagogy, we aspire to support young people in integrating truth as it is revealed to them. We show young people that there is a way forward.
Peter Marshall
Internet Archive
William James Sidis
Boris Sidis
Continuity News  "THE PAST IS THE KEY TO THE PRESENT." "A libertarian government is essentially a limited government limited by individual rights; the definition not only does not imply majority rule, but definitely implies that all rule, whether majority or minority, is strictly limited to the field of preventing transgressions on the rights of any individuals whatever." "We shall probably have occasion to use the word 'libertarian' plenty of times from now on."
The Libertarian (1943) "I am sending you the latest, and last, issue of The Libertarian." Sidis may have been the first to use the word 'Libertarian' (1938).
"Unfortunately, too many Americans consider the search for liberty as at an end, as if it had been secured and made safe for all time by the founding fathers." Compilation of little known American history in the form of poetry by John Greenleaf Whittier, Thomas Paine, John Boyle O'Reilly, Oliver Wendell Holmes, Stephen Foster, Lydia Sigourney, and Sidis himself.
"... a new type of organization... a non-profit membership corporation... a federation of its employees."
 "Lament for William James Sidis, An American" by Mrs. Sharfman (1944)
"I shall see Sidis, with the light upon his face, the light of genius, that made him more an angel than a man. If any man since Leonardo had universal knowledge, it was he."
"A Story of Genius—William James Sidis” by Abraham Sperling, Ph.D. (1946)
"His death in 1944 as an undistinguished figure was made the occasion for reawakening the old wives tales about nervous breakdowns, burned out prodigies and insanity among geniuses." The first to tell the truth about Sidis. Dr. Sperling had seen Sidis's dozen manuscripts.
 "The Rebirthing of American Independence” by Tracy Ann Robinson (1984)
         The first magazine article to tell the truth about Sidis
"Did the Indians teach the Pilgrims Democracy?" by Cathy Spence (1984)

         The first newspaper article to tell the truth about Sidis

100,000-Year History of North America
"The weaving of wampum belts was a sort of writing by means of belts of colored beads, in which the various designs of beads denoted different ideas according to a definitely accepted system, which could be read by anyone acquainted with wampum language, irrespective of what the spoken language was. Records and treaties were kept in this manner, and individuals could write letters to one another in this way."


"We shall probably have occasion to use the word "libertarian" plenty of times from now on (Continuity News, June, 1938)."


 Last month we asked for suggestions for a new name for government with limited powers, such as the American continuity demands. The suggestions we made were justly criticized as strange and unfamiliar, and we have as yet to no term to cover the particular ground. However, another term that may partly fill the need has been coming into use―the word "libertarian."

This word is coming into use to denote advocacy of the supremacy of individual liberties and rights, including the proposition that no government must be allowed to exceed these limits. A libertarian government is essentially a limited government limited by individual rights; the definition not only does not imply majority rule, but definitely implies that all rule, whether majority or minority, is strictly limited to the field of preventing transgressions on the rights of any individuals whatever. This is in opposition to "authoritarian," which implies that the government, whether it represents a majority or not, is supreme and must be obeyed regardless. The idea of authoritarianist democracy, as opposed to libertarianism, is the one current in official circles, who believe that a "head of government," once elected, must not be opposed by anything whatever.
The idea is more tersely expressed by Macauley:

"Then choose we a Dictator,

Whom all men shall obey."

             We shall probably have occasion to use the word "libertarian" plenty of times from now on. But the more general idea of limited government is still without a good name. The word "democracy" is useless because abused.

A Remark on the Occurrence of Revolutions
Notes correlation of sunspot cycles and political revolutions...
William James Sidis (SIGH-dis), the world-famous child prodigy said to have been a "prodigious failure," actually wrote many books, articles, and periodicals under pseudonyms.  In addition, there are possibly as many as ten book manuscripts yet to be found. Nevertheless, the considerable amount of material found so far, all of which is presented here, will greatly educate us all.

His general theory of the phenomena of the universe based on the theory of logical probability, The Animate and the Inanimate, is online here. Recent discoveries by the Hubble Space Telescope and other NASA and EU satellites suggest the correctness of his theory that "Big Bang" is wrong. Sidis argues that it is far more likely the universe is infinite and eternal.
Sidis's 100,000-year history of North America, The Tribes and the States, is as revolutionary as his cosmology. Sidis had learned the language of the wampum (written Native-American history), and then later used wampum belts as sources for the first part of this magnificent book.

