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THE ORIGIN OF COMMUNISM AND MARXISM -FINAL WARNING: A HISTORY OF THE NEW WORLD ORDER |
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by David Allen Rivera CHAPTER SEVEN THE ORIGIN OF COMMUNISM In a previous chapter, we found out how the Illuminati created Communism to be used as an adversary against liberty. An indication of that fact came from a statement by Dr. Bella Dodd, who was a member of the National Committee of the U.S. Communist Party. She indicated that when their Board could not reach a decision, one of their members would go to the Waldorf Towers in New York City to consult with Arthur Goldsmith. Goldsmith's decision would later be confirmed by Communist officials in Russia. Goldsmith was not a Communist, but was a wealthy 'capitalist.' The Communist movement was created out of the roots of Socialism, in fact, President Hoover said: "Socialism is the forerunner of communism." Socialistic ideas can be traced back to Plato's (427-347 BC) Republic, and English Statesman Sir Thomas More's (1478-1535) Utopia in 1516. Plato envisioned a society where marriage would be eliminated, all women would belong to all men, and all men would belong to all women. Women would be equal to men, working and fighting wars side by side. All children would be raised by the state. There would be a tri-level society consisting of the ruling class, the military class, and the working class. Private property would be eliminated, and the intellectuals would determine what was best for the lower classes. Indian settlements were communistic. The Pilgrims and Virginia colonists tried them, but failed. Captain John Smith of Virginia said: "When our people were fed out of the common store, and labored jointly together, glad was he who could slip from his labor and sleep over his task..." The Mennonites, who came to Pennsylvania from Germany, in 1683, established communes. As they moved westward, they left behind a splinter group, called the Amish, who gradually developed a society based on the private ownership of property. Also in 1683 followers of a Frenchman, Jean de Labadie (former Jesuit, turned Protestant) immigrated to Maryland. They held property in common, but broke up within a couple of years. In 1774, Englishwoman Ann Lee, leading a group called the Shakers (United Society of Believers in Christ's Second Appearing), which was a splinter group of the Quaker movement, established a celibate communal society near Albany, New York, in an area known as Watervliet. Religious persecution had forced them to America, where they practiced celibacy, equality of sexes, common ownership of property, and the public confession of sins. In 1787, two of Lee's followers, Joseph Meacham and Lucy Wright, established a similar colony in New Lebanon, NY. By 1840, they had 6,000 members in 19 communes, from New York, to Indiana and Kentucky. Their numbers declined after the Civil War, and they finally broke up in the 1940's. Francois Emile Babeuf (1760-97), was a member of the Illuminati (his pseudonym was 'Gracchus'), and as such, his social views reflected those of Weishaupt's. He formed a Masonic-like association of disciples called Babouvistes, who advocated violence as a means of achieving reform. They met at the dining hall of the Abbey, and sometimes in the crypt. The location of the building, which was near the Pantheon, led to the name of the Order, which was known as the Pantheonistes. The group, at its peak, had about 2,000 members. Babeuf wrote: "In my system of Common Happiness, I desire that no individual property shall exist. The land is God's and its fruits belong to all men in general." One of his disciples, the Marquis de Antonelle, a former member of the Revolutionary Tribunal, wrote: "The state of communism is the only just, the only good one; without this state of things, no peaceful and really happy societies can exist." In April, 1796, Babeuf wrote his Manifesto of the Equals, which was published under the title Analysis of the Doctrine of Babeuf. In it he wrote: "No more private property in land, the land belongs to no one ... the fruits of the earth belong to everyone ... Vanish at last, revolting distinctions of rich and poor, of great and small, of masters and servants, of governors and governed. Let there be no difference between men than that of age and sex. Since all have the same needs and the same faculties, let there be only one education, one kind of food. They content themselves with one sun and air for all; why should not the same portion and the same quality of food suffice for each of them..." Under his plan, workers wouldn't be paid in money, since the owning of personal property would be abolished. Instead, payment would be made through the distribution of products. These products, stored in communal warehouses, would be equally handed