…by Jonas E. Alexis
Late Austrian scholar Erik von Kuehnelt-Leddihn wrote that the French Revolution, which began in 1789 and ended ten years later, was “the mother of most of the ideological evils besetting not only Western civilization but also the rest of the world.” He continued to say that the movement produced “a sanguinary sex orgy.”
History tells us that every “sanguinary sex orgy” has an ideology, and behind every ideology stand metaphysical worldviews—be they religious (as in the case of the Dionysian cult in ancient Greece), or perhaps even diabolical (as in the case of Marx, Sigmund Freud and the Bolshevik Revolution).
The French Revolution was no exception, and it is here that our story becomes very interesting.
Reinhart Koselleck, one of the most prodigious German historians of the twentieth century, makes the case that the Enlightenment (most particularly in France) was marked by primarily two main currents: the Republic of Letters on the one hand, and the Masonic lodges on the other.
If this turns out to be the case, then we have to put these issues in a historical context because Freemasonry, as rabbi Geoffrey W. Dennis points out, is the offspring of Jewish mysticism. Albert Pike, one of the most eminent Freemasons in the last century, would later declare that Freemasonry and the Illuminati are the offspring of the Kabbalah.
It was only a matter of time, then, before the French Revolution, which pretentiously sought to elevate reason above anything else under the misleading banner of Liberté, Egalité, Fraternité, turned into a radical reaction against the moral order.
We know that Enlightenment writers such as Voltaire, Diderot, Helvetius, d’Alembert, and Montesquieu, among others, were all Freemasons or were working under the principles of Masonic ideology.
After Voltaire went to Hollhand, an anonymous poem was written about him and “accused [him] of attending a ‘pantomime indiscret’ at an Amsterdam synagogue, part of a ‘culte secret’ run by Dutch Rabbis.”
E. Michael Jones declares that “Voltaire would never be described as a philo-Semite, so it seems unlikely he would have attended synagogue services, even though it was theoretically possible.”
But there is no doubt that Voltaire, throughout much of his life, was promoting Masonic ideology—and the Masons knew it. Margaret C. Jacob herself declares,
“At the Masonic funeral for Voltaire music and song celebrated ‘the great man’ who had become ‘the founder of a New World.’” But Masonic ideology did not produce happiness for Voltaire at the end of his life. Jones continues to say,
“Sensing the end was near, Voltaire summoned a priest in writing on February 26, 1778, but the Masons made sure the priest wasn’t available in May, when death was at the door and Voltaire, ‘in spite of all the Sophisters flocking around him,’ was crying out, ‘Oh, Christ! Oh, Jesus Christ!’ calling for aid from the wretch he had sworn to crush.”
Robespierre also was a Freemason, and his grandfather was the founder of a Masonic lodge in Arras, France, where Robespierre was born.
Moreover, Masonic lodges during the French Revolution were widespread. Historian William Doyle of the University of Bristol writes,
“Between 800 and 900 Masonic lodges were found in France between 1732 and 1793…Between 1773 and 1779 well over 20,000 members were recruited. Few towns of any consequence were without one or more lodges by the 1780s and, despite several papal condemnations of a deistic cult that had originated in Protestant England, the elite of society flocked to join.”
Other historians such as Roger Chartier and Peter McPhee made similar claims. The first lodge in France was established in 1725 in Paris, which spread Freemasonry quickly. Its spread “reached cities and towns of all sizes, even the smallest. In 1789, eighty-one towns of fewer than two thousand inhabitants had a lodge.”
Around the same time, the Sabbatean cult, another Jewish movement which revolved around sex orgies in the most palpable and disgusting form, was quite ubiquitous among some Jewish sects. Shabbatai Zevi himself had flirted with some of these sexual fantasies in his youth.
Later in life, he was accused of practicing “sexual-religious orgy” in 1672, though biographer Gershom Gerhad declares that the accusations were false. But Gerhard writes,
“From an early age he is said to have been tortured by nightmarish dreams, whose sexual character is beyond doubt. The account clearly describes severe sexual temptations within the conventional kabbalistic imagery of demonic activity.”
