Secret Societies and Subversive Movements

Secret Societies and Subversive Movements

This anthology is a thorough introduction to classic literature for those who have not yet experienced these literary masterworks. For those who have known and loved these works in the past, this is an invitation to reunite with old friends in a fresh new format. From Shakespeare s finesse to Oscar Wilde s wit, this unique collection brings together works as diverse and influential as The Pilgrim s Progress and Othello. As an anthology that invites readers to immerse themselves in the masterpieces of the literary giants, it is must-have addition to any library.

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A Brief History of Secret Societies: An unbiased history of our desire for secret knowledge

A Brief History of Secret Societies: An unbiased history of our desire for secret knowledge

Throughout history there have been societies of closed membership and covert purpose. From the Knights Templars to the freemasons, an intimate look at the inner workings of secret societies.

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 Early TSA procedures?


Q: Svali, what role does television play? From your point of view, as an ex-Illuminati trainer/programmer, how much of a mind-control device ‘really’ is it? How does it interact with the brain, what sounds and images are used for programming? What makes TV the perfect mind-control device for the masses? Give us some details please.

Svali: It is important to realize that when a person watches TV, they go into an alpha brain wave state, in which they are more suggestible than normal. In fact, a LOT of Illuminati programming is done in alpha state, since the person is relaxed and highly suggestible. Have you ever noticed the glazed expression on the face of a person who has been watching TV for any length of time? This is from being in prolonged alpha state and a semi dissociative state (and this is for people who HAVE NOT been raised with mind control).

By Dean Henderson
April 2, 2012

The Rothschild-led international banking cartel learned long ago that it was much easier to brainwash people than to face off with them in open combat. Over the past decades these techniques ~ led by television “programming” ~ have become quite sophisticated.

The US tested numerous top-secret high-tech weapons systems in the Gulf War theatre, while utilizing some old low-frequency favorites.
When Iraqi ground forces surrendered, many of them were in a state of delirium and lethargy that could have been induced by extremely low-frequency radio waves, which the US used as a weapon as early as the Vietnam conflict.
Yale University and CIA psychiatrist Dr. Jose Delgado studied mind control for the Company during the 1950’s as part of the MK-ULTRA program.  Delgado determined,
“Physical control of many brain functions is a demonstrated fact ~ it is even possible to create and follow intentions. By electronic stimulation of specific cerebral structures, movements can be induced by radio command ~ by remote control.”
According to a military document written by Colonel Paul Valley and Major Michael Aquino titled From PSYOP to Mindwar: The Psychology of Victory, the US Army used an operational weapons system “to map the minds of neutral and enemy individuals and then to change them in accordance with US national interests”.

The technique was used to secure the surrender of 29,276 armed Viet Cong and North Vietnamese Army soldiers in 1967 and 1968.  The US Navy was also heavily involved in “psychotronic” research. [1]

Many US soldiers who served near the DMZ that divided North and South Vietnam claimed to see UFOs on a regular basis.  The Pentagon Papers revealed that an electronic barrier was placed along the DMZ by the secretive JASON Society.

Major Michael Aquino was an Army psyops specialist in Vietnam, where his unit specialized in drug-inducement, brainwashing, virus injection, brain implants, hypnosis, and use of electromagnetic fields and extremely low-frequency radio waves.  After Vietnam, Aquino moved to San Francisco and founded the Temple of Set.

Set is the ancient Egyptian name for Lucifer.  Aquino was now a senior US Military Intelligence official. [2]
He’d been given a Top Secret security clearance on June 9, 1981.  Less than a month later an Army intelligence memo revealed that Aquino’s Temple of Set was an off-shoot of Anton La Vey’s Church of Satan, also headquartered in San Francisco. Two other Set members were Willie Browning and Dennis Mann.  Both were Army Intelligence officers.