The W. J. Sidis Archive presents here all of his writings found so far: four books, four pamphlets, 13 articles, four periodicals (36 issues), 89 weekly magazine columns, selected letters, financial documents, and one wonderful invention. There is also some selected biographical material including Dan Mahony's annotated bibliography of Sidis's writings interwoven with news articles about Sidis. 

The Boris Sidis Archive presents here most of the writings of this great psychologist, who was 
deleted from the histories of American psychology, possibly because of the adverse journalism surrounding his son: 15 books, 40 articles, 22 reviews of his works; and, we assume, all known biographical material. 

The Orarchy

"Get used to thinking in terms of Orarchy, not Democracy. 'Orarchy' means limited government―limited in powers and jurisdiction."

A Remark on the Occurrence of Revolutions 

Notes correlation of sunspot cycles and political revolutions...

William James Sidis (SIGH-dis), the world-famous child prodigy said to have been a "prodigious failure," actually wrote many books, articles, and periodicals under pseudonyms.  In addition, there are possibly as many as ten book manuscripts yet to be found. Nevertheless, the considerable amount of material found so far, all of which is presented here, will greatly educate us all.
His general theory of the phenomena of the universe based on the theory of logical probability, The Animate and the Inanimate, is online here. Recent discoveries by the Hubble Space Telescope and other NASA and EU satellites suggest the correctness of his theory that "Big Bang" is wrong. Sidis argues that it is far more likely the universe is infinite and eternal.
Sidis's 100,000-year history of North America, The Tribes and the States, is as revolutionary as his cosmology. Sidis had learned the language of the wampum (written Native-American history), and then later used wampum belts as sources for the first part of this magnificent book.

The W. J. Sidis Archive presents here all of his writings found so far: four books, four pamphlets, 13 articles, four periodicals (36 issues), 89 weekly magazine columns, selected letters, financial documents, and one wonderful invention. There is also some selected biographical material including Dan Mahony's annotated bibliography of Sidis's writings interwoven with news articles about Sidis.
The Boris Sidis Archive presents here most of the writings of this great psychologist, who was deleted from the histories of American psychology, possibly because of the adverse journalism surrounding his son: 15 books, 40 articles, 22 reviews of his works; and, we assume, all known biographical material. 
The Orarch
"Get used to thinking in terms of Orarchy, not Democracy. 'Orarchy' means limited government―limited in powers and jurisdiction."

             We shall probably have occasion to use the word "libertarian" plenty of times from now on. But the more general idea of limited government is still without a good name. The word "democracy" is useless because abused.

Comment from reader: "I just read the front page of "The Orarch" and noticed Sidis's
statement about granting to others all rights which you would have them
grant to you. I believe this idea is the thesis of "A Theory of Justice"
by John Rawls. He seems to use it as a social contract. It would seem
quite possible that this principle is one of those that Sidis discovered
but for which he received no credit.―C. J. D.

[Note: John Rawls' Theory of Justice touched off a firestorm within American academia, as the vast majority of them had decidedly committed themselves to the communitarian ideal... and besides... holding on to their grant funding... their certifications... or their precious tenures... was far more important... to these despicable criminal racketeers... than intellectual honesty... or any grounding of solid appreciation... for the (way too Christian) Golden Rule. ~Lark]


A Review of Amy Wallace's 'The Prodigy'
By Doug Renselle

Le Quebecois Libre 
Gennady Stolyarov II is a science fiction novelist and philosophical essayist, and is Editor-in-Chief of The Rational Argumentator. He lives in Carson City, Nevada.

