The Great Game

The influential Russian mystic, H.P. Blavatsky, who would inspire the Aryan fantasies of the Nazis, was a first cousin of Count Sergei Witte (1849 – 1915), a Russian statesman who served as the first prime minister of the Russian Empire, replacing the tsar as head of the government. Witte recalled in his memoirs conversations he had in Paris in 1903 with Baron Alphonse de Rothschild, who observed: “great events, especially of an internal nature, were everywhere preceded by the prevalence of a bizarre mysticism at the court of the ruler.”[1] What the Baron Rothschild was referring to was a hub of activity in St. Petersburg, consisting of theosophists and synarchists headed by Papus, who envisioned Nicholas II, as the “White Tsar of Shambhala.” Nicholas II would become the last of the Romanov Tsars, when he was overthrown in the Russian Revolution of 1917, and he and the entire royal family, including his wife Alexandra Feodorovna, and their five children, were executed the following year.

To Alexandre Saint-Yves d’Alveydre, the rapprochement between the Russia and England was a precondition for the synarchic union of the European rulers with the “university temple of Agarttha.”[2] Saint-Yves was able to promote the idea of synarchism thanks to his excellent social connections among the ruling dynasties of Western Europe, Scandinavia and Russia through Tsar Alexander III Romanov (1845 – 1894).[3] Through its association with the Russia’s ruling House of Romanov, synarchism was an important ideology in the enduring Great Game between the East and West. Together, they would be largely responsible for the emergence of the Sovereign Order of Saint John of Jerusalem (SOSJ), and the production of the Protocols of the Learned Elders of Zion, the Nazi’s “warrant for genocide,” which they exploited to foster fears of a world Judeo-Masonic and “communist” conspiracy, to advance their political agenda.

The Great Game is founded on the Hegelian Dialectic, a threefold process, where a thesis gives rise to its reaction—an antithesis, which contradicts or negates the thesis—and the tension between the two is ultimately resolved by a synthesis. Ultimately, the dialectic is a belief founded in the Lurianic Kabbalah, where good and evil are considered a false duality, resolved in tikkun: the cosmic restoration at the end of time, when man becomes God and defines his own truth.[4] Although never articulated by Hegel himself, it was developed by Heinrich Moritz Chalybäus, a German philosopher best known for his characterization of Hegel’s philosophy, as positing a dialectic of a triad of thesis-antithesis-synthesis. Hegel had ascribed the terminology of the dialectic to Kant, who was influenced by Swedenborg. [5] And carrying on Kant’s work, Fichte greatly elaborated on the synthesis model, which was taken up Schelling.

The Hegelian Dialectic is a false dilemma, a logical fallacy which presents two opposing choices, in such a way that they are made to appear to be the only available possibilities: such that, if one is true, the other must be false. There are several important dialectics at work in Western societies, principally the dichotomy between science and religion, and the ideological divide between conservatives and liberals. However, the most important political dialectic is the enduring contest between the “East” and “West,” which has played out since the late eighteenth century as the Great Game between Britain and Russia. This then evolved into Cold War and the modern Clash of Civilizations, involving continued confrontation between the US and NATO against Russia and its aspiration for a Eurasian Empire.

Prefiguring the polarity that would persist through the Cold War and the Clash of Civilizations, in a poem first published in 1889, Rudyard Kipling—a Freemason who used a swastika as his personal emblem—declared “Oh, East is East and West is West, and never the twain shall meet.” The context of Kipling’s expression being the Great Game. Also known as the Tournament of Shadows in Russia, the Great Game refers to the strategic rivalry and conflict for supremacy in Central Asia, what Halford Mackinder (1861 – 1947) called the “Heartland,” between the British Empire and the Russian Empire in the eighteenth century. The classic Great Game period is generally regarded as running from the Russo-Persian Treaty of 1813 to the Anglo-Russian Convention of 1907. The term was introduced into mainstream consciousness by Kipling in his novel Kim (1901), about a boy orphaned from his Masonic father, who eventually works for the secret service in India.

Around the turn of the twentieth century, with the works of British Halford Mackinder in Britain and the British Seas, American Alfred T. Mahan (1840 –1914) in The Influence of Sea Power upon History (1890), the German Friedrich Ratzel (1844 – 1904) in Das Meer als quelle der Volkergrösse (“The Sea as Source of National Greatness”), the battle between powers came increasingly to be seen as a confrontation between Britain as a sea power against Russia as a land power. John Keegan called Mahan, Admiral, historian, and professor at the US Naval Academy, “the most important American strategist of the nineteenth century.”[6] Mahan sought to show how maritime power determined the growth and prosperity of nations. Therefore, in the Problem of Asia, published in 1900, Mahan insisted on the need for a coalition of maritime powers to contain any attempts on the part of Russia towards the open sea. To that end, Mahan proposed the creation of a vast alliance of the maritime powers, which would include the United States, Great Britain, Germany, and Japan, with the Americans serving as the leaders of this new “Holy Alliance.”

Halford Mackinder gave a paper on “The Geographical Pivot of History” at the Royal Geographical Society in 1904, in which he formulated the Heartland Theory, declaring: “there are two types of conquerors today: land wolves and sea wolves.” For Mackinder, this dichotomy found its expression in the opposition between Rome and Greece, where the Germans were civilized and Christianized by the Romans, and the Slavs by the Greeks. Whereas the Romano-Germans conquered the oceans, the Slavs seized the steppes on horseback. And citing the example of the Trans-Siberian Railroad, Mackinder asserted that with the railroad, the terrestrial power was henceforth able to deploy its forces as quickly as the oceanic power.

Mackinder geopolitical theory can be summarized in two principal points. First, Russia occupies the pivotal zone inaccessible to maritime power, from which it can undertake to conquer and control the Eurasian continental mass. Therefore, Mackinder concluded, “Whoever holds continental Europe controls the Heartland. Whoever holds the Heartland controls the World Island.” Developing on the politics of the Great Game, to Mackinder, domination of the world was dependent on control of Eurasia, which in turn was dependent on control of Central Asia. It was that part of the world—which happened to be, coincidentally or not, the location of the purported Shambhala or Agartha, homeland of the so-called “Aryan” race—which Mackinder referred to as the “World Pivot.”

House of Romanov

In 1877, in England, Saint-Yves married Marie de Riznitch, Comtesse de Keller (1827 – 1895), a Polish noble woman with mediumistic capacities from Odessa. Marie was a relative of Ewelina Hańska, the famous patron and wife of Honoré de Balzac, and one of the adepts of Éliphas Lévi.[7] Like Marx’s friend, the German-Jewish poet Heinrich Heine, Balzac’s patron was James Mayer de Rothschild. Certain characters in Balzac’s novels were inspired by Jozef Maria Hoene-Wronski, who initiated Lévi in occultism. According to Adam Mickiewicz, regarded as the greatest poet in all Polish literature, who was also a secret Frankist as well as a Martinist, Hoene-Wronski inspired  in France at the beginning of the nineteenth century, “a numerous Israelite sect, half Christian, half Jewish, which also looked forward to Messianism and saw in Napoleon the Messiah, at least his predecessor.”[8] Ewelina was the sister of the writer Henryk Rzewuski and Russian spy Karolina Rzewuska, who was a friend of Alexander Pushkin and Adam Mickiewicz, though some claim that she was his mistress.[9]

Marie was also a good friend of the wife of Christian IX, King of Denmark, the Danish Queen Louise of Hesse-Kassel (1817 – 1898), of the Landgraves of Hesse-Kassel, who had been intimately connected with the Rothschilds and the Rosicrucians.[10] Louise’s grandfather was Prince Frederick of Hesse-Kassel (1747 – 1837), whose brother Prince Charles of Hesse-Kassel was a friend of Comte St. Germain and a member of the Illuminati and Grand Master of the Asiatic Brethren, the first to use the swastika as their symbol.[11] Prince Charles of Hesse-Kassel was descended from the Alchemical Wedding of Frederick V of the Palatinate and Elizabeth Stuart. Prince Charles’ father, Frederick II of Hesse-Kassel, married Princess Mary of Great Britain, the daughter of King George II of England, Queen Victoria’s great-great-grandfather.

Christian IX and Louise’s six children married into other royal families across Europe—including the children of Queen Victoria and the Romanovs of Russia—earning him the sobriquet “the father-in-law of Europe.”[12] The Romanovs were the reigning royal house of Russia from 1613 to 1917. Before their rise to power the Romanovs were accused by their enemies of practising magic and possessing occult powers.[13] The Romanov family came to power in the seventeenth century and ruled the country for three hundred years until they were deposed in the Bolshevik Revolution of 1917. Mikhail Romanov (1596 – 1645), the first Tsar of the Romanov dynasty, allegedly ascended the throne with the help of the British Secret Service and John Dee’s son Arthur (1579 – 1651).[14] Arthur had accompanied his father in travels through Germany, Poland, and Bohemia. In 1586, Tsar Boris Godunov (c. 1551 – 1605), whose career began at the court of Ivan the Terrible, had offered Arthur’s father John Dee, who was mathematical advisor to the Muscovy Company, to enter his service, an offer which Dee declined.[15]

Genealogy of House of Romanov

• Mikhail Romanov (1596 – 1645. Ascended the throne with the help of the British Secret Service and John Dee’s son Arthur)

  • Alexis of Russia (1629 – 1676)

    • Peter the Great (1672 – 1725, initiated by Sir Christopher Wren and introduced Freemasonry in his dominions) + Catherine I of Russia

      • Alexei Petrovich, Tsarevich of Russia + Charlotte Christine of Brunswick-Lüneburg

        • Peter II of Russia

      • Anna Petrovna + Charles Frederick, Duke of Holstein-Gottorp

        • Peter III of Russia + Catherine the Great (1729 – 1796, corresponded with Voltaire. Affair with Sergie Saltykov, alias of Comte Saint Germain)

          • Tsar Paul I (1754 – 1801, Grand Master of the Knights of Malta)

            • Alexander I (1801–1825, under influence of Madame von Kruderer, famous psychic and friend of Madame Germaine de Staël)

              • Nicholas I (1796 – 1855) + Charlotte of Prussia (1798 – 1860, d. of Friedrich Wilhelm III of Prussia)

                • Alexander II (1818 – 1881) + Maria of Hesse (interested in occultism)

      • Elizabeth, Empress of Russia

Arthur had been appointed one of the physicians to Mikhail through the recommendation of James I. Arthur resided in Moscow for fourteen years where he wrote his Fasciculus Chemicus, a collection of writings upon alchemy. Returning to England upon the death of his wife in 1637, Arthur became physician to King Charles I. Upon his retirement Arthur resided in Norwich, where he became a friend of Sir Thomas Browne. The 1711 Sales Auction Catalogue of Sir Thomas Browne’s library records that he owned an edition of De Harmonia Mundi (1525), Giorgi’s synthesis of Christianity, Kabbalah and angelic-hierarchies was once also in the library of John Dee. Dee’s Fasciculus Chemicus was later translated by Elias Ashmole. Mikhail’s son, Alexis of Russia (1629 – 1676), was committed to the care of his tutor Boris Morozov, a corrupt, self-seeking boyar and was accused of sorcery and witchcraft.[16] There is a tradition in Russia that Alexis’s son, Peter the Great (1672 – 1725), was initiated by Sir Christopher Wren and introduced Freemasonry in his dominions.[17] Peter led a cultural revolution that replaced some of the traditionalist and medieval social and political systems with modern, scientific, Westernized ones and based on the Enlightenment. He is also known for founding and developing the city of Saint Petersburg, which remained the capital of Russia until 1917.

Peter the Great’s son, Alexei Petrovich, Tsarevich of Russia (1690 – 1718), married Charlotte Christine of Brunswick-Wolfenbüttel, the great-granddaughter of Augustus the Younger, Duke of Brunswick-Lüneburg, a member of the Fruitbearing Society and a friend of Johann Valentin Andreae, purported author of the Rosicrucian manifestos, and of Rabbi Templo, who created the famous model of the Temple of Jerusalem, and whose design of the cherubim became the basis for the coat of arms of the Grand Lodge of Antients. Augustus’ wife was Dorothea of Anhalt-Zerbst, whose father, Rudolph, Prince of Anhalt-Zerbst, was the brother of Christian of Anhalt, the chief advisor of Frederick V of the Palatinate, and architect of the political agenda behind the Rosicrucian movement. Christian’s brother was Augustus, Prince of Anhalt-Plötzkau, who headed Rosicrucian court that included the millenarian Paul Nagel, a collaborator of Baltazar Walther, whose trips to the Middle East inspired the legend of Christian Rosenkreutz and was the source of the Lurianic Kabbalah of Jacob Boehme. Charlotte Christine’s sister, Elisabeth Christine of Brunswick-Wolfenbüttel, was the mother of Empress Maria Theresa, who supported the career of Jacob Frank, and was the mother of Joseph II, Holy Roman Emperor and Grand Master of the Order of the Golden Fleece, who was reported to have had an affair with Jacob’s daughter Eve. Charlotte Christine and Alexei Petrovich’s son was Peter II of Russia (1715 – 1730), the last agnatic member of the House of Romanov.