out. Another notable aspect of his plan was that children would not be allowed to bear the name of their father, unless he was a man of great importance. Knowing that people would never allow such a communistic system, they never fully revealed their plans. Instead, their propaganda centered on "equality among men" and "justice of the people," while they criticized the "greed" of the government. The working men didn't fully understand Babeuf's doctrines, nevertheless, they praised his ideas. In August, 1796, Babeuf and 45 leaders of his movement were arrested after the government found out they were making preparations to lead a revolt of the people against them. They were put on trial in a proceeding that lasted from February to May, 1797. The Illuminati was secretly directing the Babouviste movement, and Babeuf testified that he was just an agent of the conspiracy: "I attest they do for me too much honor in decorating me with the title of head of this affair. I declare that I had only a secondary and limited part in it ... The heads and the leaders needed a director of public opinion. I was in the position to enlist this opinion." On May 28, 1797, Babeuf was hung, and many of his followers were deported. Those who have studied the Russian Revolution have observed that there is little difference between Babouvism and Bolshevism. The Third Internationale of Moscow in 1919, in its first Manifesto, traced its descent from Babeuf. The Russian Revolution may have been the ultimate goal of Babeuf, who wrote: "The French Revolution is only the forerunner of another revolution, very much greater, very much more solemn, and which will be the last!" The earliest advocate of the movement, later to be known as Socialism, was the English mill owner Robert Owen (1771-1858). He was a student of spiritualism and published his views in the Rational Quarterly Review. At his Scotland textile factory, he was known as a model employer because of the reforms he instituted, even enacting child labor laws. He felt production could be increased if competition was eliminated. Many of his principles were derived from the writings of Weishaupt. For instance, Weishaupt wrote that the aim of the Illuminati, was "to make the human race, without any distinction of nation, condition or profession, one good and happy family." Owen said that the "new state of existence upon the earth, which, when understood and applied rationally to practice, will cordially unite all as one good and enlightened family." Many of Owen's philosophies were parallel to those of the Illuminati. Owen's long term goal was to "cut the world into villages of 300 to 2,000 souls," in which, "the dwellings for the 200 or 300 families should be placed together in the form of a parallelogram." According to his philosophy, "individualism was to be disallowed," and "each was to work for the benefit of all." A colony established along those lines in Ireland failed, so in 1824, Owen sailed to America, where he bought several thousand acres from George Rapp's pietistic Harmony Society, in Posey County, Indiana. In 1825, with 1,000 settlers, he started his "New Harmony Community of Equality." It was a model town of non- profit making stores. Other settlements like this were started in America and Scotland, and communism was born. However, Owen was a weak leader, had few skilled workmen, and had to put additional duties on the few competent workers that he had, in an attempt to insure success. In 1826, he adopted a Constitution that condemned private property and organized religion. However, Owen had failed to take into account human nature, something he had fought so hard for in earlier years, when he advocated better housing for workers, better education for children, and the elimination of unhealthy living conditions. Even though he failed in an attempt to merge all the trade unions into a "Great Trades Union," his reforms completely transformed the town of New Lanark, Scotland. In 1827, Owen resigned as manager, and dissolved the colony, because he was forced to change his thinking. He wrote: "No societies with common property and equality could prosper. In order to succeed it was needful to exclude the intemperate, the idle, the careless, the quarrelsome, the avaricious, the selfish..." His son, Robert Dale Owen (1801-77), was a leader in the Workingman's Party in 1829, which evolved down through the years into the U.S. Communist Party. In 1817, a group of German separatists, led by Joseph M. Bimeler, settled near the Tuscarawas River in Ohio, naming their society after one of the few Biblical plain cities that escaped the destruction of Sodom and Gomorrah. In 1819, they were incorporated as the Society of Separatists of Zoar. All property was held in common; factories and shops were managed by an elected Board of Trustees. They prospered during the 1850's, establishing