Some writers fail to mention this version of the Sabbatean cult and the sexual calculus which came to play a central role in the French Revolution. Jonathan I. Israel, a defender of the Enlightenment in many ways, writes that
“Freemasonry turns out, after further research, to be a rather peripheral phenomenon and not the significant key some have represented it as being….
“By and large, Masonic lodges were social mechanisms for muting rather than stimulating discussion of the difficult issues posed by the Enlightenment.”
As we shall see, this is not so. Incest also played a central part in that sexual orgy, and one might as well call it a bête noire of the Revolution. This sexual component seemed to have a symbiotic relationship with the sexual libertine which people like Diderot and d’Holbach were defending.
And by the time Marquis de Sade stepped into the Revolution in 1791 with his pornographic work Justine: Philosophy in the Bedroom, the political justification for sexual murder, sodomy, and fetishism were in full bloom.
According to Sade, sexual murder is a pleasurable thing and Nature allows it. According to that logic, since Nature is all that is or ever was or ever will be, and since sexual murder is compatible with Nature, no one ought to suppress sexual murder. Sade moves on to posit:
“A pretty girl ought simply to concern herself with fucking, and never with engendering.”
What if that leads to death in the brutal way and misery in society? No matter. It is a small price to pay. Once again, according to Sade, philosophers and metaphysicians like himself should articulate those principles.
No doubt that Nietzsche, who later imitated Sade in his own way by deliberately infecting himself with syphilis in the form of a pact, loved to read Sade.
Sade continues, “The philosopher sates his appetites without inquiring to know what his enjoyments may cost others, and without remorse.”
Being a serious metaphysician who was willing to take his views to their practical/sexual conclusions, Sade, who devoured what the philosophes had written while in prison, actually got to some of the core issues which intellectuals like Diderot and La Mettrie had to either defend or practice during the French Revolution.
And by using the word “Nature,” Sade was simply following Baron d’Holbach’s premises. He was also a following La Mettrie. “The French Revolution truly lived up to de Sade’s visions,” wrote von Kuehnelt-Leddihn. This is certainly not far-fetched.
Aldous Huxley later argued that people like La Mettrie formulated his materialistic worldview because his “predominantly erotic” desires precipitously led him to that conclusion, as indicated at the end of La Mettrie’s L’Homme Machine.
The French Revolution cannot be fully understood without the sexual ideological worldview that lurked beneath the surface, and people like Diderot ended up defending its sexual liberation in one way or another.
As feminist historian Camille Paglia herself declares,
“When the prestige of marriage is low, all the nasty daemonism of sexual instinct pops up. Individualism, the self unconstrained by society, leads to the coarser servitude of constraint by nature. Every road from Rousseau leads to Sade.”
Although Paglia is not always rational, one should not be blind by this fact and ignore the genius of her statement here. If every road from Rousseau leads to Sade, then the Shelleys, who intellectualized Freemasonry and the Illuminati and indeed Sade’s ideas of “quiet revolution,” also led to Sade in many ways.
While agreeing with Sade at one level, and while declaring that “pornography should be tolerated” and therefore “cannot be separated from art,” Paglia, though crippled by her superficial knowledge of Christianity and sexual paganism, also posits the consequences of breaking the sexual and moral order by saying that “nature has won, as she always does, by making disease the price of promiscuous sex.”
Voltaire in particular got drafted in the Nine Sister Lodge. Freemasonry is a sect which largely operates behind closed doors. Only the elites actually know what is going on. The higher one gets in the echelon, the more he knows that Freemasonry is actually a dark society that seeks to overthrow Christ’s teachings and ultimately the moral order.
Since Christ is the arch-enemy of Rabbinic Judaism, and since the Encyclopedists sought to overthrow Christ’s teachings in both the intellectual and political realm, the marriage between Rabbinic Judaism (but in this instance Freemasonry) and the French Revolution were almost indistinguishable at its metaphysical level.
This became quite apparent among many of the Encyclopedists. Diderot’s hatred toward Christianity was so visceral that he declared, “I would sacrifice my life, perhaps, if I could annihilate forever the notion of God.”