The Temple of Set was obsessed with military matters and political fascism. It was especially preoccupied with the Nazi Order of the Trapezoid.  Aquino’s “official” job was history professor at Golden Gate College.  The Temple recruited the same Hells Angels who Billy Mellon Hitchcock had used to dole out his bad CIA acid.  Its members frequented prostitutes where they engaged in all manner of sadomasochistic activities. [3]

Director of Army Counter-Intelligence Donald Press revealed that Dennis Mann was assigned to the 306 PSYOPS Battalion and that Aquino was assigned to a top secret program known as Presidio.

Presidio is also the name of a spooky complex in the Golden Gate National Recreation Area, which Mikhail Gorbachev reportedly frequented as the Soviet Union was falling apart.

Was Aquino part of an operation to “map the mind” of the Soviet Union’s last leader and induce him into proposing both glasnost and perestroika, the two free market policies that ultimately led to the Soviet Union’s demise?

Remember the curious mark which suddenly appeared on Gorbachev’s forehead?  Was he implanted with some sort of microchip mind-control device to make him think “in accordance with US national interests”?

Such Orwellian technology is marketed on a regular basis throughout the world.  International Healthline Corporation and others sell microchip implants in the US, Russia and Europe.  The Humane Society has adopted a policy of micro-chipping all stray pets. The State of Hawaii requires that all pets be micro-chipped.

Six thousand people in Sweden have accepted a microchip in their hand, which they use for all purchases. Trials are also underway in Japan.  In July 2002, National Public Radio reported a similar trial beginning in Seattle.  Later in 2002, after a rash of suspicious abductions of young girls, BBC reported that a British company plans to implant children with microchips so that their parents can monitor their whereabouts.

Dr. Carl Sanders, a highly acclaimed electronics engineer, revealed that a microchip project he launched to help people with severed spinal cords was taken over by the Bill Colby’s Operation Phoenix in a series of meetings organized by Henry Kissinger.

Sanders says the optimal spot for a microchip implant is just below the hairline on a person’s forehead, since the device can be recharged by changes in body temperatures, which are most pronounced there.
Interestingly, this is the location of the pineal gland or Third Eye.
The 1986 Emigration Control Act grants the President the power to mandate any kind of ID he deems necessary. [4]

Researchers at Southern California have developed a chip which mimics the hippocampus, the part of the brain that deals with memory.  Pentagon officials are interested in using it in experiments to create a “super-soldier”. [5]

Another microchip called Braingate is being implanted in paralyzed people.  It allows them to control their environment by simply thinking. [6]


In 1961 Kennedy Administration officials McGeorge Bundy, Robert McNamara and Dean Rusk, all CFR and Bilderberger members, led a study group which looked into “the problem of peace”.  The group met at Iron Mountain, a huge underground corporate nuclear shelter near Hudson, New York, where CFR think tank The Hudson Institute is located.  The bunker contains redundant offices in case of nuclear attack for Exxon Mobil, Royal Dutch/Shell and JP Morgan Chase. [7]

A copy of the group discussions, known as Report from Iron Mountain, was leaked by a participant and published in 1967 by Dial Press.

The report’s authors saw war as necessary and desirable stating
“War itself is the basic social system, within which other secondary modes of social organization conflict or conspire. (War is) the principal organizing force…the essential economic stabilizer of modern societies.”
The group worried that through “ambiguous leadership” the “ruling administrative class” might lose its ability to “rationalize a desired war”, leading to the “actual disestablishment of military institutions”.

The report goes on to say,
“…the war system cannot responsibly be allowed to disappear until…we know exactly what we plan to put in its place…The possibility of war provides the sense of external necessity without which no government can long remain in power…The basic authority of a modern state over its people resides in its war powers. War has served as the last great safeguard against the elimination of necessary classes.”
Historian Howard Zinn described this conundrum when he wrote,
“American capitalism needed international rivalry ~ and periodic war ~ to create an artificial community of interest between rich and poor, supplanting the genuine community of interest among the poor that showed itself in sporadic movements”.
The Iron Mountain gang was not the first to discover the virtues of war.