the town of Zoar, having over 10,000 acres, and $1 million worth of assets. After Bimeler's death in 1853, interest declined, and the town dissolved in 1898. There were other communistic settlements, such as Harmony, PA (1805); Nashoba, Tennessee (1825); the Cooperative Store at Toad Street (1844); and the Cooperative Society of Oldham (1850), set up by the Rochdale Pioneers, which also failed. Some groups today can trace their roots to the 19th century communes. In the 1830's, Joseph Smith, who founded the Church of Jesus Christ of the Latter Day Saints (the Mormons), moved his followers from New York, to Ohio, then to Missouri, and finally to Utah, because of religious persecution. He believed that a form of communal Christianity existed during the time of the Apostles. John Humphrey Noyes ("Father Noyes"), after establishing a colony at Putney, Virginia, in 1846, set up another in Oneida, New York, in 1848, which featured common property ownership and child rearing, selective 'breeding' of babies, and a society in which every woman was considered to be the wife of each man, and every man the husband of each woman. By 1874, there were 300 members. Noyes went to Canada in 1879 after threats of prosecution, and the colony discontinued their unusual sexual practices. They reorganized as a joint stock company, which is still operating today. Christian Metz, head of the 17th century German Protestant sect known as the Community of True Inspiration, settled on a farm near Buffalo, New York, in 1842, where they established a Christian commune where all property was commonly owned. Work and worship was combined. In 1855, they moved to an 18,000 acre area in Iowa, forming the community of Amana. It eventually expanded into seven villages, with farms, stores, sheds and factories. The commune still exists today, with its factories producing various appliances. Its stock was held by about 1400 members. Comte Henri de Saint-Simon (1776-1825), French nobleman, philosopher and socialist, was the grandson of the author of King Louis XIV's memoirs. He was considered by some to be mentally unbalanced, because of an infliction inherited from his insane mother. Others believed him to be a genius. His philosophy, known as the "New Christianity," advocated the placing of all property and people under the State's control, to insure that the exploitation of the poor would end. He declared that the existing social system was dead and should be done away with. He called for the merging of scientific and technological knowledge towards industrialism, in order to have the elite rule. He said that all men were not created equal. His followers, known as "The Family" instituted a political program, calling for the public control of industrial production, abolition of inheritance, and equal rights for women. They even tried to start a Saint-Simonian Church. In 1836, one of Simon's disciples, Philippe Joseph Benjamin Buchez, attempted to combine Socialism with Catholicism, with something called Christian Socialism. This was a continuation of Weishaupt's efforts to identify Christianity with the Illuminati, in order to draw members. Peaceful revolution was to be carried out through the principles of Christian love and brotherhood, with Jesus being represented as a Socialist. The group published a labor newspaper called LŽAtelier ("The Workshop"), which was written and edited by the workers themselves. They warned against the use of violence to obtain social change, and barred the workers from belonging to secret organizations. Small co-op communities were established. They started the Council for Promoting Working Men's Associations, and in 1854, started the Working Men's College in London. As Christian Socialism developed, it was promoted by saying that Socialism was the ultimate goal of Christianity. In America, prominent Protestant clergymen, such as Washington Gladden, Walter Rauschenbusch, Lyman Abbott, Josiah Strong, and Charles M. Sheldon, through sermons, books, magazine and newspaper articles, called for better working conditions for women, the elimination of child labor, a six-day work week, and a decent working wage. These principles were later adopted by the Federal Council of Churches of Christ in America in 1908. The aforementioned ministers, and economist Richard T. Ely, in 1889, organized the Society of Christian Socialists, which advocated a cooperative society based on the teachings of Christ. Rev. Endicott Peabody, founder of the Grotan School, spoke of such reform to the capitalist system. One of his young students was Franklin D. Roosevelt. Buchez' followers soon grew dissatisfied with the equal payment plan, and the organization split into several factions, one professing Christianity (setting up several Christian Socialist organizations), and the other, calling for revolution. Francois Marie Charles