The direct male line of the Romanovs ended when Peter the Great’s daughter Empress Elizabeth of Russia died in 1762, thus the House of Holstein-Gottorp—a cadet branch of the German House of Oldenburg that reigned in Denmark—ascended to the throne in the person of Peter III (1728 – 1762), the son of Elizabeth’s sister Anna Petrovna and Charles Frederick, Duke of Holstein-Gottorp (1700 – 1739). Through his great-great-grandmother, Peter III was also descended from the Albertine branch of the German House of Wettin, founded by Albert III, Duke of Saxony, a knight of the Order of the Golden Fleece. Peter’s second wife, was his second cousin Catherine the Great (1729 – 1796), who succeeded him as Empress of Russia from 1762 until 1796. Catherine was a member of the House of Anhalt, as the granddaughter of John Louis I, Prince of Anhalt-Dornburg, whose father was John VI, Prince of Anhalt-Zerbst, brother of Augustus the Younger’s wife, Charlotte Christine, and a fellow member of the Fruitbearing Society. John Louis I’s sister, Sophie Auguste of Anhalt-Zerbst, was the grandmother of Illuminati member Karl August, Duke of Saxe-Weimar-Eisenach, founder of Weimar Classicism.

Catherine the Great is remembered as one of the “Enlightened Monarchs,” because she implemented several political and cultural reforms on behalf of the Illuminati. Voltaire, with whom she maintained regular correspondence, called her “Semiramis of Russia,” in reference to the ancient Babylonian queen, on whom the worship of the goddess Astarte was based. In her memoirs, Catherine strongly implied that the real father of her son and successor Tsar Paul I was not her husband Peter III of Russia, but rather Sergie Saltykov, which would mean that the House of Romanov came to an end in 1762, not 1918.[18] One of many aliases, Saltykoff was the name the Count St. Germain assumed when he served as a Russian General while they were fighting the Turks.[19] St. Germain was in St Petersburg, where he participated in a conspiracy when the Russian army assisted Catherine in usurping the throne from her husband Peter III of Russia. Their son, Tsar Paul  I (1754 – 1801), visited Jacob Frank in Vienna as he was developing strong connections there into the Masonic communities. Frank also deliberately fostered rumors that his daughter Eve was Catherine’s illegitimate daughter.[20] Catherine was also the author of a satire Obmanshchik (“The deceiver”), in which the protagonist Kalifalkzherston was an intentional conflation of Cagliostro and Rabbi Falk.

Catherine the Great suspected the Freemasons of turning her son Paul against her, and of being a tool in the hands of her enemy, the King of Prussia. Freemasonry began its spread in Russia from the 1740s, but the government persecutions under Catherine in the early 1790s put an end to its expansion. Catherine’s unofficial secretary Ivan Yelagin (1725 – 1794) secured English authorization of the first Russian Grand Lodge, becoming its provincial Grand Master, and succeeded in reorganizing Russian Freemasonry into a nationwide system. It was said, “With Dr Ely, a converted Jew and a mason, Yelagin studied Hebrew and Cabbala, theosophy, physics and chemistry, Egyptian traditions.”[21] Yelagin entertained Count Cagliostro in his house and is mentioned in Casanova’s memoirs.[22] Yelagin’s chief rival was George von Reichel from Braunschweig who championed the system introduced by Johann Wilhelm Kellner von Zinnendorf, the Grand Master of the Grand Lodge of the Freemasons of Germany. Their feud was ended in 1776 by the unification of all the Russian lodges under the auspices of the Minerva zu den drei Palmen Lodge in Berlin. The following year, Swedenborg’s patron, Gustav III of Sweden, went to St. Petersburg to initiate Paul into Masonry.[23]

By the end of the eighteenth century, Freemasonry, Rosicrucianism, and Martinism were flourishing.[24] In the 1780s, the teachings of the Order of Gold and Rosy Cross came to Russia from Germany and became an important movement of Russian mystical Freemasonry. In 1781, two members of the order, Nikolay Novikov (1744 – 1818) and Ivan Schwarz (1751 – 1784), both professors of Moscow University, were dissatisfied with Yelagin and the Swedish Rite practiced in St. Petersburg, and set up the Learned Society of Friends, which became a bulwark of Freemasonry in Russia. With Schwarz, Novikov, who is widely credited with bringing the Enlightenment to Russia, also brought influences of Martinism. Novikov became an initiate of the Chevalier bienfaisant de la Cité sainte (CBCS), a grade of the Rectified Scottish Rite, one of the rites practiced within Freemasonry, established by Jean-Baptiste Willermoz, a student of Martinès de Pasqually.[25] Duke Ferdinand of Brunswick invited Schwarz to take part in the Masonic Congress at Wilhelmsbad in 1782, where Russia was recognized as the Eighth Autonomous province of the Rite of Strict Observance, with Novikov as President and Schwarz as Chancellor. Schwarz had been sent to Germany the year before with the mission of to become affiliated with the Three Globe Lodge in Berlin, which during these years had become the center of the Gold and Rosy Cross, headed by Johann Christoph von Wöllner, who also belonged to the Asiatic Brethren. Schwarz was then made head of the Gold and Rosy Cross in Russia. A schism then developed between the lodges of Moscow and St. Petersburg, as the former drifted toward a form of Rosicrucianism.[26]

The strongest interest in Jewish Kabbalah was manifested among the Russian Rosicrucians. “Inspired by the ideas of Louis-Claude de Saint Martin and German Rosicrucians,” explain Konstantin Burmistrov and Maria Endel, “they considered religion and the Masonic movement instruments to preserve the political system and social stability.”[27] They dreamed of an ideal Masonic state ruled by a mystical Order, under the sovereignty of Paul as the “Holy King.” Their activism resulted in persecution of Russian Masons in the late 1780s-early 1790s. In 1792, the Russian government ended the circle of Moscow Rosicrucians. Afterwards, many Masonic lodges abandoned their activity. Lodges remained and were reopened, but existed in secret as they were illegal.[28]

Paul opposed his mother’s suppression of the Martinist Order. In 1792, Novikov was condemned without trial to fifteen years’ imprisonment, but was released in 1796 when Catherine died and her son Paul I, who was friendly to Novikov, ascended to the throne. Unlike his mother, Paul was well disposed towards societies. Although he had banned Freemasonry in 1797, in preference for the Knights of Malta, Paul nevertheless retained an interest the theocratic ideals the Martinists and Rosicrucians. Following an idea promoted by Novikov, Paul conceived of the monarch was as a “Holy Tsar,” who would serve as a mediator between heaven and earth.[29]

In addition to being a Freemason, Paul was also a Grand Master of the Sovereign Order of St. John of Jerusalem (SOSJ), part of the Russian Tradition of the Knights Hospitaller, which evolved from the Knights of Malta.[30] The order’s Mediterranean stronghold of Malta was captured by the French First Republic under Napoleon in 1798 during his expedition to Egypt, following the French Revolution and the subsequent French Revolutionary Wars. The knights were dispersed, though the order continued to exist in a diminished form and negotiated with European governments for a return to power. Paul I gave the largest number of knights shelter in Saint Petersburg, an action which gave rise to the Russian tradition of the Knights Hospitaller and the Order’s recognition among the Russian Imperial Orders. After Paul I’s death, the Order was led by Sergei Saltykoff.[31]

The SOSJ became an influential institution in Imperial Russia deeply involved with the preservation of the European monarchies in general, and with the Romanov dynasty in particular. Early in the nineteenth century, the Italian priories adopted the name Sovereign Military Order of Malta and declared themselves the legitimate continuation of the Order and refused to recognize the Sovereign Order of St. John of Jerusalem (SOSJ). Nevertheless, the two grand priories in Russia, one Catholic and the other principally Orthodox, educated their young men at their school, the Corps of Pages, in St. Petersburg. The Corps of Pages was the academy for the creation of new Knights of Malta. In 1810, the school was moved to the Vorontsov Palace of the SOSJ. The graduates of this school became leaders of the exclusive Guard Divisions and thereby protectors of the Imperial Family of Russia.

When Paul was assassinated in 1801, he was succeeded by his son Alexander I (1801 – 1825), during whose reign the secret societies exerted their greatest influence at the Russian court. Following his victory over Napoleon, who had attacked Russia in 1812, which he saw as divine intervention, Alexander developed an interest in mysticism, including the writings of Boehme, Swedenborg, Saint-Martin and Illuminatus Karl von Eckartshausen. It has been proposed that Alexander’s vision of the Holy Alliance was also inspired by his reading of Eckartshausen and by his contacts with Heinrich Jung-Stilling and with the Bavarian Christian mystic Franz von Baader (1765 – 1841).[32]

Alexander had come under the influence of Madame von Krüdener (1764 – 1824), a famous psychic who was a student of the Swedish mystic Emmanuel Swedenborg, who helped him to understand Eckartshausen’s work.[33] She had an influence on the Swiss Réveil, a revival movement within the Swiss Reformed Church of western Switzerland and some Reformed communities in southeastern France initiated by earlier Moravian missionary efforts.[34] Through her contact with Alexander, she and Henri-Louis Empaytaz, a member of the Réveil, were in part responsible for the religious aspects of the Holy Alliance, the coalition linking the monarchies of Russia, Austria and Prussia, created after the final defeat of Napoleon at the behest of Alexander I and signed in Paris in 1815.[35]

Alexander installed Madame von Krüdener in a hotel near the Elysée Palace and consulted her every day. Admission to her religious gatherings was sought by the leading literary celebrities of the day, including François-René de Chateaubriand, and Benjamin Constant, Madame Recamier, the duchesse de Bourbon, and Madame de Duras.[36] Madame Germaine de Staël, who was to become her close friend, described Krüdener as “the forerunner of a great religious epoch which is dawning for the human race.”[37] A friend of Dorothea Mendelssohn and Benjamin Constant, their salons were frequented by Thomas Jefferson and Marquis de Condorcet. Madame de Staël was also a friend of William Wilberforce, who succeeded in gaining a meeting with Tsar Alexander to attempt to recruit him to the cause of Abolition.[38]

Dorothea translated de Staël’s Corinne in German. In his introduction to the Oxford edition of de Staël’s Corinne, John Claiborne Isbell writes that in mind when composing the narrative she had Emma Hamilton (1765 – 1815), infamous wife of Sir William Hamilton. Along with Hellfire Club founder Sir Francis Dashwood, Hamilton was member of the Society of Dilettanti, a British society of noblemen and scholars that sponsored the study of ancient Greek and Roman art, which influenced the rise of neo-Classicism.[39] In 1743, Horace Walpole denounced the group and described it as “…a club, for which the nominal qualification is having been in Italy, and the real one, being drunk: the two chiefs are Lord Middlesex and Sir Francis Dashwood, who were seldom sober the whole time they were in Italy.”[40] Known as Lady Hamilton, Emma was an English model and actress, who is remembered as the mistress of Lord Nelson and as the muse of the portrait artist George Romney, the most fashionable artist of his day, who often portrayed her as a bacchante. Emma had been a mistress of the politician Charles Greville (1749 – 1809).

However, when Emma stood in the way of search for a wealthy wife, Greville pawned her off on his uncle, Sir William Hamilton, from whom she derived her title.[41] Lady Hamilton became famous for a form of striptease she developed, what she called her “Attitudes,” or tableaux vivants, in which she portrayed semi-nude sculptures and paintings before British visitors. Emma’s performances were a sensation with visitors from across Europe and even attracted the attention of Goethe. In 1800, Emma became Dame Emma Hamilton, a title she held as a member of the Order of Malta, awarded to her by the then Grand Master of the Order, Tsar Paul I, in recognition of her role in the defense of the island of Malta against the French.[42] In 1800, Emma became Dame Emma Hamilton, a title she held as a member of the Order of Malta, awarded to her by the then Grand Master of the Order, Tsar Paul I, in recognition of her role in the defense of the island of Malta against the French.[43]

Although Alexander was initially favorable to Freemasonry, he eventually turned against the political objectives of the secret societies.[44]  In 1820, Alexander and the Habsburg emperor employed the Holy Alliance to prevent a revolution in Italy, which they rightly suspected was being instigated by the Carbonari. Alexander reacted to the developments by stating, “Our purpose [in invading Italy] is to counteract the empire of evil, which is spreading, by all the occult means at their disposal, the satanic spirit which directs it.”[45] In 1822, Alexander issued an imperial edict outlawing Freemasonry and closing its lodges. In the political chaos that followed Alexander’s death in 1825, political radicals decided to exploit the situation to their advantage and revive the original Enlightenment goals of the late Tsar’s regime.