The True Exception Is Not America

  For a term coined by Joseph Stalin in 1929, “American exceptionalism” is surprisingly popular among certain elements of the American Right. The idea has certainly elicited ample agreement and praise from numerous politicians of the Republican Party of late. But the exceptionalist mindset often misses the very point of the attributes it considers exceptional.
          The historical success of America has indeed been remarkable, especially by comparison to what came before it in the Western world. The rise in standards of living and individual freedoms – while far from ideal – had been unparalleled in the United States. But the root cause of all the good that has been associated with America is not a particular ethnicity or nationality or other amorphous collective that could be called “the American people”. Indeed, the rejection of homogeneous nationalism has been one of the distinguishing departures of the American society from its historical counterparts in Europe. Rather, to the extent that Americans have prospered, they have done so as a result of universal and universalizable principles and their application. Those principles – including political liberty, the philosophy of individualism, and the preference for a dynamic and constantly improving society over a static and hierarchical one – are in no way inextricably American.
They may have found an early expression in many institutions and attitudes within the United States, but they could be articulated and replicated by others with a similar effect.
          These exceptional ideas – stemming from the philosophical revolution of the Enlightenment – are the political principles of a (relatively) free society and the economic incentives that are made possible by means of such liberty. The Enlightenment was a truly cosmopolitan phenomenon, advanced by thinkers from France, the German states, England, Scotland, the American Colonies, and beyond. It won respectability and political toleration for views that differed from Christianity, while imbuing Western Christianity with a humanism and a humanity that enabled it to largely evolve beyond the barbarous oppressions of the preceding 1400 years.

Cartoon predicts the future 50 years ago. This is amazing insight!

Make Mine Freedom

(Animated Political Cartoon, 1948)

“Dr. Utopia’s Isms”

“I’m not into politics”
Broken English
(Marianne Faithfull)
Be Here Now
(Ray Montagne)

Don't let your mind get weary and confused..
your will be still; don't try.
Don't let your heart get heavy, child;
inside you there's a strength that lies.

Don't let your soul get lonely, child..
it's only time; it will go by.
Don't look for love in faces, places —
it's in you; that's where you'll find kindness.

Be here.. be here now.. be here now...
be.. be here now.. be here now...

Don't lose your faith in me,
and I will try not to lose faith in you.
Don't put your trust in walls,
'cause walls will only crush you when they fall. here now... be here now. here here now.

Jacob Boehme
"When you are art gone forth wholly from the creature [human], and have become nothing to all that is nature and creature, then you are in that eternal one, which is God himself, and then you will perceive and feel the highest virtue of love. Also, that I said whoever findes it finds nothing and all things; that is also true, for he finds a supernatural, supersensual Abyss, having no ground, where there is no place to live in; and he finds also nothing that is like it, and therefore it may be compared to nothing, for it is deeper than anything, and is as nothing to all things, for it is not comprehensible; and because it is nothing, it is free from all things, and it is that only Good, which a man cannot express or utter what it is. But that I lastly said, he that finds it, finds all things, is also true; it has been the beginning of all things, and it rules all things. If you find it, you come into that ground from whence all things proceed, and wherein they subsist, and you are in it a king over all the works of God." [The Way to Christ, 1623]
William Law
The English devotional writer, controversialist, and mystic William Law (1686-1761) wrote works on practical piety that are considered among the classics of English theology.
William Law was born in King's Cliffe, North-amptonshire, the son of a grocer and one of 11 children. In 1705 he was sent to Emmanuel College, Cambridge. He earned a bachelor of arts degree in 1708, was ordained in 1711, and became a fellow of Emmanuel in 1712. In 1713 Law was suspended from his fellowship for delivering a speech in which it appeared he supported the Stuart pretender to the throne rather than the future George I of Hanover. In 1714 at the accession of George I, he refused to take the oath of allegiance, becoming, in the nomenclature of the day, a nonjuror. As a result, for the rest of his life he occupied no benefice in the Church of England and appears to have officiated at no religious services.
In 1727 Law became tutor at Putney to the father of the eminent historian Edward Gibbon and was considered a respected member of the family circle. In 1740 Law returned to King's Cliffe, soon to be joined by Hester Gibbon, the aunt of the historian, and another lady of quality, Mrs. Hutchenson. Through their assistance Law was able to devote himself to study and charitable activities until his death. He set up schools, provided food for the poor, and became a spiritual adviser renowned as a man of singular compassion and simplicity. 
Law's chief fame, however, rests on his writings. In an age when much theological thought was deeply affected by the rationalism of John Locke and Isaac Newton, Law became a vocal spokesman for the need to return to a religion of piety and feeling. As a result, Law entered into a number of controversies with leading thinkers of his day. In 1717 he attacked Bishop Hoadly's contention that the visible church and priesthood had no claim to divine authority. In 1723 a critique of Bernard Mandeville's Fable of the Bees appeared, in which Law defended morality against Mandeville's argument that man was motivated completely by self-interest. In 1731 Law published a forceful rejoinder to the deist Mathew Tindal, in which Law denied the total efficacy of reason. 
It is, however, Law's A Serious Call to a Devout and Holy Life (1728) which is regarded as his most enduring work. Emphasizing the need to be a Christian in spirit and deed as well as in name, the tract is an uncompromising demand for continual and heartfelt Christian dedication. Beautifully written, this work had a tremendous impact in its day, carrying its message to such diverse 18th-century figures as Dr. Samuel Johnson, John Wesley, and Edward Gibbon.
Through his concern for the religion of the heart and through the reading of mystical literature, Law in his later years developed a unique and personal mysticism. Dwelling on the "inner spirit" of Christ within man, his thought became less orthodox and his conception of religion less formal, though he never left the Church of England. 
Emanuel Swedenborg
(born Jan. 29, 1688, Stockholm, Swed. — died March 29, 1772, London, Eng.) Swedish scientist, theologian, and mystic. After graduating from the University of Uppsala, he spent five years abroad studying the natural sciences. On his return he began publication of Sweden's first scientific journal, Daedelus Hyperboreas, and Charles XIII appointed him assessor with the Royal Board of Mines. His writing gradually shifted toward philosophy of nature and metaphysics, in concert with his growing belief that the universe had a basically spiritual structure. In 1744 he had a vision of Christ, and in 1745 he received a call to abandon worldly learning. He spent the rest of his career interpreting the Bible and relating what he had seen in his visions. He maintained that God was the power and life within all creatures and that the Christian Trinity represented the three essential qualities of God: love, wisdom, and activity. He believed redemption consisted in humankind's being recreated in God's image through Christ's glorification. He published more than 30 works, including The True Christian Religion (1771). Societies were soon founded to propagate his pantheistic teaching, notably the New Jerusalem Church, established in London in 1787. Swedenborgians came to the U.S. in the 1790s. See pantheism.
After these studies Swedenborg devoted his energies to the philosophy of theology. Although not a theologian in the strict sense, he was an outstanding philosopher or theological speculator. Utilizing some basic Christian truths, Swedenborg elaborated - partly on a scientific basis, partly on a philosophical basis - a theory of God, of man, and of divine revelation and redemption. On the basis of these theorizings, the Church of the New Jerusalem was founded in 1784.