Fourier (1772-1837), a French philosopher, planned out model communities, in which people would live in a pleasurable atmosphere, and work at their own pace, at jobs they like. Everyone would know what to do and when to do it. There would be no need for regulations. In his communities, called 'phalanxes' (or 'phalansteries'), everyone was to live in the same building. Jobs were assigned, and workers received a nominal wage. In 1832, he failed in an attempt to set up such a commune at Versailles. However, his followers founded about 30 communal settlements in the United States, such as the Brook Farm (1841-47). In 1841, George Ripley, Nathaniel Hawthorne, and Charles A. Dana, all advocates of Transcendentalism, established a 192-acre settlement in West Roxbury, Massachusetts. In 1844, they instituted a constitution, making it a co-op based on the scientific division of labor advocated by Fourier. They published a journal, The Harbinger (1845-49), which was edited by Ripley, and featured such writers as James Russell Lowell and John Greenleaf Whittier. Ralph Waldo Emerson, Horace Greeley, and Henry David Thoreau, established another Fourier commune at Red Bank, New Jersey in 1843, where members picked their jobs and were paid according to the repulsiveness of their work. The dirtier the job, the more it paid. They had about 1200 members, and operated for about ten years. Fourier disciples, Elizabeth Peabody, Parke Goodwin, and William Henry Channing, also began communes. Louis Blanc, a Mason, developed a Workingman's Association, but his was to be under State control. He called for the establishment of labor organizations in the form of national workshops, with the workers electing their management. He despised all religion, and eliminated the idea of Christianity, criticizing Buchez for being too sentimental. In France, during the 1840's, Louis-Auguste Blanqui espoused a form of radical socialism that was based on democratic populism. He said that capitalism was unstable and would be replaced by cooperative institutions. Etienne Cabet, the son of a barrelmaker, went to England in 1834, where he became a convert of Robert Owen. When he returned to France in 1839, he laid out a plan for a communistic settlement, which he established in the Red River region of Texas in 1847. His 69 followers were called "Icarians," after his 1840 novel Voyage en Icaria, which portrayed a society where all property was held in common, and products of the community were distributed according to need. Later that year, he wrote a book on the French Revolution, and traced the course of communistic theories starting with Plato, Pythagoras (a 6th century BC philosopher), the Essenes of Judea, More, CampaneIla, Locke, Montesquieu, Mably, Rousseau, and other 18th century philosophers. He claimed that the communists were the disciples, the imitators, and continuers of the philosophy of Jesus. In 1849, he took 280 of his followers to Nauvoo, Illinois, after the Texas commune failed because of poor soil, crooked land agents, and an attack of malaria. This Hancock County area had been a Mormon community of about 15,000 people, who after the death of Joseph Smith in 1844, went to Salt Lake City, Utah, with Brigham Young. By 1855, Nauvoo had farms, a running mill, a distillery, a theater, a printing press, and a school. Soon there were over 500 people in the town. They eventually grew restless because of Cabet's autocratic leadership, since they didn't have a voice in their own affairs. They threw him out in 1856, and he took 200 of his followers with him. As time went on, only a few diehards remained, until the commune finally broke up in 1888. Meanwhile, Cabet started a "true Icaria" in Cheltinham, Missouri (near St. Louis), but soon after, died of apoplexy. The commune lasted until 1864. Some followers of Cabet also started communes at Corning, Iowa (1860-84), and Cloverdale, California (1881-87). THE RISE OF KARL MARX Heinrich Karl Marx (Moses Mordecai Marx Levy, 1818-83) was born of wealthy parents (his father was a lawyer), and much of his personal life has never been revealed. Professor M. Mtchedlov, Vice-Director of the Marx Institute, said that there were 100 volumes in his collection, but only thirteen have ever been reprinted for the public. When he was six, his family converted to Christianity, and although he was once a believer in God, after attending the Universities of Bonn and Berlin, Marx wrote that he wanted to avenge himself "against the One who rules above." He joined the Satanist Church run by Joana Southcott, who was said to be in contact with the demon Shiloh. His early writings mentioned the name "Oulanem," which was a ritualistic name for Satan. A friend of Marx wrote in 1841, that "Marx calls the Christian religion one of the most immoral of religions." His published attacks against the German government