Alexander’s brother successor was Nicholas I (1796 – 1855), whose wife was Charlotte of Prussia (1798 – 1860), the daughter of King Frederick William III of Prussia, member of the Spanish branch of the Golden and Rosy Cross and knight of the Order of the Golden Fleece. When Frederick William III was initiated into Freemasonry at a special lodge in Paris in 1814, some accounts claim that Alexander I was in the Chair for the occasion.[46] Charlotte’s brother was Kaiser Wilhelm I of Prussia, a knight of the Order of the Golden Fleece and also a Freemason, who achieved the unification of Germany and the establishment of the German Empire through Otto von Bismarck, also a knight of the Order of the Golden Fleece. A failed coup was attempted against Nicholas I by the Decembrists, as they were later called, was a group of intellectuals, writers, and army officers who had continued the Masonic tradition in secret after it had been driven underground in 1822. The movement included the famous writer Count Pushkin, a confidant of the wife of Tzar Paul. The leadership of the Decembrists consisted of army officers who had fought with Alexander in the campaign against the French, when they had made contact with the Illuminist remnants in French Freemasonry, and had attempted to revive these traditions within the Russian aristocracy.[47]

Nicholas I’s son and successor was Alexander II (1818 – 1881), a knight of the Order of the Golden Fleece, who in 1841 married Maria of Hesse, who shared his interest in occultism. In 1861, séances were held in the Winter Palace in St. Petersburg, attended by the Tsar and Tsarina, and other aristocrats and members of the royal court. The famous Scottish medium Daniel Dunglas Home (1833 – 1886), who was accompanied by the novelist Alexander Dumas, was called upon to summon the spirits. Among Homes several mediumistic skills was his ability to levitate, as reported by Theosophical Society member Arthur Conan Doyle.[48] Home later commented on the fact that the Tsar owned a private library that included thousands of books on the occult and spiritual matters.[49]

House of Saxe-Coburg and Gotha

The Romanovs became intimately interrelated with the British Royal family, through the children of Queen Victoria and Prince Albert of Saxe-Coburg and Gotha, a family gained prominence in the nineteenth century through financial links with the Rothschilds.[50] The House of Saxe-Coburg and Gotha, a cadet branch of the Saxon House of Wettin, takes its name from its oldest domain, the Ernestine duchy of Saxe-Coburg and Gotha, but its members later sat on the thrones of the United Kingdom, Belgium, Portugal, Bulgaria, and Mexico. The House of Wettin played an important role in the beginnings of the Protestant Reformation, beginning with the foundation of the Schmalkaldic League by two key supporters of Martin Luther, John Frederick I of Saxony and Philip I, Landgrave of Hesse, a direct descendant of Elizabeth of Hungary, of the Miracle of the Roses. It was John Frederick I who commissioned the Luther’s seal, the Luther Rose.

After the Schmalkaldic War (1546/7), the Ernestine branch of the House of Wettin crumbled, dividing into a number of smaller states, the Ernestine duchies. Nevertheless, with Ernest I, Duke of Saxe-Gotha (1601 – 1675), who married John Frederick I’s great-great-granddaughter Elisabeth Sophie, the house gave rise to an important early-modern ruler. Ernest I, a member of the Fruitbearing Society, was the son of Johann II, Duke of Saxe-Weimar (1570 – 1605) and Dorothea Maria of Anhalt, the sister of Christian of Anhalt, the chief advisor of Frederick V of the Palatinate, and architect of the political agenda of the Rosicrucian movement. It was at Dorothea Maria funeral on August 24, 1617, a date commemorating the St. Bartholomew’s Day Massacre in 1572, that the Fruitbearing Society was founded, of which her brother would be chosen as the first president. Ernest I married Elisabeth Sophie, the daughter of Johann Philipp, Duke of Saxe-Altenburg, a great-great-grandson of Philip I, Landgrave of Hesse. Elisabeth Sophie’s mother was Elisabeth of Brunswick-Wolfenbüttel, a granddaughter of Frederick II of Denmark, who sponsored Tycho Brahe. Frederick II was also the father of Anna of Denmark, who married James I of England, who fathered Elizabeth Stuart, who married Frederick V of the Palatinate, the great-grandson of Philip I of Hesse.

The duchies were later merged into Saxe-Gotha-Altenburg. The House of Saxe-Coburg and Gotha was founded by Ernest I (1784 – 1844), a descendant of Ernest I, Duke of Saxe-Gotha. Ernest I’s grandmother, Princess Sophie Antoinette of Brunswick-Wolfenbüttel, was also a great-grandchild of Augustus the Younger, and aunt of Empress Maria Theresa and Peter II of Russia. Princess Sophie Antoinette’s father was Ferdinand Albert II, Duke of Brunswick-Wolfenbüttel, a member of the Fruitbearing Society, and her brother was the influential Ferdinand, Duke of Brunswick, member of Strict Observance, Illuminati and Asiatic Brethren, who played a leading role at the Congress of Wilhelmsbad in 1782. Her sister Juliana Maria of Brunswick-Wolfenbüttel was married to Frederick V of Denmark. Frederick V’s father, Christian VI of Denmark, had been a member of Zinzendorf’s Order of the Grain of the Mustard Seed.[51] Frederick V married Princess Louise of Great Britain, the daughter of George II of England, and her sister was the mother of Prince Charles of Hesse-Kassel, who married Frederick V’s daughter, his first cousin, Princess Louise of Denmark. Princess Louise’s sister, Sophia Magdalena of Denmark, married Gustav III of Sweden.

Ernest I married Louise, Duchess of Saxe-Coburg-Gotha, the granddaughter of Illuminati member Ernest II, Duke of Saxe-Gotha-Alternberg, who gave refuge to Adam Weishaupt.[52] Like his distant cousins, fellow Illuminati member Karl August, Duke of Saxe-Weimar-Eisenach, and Catherine the Great, Ernest II was the great-great-grandchild of John VI, Prince of Anhalt-Zerbst, through his son Karl William, Prince of Anhalt-Zerbst (1652 – 1718). Ernest I’s younger brother Leopold I (1790 – 1865) became King of the Belgians in 1831, and his descendants continue to serve as Belgian monarchs. Leopold I was a purported Grand Master of the Order of the Fleur de Lys and a knight of the Order of the Golden Fleece, as was his son and successor, Leopold II, who infamous for his extensive atrocities as the owner Congo Free Sate.

It was the Freemason Leopold I who promoted the marriage of his niece, Queen Victoria of the United Kingdom, to his nephew, Prince Albert, who thus is the progenitor of the British royal family, called the House of Windsor since 1917. As detailed by George William Speth, in Royal Freemasons (1885), Queen Victoria’s father, Prince Edward, Duke of Kent and Strathearn (1767 – 1820), like many of the sons of George III, was a Freemason. George III’s brother was Prince Henry, Duke of Cumberland and Strathearn (1745 – 1790), who was elected Grand Master of England, an office which he maintained until his death in 1790. Duke of Cumberland was also close to General Charles R. Rainsford, a close friend of Samuel Jacob Falk, the Baal Shem of London.[53] Prince Edward was initiated into Freemasonry in 1790 in Geneva. Prince Edward’s brother, the eldest son of George III, would become King George IV (1762 – 1830). George IV was initiated by his uncle the Duke of Cumberland, and succeeded him as Grand Master in 1970. In 1828, Prince Edward’s other brother, Ernest Augustus, King of Hanover (1771 – 1851), constituted the Kingdom of Hanover as an independent Masonic jurisdiction, and was elected first Grand Master of the new Grand Lodge of Hanover. In January 1813, Prince Edward’s brother Prince Augustus Frederick, Duke of Sussex (1773 – 1843) became Grand Master of the Premier Grand Lodge of England, and in December of that year Prince Edward became Grand Master of the Antient Grand Lodge of England. Edward resigned after the United Grand Lodge of England was constituted in 1813 at Freemasons’ Hall, London and proposed to the office of Grand Master his brother the Duke of Essex.[54]

Victoria and Albert’s children married into royal and noble families across the continent, earning Victoria the sobriquet of “the grandmother of Europe,” and spreading hemophilia in European royalty. Queen Victoria’s eldest son, the Prince of Wales and later King Edward VII (1841 – 1910), married Princess Alexandra of Denmark, a daughter of Christian IX and Louise of Hesse-Kassel. Christian IX was the grandson of Prince Charles of Hesse-Kassel and Princess Louise, the daughter of Frederick V of Denmark. Princess Louise’s brother, Christian VII of Denmark (1749 – 1808), married Caroline Matilda of Great Britain, the sister of George III of England. In 1792, Prince Charles obtained a patent from England as Provincial Grand Master, and in the same year induced Christian VII to issue an order in Council recognizing Freemasonry his dominions on condition of being acknowledged as Grand Master.[55] Princess Louise Augusta of Denmark, officially regarded as the daughter of Christian VII, married Frederick Christian II, Duke of Schleswig-Holstein-Sonderburg-Augustenburg (1765 – 1814), a member of the Illuminati. Prince William of Hesse-Kassel (1787 – 1867), the son of Charles’ brother Frederick of Hesse-Kassel, married Christian VII’s granddaughter, Princess Charlotte of Denmark. Their daughter was Louise of Hesse-Kassel.

Genealogy of Queen Victoria

• ALCHEMICAL WEDDING: Frederick IV of the Palatinate + Elizabeth Stuart (d. of King James of England)

  • Charles Louis, (1617 – 1680)

    • Charles II (1651 – 1685) + Princess Wilhelmine Ernestine of Denmark

    • Elizabeth Charlotte, Madame Palatine + Louis Philippe, Duke d'Orleans

      • Élisabeth Charlotte d’Orléans + Leopold, Duke of Lorraine (1679 – 1729)

        • Francis I (1708 – 1765) + Empress Maria-Theresa (supported Jacob Frank)

          • Joseph II (had afffair with Eva, daughter of Jacob Frank)

      • Philippe II, Duke of Orléans (1674 – 1723, friend of Chevalier Michael Ramsay) + Françoise Marie de Bourbon, Mademoiselle de Blois (d. of Louis XIV + Madame de Montespan (1640 – 1707), close to Philippe I, and accused of Black Mass)

        • Louis, Duke of Orléans (1703–1752)

          • Louis Philippe I, Duke of Orléans (1725 – 1785)

            • Louis Philippe II, Duke of Orléans (1747 – 1793), aka Philippe Égalité, Grand Master of the Grand Orient of France

  • Sophia of Hannover + Ernest Augustus, Elector of Hanover (1629 – 1698)

    • Sophia Charlotte (1668–1705) + Frederick I of Prussia (1657 – 1713)

      • Frederick William I of Prussia (1720 – 1785) + Sophia Dorothea of Hanover

    • George I of England (1660 – 1727)

      • Sophia Dorothea of Hanover + Frederick William I of Prussia (s. of Sophia Charlotte + Frederick I of Prussia)

        • Frederick the Great (1712 – 1786)

        • Prince Augustus William of Prussia (1722 – 1758)

          • Frederick William II of Prussia (1744 – 1797, member of Gold and Rosy Cross)

        • Louisa Ulrika of Prussia + Louisa Ulrika of Prussia (1710 – 1771)

          • Charles XIII (1748 – 1818, Grand Master of the Swedish Order of Freemasons) + Hedvig Elisabeth Charlotte of Holstein-Gottorp (Hesse-Kassel)

          • Gustav III (1746 – 1792, patron of Swedenborg and Grand Master of Swedish Rite of Freemasonry) + Sophia Magdalena of Denmark (see below)

      • George II of England (1683 – 1760)

        • Princess Louise of Great Britain (1724 – 1751 + King Frederick V of Denmark (1723 – 1766)

          • Sophia Magdalena of Denmark + Gustav III of Sweden (see above)

          • Christian VII of Denmark (1749 – 1808) + Caroline Matilda of Great Britain (d. of Frederick, Prince of Wales, by Princess Augusta of Saxe-Gotha)

          • Princess Louise of Denmark (1750–1831)

        • Princess Mary of Great Britain (1723 – 1772) + Frederick II, Landgrave of Hesse-Kassel

          • William I, Elector of Hesse (1743 – 1821)
            (hired Mayer Amschel Rothschild who founded Rothschild dynasty)

          • Prince Charles of Hesse-Kassel (Member of Illuminati and Asiatic Brethren, friend of Comte St. Germain) + Princess Louise of Denmark

            • Princess Louise Caroline of Hesse-Kassel + Friedrich Wilhelm, Duke of Schleswig-Holstein-Sonderburg-Glücksburg