Voltaire at one point even accepted the Talmudic idea that Mary had an affair with a Roman soldier, and called Jesus a “fou,” an idiot. Voltaire wrote:
“I have the colic. I suffer much; but when I attack l’infame [Christianity] my pain is relieved.”
Voltaire wrote to D’Alembert, another hater of Christianity, “I hope you will destroy l’infame; that is the great point. It must be reduced to the state it has in England; and you will reach this end if you wish. This is the greatest service which we can render to the human race.” Voltaire commanded those like him to
“Strike, and hide your hand…I hope that every year each of our fraternity will aim some arrows at the monster, without its learning from whose hand they came…Attack, brothers, skillfully, all of you, l’infame. What interests me is the propagation of the faith and of truth, the progress of philosophy, the suppression of l’infame.”
As such, “books became weapons, and literature became war. Not only did Diderot, D’Alembert, Helvetius, and a dozen others bring their pens to the battle, but Voltaire himself, always dying, became a veritable armory of anticlerical missiles.”
By 1759, Voltaire began to adopt the phrase “Ecrasez l’infame! Crush the infamy!” in most of his correspondence and “repeated it a hundred times and in a dozen forms; occasionally he used it as a signature.”
But to destroy the church cannot be the work of one man. Voltaire called upon men of his rank. He declared: “To overturn the columns only five or six philosophes are needed who understand one another.”
“Let us bless this happy revolution which has been produced in the minds of all honest men in the last fifteen or twenty years; it has surpassed my hope.”
Baron Anacharsis Cloots came to a similar conclusion, saying that he is “the personal enemy of Jesus Christ.” It would be crazy or delusional, of course, to be an enemy of a person who does not exist.
The French Revolution ended up using “reason” as bait, but practicing violence to accomplish its goals, particularly among those who did not agree with the movement. In 1792,
“300 priests were massacred and the Abby of Saint Firmin was turned into a prison where priests were subjected to the anticlerical rage of the mob. Even a supporter of the revolution like Mm Roland admitted the cruelty of the mob:
“‘Women were brutally violated before being torn to pieces by those tigers; intestines cut out and worn as turbans; bleeding human flesh devoured.”
Voltaire and many other Enlightenment writers were of the same opinion. Voltaire’s much quoted phrase—Ecrasez l’infâme—was directed toward Christianity in all of its manifestations, and the Catholic Church in particular.
Peter Gay of Princeton declares that this phrase was “the most militant battle cry of the Enlightenment” and “was directed against Christianity itself, against Christian dogma in all its forms, Christian institutions, Christian ethics, and the Christian view of man.”
Rousseau, in his turn, devoured Voltaire’s writings. He wrote, “Nothing that Voltaire wrote escaped us…[and his works] inspired me with a desire to write elegantly, and caused me to endeavor to imitate the colorings of that author, with whom I was so enchanted.” When Rousseau’s work The Social Contract came out, he sent a copy to Voltaire, who reviewed it with great delight and admiration.
It was inevitable, therefore, that the French Revolution, with the backdrop of Masonic encyclopedists, would turn to a full-frontal attack on the moral order. While those philosophes used L’egalite, Liberalite, and Fraternite as their motto, the underlying ideology was to overthrow the social and moral order.
Right before the French Revolution broke out, Freemason and revolutionary Honore Mirabeau wrote, “If you want a revolution, you need to decatholicize France.” Sure enough, when that happened, priests were the first people to face persecutions.
One of those people who saw that the French Revolution was an offspring of Masonic/Talmudic activity was Abbe Barruel, who documented in The History of Jacobinism that at its eventual roots, the French Revolution not only sought to dethrone the moral order and the theological worldview that sustained the moral order—namely Christianity—but sought to replace it with a dark ideology under the pretension of Reason.
Barruel’s books were published in several volumes, and when the first volume came out, political philosopher Edmund Burke, who wrote Reflections on the Revolution in France and who radically opposed the Revolution, highly praised Barruel, for Burke saw that the French philosophes were marshalling an ideology that was to prove devastating to that era.