caused him to be ejected from the country. He received a Doctorate in Philosophy in 1841, but was turned down for a teaching position, because of his revolutionary activities. In 1843, he studied Economics in Paris, where he learned about French communism. Again he was expelled for revolutionary activities. In 1844, he wrote the book A World Without Jews even though he was Jewish. In 1845, he moved to Brussels, where, with German philosopher, Friedrich Engels (the son of a wealthy textile manufacturer, 1820-95), who he met in Paris in 1844, they reorganized the Communist League. Engels had joined the 'Young Germany' group (which had been established by Giuseppe Mazzini) in Switzerland in 1835. He later became a 32nd degree Mason (as did Marx). In 1842 he was sent to England to manage the family's mill in Manchester. A journalism student, in 1843 he published a treatise on economics called Outlines of a Critique of Political Economy; and in 1844, wrote a review of Thomas Carlyle's Past and Present, and also a booklet called The Condition of the Working Class in England in 1844. It was Engel's philosophy that established the basis for the ideas which were developed by Marx. In 1848, Marx published his Communist Manifesto (which he was working on from 1830-47), from an Engel's draft (which was an extension of Engel's Confessions of a Communist), which also borrowed heavily from Clinton Roosevelt's book, The Science of Government Founded on Natural Law which echoed the philosophies of Weishaupt. It had been commissioned by the Communist League in London. The League, formerly known as the League of the Just (or the League of Just Men), which was an off-shoot of the Parisian Outlaws League (which evolved from the Jacobin movement), was founded by Illuminati members who fled from Germany. The League was made up of rich and powerful men from different countries that were behind much of the turmoil that engulfed Europe in 1848. Many researchers consider them either a finger organization of the Illuminati, or an inner circle. Originally introduced as the Manifesto of the Communist Party in London, on February 1, 1848, the name was changed to the Communist Manifesto, and the name of Karl Marx was added as its author twenty years later, after a series of small revolutions failed. Marx wrote in 1848: "The coming world war will cause not only reactionary classes and dynasties, but entire reactionary peoples, to disappear from the face of the earth." Friedrich Engels, that same year, wrote: "The next world war will make whole reactionary peoples disappear from the face of the earth." The Manifesto was described by Marxians as "The Charter of Freedom of the Workers of the World," and it was the platform of the Communist League. It advocated the abolition of property in land, and the application of all land rent to public purposes; a heavy progressive or graduated income tax; abolition of all rights of inheritance; the confiscation of all the property of immigrants and rebels; centralization of credit in the hands of the State with a national bank; centralization and State control of all communication and transportation; expansion of factories to cultivate waste lands, and create industrial armies, especially for agriculture; gradual abolition of the distinction between town and country to have a more equitable distribution of the population over the country; the elimination of child factory labor and free education for all children in public schools. This revolutionary plan for socialism, which included the abolition of all religion, was reminiscent of the doctrines of Weishaupt. It was basicaIly a program for establishing a 'perfect' state, and it called for the workers (proletariat) to revolt and overthrow capitalism (the private ownership of industry), and for the government to own all property. Marx, felt, that by controlling all production, the ruling power could politically control a country. After the communist regime would take over, the dictatorship would gradually "wither away" and the result would be a non-government. The final stage of communism is when the goods are distributed on the basis of need. Leonid Brezhnev, when celebrating the 50th anniversary of the U.S.S.R., said: "Now the Soviet Union is marching onward. The Soviet Union is moving towards communism." Meanwhile, Professor Carl Ritter (1779-1859), of the University of Berlin, a co-founder of modern geographical science, was writing a contrasting view, under the direction of another group of Illuminists. The purpose of this was to divide the people of the world into opposing camps with differing ideologies. The work started by Ritter, was finished after he died, by German philosopher Friedrich Wilhelm Nietzsche (1844-1900), who founded Nietzscheism, which later developed into Fascism, and then into Nazism, which was later used to ferment World