              • Christian IX of Denmark (“Father-in-law of Europe”) + Louise of Hesse-Kassel (see below)

          • Frederick (1747 – 1837) of Hesse-Kassel + Princess Caroline of Nassau-Usingen

            • Prince William of Hesse-Kassel (1787 – 1867) + Princess Charlotte of Denmark

              • Louise of Hesse-Kassel (1817 – 1898, friend of Marie de Riznitch, Comtesse de Keller who married Alexandre Saint-Yves d’Alveydre) + Christian IX of Denmark (see above)

                • Alexandra, Queen of the United Kingdom + King Edward VII (see below)

                • Maria Feodorovna (Dagmar of Denmark) + Tsar Alexander III (1845 – 1894, the son of Alexander II)

        • Frederick, Prince of Wales (1707 – 1751)

          • King George III (1738 – 1820) + Charlotte of Mecklenburg-Strelitz

            • Prince Edward, Duke of Kent and Strathearn (1767 – 1820) + Princess Victoria of Saxe-Coburg-Saalfeld

              • QUEEN VICTORIA + Prince Albert of Saxe-Coburg and Gotha (1819 – 1861, grandson of Ernst II of Saxe-Gotha-Altenburg (1745 – 1804), friend of Adam Weishaupt)

                • Victoria, Princess Royal + Frederick III, German Emperor

                  • Kaiser Wilhelm II, German Emperor (1859 – 1941)

                • Alfred, Duke of Saxe-Coburg and Gotha (1844 – 1900) + Maria Alexandrovna (s. of Alexander III)

                • King Edward VII (1841 – 1910) + Alexandra, Queen of the United Kingdom (see above)

                  • Prince Albert Victor (1864 – 1892, aka “Jack the Ripper”)

                  • George V (1865 – 1936) + Mary of Teck

                • Princess Alice + Ludwig IV, Grand Duke of Hesse and by Rhine (1837 – 1892, the great-grandson of Frederick William II of Prussia, who belonged to the Golden and Rosy Cross)

                  • Alexandra Feodorovna (Alix of Hesse) (1872 – 1918) + Tsar Nicholas II Romanov (1868 – 1918, s. of Alexander III and Maria Feodorovna)

Christian IX’s mother was Princess Louise Caroline of Hesse-Kassel, the daughter of Charles of Hesse-Kassel and Princess Louise. Christian IX, a knight of the Order of the Golden Fleece, was designated Protector of the Craft of Freemasonry in Denmark.[56] Christian IX and Louise’s six children married into other royal families across Europe, earning him the sobriquet “the father-in-law of Europe.”[57] The majority of the royals sitting on the thrones of Europe are his descendants. Margrethe II of Denmark, Elizabeth II of the United Kingdom, Philippe of Belgium, Harald V of Norway, Felipe VI of Spain, Grand Duke Henri of Luxembourg, Constantine II of Greece, Queen Anne-Marie of Greece, Queen Sofia of Spain, and Prince Philip, Duke of Edinburgh, are among his descendants.

Queen Victoria’s son, Alfred, Duke of Saxe-Coburg and Gotha (1844 – 1900), also a knight of the Order of the Golden Fleece, married Grand Duchess Maria Alexandrovna of Russia, the daughter of Alexander II. Another daughter of Louise and Christian IX, Maria Feodorovna (Dagmar of Denmark), married Maria Alexandrovna’s brother, Tsar Alexander III (1845 – 1894), the son of Alexander II. Another daughter of Victoria, Princess Alice, married Ludwig IV, Grand Duke of Hesse and by Rhine (1837 – 1892), the great-grandson of Frederick William II of Prussia, who belonged to the Golden and Rosy Cross and fell under the influence of two other members, who also belonged to the Asiatic Brethren, Johann Christoph von Wöllner and Johann Rudolf von Bischoffwerder.[58] Their daughter, Alexandra Feodorovna (Alix of Hesse) (1872 – 1918), married the son of Alexander III and Maria Feodorovna, the last Emperor of Russia, Tsar Nicholas II Romanov (1868 – 1918), a knight of the Order of the Golden Fleece.

White Tsar of Shambhala

Tsar Nichola II was also a knight of the Order of the Golden Fleece. From these circles, the city of St. Petersburg became a hotbed of plots of confused British and Russian interests. The occultist Gary de Lacroze, a former classmate of Papus, remarked how quickly Martinism spread among the Russian aristocracy and the intelligentsia and how it showed the same effects Martinism had on the eve of the French Revolution. Papus even recruited members among the Romanovs. When the Russian Tsar Nicholas II and Tsaritsa visited France in 1896, it was Papus who sent them a greeting on behalf of “the French Spiritualists,” hoping that the Tsar would “immortalize his Empire by its total union with Divine Providence.”[59] In 1901, he was introduced to the Tsar, who became president of the “Unknown Superiors” who controlled his Martinist Order in St. Petersburg.

In establishing the Ordre kabbalistique de la Rose+Croix (OKR+C), Papus, Oswald Wirth and Stanislas De Guaita dreamed of uniting occultists into a revived Rosicrucian brotherhood, as an international occult order, in which they hoped the Russian Empire would play a leading role as the bridge between East and West.[60] One associate of Papus later claimed that Martinism was the “germ of Sovietism.”[61] St. Petersburg in 1905, according to Colin Wilson, author of The Occult, “was probably the mystical centre of the world.”[62] As reported by Richard B. Spence in Secret Agent 666, in the summer of 1897, Aleister Crowley had traveled to St. Petersburg in Russia, aiming to gain an appointment to the court of Tsar Nicholas II. Spence suggested that Crowley had done so under the employ of the British secret service.

Papus served Tsar Nicholas II and his wife Tsarina Alexandra both as physician and occult consultant. Alexandra, a favorite granddaughter of Queen Victoria, was born at the New Palace in Darmstadt, in Hesse and by Rhine, a Grand Duchy then part of the German Empire. Alexandra was like her grandmother, one of the most famous royal carriers of hemophilia, a genetic disease of males and carried by females, found among Alexandra’s side of the family. Because of lack of successful treatment, hemophilia was generally fatal in the early twentieth century. It had entered the royal houses of Europe by the daughters of Queen Victoria. It had caused the deaths of her elder brother Friedrich and her uncle Leopold. To Alexandra and Nicholas’ dismay, their son Alexei was born with the disease.

The notorious Russian mystic Grigori Rasputin (1869 – 1916), gained great influence over Alexandra who believed him to have a cure for her son. It was even rumored that they had carried on an affair.[63] Historians often suggest that Rasputin's notoriety helped discredit the tsarist regime, and thus helped precipitate the overthrow of the Romanovs which happened a few weeks after he was assassinated. Rasputin was rumored to belong to the Khlysty, a sect who practiced seeking the attainment of divine grace for sin in ecstatic rituals that were rumored to sometimes turn into sexual orgies.[64] Rasputin stole a number of Arthur Dee's translations of his father’s writings into Russian. They were later reclaimed by the Romanov family and returned to the Imperial Library in Moscow.[65]

Alexandra used a left-handed swastika as a secret sign of recognition in her correspondence. In her diary, she noted the anniversary of a person’s death with the symbol. When Tatiana gave her mother the diary, she embroidered a swastika on the cover. On settling in her room at the Ipatiev house, where the family was eventually executed, she inscribed a swastika on a window frame followed by the date, April 17, 1918, and another swastika on the wall over the wall over the bed.[66]

Through Papus, the imperial family became acquainted with his friend and spiritual mentor, the mystic Nizier Anthelme Philippe(1849 – 1905), known as Maître Philippe. While Rasputin is more popularly known as the occultist who attended to the royal couple, before him, Maître Philipe exercised an important influence on them as well. He was believed to possess remarkable healing powers, as well as the ability to control lightning, and to travel invisibly. In St. Petersburg in 1905, it was rumored that, in the presence of the Tsar and his wife, Papus evoked the spirit of the Tsar’s father, Alexander III, who offered advice on how to handle a political crisis. According to one account, Papus promised the imperial family that the Romanov monarchy would be protected as long as he remained alive. When the news of his death reached Alexandra in 1916, she sent a note to her husband, then commanding the Russian armies at the front in World War I, saying “Papus is dead, we are doomed!”[67]

A key actor in these intrigues was Mongol Dr. Piotr Badmaev (ca. 1850 – 1920), described by a Russian historian as “one of the most mysteries personalities of the day,” and a “master of intrigue,” who enjoyed a close association with the mystic healer Rasputin.[68] Known as “the Tibetan,” Badmaev dreamed of the unification of Russia with Mongolia and Tibet, and involved himself in several projects aimed at creating of a great Eurasian empire. Russia’s historic mission, he believed, lay in the East, from where it was destined to unite the Buddhist and Muslim peoples, as a counter to Western colonialism. Badmaev outlined his vision in a 1893 report to his godfather Tsar Alexander III entitled “The Tasks of Russia in the Asiatic East.” Badmaev’s political influence secured the support of the Mongol tribes in the Russo-Japanese War. Badmaev expressed particular concern over Britain’s influence in Asia, stating in a special memorandum: “Tibet, which – as the highest plateau of Asia – rules over the Asiatic continent, must without doubt be in the hands of Russia. By commanding this point, Russia will surely be able to make England more compliant.”[69]

Badmaev knew of the legend—popular in Mongolia, China and Tibet—about the prophesied “White Tsar” who would come from the North (from “Northern Shambhala”) and restore the now decadent traditions of true Buddhism. Badmaev was closely associated with the chief tutor of the Dalai Lama XIII, Lama Agvan Dorjieff (1853 – 1938), who equated Russia with the coming Kingdom of Shambhala anticipated in the Kalachakra texts of Tibetan Buddhism. The Dalai Lama declined to have dealings with the British government in India, and sent Dorjieff as emissary to the court of Nicholas II with an appeal for Russian protection in 1900. Dorjieff is also remembered for building the Buddhist temple of St. Petersburg, where interest in Buddhism was flourishing due to widespread interest in Theosophy. By the 1890s, Dorjieff had begun to spread the story that Russia was the mythical land of Shambhala to the north, raising hopes that the Tsar would support Tibet and its religion.

Dorjieff’s meeting with Nicholas II was arranged by the Tsar’s close confidant, Prince Esper Ukhtomskii (1861 – 1921), a friend of Badmaev. A Theosophist, Ukhtomskii’s closest ally was Blavatsky’s cousin Count Sergei Witte. Ukhtomskii accompanied Nicholas II on his Grand tour to the East, and made contact with Blavatsky at Adyar and promised to use his influence to push forward their projects.[70] Blavatsky had wanted to unite Central Asia, India, Mongolia, Tibet and China, with the involvement of Russia, in order to create a grand Eurasian power able to oppose the British.[71] Hinting at the nature of the Russian ambitions he represented, Ukhtomskii wrote, “in our organic connection with all these lands lies the pledge of our future, in which Asiatic Russia will mean simply all Asia.”[72] As he explained:

The bonds that unite our part of Europe with Iran and Turan [Central Asia], and through them with India and the Celestial Empire [China], are so ancient and lasting that, as yet, we ourselves, as a nation and a state, do not fully comprehend their full meaning and the duties they entail on us, both in our home and foreign policy.[73]

The Tibetan Ganden Phodrang regime, which was then under the administrative rule of the Qing dynasty of China, remained the only Himalayan state free of British influence, and access to Tibet would have given Russia a direct route to British India. By 1903, both Lord Curzon, the head of the British India government and knight of the Garter, and Francis Younghusband became convinced that Russia and Tibet had signed secret treaties threatening the British interests in India and suspected that Dorjieff was working for the Russian government. The fear of Russia drawing Tibet into the Great Game to control the routes across Asia was therefore a reason for the British invasion of Tibet during 1903-4. A military confrontation on March 31, 1904 became known as the Massacre of Chumik Shenko, when the ill-equipped Tibetans were “mowed down… the Tibetans in a few minutes with a terrific slaughter.”[74] In 1904 at Lhasa, the British forced the Tibetans to sign the Treaty of Lhasa, with the understanding that the Chinese government would not permit any other country to interfere with the administration of Tibet. Dorjieff, it is said, then fled to Mongolia with the Dalai Lama.