In the first volume, Barruel only addressed the dark ideology of the philosophes (the only volume Burke got to see before he died); Barruel’s second volume took Freemasonry to task and wrote that it was a purely anti-Christian movement which the French revolutionaries used as a backdrop to overthrow the moral system.
The most powerful and influential club during that era was the Jacobin Club, or Jacobinism, which Barruel believed was the embodiment of Masonic ideology.
After reading Barruel and others, French-Jewish writer and critic Bernard Lazare admitted that Freemasonry played a central role in bringing about the revolution in France, though Lazare did not embrace most of what Barruel said in the book.
Lazare however admitted that Adam Weishaupt had other Jews around him, and Jewish Portuguez Martinez de Pasquales “established numerous groups of illuminati in France and gathered a large number of disciples, whom he instructed in the doctrines of reintegration.”
Lazare said that the Masonic lodges gathered around two groups of people: the rationalists and the mystics. Lazare does not name names here, but mentioned the Encyclopedists on the one hand and the Jacobins on the other.
What did those two branches of people bring?
“This might lead one to say that the secret societies gave expression in a way to the twofold nature of the Jew, on the one hand a rigid rationalism, on the other that pantheism which, beginning as a metaphysical reflection of the belief in one God, often ended in a sort of Kabbalistic theurgy.”
Lazare declared that both ended up undermining Christianity. Lazare argued that many Jews ended up working laboriously in other secret societies which they did not found precisely because those secret societies agreed with the premise that Christianity must be undermined.
Citing another author, Lazare wrote that their motives for attacking Christianity were driven by the idea that they must revenge themselves on the cross of Calvary because it has caused them great evils for the last eighteen hundred years.
Another individual who got to read Barruel’s book was an Italian military officer by the name of Jean-Baptiste Simonini. According to Simonini, Barruel was right, but Simonini questioned why Barruel failed to point out that there were a significant number of Jews who were funding Freemasonry, the Jacobins club, and the Illuminati.
Simonini got first-hand knowledge because he himself was admitted to the lodge because they thought he was a Jew. He quickly learned that the Jews intended to wage a cosmic and perpetual war against Christians, which eventually would bring the Christians into servitude.
Despite the fact that Barruel knew about this, he refused to make Simonini’s declaration available largely because Barruel knew that it would prove to be too detrimental to the Jews.
Yet despite the fact that Barruel tried to suppress Simonini’s account, Daniel Pipes charged Barruel of providing “some of the intellectual foundations for the views that eventually culminated in the Soviet and Nazi regimes.”
Historian William Doyle declares that Barruel’s account reflects “an undying suspicion of a movement [freemasonry] that before 1789 had alarmed nobody except a few paranoid priests,” and after the book began to circulate throughout Europe and elsewhere, Freemasonry began to be viewed with suspicion as well.
Doyle moves on to say that Barruel’s accounts and others should not completely be dismissed with little thought because
“throughout the nineteenth century many political radicals had come to believe that the way to bring about revolution actually was through secret conspiracies. Before 1789 there was no such thing as a revolutionary.
“Nobody believed that an established order could be so comprehensively overthrown. But once it was shown to be possible, the history of France in the 1790s became the classic episode of modern history, whether as inspiration or warning, a model for all sides of what to do or what to avoid.
“Not even sympathizers could afford to accept that conspiracy was not a way to achieve revolution, because otherwise it would be the work of a blind fate beyond the influence of conscious human agency. And so the 1790s themselves saw secret groups plotting revolution in many countries in Europe.
“In Poland and Ireland they played a significant part in bringing about vast and bloody uprisings…And when the Revolution in France itself began to disappoint its adherents, a genuine Jacobin plot was hatched—but against the new regime rather than the old.”
We know for example many of the Rothschilds were Freemasons and instructed the Illuminati founder Adam Weishaupt “to leave the Catholic Church and unite the occult groups.” Weishaupt himself
“sought to foment Hermetic Order which was revived in the 1880s, and came up with the idea of replacing Christianity with a religion of Reason and a Freemasonic one-world government.”
With his work on Masonry and the Illuminati, Weishaup indirectly “became the occult revolutionary originator of the French Revolution.”