In 1909 the trustees of the Andrew Carnegie Foundation for International Peace met to discuss pre-WWI American life.  Many of the participants were members of Skull & Bones.  They concluded,
“There are no known means more efficient than war, assuming the objective is altering the life of an entire people…How do we involve the United States in a war?”
The Report from Iron Mountain goes on to propose a proper role for those of the lower classes, crediting military institutions with providing “antisocial elements with an acceptable role in the social structure.

The younger and more dangerous of these hostile social groupings have been kept under control by the Selective Service System…A possible surrogate for the control of potential enemies of society is the reintroduction, in some form consistent with modern technology and political process, of slavery. The development of a sophisticated form of slavery may be an absolute prerequisite for social control in a world at peace.”

The Iron Mountain goons, though thrilled by the idea of slavery, listed as other socioeconomic substitutions for war: a comprehensive social welfare program, a giant open-ended space program aimed at unreachable targets, a permanent arms inspection regime, an omnipresent global police and peacekeeping force, massive global environmental pollution which would require a large labor pool to clean up, socially-oriented blood sports and a comprehensive eugenics program. [8]

The Iraqi genocide fulfilled the dreams of the Club of Rome Zero Population Growth maniacs, while also providing a testing ground for two of the war substitutes proposed by the Iron Mountain fascists: an arms inspection regime and UN peacekeepers.  Both concepts gained traction in the international community thanks to the Gulf War.

While the international bankers wanted to punish and depopulate the Iraqi people for their stubbornly socialist leanings, which have historically kept the banker’s Four Horsemen oil tentacles out of the Iraqi oil patch; they wanted to keep Saddam Hussein in power so that his past despotism ~  his panama ~ could be used as a pretext for US military occupation of the Persian Gulf oil patch.

Just as Osama bin Laden would later prove useful to Four Horsemen designs in the Caspian Sea region, Saddam was the perfect villain in ensuring continued oligarchy hegemony over Persian Gulf oil reserves.


[1] Behold a Pale Horse. William Cooper. Light Technology Press. Sedona, AZ. 1991. p.369

[2] The Robot’s Rebellion: A Story of Spiritual Renaissance. David Icke. Gateway Books. Bath, UK. 1994. p.221

[3] Cooper. p.361

[4] Icke. p.223

[5] Inquirer. UK. 10-25-05

[6] PhysOrg News. 11-1-95

[7] Rule by Secrecy: The Hidden History that Connects the Trilateral Commission, the Freemasons and the Great Pyramids. Jim Marrs. HarperCollins Publishers. New York. 2000. p.114

[8] Ibid. 116

Dean Henderson is the author of Big Oil & Their Bankers in the Persian Gulf: Four Horsemen, Eight Families & Their Global Intelligence, Narcotics & Terror Network, The Grateful Unrich: Revolution in 50 Countries and Das Kartell der Federal Reserve. Subscriptions to his Left Hook blog are FREE at

French Revolution, Masonic Symbolism and regeneration

Fire in the Minds of Men: Origins of the Revolutionary Faith, by James H. Billington, is arguably the most valuable reference on revolutionaries ever written. (The softcover that I purchased in 2004 is in tatters from overuse and nearly impossible to handle; the situation is the same, I suspect, for many students and historians of the subject.) The body of the text is remarkable enough, however his extensive notes also feature a narrative full of minutia, and multiple citations ranging from a paragraph to a full page. I continually mine it for new leads, and constantly discover that many of the obscure older sources – once only housed in prestigious University and libraries – are now accessible on the internet.