According to Rom Landau, a “spiritual journalist” of the 1930s, Lama Dorjieff was none other than George I. Gurdjieff, a charismatic hypnotist, carpet trader and spy, who worked as a Russian secret agent in Tibet during the early part of the twentieth century. However, James Webb, author of The Harmonious Circle: The Anatomy of a Myth, the first comprehensive book on Gurdjieff and his movement, suggests that Gurdjieff was an agent for the Russian government as Ushe Narzunoff, an associate of Dorjieff. Nevertheless, the legend that Gurdjieff and Dorjieff were the same person was widely believed among Gurdjieff’s disciples.[75]

George Gurdjieff (1866 – 1949) was born to a Greek father and Armenian mother in Alexandropol (now Gyumri, Armenia), then part of the Russian Empire. Gurdjieff’s teaching claimed that human beings were helplessly caught in a “waking sleep” unable to fully perceive reality, but that it is possible for them to transcend to a higher state of consciousness and achieve their full human potential. He developed a method for doing so called “The Work” or “the Method.” Because his method for awakening one’s consciousness was different from that of the fakir, monk or yogi, his discipline is also called the “Fourth Way.”

Gurdjieff’s thought is an amalgam of Theosophy, Neopythagoreanism, Rosicrucianism and alchemy. According to James Webb, Blavatsky’s Theosophy was his single most important source. Gurdjieff explained, “The way of the development of hidden possibilities is a way against nature and against God.”[76] His deceptive and tyrannical ways led to his reputation as a “rascal guru.” In early adulthood, Gurdjieff claims to have travelled to many parts of the world, including Central Asia, Egypt and Rome. In the account of Gurdjieff’s wanderings, Meetings with Remarkable Men, each chapter is named after a “remarkable man,” many of them members of a society of “Seekers after truth.” James Webb proposed, and K. Paul Johnson concurs, that the model for “Prince Lubovedsky,” whom Gurdjieff describes as a key member of the “Seekers of the Truth,” was Esper Ukhtomskii.[77]

Gurdjieff claims to have made contact with a “Sarmoung Brotherhood,” located somewhere in the heart of Asia, about twelve days’ journey by horse and donkey from Bukhara in Uzbekistan. From the Sarmoung Gurdjieff learned their sacred dances, much like those of the Whirling Dervishes. According to Johnson, Gurdjieff’s accounts suggest “…a possible channel for Isma’ili influences in the Fourth Way teachings.”[78] According to Gurdjieff’s leading disciple, John G. Bennett, who was head of British Military Intelligence in Constantinople, and his friend Idries Shah, the popular author of Sufism, Gurdjieff’s teaching originated with a chain of Sufi masters who were the descendants and spiritual heirs of the ancient shamanism of the Altai Mountains, where Central Asia had been their heartland for forty thousand years or more.[79]

Kahal

It is believed that the basis for the notorious Protocols of the Learned Elders of Zion—which purport to be the minutes outlining a Judeo-Masonic plot for world domination—were initially written by Papus, when he reported on a conspiracy on the part of Maître Philippe and his supporters against Tsar Nicholas II of Russia. Papus shared a series of Protocols of the sittings of the secret Masonic Lodges, who had sworn to destroy the Russian imperial family.[80] Papus promoted his Martinist Order as a counter to the Masonic lodges which, he believed, were in the service of British imperialism and the international financial syndicates. Papus believed that the vast Russian Empire was the only power capable of thwarting the vast conspiracy of the “Shadow Brothers,” and to prepare for the coming war with Germany. He thought therefore that among the circles of Russian Martinists “the doctrine and the plan of the Russian Revolution will be defined.”[81]

In August 1921, The London Times published an article by its Constantinople reporter, Philip Graves, who claimed to have determined the Protocols to be a forgery. Suspiciously, according to his biographer Peter Grose, it was Allen Dulles, later notorious head of the CIA, who discovered “the source” provided to The Times.[82] The rare book turned out to be a work of 1864 Dialogue in Hell Between Machiavelli and Montesquieu, by Maurice Joly, the protégé of Aldolphe Crémieux, the head of the Alliance Israelite Universelle. Crémieux was also Grand Master of the Rite of Mizraim and Grand Commander of the Supreme Council of France, responsible for managing the high degrees of the Ancient and Accepted Scottish Rite within the Grand Orient of France. Joly, also a Jew, was a lifelong Freemason and also a member of the Rite of Misraïm.[83] Joly’s work was an attack on the political ambitions of Napoleon III who, represented by Machiavelli, plots to rule the world. Joly was imprisoned in France for fifteen months as a direct result of his book’s publication.

Graves then discovered what he thought were numerous parallels with it, leading him to conclude that much of the Protocols were paraphrased from it. According to Norman Cohn’s analysis of the text, in Warrant for Genocide:

In all, over 160 passages in the Protocols, totaling two fifths of the entire text, are clearly based on passages in Joly; in nine of the chapters the borrowings amount to more than half of the text, in some they amount to three quarters, in one (Protocol VII) to almost the entire text. Moreover with less than a dozen exceptions the order of the borrowed passages remains the same as it was in Joly, as though the adaptor had worked through the Dialogue mechanically, page by page copying straight into his 'protocols' as he proceeded. Even the arrangement in chapters is much the same - the twenty-four chapters of the Protocols corresponding roughly with the twenty-five of the Dialogue. Only towards the end, where the prophecy of the Messianic Age predominates, does the adaptor allow himself any real independence of his model. It is in fact as clear a case of plagiarism - and of faking - as one could well desire.[84]

Joly’s work is also predated by another of Crémieux’s protégés, Jacob Venedy, entitled, Machiavelli, Montesquieu, Rousseau. Venedy was also claimed to have been a Jew, a Freemason, a communist and a friend of Karl Marx.[85] Other works with similar themes that appeared at this time was one from the program of Bakunin, who founded his Alliance Social Democratique on the lines of Weishaupt’s Illuminati, and in 1869 wrote his Polemic Against the Jews in which he refers to the Jews as “the most formidable sect” in Europe.[86] His colleague, Netchaieff, arrived at the conclusion that "in order to found a serious and indestructible society one must take for a basis the policy of Machiavelli."[87] The other was from Jacques-Cretineau Joly, in 1859, where he reproduced documents of the Alta Vendita, in which he criticized the Jewish leadership of “the secret societies.” The work was mainly directed against the Jews of the International Working Men’s Association, which Karl Marx had formed by consolidating a number of secret societies.[88]

Nesta Webster further lists another work that appeared in 1869, titled The Jews, Judaism, and the Judaification of Christian People, by Gougenot Des Mousseaux, with particular emphasis on the Alliance Israëlite Universelle and “universal” Freemasonry, “sharing a single life, and animated by the same soul.” According to des Mousseaux, the first practitioners of the Kabbalah were the sons of Cain, who after the flood were succeeded by the sons of Ham, who became the Chaldeans. They passed their secret on to the Jews who in turn influenced the Gnostics, the Manicheans, and the Assassins. They transmitted their diabolical cult to the Templars who handed it to the Freemasons, where at all times the Jews were the Grand Masters. According to des Mousseaux, the chief symbols of this cult of Lucifer were the serpent and the phallus, with rituals including sexual orgies. By murdering Christian children, the Jews, who were witches, acquired demonic power. Finally, in the last chapter of his book, the Antichrist would be a Jewish king who all nations would accept as savior and ruler of a one-world government.

...the Jews will raise up a man with a genius for political imposture, a sinister bewitcher around whom fanatical multitudes will cluster. The Jews will hail this man as the Messiah, but he will be more than that. After destroying the authority of Christianity, he will unite mankind in one great universal brotherhood and bestow on it a superabundance of material goods. For these great services, the Gentile nations will accept him, exalt him, and worship him as a god — but in reality, for all his apparent benevolence, he will be Satan’s instrument for the perdition of mankind.[89]

In the same year, both Des Mousseaux and Bakunin had described a leak of information from secret societies. In 1870, Bakunin explains that his secret society had to be disbanded, because of it. Des Mousseaux had also reported in The Jew, that in December of 1865, he had received a letter from a German statesman to the effect:

Since the revolutionary recrudescence of 1848, I have had relations with a Jew who, from vanity, betrayed the secret of the secure societies which he had been associated, and who warned me eight or ten days beforehand of all the revolutions which were about to break out at any point of Europe. I owe to him the unshakeable conviction that all these movements of “oppressed peoples,” etc., etc., are devised by half a dozen individuals, who give their orders to the secret societies of all Europe. The ground is absolutely mined beneath our feet, and the Jews provide a large contingent of these miners...[90]

The idea of an international Jewish conspiracy was already in development in the 1860s. Jacob Brafman, a Russian Jew from Minsk, had a falling out with agents of the local Kahal, the semi-autonomous Jewish government, and consequently turned against Judaism. He converted to the Russian Orthodox Church and authored polemics against the Talmud and the Kahal. Brafman claimed in his books The Local and Universal Jewish Brotherhoods (1868) and The Book of the Kahal (1869), that the Kahal continued to exist in secret and that it was an international conspiratorial network, under the central control of the Alliance Israélite Universelle, then under the leadership of Adolphe Crémieux in Paris.[91] Brafman’s work was translated into English, French, German and other languages, and the image of the “kahal” as the hub of a Jewish working as a state within a state was picked up by anti-Jewish publications in Russia and Russian officials, such as P.A. Cherevin and Nikolay Pavlovich Ignatyev who in the 1880s urged governors-general of provinces to seek out the supposed kahal. This was around the time of the Narodnaya Volya assassination of Tsar Alexander II of Russia. Much of the Narodnaya Volya’s philosophy was inspired by Sergey Nechayev and “propaganda by the deed,” a concept promoted by Bakunin. Bakunin, in his “Letters to a Frenchman on the Present Crisis” (1870) stated that “we must spread our principles, not with words but with deeds, for this is the most popular, the most potent, and the most irresistible form of propaganda.” The trigger for the subsequent pogroms was the assassination of Tsar Alexander II was blamed by blamed by some on “foreign influence agents,” implying the Jews.[92]

Another proposed source of the Protocols is a chapter from Biarritz, an 1868 novel by the anti-Semitic German novelist Hermann Goedsche. Biarritz contains a chapter titled “The Jewish Cemetery in Prague and the Council of Representatives of the Twelve Tribes of Israel,” in which Goedsche depicts a clandestine nocturnal meeting of members of a mysterious rabbinical cabal that was planning a diabolical “Jewish conspiracy.” The chapter closely resembles a scene in Alexandre Dumas’ The Queen’s Necklace, published in 1848, where Cagliostro, chief of the Unknown Superiors, among whom are Swedenborg, arranges the Affair of the Diamond Necklace.

These strands are the subject matter of Umberto Eco’s The Prague Cemetery, Simone Simonini, a man whom Eco claims he has tried to make into the most cynical and disagreeable character in all the history of literature.[93] Simonini’s father was killed in 1848 fighting for a united Italy. He is brought up by his grandfather, an old reactionary who houses Jesuit refugees, and claims that the French Revolution was planned by the Knights Templar, the Bavarian Illuminati and the Jacobins, but behind them all were the Jews. Simonini is trained as a forger and is hired by the Piedmont Government secret service to spy to report on Garibaldi’s movements after he has taken possession of Sicily. The Kingdom of Piedmont cautiously supports the unification of Italy but is concerned that Garibaldi's fame might overshadow that of their king, Victor Emanuel II. Simonini meets the French novelist Alexandre Dumas and Italian patriots Nino Bixio and Ippolito Nievo.

Over the next thirty-five years Simonini lays traps for revolutionaries fighting against Napoleon III, provides intelligence during the days of the Paris Commune, and forges the bordereau that would trigger the Dreyfus affair. Driven by a desire for wealth, Simonini hatches a plan to forge what will one day become the infamous Protocols of the Elders of Zion. Simonini’s idea is first inspired by an account of a masonic gathering in Alexandre Dumas’ novel Joseph Balsamo, and he gradually embroiders it using other sources, each inspired by the other Eugène Sue’s Les Mystères du Peuple, Maurice Joly’s The Dialogue in Hell Between Machiavelli and Montesquieu and Goedsche’s Biarritz.