“Every thing is preparing the way to a great revolution, which will most undoubtedly take place; and I shall not be fortunate enough to see it. The French arrive at every thing slowly, but still they do arrive.
“Light has so gradually diffused itself, that on the first opportunity the nation will break out, and the uproar will be glorious. Happy those who are now young, for they will behold most extraordinary things.”
One of the mottos of the French Revolution was Liberté, Egalité, Fraternité. This Masonic principle, which appeared simplistic and reasonable on the surface but which in reality was nefarious, got a new name in the twenty-first century: “democracy.”
Who keeps using this word as a covert way of marshalling their diabolical plan? The neoconservatives. In other words, whenever the neoconservatives want to torture and slaughter innocent lives in the most gruesome way, all they have to do now is summon “democracy.”
You want to get rid of Putin? Argue for “democracy.” You want to slaughter people in Iraq and Afghanistan? Tell the entire world you are doing it in the name of “democracy.” You don’t like Bashar al-Assad? Call him a dictator, a supporter of terrorists, and a hater of “democracy.”
The French Revolution led to a bloody conflict, and “democracy,” which the neoconservatives have jammed down everyone’s throat, has been doing the same thing in Iraq, Afghanistan, Libya, Syria, Albania, Argentina, Brazil, Chile, Columbia, Cuba, Iran, and now Ukraine and Russia.
Putin, a few months ago, set Jewish fraudster Mikhail Khodorkovsky free, but Khodorkovsky is now speaking to crowds in Kiev, inciting more violence against authorities.
The Times of Israel declares that as soon as Khodorkovsky began to speak, “The crowd soon broke into a cry of ‘Russia, Rise Up!’ while several elderly women dabbed their eyes with handkerchiefs.”
Following the Judaizing movements in the early centuries, Khodorkovsky told the crowd, “Fight and you will triumph. God is on your side.” According to him, fighting against Russia is “a revolution of justice.”
“Russian propaganda lies, as always. There are no fascists or Nazis here, no more than on the streets on Moscow or St Petersburg. These are wonderful people who stood up for their freedom.”
What we are seeing here is that over the centuries, the same political and Masonic spirit of the French Revolution has gotten more sophisticated and strategic.
Over the centuries it has jumped around from place to place and movement to movement and has even taken different forms and variations. But the metaphysical ideology remains intact.
The revolutionary spirit manifested itself briefly in fourteenth-century Spain when usury was used at an exorbitant rate, which ended up suppressing the peasants and provoking anti-Jewish reactions in the region. It sent shockwaves across much of Europe during the Hussite rebellion in the fifteenth century.
It reached its pinnacle during the Peasant Revolt in the sixteenth century when judaizing Christians ended up smearing excrement on crucifixes and vandalizing and destroying churches and monasteries.
From 1221 until 1796, the Act, or Statue, was proclaimed in Poland. It provided the background for exclusively Jewish courts in Poland, free of society’s rules and, in the process, exempted Jews from engaging in slavery.
This eventually led again to usurious activity, which drove the peasants into abject poverty and led to anti-Jewish reactions, although some scholars state that the peasants’ charges were based on false grounds.
As we in the article on usury, this itself is based on false historical grounds, and even the father of modern Jewish historiography Heinrich Graetz admitted that by immersing themselves in the study of the Talmud, Polish Jews found a sophisticated way to cheat the Gentiles.
That the revolutionary spirit which fell upon some Jews used usury as a weapon to reduce the majority to abject economic poverty has been pointed out by other historians of various stripes.
In the seventeenth and eighteenth centuries, the revolutionary spirit produced false Jewish messiahs such as Shabbatai Zevi and later produced staunch disciples and lesser known messiahs such as Barukhia Russo, Miguel Cardoso, Mordecai Mokia, Lobele Prossnitz, and Jacob Joseph Frank, compounding disaster on disaster.
The revolutionary spirit swept Europe in the nineteenth century with the rise of Marxism, which was the ideological brainchild of Karl Marx and Moses Hess. In the nineteenth century, it showed itself in much of Europe and sections in America in the sex industry, which was largely a Jewish enterprise—an enterprise which gave rise to Hitler’s negative conception of the Jews.