An example that I’ve found lately is a 1910 article by Otto Karmin. Here’s the passage from Billington followed by citations (pp. 93, 537-8):

In the early days of the revolution, Masonry provided much of the key symbolism and ritual—beginning with the Masonic welcome under a “vault of swords” of the king at the Hotel de Ville three days after the fall of the Bastille.[36] To be sure, most French Masons prior to the revolution had been “not revolutionaries, not even reformers, nor even discontent”;[37] and, even during the revolution, Masonry as such remained politically polymorphous: “Each social element and each political tendency could ‘go masonic’ as it wished.”[38] But Masonry provided a rich and relatively nontraditional foraging ground for new national symbols (coins, songs, banners, seals), new forms of address (tu, frère, vivat!), and new models for civic organizations, particularly outside Paris.[39]


36. On the use of the voûte d’acier on Jul 17, see J. Palou, La Franc-maçonnerie, 1972, 187.

37. D. Mornet, Les Origines intellectuelles de la révolution française (1715–1787), 1954, 375; discussion 357–87; bibliography, 523–5; and outside of France, Billington, Icon, 712–4. A. Mellor, Les Mythes maçonniques, (1974) also minimizes Masonic influence, though vaguely acknowledging the influence of the occultist revival on the revolutionary movement.

38. Ligou, “Source,” 46, also 49.

39. This subject has never been comprehensively studied. For the best discussions in general terms, see O. Karmin, “L’Influence du symbolisme maçonnique sur le symbolisme révolutionnaire,” Revue Historique de la Révolution Française, 1910, I, 183–8 (particularly on numismatics); J. Brengues, “La Franc-maçonnerie et la fête révolutionnaire,” Humanisme, 1974, Jul–Aug, 31– 7; Palou, 181–215; R. Cotte, “De la Musique des loges maçonniques à celles des fêtes révolutionnaires,” Les Fêtes de la révolution, 1977, 565–74; and the more qualified assessment of Ligou, “Structures et symbolisme maçonniques sous la révolution,” Annales Historiques, 1969, Jul Sep, 511–23.

For the heavy reliance on Masonic structures in provincial civic rituals, see, for instance, F. Vermale, “La Franc maçonnerie savoisienne au début de la révolution et les dames de Bellegarde,” Annales Révolutionnaires, III, 1910, 375–94; and especially the monumental work for la Sarthe which lifts the level of research far above anything done for Paris: A. Bouton, Les Franc-maçons manceaux et la révolution française, 1741–1815, Le Mans, 1958. See also his successor volume Les Luttes ordentes des francs-maçons manceaux pour l’établissement de la république 1815–1914, Le Mans, 1966.

In the New World, where the links between Masonic and revolutionary organizations were particularly strong, rival revolutionary parties sometimes assumed the names of rival rites. In Mexico, for instance,escoceses (pro-English “centralists” from Scottish rite lodges) battled yorquinos (federalists from the rite of York introduced by the first U.S. ambassador, Joel Poinsett). See A. Bonner, “Mexican Pamphlets in the Bodleian Library,” The Bodleian Library Record, 1970, Apr, 207–8.

Leads a plenty.

It was the Karmin article, after finding it online, which compelled me to compile “Masonic Emblems on Coins and Medallions during the French Revolution.

Basically, what he did was mine the data in a standard numismatic reference work and highlight the examples of Masonic influence – minus illustrations, hence the need for my own treatment. The evidence is clear and seems deliberate, although one isn’t quite sure whether the artists involved were actually Masons themselves.


Before Karmin lists his numismatic findings, there’s a ten page introduction about Masonic influences in general. Rallying cries, songs, and distinct phrases suddenly appear in popular revolutionary discourse that can be traced back to Masonic lore. L’École de Mars is mentioned as well, whose uniforms were designed by the famous artist Jacques-Louis David, responsible for some of the most iconic images of the French Revolution. Karmin matter-of-factly calls him “le franc-maçon David,” but disagreement among historians persists (Professor Albert Boime, however, apparently provided evidence in the affirmative, during a 1989 conference titled “David contre David.”)