As Umberto Eco noted, the plans revealed are approximately the same as described in 1880 by the Revue des Etudes Juives, which published two letters attributed to Jews of the fifteenth century. But as Victor Marsden has indicated, it was an account in fact reproduced in 1608 by Julio-Inigues de Medrano’s La Silva Curiosa. In Goedsche’s version, at midnight, the Devil himself appears to contribute his opinions and insight. The assembled figures each represent the twelve tribes of Israel who report on their activities during the century. Among them the Levite announces that Israel is rising again, thanks to the gold which has fallen into her hands, and can now look forward to a near future when the whole earth will belong to them. The representative of Reuben reports that through the stock exchanges the Jews have managed to place all the governments of Europe in their debt and are thereby able to control them.[94]

Ideas in the Protocols were also prefigured in the work of the famous Russian author, Fyodor Dostoevsky (1821 – 1881), best-known for Crime and Punishment, The Idiot, Demons and The Brothers Karamazov. Dostoevsky expressed clear anti-Semitic beliefs most clearly in “The Jewish Question” section of Diary of A Writer, where he blamed the Jews of xenophobia, forming a status in statu (state within the state), and of controlling world finance and international politics.[95] According to Dovstoevsky, “The Jew and his Kahal” formed a “conspiracy against Russians,” and “The Jews are Russia’s undoing.”[96]

Dostoevsky and Vladimir Solovyov (1853 – 1900)—who played a significant role in the development of Russian philosophy and poetry—had inspired far-rightists of Imperial Russia to propagate the notion of Orthodox Christian superiority and warn of an impending apocalyptic battle between Russia at the head of all Slavs and conspiratorial international Jewry, where Russians would assume the role of Christ, and Jews would take the part of the Antichrist. Dostoevsky warned: “Their kingdom is approaching, their entire kingdom! The triumph of ideas is coming before which feelings of philanthropy, thirst for the truth, Christian feelings, national and even folk pride of the European peoples will flag” in the face of “materialism, the blind, lustful craving for personal material security.” Dostoevsky claimed that this collapse stood “‘near, in the doorway,’” in reference to Revelation 3:20, which foretells the destruction of the sinful world in great upheaval and chaos, after which the Kingdom of God will appear on earth.[97]

Paradoxically, it is generally believed that Solovyov—who was influenced by the Rosicrucian tradition of Novikov and Schwartz—was the first Russian philosopher to show a serious interest in Jewish mysticism.[98] Solovyov’s sources included the works of occultists such as Eliphas Levi, H.P. Blavatsky and, possibly, some earlier Christian Kabbalists. He was also familiar with the European mystics of the sixteenth to eighteenth centuries, including Paracelsus, Boehme, Swedenborg, and others. He ranked Swedenborg as a great mystic and visionary, and pointed to the similarity of some of his ideas and the Kabbalah.[99] When Solovyov used Kabbalistic concepts, he transformed them in a way similar to the Masonic Kabbalah of the late eighteenth century. Like some Christian kabbalists before him, he saw Kabbalah as an occult, secret science transmitted to initiates since ancient times, but which had no direct connection to Judaism.[100]

Solovyov’s writings have in many ways contributed to dissemination of the mythology in Russia of the Sophia, the feminine wisdom of God, comparable to the Shekinah of the Kabbalah or various goddess traditions. Soloviev had mystical encounters with the Sophia which he described in his poems, and which subsequently inspired the Russian Symbolist arts movement of his time. His teachings were deemed heretical by Russian Orthodox Church Outside Russia and as unorthodox by the Patriarchate of Moscow.[101]

The theme mentioned in Solovyov’s 1900 “A Short Tale of the Anti-Christ” was part of his Three Conversations. Solovyov discussed the “man of the future,” the Anti-Christ, in order “to reveal in advance the deceptive mask behind which the abyss of evil is hiding.” According to Solovyov, the Anti-Christ gains power with the help of Freemasons and the Comite permanent universel (Standing Universal Committee), referring to the Alliance israelite universelle.[102] Solovyov’s interpretation of the Anti-Christ story deeply impressed Russian mystic Sergei Nilus (1862 – 1929), who became famous for disseminating the Protocols. The Protocols were supposedly first discovered in Russia by Nilus, who produced a Russian translation, which appeared as the final chapter of his book The Great within the Small and Antichrist, an Imminent Political Possibility. Notes of an Orthodox Believer, about the coming of the Antichrist. When Victor Marsden, a Russian correspondent for The London Morning Post, first translated the Protocols into English in 1920, they were widely accepted as genuine by a large segment of eminent diplomats and statesmen.

Protocols of Zion

It is widely asserted that it was Paris head of the Okhrana, the Russian secret service, Piotr Rachkovsky (1853 – 1910), who commissioned the forgery of the Protocols. Umberto Eco pointed out in Foucault’s Pendulum that Rachkovsky seems to be connected to the Comte St. Germain. And as Eco points out, Prince Charles of Hesse-Kassel—a member of the Illuminati and the Asiatic Brethren—said that St. Germain was of Transylvanian origin and his name was Rackoczi. George II Rakoczi (1621 – 1660) and his wife Sophia Bathory were from two families who employed the emblem of the Order of the Dragon.[103] According to theosophical histories, Francis Bacon feigned his own death on Easter Sunday, April 9, 1626, and then traveled extensively outside England, eventually attaining his physical Ascension to another plane on May 1, 1684 in a castle in Transylvania owned by the Rakoczi family.[104]

The Protocols of Zion emerged at a time of a flurry of anti-Masonic activity, as represented by Là-bas (1891) by Joris-Karl Huysmann and Lucifer Unmasked (1895), a collaborative work by the notorious Leo Taxil and Jules Doinel, who briefly converted to Catholicism, after having founded the Église Catholique Gnostique, which became the official church of the Martinist Order. Taxil reported through Dr. Bataille of the existence of secret satanic societies all over the world, who were simply “branches of High Masonry.” In Ceylon, where he was recognized as a Freemason of the Memphis-Misraïm, he was introduced to the “underground sanctuaries of the Luciferian fakirs.” He met Brahmins who revealed that “the real Brahma is Lucifer.” Bataille claimed to have discovered a “Chinese cabalistic Freemasonry” and that initiates of Luciferian Palladism guided all oriental secret societies, including criminal organizations like the Chinese Triads. Bataille also learned that even the thirteenth Dalai Lama was a Satanist, who by virtue of the Devil was able to perform supernatural feats.

It was from these same circles, intersecting with the Theosophical Society, from which the first example of the Protocols emerged. According to Marsden, in 1884, a woman named Yuliana Glinka hired Joseph Schorst-Shapiro, a member of Joly’s Misraim Lodge, to obtain sensitive information, purchasing from him a copy of the Protocols, and subsequently gave them to a friend who passed them on to Nilus.[105] The Protocols were first mentioned in the Russian press in April 1902 by the Saint Petersburg newspaper Novoye Vremya, written by a famous conservative publicist Mikhail Menshikov, who reported “how the lady of fashion [Glinka] had invited him to her house to see the document of vast importance. Seated in an elegant apartment and speaking perfect French, the lady informed him that she was in direct contact with the world beyond the grave and proceeded to induct him into the mysteries of Theosophy… Finally, she initiated him into the mysteries of the Protocols.”[106]

Glinka was also an agent of Rachkovsky.[107] Glinka was the granddaughter of a colonel whose Masonic affiliations had led to his arrest for involvement in the Carbonari-inspired Decembrists’ plot of 1825 against Tsar Nicholas I.[108] In Paris, Glinka involved herself in the circles around Papus, became a close friend of Blavatsky and belonged to the Paris branch of her society, the Theosophical Society of East and West, headed by Lady Caithness, in whose salon Jules Doinel founded the Église Catholique Gnostique.[109] Her salons also attracted Papus, Stanislas de Guaita and Oswald Wirth of the OKR+C. Also belonging to the secret group were Edouard Schuré, soon to be famous for his Les Grands Inities (1888), and the Christian socialist Albert Jounet, a friend of the notorious satanist Jules Bois.[110] Bois was also a friend of Abbé Boullan, successor to Eugène Vintras’ sex-cult, who became the model for Huysman’s character in Là-bas.[111]

Vladimir Solovyov’s brother, Vsevolod Solovyov (1849 – 1903), who was also a close friend of Emilie de Morsier, the secretary of the Theosophical Society of East and West, referred to Glinka her “great friend.”[112] Calling Glinka “Miss A”, Vsevolod said: “she was continually surrounded by phenomena and miracles of all sorts […]. She did not live in Russia, and had lodgings in Paris; but she was continually vanishing, no one knew where, and was generally absorbed in some very complicated and intricate affairs of her own.”[113] One of these delicate matters was the attempt in early 1893 to convince Tsar Alexander III in a secret report that Bismarck was planning to have the him assassinated, assuring him that he would not be killed: “Your Majesty could count on the full support of the Alliance Israelite Universelle. This Alliance is an immense force of intelligence and money.”[114]

Glinka was a very close friend of another associate of Blavatsky, the journalist and writer Juliette Adam. In 1868, Adam was married for a second time to the lawyer and founder of the Crédit foncier, Antoine Edmond Adam (1816 – 1877). Around that time, Adam joined the lodge La Clémente Amitié, at that time the most important lodge of the Grand Orient de France. In 1877, the lodge had about 250 members, including Gambetta and Maurice Joly. Juliette’s salon in Paris, where Gambetta played a leading role, was an active center of opposition to Napoleon III and became one of the most prominent republican circles. There, met Marie d’Agoult, Louis Blanc, Georges Clemenceau, Gustave Flaubert, and Victor Hugo. She also encouraged the literary beginnings of Alexandre Dumas fils. Papus mentioned Adam as early as 1891/92 as a member of his Groupe Independant d’Études Ésoteriques, which he founded after leaving Blavatsky’s Theosophical Society, and always spoke full of praise for her work.[115]

Adam was accused by the anti-Masons of also entertaining Fabre des Essarts, who succeeded Jules Doinel as head of the Église Catholique Gnostique. In his reply to Doinel’s Lucifer Unmasked, Papus lamented about how the critics of occultism supposedly “mixed up in the same salad the atheist Freemasons of the Grand Orient, the Spiritualists, the mystical groups and the Martinists, whose ancestors had themselves guillotined in ‘93 to defend Christianity against the secularising obscurantism which had already begun.” According to Papus, Doinel “lacked the necessary scientific education to explain without trouble the marvels which the invisible world squandered on him.” Only two possibilities were therefore open to Doinel: conversion or madness. “Let us be thankful that the Patriarch of the Gnosis has chosen the first way.”[116]

Doinel was also a disciple of Saint-Yves d’Alveydre, from whom the author of The Secret of the Jews drew a considerable amount of material. According to Webb, in The Occult Establishment, Vesevolod Solovyov, who was also part of Adam’s circle, probably met Saint-Yves d’Alveydre personally in the year that he published The Mission of the Jews (1884).[117] Vsevolod visited Paris in 1884 where he met Blavatsky, and came into contact with Master Morya, and collaborated with Blavatsky’s sister Vera Jelikovsky and her two daughters. By 1886, however, he became disillusioned and abandoned his plans to promote theosophy in Russia and denounced Blavatsky as a spy of the Okhrana. Of his later novels, the best known are The Magi (1889) and The Great Rosicrucian (1890), dealing with occultists of the late eighteenth and early nineteenth century.

Webb speculated that the author of The Secret of the Jews was Glinka, who may have turned against Saint-Yves and Papus, or left the Theosophical Society because it was anti-Christian. The book’s premise follows the beliefs of Egyptian Rite Freemasonry, where Moses adapted the teachings of the Emerald Table of Hermes, which were inherited by the Essenes. The secret Jewish plot to undermine Christianity began during the First Crusade and the founding of the Templars, for the mystic mission of rebuilding the Temple of Solomon. Since that time, the Jewish secret cabal has been operating, under various names, including Gnostics, Illuminati, Rosicrucians, Martinist, and so on. The conspiracy was responsible for Humanism, the French Revolution, the American Revolution, the expulsion of the Turks from Europe, the unification of Italy, and the 1848 International. According to the book, by 1895 the conspiracy was focused on encouraging liberalism, secularism, capitalism and the destruction of the aristocracy, and it called for the publication of a summary to expose the Jewish plot against the whole Christian world and against Russia in particular. Glinka handed the book to General Orzheyevsky, who was to pass it on to General Cherevin, the commander of the Imperial Guard, who was a counsellor to the Tsar.