Jewish historian Arno J. Mayer of Princeton declares that Bolshevism drove Hitler into a bloody conflict with Soviet Russia.
In the twentieth century, the revolutionary spirit morphed in the psychoanalytic movement with Sigmund Freud as the founder, who brought “the plague” to America in 1909.
This gradually branched off into the obscenity scene in the 1920s and all the way to the 1940s in New York and other parts of the United States. By the time Freud and Wilhelm Reich came on the scene, sexuality and pornography became fluid dynamics.
Finally, by the time we reach the neoconservative era, fluid dynamics swept the Middle East and got morphed again into sodomy and sexual torture.
It looks like the revolutionary spirit will never rest until the West is reduced to ashes. Yet despite the fact that the West is ideologically outnumbered, hope is on the rise. Just recently, the Jewish Daily Forward declares,
“Support for Israel is weakening among evangelical Christians, prompting a new struggle for the hearts and minds of younger members of America’s largest pro-Israel demographic group.
“While hard numbers are not available, evangelical leaders on both sides of the divide on Israel agree that members of the millennial generation do not share their parents’ passion for the Jewish state; many are seeking some form of evenhandedness when approaching the Israeli-Palestinian conflict.”
David Gushee of Mercer University writes,
“What is happening is that the hard line of Christian Zionists was not successfully passed forward to the next generation, because it was based on theological themes that are now being questioned by younger evangelicals.”
Currently, evangelical Christians are having a conference in Bethlehem and it seems that some are beginning to wake up from their dogmatic slumber. Some of the key points during the conference include:
“There are real injustices taking place in the Palestinian territories and the suffering of the Palestinian people can no longer be ignored. Any solution must respect the equity and rights of Israel and Palestinian communities. For Palestinian Christians, the occupation is the core issue of the conflict.
“Any challenge of the injustices taking place in the Holy Land must be done in Christian love. Criticism of Israel and the occupation cannot be confused with anti-Semitism and the delegitimization of the State of Israel….
“We challenge stereotyping of all faith forms that betray God’s commandment to love our neighbors and enemies.”
The Presbyterian Church in the U.S. is also waking up. Rev. Jeffrey DeYoe realized,
“When you live in Palestine for two weeks; when you talk to Palestinian people–both Christian and
Muslim–up close and personal; when they share with you their daily struggles including the violation of every imaginable human right they have, and their intense pain and humiliation as a result of that.
“And when you are exposed to the same sort of suspicions they themselves are subjected to on a daily basis just for being there, you have to wonder what the flap is really about. When you read Zionism Unsettled and live and work in the West Bank, you clearly see the consistency between the written word and actual life in Palestine.
“Even the most politically conservative person on our trip, who is sympathetic to some Tea Party agenda, said to me on day 4: ‘It doesn’t take a genius to see this and know who the aggressor and oppressor is.’ I never expected that statement from him in a million years.
“Political Zionism is destroying a culture and a people, and intentionally so. It is seeking to ethnically cleanse a land by any means possible: scaring Palestinian families so they flee to other nations, incarcerating Palestinian men for the simple crime of being Palestinian, harassing and damaging children both emotionally and physically (all well-documented), and yes, even killing them.
“Palestinians are killed by the Israeli military on a regular basis under the guise of ‘crowd control.’ We heard story upon story from young Palestinians who remember watching high school classmates die as a result of the so-called “harmless” rubber bullets, or because they were hit in the head with a tear gas canister at close range, or had a severe reaction to the gas itself.
“There are many abuses of Palestinian children taking place at the hands of the Israeli military and penal system. These stories hardly ever make U.S. headlines, which is why you really don’t know much about that.”
This assessment is long overdue, and if you think that it is far-fetched, Emily L. Hauser of the Jewish Daily Forward writes an article entitled, “How ‘De-Arabizing’ Christians Serves Israel.”