David had many students. The engraver Augustin Dupré was one of them. He was friends with Benjamin Franklin who commissioned him to engrave the famous Libertas Americana medal in 1782/3. Dupré is prominent in Karmin’s list, having been the engraver for numbers’ 39, 423, 608, 613, 748 and duplicates thereof. Number 608 (1793) is quite interesting. It’s a coin depicting the August 10th, 1793 Fête de l’Unité et de l’Indivisibilité, featuring the “Fountain of Regeneration” (the Egyptian goddess Isis) on the ruins of the Bastille. David was responsible for the details of the festival, while his student Dupré commemorated it.


Fête de l’Unité et de l’IndivisibilitéFête de l’Unité et de l’Indivisibilité


Historian Dan Edelstein provides some important perspective:

Instead of a new Augustus, this golden age was placed under the aegis of Astraea, goddess of justice, referred to hear through her zodiacal scales (“sous ta balance”). But it wasn’t only in poetry that this return to the golden age was suggested. The festival itself comprised numerous attempts to materialize, or perform, this restoration of a natural state. First among these was the statue of Nature herself. Here was no ordinary allegory, not one of those Cybele’s or Ceres’s that parade through revolutionary iconography, but the original nature goddess herself, Isis. “The ancients … called Nature … Is-is,” Nicolas de Bonneville reminded his readers in his 1792 treatise on religion and myth. One did not need an antiquarian’s erudition to note this identity: Kant, for instance, refers to Isis as “Mother Nature” in a famous footnote in the Critique of Judgment.

If Isis was different from other allegories, it was because Egypt was different, or more specifically, because Egypt came first. “Greek myths [are only] an imitation of Egyptian ones,” Pernety asserted, echoing Plutarch’s claims in Isis and Osiris. And in the beginning, humanity worshipped nature: “Our fathers rendered a cult to nature whom they called … Isis.” A slew of antiquarian research favored this Egyptian primacy, associating Egypt with the “historical” land of the golden age. By choosing Isis over a Roman or Greek goddess, [Jacques-Louis] David, who planned the festival, was thus signaling that the Revolution took its mystical vocation seriously. Enigmatically seated where the process of French regeneration had begun four years before, Isis symbolized less the Enlightenment idea of nature quaobservable “system” than an antiquarian idea of nature qua original order of the world, since lost. As E. H. Gombrich noted in his discussion of the fountain, “the novus ordo was somehow a return to the wisdom of the ancients.” (The Terror of Natural Right: Republicanism, the Cult of Nature, and the French Revolution, University of Chicago Press, 2009, pp. 184-185)

“Egyptomania” during the Enlightenment is well documented – literature, Freemasonry, secret societies of all sorts, antiquarianism and philosophy. It didn’t escape the imagination of the Bavarian Illuminati, either. In combination with venerating Minerva and her owl, Adam Weishaupt admonished his initiates to study the doctrines of the Egyptian Priests of Isis; a pyramid was painted on the Lodge floor during Minerval assemblies; above the head of the Minerval Superior hung a “man-headed [Ba-]bird with a headdress and helmet surmounted by a feather, standing upright on a sphere of the sun and holding in one paw a sword and shield and an olive branch in the other”; and excerpts from Sethos and Crata Repoawere read after reciting the Ode to Wisdom (Perfectibilists, pp. 174, 214-20, 226 n.27).

The President of the convention, Hérault de Séchelle addressed the 1793 gathering:

“Sovereign of the savage and of the enlightened nations, O Nature, this great people, gathered at the first beam of day before thee, is free! It is in thy bosom, it is in thy sacred sources, that it has recovered its rights, That it has regenerated itself after traversing so many ages of error and servitude: It must return to the simplicity of thy ways to rediscover liberty and equality. O Nature! receive the expression of the eternal attachment of the French people for thy laws; And may the teeming waters gushing from thy breasts, may this pure beverage which refreshed the first human beings, consecrate is this Cup of Fraternity and Equality the vows that France makes thee this day, — the most beautiful that the sun has illumined since it was suspended in the immensity of space.” (cf. Edelstein,op. cit., p.182)

This “regeneration” of France was marked by longing for a golden age utopian-primitivism; in the palingenesis ideology of Charles Bonnet, Court de Gebelin, Saint-Martin, Joseph de Maistre and a sociopolitical (perfectibilist) philosophy of history later popularized in the works of Saint-Simon and Hegel (who was in turn influenced by Herder and other philosophers associated with the Illuminati).