War II. Although the Nazis, in quoting from Nietzsche, considered themselves to be the Master Race, Nietzsche did not. Nietzsche tried to stir things up at the top of the social order, while Marx hammered away at the bottom, concentrating on the lower class and working people. Nietzsche wanted to keep the uneducated in a state of slavery, while Marx wanted to neutralize the elite, and pushed for the rights of the people. Marx worked as a correspondent for the New York Tribune (whose Editor was Horace Greeley, 1852-61), covering the 1848 European revolutions. One source has reported that even these articles were written by Engels. In 1857 and 1858, Marx wrote a few articles for the New American Cyclopedia. On September 28, 1864, Marx and Engels founded the International Workingmen's Association at St. Martin's Hall in London, which consisted of English, French, German, Italian, Swiss, and Polish Socialists, who were dedicated to destroying the "prevailing economic system." It later became known as the First Socialist International, which eight years later spread to New York and merged with the Socialist Party. The statutes they adopted were similar to Mazzini's, and in fact, a man named Wolff, the personal secretary of Mazzini, was a member, and pushed Mazzini's views. Marx wrote to Engels: "I was present, only as a dumb personage on the platform." James Guillaume, a Swiss member, wrote: "It is not true that the Internationale was the creation of Karl Marx. He remained completely outside the preparatory work that took place from 1862 to 1864..." Again, we find evidence that the Illuminati did in fact control the growing communist movement, but not to deal with the problems of workers and industry, rather it was to instigate riot and revolution. The Marxist doctrine produced by the Association was accepted and advocated by the emerging labor movement, and soon the organization grew to 800,000 dues-paying members. Even though Marx publicly urged the working class to overthrow the capitalists (the wealthy who profited from the Stock Exchange), in June, 1864, "in a letter to his uncle, Leon Phillips, Marx announced that he had made 400 pounds on the Stock Exchange." It is obvious that Marx didn't practice what he preached, and therefore didn't really believe in the movement he was giving birth to. He was an employee, doing a job for his Illuminati bosses. Nathan Rothschild had given Marx two checks for several thousand pounds to finance the cause of Socialism. The checks were put on display in the British Museum, after Lord Lionel Walter Rothschild, a trustee, had willed his museum and library to them. In 1867, Marx wrote the first volume of Das Kapital, which became known as the "Bible of the Working Class." Marx felt, that as the workers achieved various reforms, there would be a possibility for the peaceful evolution towards socialism. A little known fact, is that Marx' beliefs were gleaned from the writings of Weishaupt, Babeuf, Blanc, Cabet, Owen, Ogilvie, Hodgkin, Gray, Robert Thompson, William Carpenter, and Clinton Roosevelt; which he discovered from his hours of research in the Reading Room of the British Museum. The second volume appeared after Marx' death, edited by Engels from Marx' notes, in 1885; and volume three appeared in 1894. When Marx died in March 14, 1883, only six people attended his funeral. He never supported his family, which had produced six children. Three of them died of starvation in infancy and two others committed suicide. Actually, Engels supported Marx with income from his father's cotton mills in England. Marx was buried in London, at Highgate Cemetery. The Social Democratic Party in Germany, in 1869, was the first Marxist aligned political Party. They favored an independent working class. It grew rapidly, despite the effort of Chancellor Otto von Bismarck to break it up through the enactment of anti-socialist legislation. In 1877, they elected a dozen members to the Reichstag. In 1881, they had 312,000 members; and by 1891, 1,427,000. In 1891, they eliminated their earlier leanings toward State-aid for co-ops, and aligned themselves with the Marxist goal of "the abolition of class rule and of classes themselves." Some of the early Socialist Parties were: Danish Social Democratic Party (1870's), Swedish Socialist Party (1889), Norwegian Labor Party (1887), Austrian Social Democratic Party (1888), Belgian Labor Party (1885), Dutch Socialist-Democratic Workers Party (1894), Spanish Social Labor Party (1879), Italian Socialist Party (1892), and the Social Democratic Federation of Great Britain (1880's). In 1889, the Second International was formed, with their headquarters in Brussels, Belgium. Their main responsibility was to create some sort of unity within its ranks. It was totally organized along Marxist philosophies.
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