Israel, of course, is troubled by the conference in Israel precisely because evangelical Christians overwhelmingly support the Zionist state. If Israel loses those people, drastic changes will take place. Israeli officials, of course, produced a counterattack. Israel Today published a statement which read:
“The attempt to use religious motifs in order to mobilize political propaganda and agitate the feelings of the faithful through the manipulation of religion and politics is an unacceptable and shameful act. Using religion for the purpose of incitement in the service of political interests stains the person who does it with a stain of indelible infamy.”
Once again, if history teaches us anything (particularly after the fall of the Roman Empire), we ought not to despair. To repeat the words of Alexander Solzhenitsyn, “one word of truth outweighs the world.”
Let the truth fall and it will triumph in the end. The enemy of the truth is always in constant fear precisely because he cannot really sleep in peace.
 Erik von Kuehnelt-Leddihn, Leftism Revisited (WA: Regnery Publishing, 1991), chapter 7.
 Reinhart Koselleck, Critique and Crises: Enlightenment and the Pathogenesis of Modern Society (Cambridge: MIT Press, 1988), 62.
 See Geoffrey W. Dennis, Encyclopedia of Jewish Myth, Magic and Mysticism (Woodbury, MN: Llewellyn Publications, 2007), x.
 Albert Pike, Morals and Dogmas (Alberta: Theophenia Publishing, 2011), 570.
 See Nicholas Haggar, The Secret History of the West: The Influence of Secret Organizations on Western History from the Renaissance to the 20th Century (London: O Books, 2005); also George F. Dillon, War of Anti-Christ with the Church and Christian Civilization (New York: M. H. Gill, 1885).
 Cited in Jones, Jewish Revolutionary Spirit, 517.
 Margaret C. Jacob, The Origins of Freemasonry (Philadelphia: University of Pennsylvania Press, 2006), 37.
 Jones, Jewish Revolutionary Spirit, 520.
 Ruth Scurr, Fatal Purity: Robespierre and the French Revolution (New York: Henry Holt, 2006), 53.
 William Doyle, Oxford History of the French Revolution (New York: Oxford University Press, 2002), 64-65.
 Peter McPhee, The French Revolution, 1789-1799 (New York: Oxford university Press, 2002), 31.
 Roger Chartier, The Cultural Origins of the French Revolution (Durham, NC: Duke University Press, 2004), 163.
 See for example Pawel Maciejko, The Mixed Multitude: Jacob Frank and the Frankish Movement, 1755-1816 (Philadelphia: University of Pennsylvania Press, 2011).
 See for example Matt Goldish, The Sabbatean Prophets (Cambridge: Harvard University Press, 2004), 4-5.
 Gershom Gerhard, Sabbatai Sevi: The Mystical Messiah (Princeton: Princeton University Press, 1983), 876.
 Ibid., 113.
 Jonathan I. Israel, Enlightenment Contested: Philosophy, Modernity, and the Emancipation of Man, 1670-1752 (New York: Oxford University Press, 2006), 865.
 See for example Sharon A. Stanley, The French Enlightenment and the Emergence of Modern Cynicism (Cambridge: Cambridge University Press, 2012), 60-63; Michel Delon, ed., The Libertine: The Art of Love in Eighteenth-Century France (New York: Abbeville Press, 2013).
 Quoted in E. Michael Jones, Libido Dominandi: Sexual Liberation and Political Control (South Bend: St. Augustine’s Press, 2000), 24.
 See E. Michael Jones, Dionysos Rising: The Birth of Cultural Revolution Out of the Spirit of Music (San Francisco: Ignatius Press, 1994), chapter 2.
 Jones, Libido Dominandi, 26.
 Sharon A. Stanley, The French Enlightenment and the Emergence of Modern Cynicism (Cambridge: Cambridge University Press, 2012), 60-63; Michel Delon, ed., The Libertine: The Art of Love in Eighteenth-Century France (New York: Abbeville Press, 2013).
 Von Kuehnelt-Leddihn, Leftism Revisited, chapter 7.
 Aldous Huxley, Ends and Means: An Enquiry into the Nature of Ideals and into the Methods Employed for their Rationalization (London: Chatto & Windus, 1946), 272.