As I wrote in 2008:

Palingenesis is derived from the Greek palin- (again) and genesis (birth, becoming), meaning “continuous rebirth,” and is closely related (if not identical) to the doctrine of metempsychosis, or the transmigration of the souls (hence, for obvious reasons, Bonnet might have been a key source in constructing the philosophy found in the Docetist degree). Throughout Weishaupt’s “metaphysical disquisitions,” one can recognize “echoes of Charles Bonnet’s extrapolations to possible future worlds,” writes Di Giovanni.77 Akin to a sort of materialistic pantheism, and infused with the quest for pansophia (universal knowledge) and pre-established harmony, “Bonnet’s philosophical palingenesis is a naturalistic explanation of resurrection”; representing a sequence “by which the chain rises toward biological complexity and spiritual perfection as ‘évolution.’”78


76. Di Giovanni op. cit.; on Locke: pp. 45, 47; on Bonnet: pp. 46, 308-9 n. 39. In Einige
Originalschriften des Illuminatenordens
, p. 321, while in a letter to Zwack on the possibility
of renaming the Illuminati as the Society of the Bees, Weishaupt specifically recommends
Bonnet and Georges-Louis Leclerc, Comte de Buffon (1707-1788); both of whom had
written natural studies and observations on the behavior of bees.
77. Ibid., p. 46.
78. Arthur McCalla, A Romantic Historiosophy: The Philosophy of History of Pierre-Simon
, BRILL, 1998, pp. 155, 156. Bonnet had also put forth a sort of evolutionary
Catastrophism, speculating that the world had gone through “a series of ‘revolutions of the
globe’, or physical catastrophes, that so massively reshape the earth that each revolution is
like a new creation” (Perfectibilists., p. 152).

Nationalist fascist fervour sprung from the same fount, as has been pointed out by Roger Griffin:

From the very beginning the Revolutionaries understood they were ‘participating in what seemed to them to be the regeneration of the world’. … “[requiring] nothing less than a new man and new habits’, and that these could somehow be created by new symbols. The events in the East bloq in the bicentenary of the French Revolution provide eloquent testimony to the fact that liberalism in its extra-systemic, utopian aspect is still capable of acting as a populist form of palingenetic myth as fascism was in its day. (The Nature of Fascism, Routledge, 1993, pp. 193-4)

Home designed by Ehrick Rossiter contained Freemason symbolism

JACK CORAGGIO – March 24, 2012

WASHINGTON — At every corner, beneath you and above you and to all sides, the inscrutably familiar symbolism of the Freemason organization is hidden in plain sight. This historic home is like a dollar bill—if a dollar bill was priceless.

Think of that pyramid and unblinking illuminated eye on the back of a dollar; these kinds of symbols are methodically carved or built into the walls of a house that has been revitalized in Washington, and so are the squares and the suns that denote the historic and quietly influential fraternity.

These icons are found in the most cleverly apt places. A ceiling lamp hangs from a depiction of a glowing sun, suns are found in fireplace mantles, and, in fact, in any place the image could illuminate. Consider the circular window on the due solar west end of the home.

“That’s supposed to be a sun,” said live-in enthusiast Louise van Tartwijk, who owns the house with her husband, Hans van Tartwijk, who works for an international realty firm.


As she was finishing this thought recently, the setting sun blasted a blinding beam of light through the glass.

Parquet floors, still of the original fir (thanks to the current owners, the original intent has been painstakingly preserved), serve to ground the countless number of triangles and squares. On an upper floor, Ms. van Tartwijk pointed out a window with the appearance of a peering eye, brow and all.

There are a remarkable number of architectural installations purposely found in denominations of seven, a rather significant number for the Freemasons.