As noted by James Webb, “All authorities on the Protocols have united in the opinion that the forgery emanated from the circle of Juliette Adam and the Nouvelle Revue,” which was ardently opposed to Count Sergei Witte and his policies.[118] With her magazine La Nouvelle Revue, founded in 1879, Adam ensured that the journalistic ground was prepared for a future Franco-Russian alliance, an ambition she shared with Papus. Two other women belonged to the occult community of Juliette Adam and Papus. The first was the Russian journalist and propagandist agent of Blavatsky’s publisher Mikhail Katkov, Olga Alekseevna Novikova, who promoted an Anglo-Russian settlement in London from the late 1870s as “M.P. for Russia” together with her famous journalist colleague, the occultist William Thomas Stead (1849 – 1912), and there, out of both spiritual and political interest, became associated with Blavatsky. Stead was a British newspaper editor, regarded as a pioneer of investigative journalism. Stead dedicated an extensive biographical portrait to Novikova, highlighting her contributions to the realization of the British-Russian rapprochement.[119]

Through Novikova, Stead also developed a friendship with Blavatsky in 1888, and claimed responsibility for having introduced her to Annie Besant, whom he referred to as “one of my most intimate friends,” leading to her conversion to Theosophy and eventual leadership of the movement.[120] In the 1890s, Stead became increasingly interested in spiritualism. In 1893, Stead published the quarterly Borderland, whose focus was on spiritualism and psychical research, and which was regularly announced and specially reviewed in Papus’ Le Voile d’Isis. For his part, Papus compiled an address list of the circles established by Borderland and their members, which he grouped according to their occult abilities such as “clairvoyance, telepathy, occultism, automatic writing, etc.”[121] In 1909, Stead invited Papus to consult a spirit in London.[122]

Stead also held ambitions for the creation of a one-world government. In 1891, he had participated in the early founding of a secret society that came to be known as the Round Table, with Cecil Rhodes, Lord Esher, Alfred Milner, which was funded by Baron Nathan Rothschild, also known as “Natty” de Rothschild, who became head of NM Rothschild and Sons in 1879. As Stead had explained to his wife in 1889:

Mr. Rhodes is my man! I have just had three hours talk with him. He is full of a far more gorgeous idea in connection with the paper than even I have had. I cannot tell you his scheme because it is too secret… His ideas are federation, expansion, and consolidation of the Empire... He took to me. Told me some things he has told no other man—save Lord Bothschild…[123]

Stead’s younger brother, Herbert, was a Christian mystic, who claimed to have experienced a vision of Christ. In early 1894, while praying for peace, Herbert heard what he believed was a divine voice, telling him to “Approach the Emperor of Russia: Through Him Deliverance will come.”[124] Stead believed the voice Herbert had heard was a divine revelation and took up the cause of peace, calling in The Review of Reviews for a general European reduction of armaments and appealing for leadership to the Nicholas II, as “the peace-keeper of Europe.” On 24 August 1898, Nicholas II issued a rescript, calling for an international conference to for that very purpose. A month later, Stead left London to embark on a “Pilgrimage of Peace’ across Europe, and met a number of political leaders, among the Nicholas II. Stead’s pilgrimage included a visit to Rome, where he hoped to convince the Pope Leo XIII to join with the Tsar in helping lead his Peace Crusade, but he was not granted an interview.

Returning to London in November, Stead spearheaded a campaign to mobilize British public opinion in support of the Nicholas II’s rescript, though some denounced his scheme overly idealistic or as serving the interests of the Tsar. Nevertheless, in response to the Tsar’s rescript, representatives from twenty-six states, including the United Kingdom, accepted the invitation of Queen Wilhelmina of the Netherlands to meet as an international conference in her capital, The Hague, to discuss peace, arbitration, the limitation of armaments, and the laws that should govern warfare. Along with the Geneva Conventions, the Hague Conventions were among the first formal statements of the laws of war and war crimes in the body of secular international law.

As explained by Stewart J. Brown, “Stead believed that he had been God’s principal agent in bringing about the conference.”[125] Though the Conference did not achieve all he had hoped for, Stead hailed the convention as “the meeting of a Parliament of Man laying the foundations of the federation of the world.”[126] “The work of the Twentieth Century,” he proclaimed, would be “the destruction of Nationalism Militant, the death-knell of which was sounded at the Conference of the Hague” and the spread of internationalism. As his brother Herbert described, Stead’s “culminating life-work was for ‘the Parliament of Man, the Federation of the World’.” After The Hague Conference, Herbert suggested to his brother a new motto for The Review of Reviews: “One World, One People, One Destiny.”[127]

The other person in this web was Princess Catherine Radziwill, born Catherine Rzewuska, niece of Ewelina Hańska, a relative of Saint-Yves d’Alveydre’s wife Marie Victoire de Keller. At the age of nine, she was sent by her father Adam Rzewuski to live with his sisters, Catherine’s aunts Ewelina Hańska, who had been married to Honoré de Balzac, and Carolina Lacroix in Paris. Through Ewelina and Carolina, Catherine gained access to the Paris salons, where she met the cultural and literary celebrities of the day, including Juliette Adam, with whom Catherine had worked since 1882, when she returned to Paris from St. Petersburg. It was in the circle around Adam in Paris, Catherine also met her great cousin Marie Victoire de Keller.[128] Radziwill also began an affair with General Cherevin. In 1896, Stead arranged for Catherine to meet with Cecil Rhodes, and eventually wrote a book about him, defending his beliefs and policies.

Anna de Wolska, a militant feminist of Polish descent and Papus’ lover since 1888, had succeeded in convincing Adam in the early 1890s to attend séances and to contribute to the journal L’Initiation.[129] Anna was the daughter of Polish author, Kalikst Wolski (1816 – 1885). After his death, Kalikst name was usurped by the Okhrana, in order to publish anti-Semitic publications under his name. The Paris head of the Okhrana, the Russian secret service, Piotr Rachkovsky (1853 – 1910), had his name changed to “Kalixt de Wolski,” and made him the author of an anti-Jewish pamphlet, La Russie Juive (“Jewish Russia”), published in 1887 by the publisher Albert Savine, who had just published La France juive (“Jewish France”) by Édouard Drumont. La Russie juive was written during the pogroms of the 1880s, in which Kalikst accused the Jews of ultimately bringing the persecutions upon themselves. Referring to the writings Kniga kagala. Materialy dlja izučenija evreiskogo byta (“The Book of the Kahal. Materials for the Study of Jewish Life,” 1869) and Kniga kagala. Vsemirnyj evreiskij vopros (“The Book of the Kahal. The Global Jewish Question,” 1879) by Jacob Brafman, Wolski referred to the administrative establishment of the Kahal which he claimed revealed the conspiratorial aims of the Jews. As an example, using Goedsche’s chapter The Jewish Cemetery in Prague from Biarritz, he employed the fictitious speech delivered: “When we have become the sole owners of all the gold of the earth, the true power will pass into our hands, and then the promises made to Abraham will be fulfilled.”

The purported forgers in Rachkovsky’s circle were also said to have made use of an earlier version of the Protocols discovered by Papus.[130] Papus shared a series of Protocols of the sittings of the secret Masonic Lodges, who had sworn to destroy the Russian imperial family.[131] In October 1901, Papus collaborated with an anti-Semitic journalist Jean Carrère in producing a series of articles in the Echo de Paris under the pseudonym Niet (“no” in Russian). They described a “hidden conspiracy” which had been responsible for the French Revolution and again the Unification of Italy, concluding that, “Now, today, supremacy is ensured by the possession of gold. It is the financial syndicates who hold at this moment the secret threads of European politics.”[132] As noted by Markus Osterrieder, Papus’ articles insinuated that there was a secret Anglo-German, but by reference to the House of Rothschild implicitly primarily “Jewish” conspiracy in Russia, in the form of an all-powerful financial cartel, which he identified with the founders of the Round Table, and their co-conspirator Count Sergei Witte, who was sponsored by Rachkovsky.[133] In August 1903, Vyacheslav Plehve, Minister of the Interior, passed on documents to Tsar Nicholas II that suggested Witte was part of a Jewish conspiracy. As a result, Witte was removed as Minister of Finance.[134]

A story printed in 1920, in the “Organ of the Democratic Idea,” asserted that Papus compiled a report for the Russian Tzar—part of which included the Protocols of the sittings of the secret Masonic Lodges—which detailed a conspiracy against the Tsar on the part of Maître Philippe. This story goes on to say that Rachkovsky “spiced up this sensational report so as to guarantee the desired effect.” Papus and Rachkovsky were also apparently assisted in this endeavor by Adjutant General P.P. Gesse, and the Dowager Empress, Marija Federovna, as spouse of Emperor Alexander III, and the daughter of King Christian IX of Denmark and Louise of Hesse-Kassel.[135] Many authors maintain that it was Matvei Golovinski, the agent Rachkovsky, who in Paris in the early 1900s authored the first edition of the Protocols.[136] Matvei’s father, Vasili Golovinski was a friend of Fyodor Dostoyevsky. However, in his book The Non-Existent Manuscript, A Study of the Protocols of the Sages of Zion, Italian academic Cesare De Michelis writes that the hypothesis of Golovinski authorship was based on statements by Catherine Radziwill, who was known to be an unreliable source.

[1] 'Abraham Yarmolinsky, éd.. The Memoirs of Count Witte (Garden City, N.Y., 1921), pp. 198–99; cited in Robert D. Warth. “Before Rasputin: Piety and the Occult at the Court of Nicholas II.” The Historian, Vol. 47, No. 3 (May 1985), p. 323

[2] Mission de l’Inde; cited in Markus Osterrieder. “Synarchie und Weltherrschaft,” in Die Fiktion von der jüdischen Weltverschwörung (Wallstein Verlag. 2012), p. 115.

[3] Markus Osterrieder. “From Synarchy to Shambhala,” p. 113 n. 42.

[4] Sanford L. Drob. Kabbalistic Metaphors: Jewish Mystical Themes in Ancient and Modern Thought (Jason Aronson, 2000), pp. 185-240.

[5] Ernst Benz. Emanuel Swedenborg: Visionary Savant in the Age of Reason (Swedenborg Foundation, 2002), p. xiii.

[6] John Keegan. The American Civil War (Knopf, 2009), p. 272.

[7] Markus Osterrieder. “Synarchie und Weltherrschaft,” in Die Fiktion von der jüdischen Weltverschwörung (Wallstein Verlag. 2012), p. 111.

[8] Duker, “Polish Frankism’s Duration,” p. 292.

[9] Neal Ascherson. Black Sea (1995), pp. 150-165.

[10] Markus Osterrieder. “From Synarchy to Shambhala,” p. 113 n. 42.

[11] G. van Rijnberk. Épisodes de la vie ésotérique, 1780-1824 : Extraits de la correspondance inédite de J. B. Willermoz, du prince Charles de Hesse-Cassel et de quelques-uns de leurs contemporains Broché – 1948 (Lyon: Derain, 1948); Novak. Jacob Frank, p. 61.

[12] “HM King Christian IX of Denmark.” European Royal History.

[13] Howard. Secret Societies, p. 113.

[14] Mehmet Sabeheddin. “The Secret of Eurasia: The Key to Hidden History and World Events.” New Dawn (68).

[15] Bernice Glatzer Rosenthal. The Occult in Russian and Soviet Culture (Cornell University, 1997), p. 46.

[16] Walter Moss. A History of Russia: To 1917 (Anthem Press, 2002), pp. 163–166.

[17]  George William Speth. Royal Freemasons (Masonic Publishing Company, 1885), p. 70.

[18] Virginia Rounding. Catherine the Great: Love, Sex and Power (London: Hutchinson, 2006), p. 92.

[19] Anonymous. Rituals of the Fratres Lucis.

[20] Rachel Elior. “Frank, Eva.” Encyclopedia Judaica.

[21] Cited in Isabel De Madariaga. Politics and culture in eighteenth-century Russia (Routeledge, 1998), p. 164.

[22] Giacomo Casanova. The Story of My Life (Penguin Classics, 2001), p. 406.

[23] Magnus Olausson. Catherine the Great and Gustav III (Boktryck AB, 1999), p. 170.

[24] Michael Howard. Secret Societies: Their Influence and Power from Antiquity to the Present Day (Inner Traditions/Bear & Company. Kindle Edition), pp. 113-114

[25] Christopher McIntosh. The Rose Cross and the Age of Reason: Eighteenth-century Rosicrucianism in Central Europe and its Relationship to the Enlightenment (Leiden: Brill, 1992), p. 154.

[26] Boris Telepnef. Outline of the History of Russian Freemasonry (Kessinger Publishing, 2003), p. 21.

[27] Konstantin Burmistrov & Maria Endel. “The Place of Kabbalah in the Doctrine of Russian Freemasons.” Aries (2004), 4, 1, p. 57.

[28] Ibid.

[29] Christopher McIntosh. The Rose Cross and the Age of Reason: Eighteenth-century Rosicrucianism in Central Europe and its Relationship to the Enlightenment (Leiden: Brill, 1992), p. 157.

[30] Schuchard, Marsha Keith. Why Mrs. Blake Cried.

[31] Leon Zeldis, “Freemasonry in Russia.” http://www.freemasonry.org/leonzeldis/russia.htm

[32] Christopher McIntosh. The Rose Cross and the Age of Reason: Eighteenth-century Rosicrucianism in Central Europe and its Relationship to the Enlightenment (Leiden: Brill, 1992), p. 158.

[33] Ibid.

[34] Léon Maury. Le Réveil religieux dans l’Église réformée à Genève et en France (Paris, 1892), pp. 316-319.

[35] Timothy C.F. Stunt. From awakening to secession: radical evangelicals in Switzerland and Britain, 1815-35 (illustrated ed.), (Continuum International Publishing Group, 2000), p. 30.

[36] Walter Alison Phillips. “Alexander I.” In Hugh Chisholm (ed.). Encyclopædia Britannica. 1 (11th ed.). (Cambridge University Press, 1911), pp. 556–559.