Swedenborg did not himself found any church or sect. Although his reputation has been established on his theological theories, his greatness as a scientist and philosopher of nature probably exceeds his greatness as a theological speculator. The basis of Swedenborg's speculations was his assumption that the infinite was an indivisible power, a personal god indivisible in essence or power or person.
He rejected the traditional Christian teaching of the Trinity.
A systematic presentation of Swedenborg's theology appeared in 1771 entitled Vera Christiana religio. He viewed all things as created by divine love and according to divine wisdom. Each material thing corresponded to a "spiritual form." Swedenborg thus achieved a modified Neoplatonism: all effects in the material world have spiritual causes and therefore a divine purpose.
Swedenborg analyzed the biblical books of Genesis and Exodus in his Arcana coelestia (1749-1756), and Revelation in his Apocalypsis explicata (1785-1789), the latter published posthumously. He elaborated the purely philosophical aspect of his reasoning in three major works: De coelo et ejus mirabilibus, et de inferno (1758), Sapientia angelica de divino amore et de divina sapientia (1763), and Sapientia angelica de divina providentia (1764).
Swedenborg's theory of redemption rejected any notion that Jesus Christ was in himself a divine person, but it held that the inmost soul of Jesus was divine. This divine soul had taken on a human form from Mary, and Jesus' human nature had been glorified by his exemplary life. By resisting all the temptations and ills of the powers of darkness, Jesus had opened a way for divine life to flow into all mankind. Man had become free to know truth and to be able to obey its dictates. Human salvation lay in this knowledge and obedience.
Swedenborg defended his theological speculation by claiming it resulted from a divine call. He maintained that he had received special light from God. He also maintained that all of his exegetical and philosophical treatises constituted a new revelation from God. Mankind must live according to this revelation in order to usher in a new age of reason and truth.
Judaism's Strange Gods
By Michael A. Hoffman II