In one modest side room, Ms. van Tartwijk pointed out seven walls where four would have sufficed. Maybe some of the amenities could be chalked up to coincidence, but if there is one feature that will make the cynical visitor a believer, it’s in a ground floor gable.

Seven evenly framed windows make up the convex shape; on the outside a porch has seven equally spaced beams supporting the overhang and when the inside lights or the fireplace (and in a 9,650 square foot home, there is no shortage of fireplaces) blazes, seven beams of light emanate from within, bathing the south side of the property overlooking the Shepaug Valley.

It’s like a sun, and it’s amazing.


“You learn how to appreciate and respect a house when you find something this special,” offered Mr. van Tartwijk.

The historic structure on Ferry Bridge Road was built by famed architect Ehrick Rossiter, and may be the largest of his homes still standing. Behind The Gunnery school, it was created as summer accommodations for Lucious A. Barbour, a spool cotton baron who lived in Hartford and ran the Willimantic Linen Company.

Yes, he was a Freemason.

The van Tartwijks note the heavy hand Mr. Barbour had in the design, but make no mistake, Mr. Rossiter orchestrated this masterpiece, a home named Rock Gate. The name is nothing Masonic; the driveway splits two jutting boulders for a natural stone conduit.

The house is of such import in conception that it was highlighted in an Arnold Lewis 1982 collection called “American Country Houses of the Gilded Age.”

“Such eclecticism could be risky, but Rossiter could afford to experiment because he was a fine composer,” noted Mr. Lewis. “In the Barbour house he added his accents—clean and light circles and rectangular panels—gently. He was able to indulge his antiquarian bent without marring the contemporary appearance of the house because he knew how to use such elements unpretentiously.”

Apparently, according to the author, Rossiter knew how to use “light circles and rectangular panels,” or secret society imagery, with great effect.

Sometime in the early 20th century, there were some major revisions made to the home, and its brilliance was compromised. As the most glaring example, the wood siding was stripped and replaced with heavy shot stucco. Over time the house went from being a private residence to becoming part of the boarding school to abandonment and then to becoming a private residence again.

At that point, the van Tartwijks, visiting from Holland in 2006, noticed it and had one of those love-at-first-sight moments. Ms. van Tartwijk, an American who lived for 23 years overseas, thought this would be a great place to introduce her four daughters to education in the states. Two of the daughters attend Westover School in Middlebury, and two attend Rumsey Hall in Washington. By 2009 it belonged to the Dutch family, but it took a year of renovations before Rock Gate was open.

“We didn’t want to destroy the integrity of this home,” said Mr. van Tartwijk.


“So we needed an extremely unique group of people,” continued his wife, “who understood we’re trying to preserve this home.”

Several general managers were interviewed before the family hired Laschever Building Company, LLC,of West Simsbury. The efforts were not futile.

In an effort led by Jonathan Laschever, original molding profiles were custom reproduced for all exterior architectural trim. Interior molding profiles were also reproduced and the existing hardware was removed, repaired and reinstalled.

Heart pine flooring, removed from the third level bedrooms, was reinstalled in the new kitchen and breakfast room and used for repairs on the first and second floors.

Historical documents were consulted to ensure the house stayed as true as possible to the original intent. The roof was replaced with cedar shingles, the siding with red cedar shingles.

The list goes on, but in 2010 the family moved happily into this picturesque home. Save for the electricity and indoor plumbing and updated insulation, there is little reason to think one is not living in the Victorian age. Even the furniture harkens back.

But the van Tartwijk family has a different perspective on the idea of homeownership. This house, one that they worked so diligently to ensure was authentically conserved, is not really theirs to own. They live in it for now, probably until well into retirement, and then it will become someone else’s place to love and maintain and not reinvent.

“This wasn’t going to be a weekend home. I feel like I’m a custodian here,” said Ms. van Tartwijk, who would like to see placement on the National Register of Historic Places.

If the van Tartwijks could, they would interview the next occupiers before handing over the keys to Rock Gate, this Masonic manse.