[37] “Krüdener, Julie de (1764–1824).” Women in World History: A Biographical Encyclopedia (Encyclopedia.com) Retrieved from https://www.encyclopedia.com/women/encyclopedias-almanacs-transcripts-and-maps/krudener-julie-de-1764-1824

[38] John Pollock. Wilberforce (David C Cook, 2013).

[39] John Isbell. “Introduction,” Germaine De Stael, Corinne, or, Italy, trans. Sylvia Raphael (Oxford: Worlds Classics, 1998), p. ix.

[40] Horace Walpole; cited in Jeremy Black. The British and the Grand Tour (1985), p. 120.

[41] D. Constantine. Fields of Fire: a life of Sir William Hamilton (London: Weidenfeld and Nicolson, 2001), p. 137.

[42] T.J. Pettigrew. Memoirs of the Life of Vice-admiral Lord Viscount Nelson, vol. i. (London: T. & W. Boone, 1849), p. 324.

[43] Ibid.

[44] Howard. Secret Societies, p. 120.

[45] Ibid.

[46]  George William Speth. Royal Freemasons (Masonic Publishing Company, 1885), p. 27.

[47] Ibid., pp. 121-122

[48] Frank Podmore. “Levitation and the Fire Ordeal.” In The Newer Spiritualism (Henry Holt and Company, 1910) pp. 55-86.

[49] Howard. Secret Societies, p. 122.

[50] Niall Ferguson. The House of Rothschild: Moneys Prophets 1798-1848, (Viking Penguin, 1998), p. 157.

[51] Tim O’Neill, “The Erotic Freemasonry of Count Nicholas von Zinzendorf,” in Secret and Suppressed: Banned Ideas and Hidden History, ed. Jim Keith (Feral House, l993), 103-08.

[52] Vernon Stauffer. New England and the Bavarian Illuminati. (Columbia University, 1918).

[53] Marsha Keith Schuchard. “Freemasonry, Secret Societies, and the Continuity of the Occult Tradition in English Literature.” Ph.D. diss., (University of Texas, Austin, 1975).

[54] George William Speth. Royal Freemasons (Masonic Publishing Company, 1885), p. 6.

[55] Speth. Royal Freemasons, p. 51.

[56] Ibid, p. 68..

[57] “HM King Christian IX of Denmark.” European Royal History.

[58] Hugh Chisholm, ed. “Frederick William II. of Prussia.” Encyclopædia Britannica. 11 (11th ed.). (Cambridge University Press, 1911), pp. 64–65.

[59] Mehmet Sabeheddin. “The Secret of Eurasia: The Key to Hidden History and World Events,” New Dawn, No. 68 (September-October 2001).

[60] Sabeheddin. “The Secret of Eurasia.”

[61] Osterrieder. “From Synarchy to Shambala,” p. 11, n. 68.

[62] Cited in Sabeheddin. “The Secret of Eurasia.”

[63] C.S. Denton. Absolute Power (London: Arcturus Publishing, 2006), p. 577.

[64] E. Radzinsky. The Rasputin File (Anchor, 2000).

[65] Arthur Dee. Fasciculus Chemicus translated by Elias Ashmole, edited Lyndy Abraham (Routledge, New York and London 1997).

[66] The Last Diary of Tsaritsa Alexandra (Yale University Press, 1997), p. 15.

[67] Stephan A. Hoeller. “Esoteric Russia.” Gnosis Magazine, No.31, Spring 1994.

[68] Sabeheddin. “The Secret of Eurasia.”

[69] Ibid.

[70] K. Paul Johnson. Initiates of Theosophical Masters (Albany: State University of New York Press, 1995), p. 133.

[71] Sabeheddin. “The Secret of Eurasia.”

[72] Ukhtomskii, Travels in the East of Nicholas II Emperor of Russia when Czarewitch 1890-91. Translated by Robert Goodlet, edited by James Birdwood (Westminster: Archibald Constable & Co., 1896), p. 60.

[73] Ibid.

[74] Allen Charles. Duel in the Snows: The True Story of the Younghusband Mission to Lhasa (J.Murray) pp. 111-120.

[75] Paul Beekman Taylor. Gurdjieff’s America: Mediating the Miraculous. (Lighthouse Editions Limited, 2004) p. 146.

[76] P. D. Ouspensky. In Search of the Miraculous: Fragments of an Unknown Teaching (Harcourt, 1949). p. 47.

[77] K. Paul Johnson. Initiates of Theosophical Masters, (Albany: State University of New York Press, 1995) p. 141.

[78] Ibid., p. 155.

[79] J.G. Bennett. Gurdjieff: Making a New World (London: Turnstone Books, 1973) p. 9.

[80] Ibid.

[81] Philippe Encausse. Sciences occultes, ou, 25 années d’occultisme occidental: Papus, sa vie, son oeuvre (Paris 1949), p. 96sq.

[82] Peter Grose. Gentleman Spy: The Life of Allen Dulles (Houghton Mifflin 1994).

[83] Lord Alfred Douglas. Plain English (1921); Kerry Bolton, The Protocols of Zion in Context, 1st Edition, (Renaissance Press: Paraparaumu Beach, 2013).

[84] Norman Cohn. Warrant For Genocide: The Myth of the Jewish World Conspiracy and the Protocols of the Elders of Zion (Pelican, Harmondsworth, 1970) p. 82.

[85] Kerry Bolton. The Protocols of Zion in Context, 1st Edition, (Renaissance Press: Paraparaumu Beach, 2003), p. 34.

[86] Webster. Secret Societies and Subversive Movements, p. 411.

[87] Ibid.

[88] Ibid., p. 410.

[89] Gougenot des Mousseaux. Le Juif, le judaisme it la judaisation des peuples chretiens (Paris, 1869), pp. 485-498.

[90] Webster. Secret Societies and Subversive Movements, p. 411

[91] Esther Webman. The Global Impact of the Protocols of the Elders of Zion: A Century-Old Myth (Routledge, 2012), p. 60.

[92] The Jewish Chronicle (May 6, 1881), cited in Benjamin Blech. Eyewitness to Jewish History.

[93] Interview with Paul Holdengräber. New York Public Library (November, 8, 2011).

[94] Sir John Retcliffe (pseudonym of Hermann Goedsche), Biarritz (Berlin, 1868), Vol. 1, pp. 162-93.

[95] Cited in Michael Kellogg. The Russian Roots of Nazism (Cambridge University Press, 2005), p. 32.

[96] Nikolai Ismailov. “Chudesnyi son.” Blagovest (December 1919), p. 3.

[97] Dostoevskii. Dnevnik pisatelia, vol. XI, 94, 98, 114, 495.

[98] Paul Allen. Vladimir Soloviev: Russian Mystic (Steiner Books, 2008).

[99] Konstantin Burmistrov. “The Interpretation of Kabbalah in Early 20th-Century Russian Philosophy: Soloviev, Bulgakov, Florenskii, Losev.” East European Jewish Affairs, Vol. 37, No. 2, August 2007, p. 162.

[100] Ibid., p. 159.

[101] “Sophian Heresy.” Ecumenism: a Path to Perdition. Retrieved from https://ecumenizm.tripod.com/ECUMENIZM/id17.html

[102] Michael Hagemeister. “Vladimir Solov’¨ev: Reconciler and Polemicist,” Eastern Christian Studies 2: Selected Papers of the International Vladimir Solov’¨ev Conference held at the University of Nijmegen, the Netherlands, in September 1998 (Leuven: Peeters, 2000), pp. 287, 289, 290.

[103] Isabel Cooper-Oakley. The Comte de St. Germain (Milan, Italy: Ars Regia, 1912).

[104] Werner Schroeder. Ascended Masters and Their Retreats (Ascended Master Teaching Foundation 2004), pp. 250-255.

[105] Victor Marsden. The Protocols of the Learned Elders of Zion (Chicago: Patriotic Pub. Co., 1934), p. 100.

[106] “1884: One Hot Number,” Joseph Trainor, ed. UFO Roundup. Volume 8. Number 40 (October 22, 2003).

[107] James Webb. The Occult Establishment (A Library Press Book, Open Court Pub. Co, LaSalle, Ill: 1976), p. 217.

[108] Alex Butterworth. The World That Never Was: A True Story of Dreamers, Schemers, Anarchists and Secret Agents (London: Vintage Books, 2011) p. 182.

[109] Ibid, p. 244.

[110] Joscelyn Godwin. The Beginnings of Theosophy in France (London Theosophical History Centre, 1989), p. 9.

[111] Jean-Pierre Laurant. “Guaïta, Stanislas, Marquis de.” Dictionary of Gnosis & Western Esotericism (Brill, 2006), p. 442.

[112] James Webb. The Occult Establishment (Open Court Publishing Company, 1976), p. 223.

[113] Vsevolod Solov’ev. A Modern Priestess of Isis (London 1895); cited in Markus Osterrieder. “Synarchie und Weltherrschaft,” in Die Fiktion von der jüdischen Weltverschwörung (Wallstein Verlag. 2012), p. 110.

[114] Gosudarstvennyj Archiv Rossijskoj Federacii (GARF); cited in Osterrieder. “Synarchie und Weltherrschaft,” p. 110.

[115] Osterrieder. “Synarchie und Weltherrschaft,” p. 108.

[116] Papus, Le Diable et I’occultisme (Paris, 1895), pp. 24–25; cited in Webb. The Occult Establishment, p. 220–221.

[117] Ibid., p. 238.

[118] Webb. The Occult Establishment, p. 244.

[119] “Stead, William T.” Occult World. Retrieved from https://occult-world.com/stead-william-t/

[120] W. T. Stead, The M. P. for Russia: Reminiscences & Correspondence of Madame Olga Novikoff (London, A. Melrose, 1909) volume I, pp. 130-133; W. T. Stead. The Review of Reviews, vol. IV, (October, 1891), pp. 349-367.

[121] Markus Osterrieder. “Synarchie und Weltherrschaft,” in Die Fiktion von der jüdischen Weltverschwörung (Wallstein Verlag. 2012), p. 123.

[122] Marie-Sophie André & Christophe Beaufils. Papus: biographie : la Belle Epoque de l'occultisme (Berg international, 1995), p. 288.

[123] Carroll Quigley. The Anglo-American Establishment: From Rhodes to Cliveden (New York: Books in Focus, 1961), p. 37.

[124] Stewart J. Brown. W.T. Stead: Non-Conformist and Newspaper Prophet (Oxford University Press: 2019), p. 165.

[125] Stewart J. Brown. W.T. Stead: Non-Conformist and Newspaper Prophet (Oxford University Press: 2019), p. 176.

[126] William Stead. La chronique de la Conference de la Haye; cited in Jirí Toman. “The Hague Convention: a decisive step taken by the international community.” Museum international, LVII(57), 4 / 228, p. 33..

[127] Stewart J. Brown. W.T. Stead: Non-Conformist and Newspaper Prophet (Oxford University Press: 2019), p. 178.

[128] Osterrieder. “Synarchie und Weltherrschaft,” p. 112.

[129] Osterrieder. “Synarchie und Weltherrschaft,” p. 108.

[130] Cesare G. De Michelis. The Non-Existent Manuscript: A Study of the Protocols of the Sages of Zion, trans. Richard Newhouse (Vidal Sassoon International Center for the Study of Antisemitism, the Hebrew University of Jerusalem, 2004) p. 115.

[131] Ibid.

[132] Webb. The Occult Establishment, p. 249.

[133] Markus Osterrieder. “Synarchie und Weltherrschaft,” in Die Fiktion von der jüdischen Weltverschwörung (Wallstein Verlag. 2012), p. 122.

[134] Nicholas V. Riasanovsky. A History of Russia (Oxford University Press, 1977) p. 446.

[135] Osterrieder. “From Synarchy to Shambhala,” p. 113 n. 42.

[136] Martin J. Manning & Herbert Romerstein. Historical Dictionary of American Propaganda, p. 227; Eliza Slavet. Racial Fever: Freud and the Jewish Question, p. 244; Bat Yeʼor. Eurabia: The Euro-Arab Axis, p. 149; Michael Streeter. Behind Closed Doors: The Power and Influence of Secret Societies, p. 148; Avner Falk. Anti-Semitism: A History and Psychoanalysis of Contemporary Hatred, p. 147.

Volume Three

1. Synarchy

2. Ariosophy

3. Zionism

4. Eugenics & Sexology

5. The Round Table

6. The League of Nations

7. avant-Garde

8. Black Gold

9. Secrets of Fatima

10. Polaires Brotherhood

11. Operation Trust

12. Aryan Christ

13. Aufbau

14. Brotherhood of Death

15. The Cliveden Set

16. Conservative Revolution

17. Eranos Conferences

18. Frankfurt School

19. Vichy Regime

20. Shangri-La

21. The Final Solution

22. Cold War

23. European Union