 Camille Paglia, Sexual Personae: Art and Decadence from Nefertiti to Emily Dickinson (New Haven and London: Yale University Press, 2001), 14.
 For a discussion on this, see for example E. Michael Jones, Monsters from the Id: The Rise of Horror in Fiction and Film (Dallas: Spence Publishing, 2000), chapter 2.
 Paglia, Sexual Personae. 25.
 Ibid. I wish she could have waited a few years to read Hugh B. Urban’s book, Magia Sexualis: Sex, Magic, and Liberation in Modern Western Esotericism (Berkley: University of California Press, 2006). But she could have done herself a great favor by picking some of the scholarly literature on this issue as well. Intellectual laziness? I am more inclined to say that she is willingly ignorant.
 Paglia, Sexual Personae, 15.
 Chartier, The Cultural Origins of the French Revolution, 65; also Albert G. Mackey and H. L. Haywood, Encyclopedia of Freemasonry (Whitefish, MT: Kessinger Publishing, 2003), 1:246.
 See for example Peter Schaffer, Jesus in the Talmud (Princeton: Princeton University Press, 2007).
 Durant, The Age of Voltaire, 655-656.
 Ibid., chapter 8.
 Gregory Fremont-Barnes, Encyclopedia of the Age of Political Revolutions (Santa Barbara, CA: Greenwood Press, 2007), 329.
 Jones, Jewish Revolutionary Spirit, 539-540.
 See Brown, Christianity and Western Thought: From the Ancient World to the Age of Enlightenment (Downers Grove: InterVarsity Press, 1990), 292; Gertrude Himmelfarb, The Roads to Modernity : The British, French, and American Enlightenments (New York: Vantage Books, 2005), 153-154; Augustin Barruel, The History of Jacobinism (London: T. Burton, 1798).
 Peter Gay, The Enlightenment: The Rise of Modern Paganism (New York: W. W. Norton, 1977), 59.
 Durant, Rousseau and Revolution, 14.
 Jones, Jewish Revolutionary Spirit, 539.
 Ibid., 539-550.
 Francois Furet, Interpreting the French Revolution (Cambridge:: Cambridge University Press, 1997), 187.
 Bernard Lazare, Anti-Semitism: Its History and Causes (New York: Cosimo, 2005), 308.
 Ibid., 308-309.
 Ibid., 309.
 Jones, Jewish Revolutionary Spirit, 558.
 Doyle, Oxford History of the French Revolution, 89.
 Ibid., 89-90.
 Nicholas Haggar, Secret History of the West: The Influence of Secret Organizations on Western History from the Renaissance to the 20th Century (London: Orca Book Services, 2005), 233.
 Ibid., 234.
 Ibid., 286.
 Quoted in Jones, Jewish Revolutionary Spirit, 520.
 “Khodorkovsky blames Russia for Ukraine deaths,” Times of Israel, March 10, 2014.
 See Iwo Cyprian Pogonowski, Jews in Poland: Documentary History (New York: Hippocrene Books, 1993).
 See Keely Stauter-Halsted, “Jews as Middleman Minorities in Rural Poland: Understanding the Galician Pogroms of 1898,” Robert Bloblaum, ed., Anti-Semitism and its Opponents in Modern Poland (New Haven: Yale University Press, 2005), chapter 2.
 Heinrich Graetz, History of the Jews (Philadelphia: Jewish Publication Society of America, 1894), 4: 80-81.
 See Edward J. Bristow, Prostitution and Prejudice: The Jewish Fight Against White Slavery, 1870-1939 (New York: Schocken, 1983).
 See Arno J. Mayer, Why did the Heavens Not Darken?: The “Final Solution” in History (New York: Pantheon Books, 1988).
 See Jay A. Gertzman, Bookleggers and Smuthounds: The Trade in Erotica, 1920-1940 (Philadelphia: University of Pennsylvania Press, 1999).
 Nathan Guttman, “Israel’s Grip on Evangelical Christians Loosens,” Jewish Daily Forward, March 11, 2014.
 Emily L. Hauser, “How ‘De-Arabizing’ Christians Serves Israel,” Jewish Daily Forward, March 3, 2014.
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