Read more stories about the people of Litchfield County at

Visions of man: Huxley vs. Dante

Visions of man: Huxley vs. DanteApril 13th, 2011


This is an excerpt from a talk by French philosopher Fabrice Hadjadj March 24 in Paris at an event that was part of a Vatican-sponsored initiative to create dialogue among Catholics and atheists and agnostics in Europe, called the Courtyard of the Gentiles after a section of the ancient Jewish Temple that was accessible to non-Jews. He contrasts the “trasumanar,” or openness of heaven, of Dante’s Paradiso and the “transhumanism” of the first director general of the U.N. Educational, Scientific and Cultural Organization, Julian Huxley. Rome journalist Sandro Magister published an English translation of highlights of the talk on his website,

“Transhumanism” was coined in 1957 by the biologist Julian Huxley, the first director general of UNESCO. What is interesting is that this first director general of UNESCO did not at all mean what Dante did by “transhumanism.” His thought, in fact, goes radically against that of the “Divina Commedia.” But it has the advantage of making manifest the only alternative that is posed today in the modern world.

Brother of Aldous Huxley, the author of “Brave New World,” Julian Huxley might have been expected to be inoculated against any temptation to eugenics. Instead the opposite is true. Not that Julian Huxley was inconsistent; no, he was consistent in the extreme. In 1941, at the very time when the Nazis were gassing the mentally ill, Julian Huxley wrote with a certain audacity: “Once the full implications of evolutionary biology are grasped, eugenics will inevitably become part of the religion of the future, or of whatever complex of sentiments may in the future take the place of organized religion.” These statements were written in 1941. But it was in 1947 that they were published in French, when he was already director general of UNESCO. Not one line was changed on that occasion. Of course, Huxley was anti-Nazi, social democratic, and above all anti-racist. But he presumed to replace the traditional religions with biotechnology.

Of course, Julian Huxley is not on trial here. I would only like to highlight an ideology so widespread that it did not spare this place, and that it even had its first director general as an illustrious representative. If, in 1957, this first director general of UNESCO invented the substantive “transhumanism,” he did it in order to avoid talking further about “eugenics,” a word that had become difficult to use after Nazi eugenics. Nonetheless, the same thing is intended: the redemption of man through technology. I cite the 1957 text that invented the term; it presents this “new principle”: “(The) quality of people, not mere quantity, is what we must aim at, and therefore that a concerted policy is required to prevent the present flood of population-increase from wrecking all our hopes for a better world.” Julian’s “better world” is not so far from the “New world” of Aldous. It is precisely a matter of improving the “quality” of individuals, as one improves the “quality” of products, and therefore, probably, of eliminating or preventing the birth of everything that would appear as abnormal or deficient.

You understand that it is the very definition of man that is at stake in our encounter. And therefore the very future of man. Man is seeking something beyond. He is transhuman by nature. But how is the “trans” of the transhuman realized? With culture and openness to the transcendent? Or with technology and genetic manipulation? Of course, UNESCO is a global organization devoted to the protection and development of cultures. But like every contemporary organization, it is also overrun by technocratic logic, the desire to solve problems instead of recognizing the mystery. Proof of this is the ambiguity to which its first director general gives witness.

So then, here is my simple question: should we take Julian Huxley as our guide, or should we take Dante? Is the greatness of man in the technical facility to live? Or is it in this laceration, in this openness that is like a cry to heaven, in this appeal to what really transcends us?

This is the opportunity of the Courtyard of the Gentiles: to take note of this new situation. This is not a matter only of “dialogue between believers and nonbelievers.” It is a matter of asking the question of man, of recognizing that what gives him his specificity is not being a super animal more powerful than the others, but being this receptacle that receives every creature with love, in order to send it, with words, with prayer, with poetry, toward its mysterious source.

Vladimir Putin Confirms Russian Zombie Radiation Gun

Russia and America have been uneasy pals for a while now, but that could all go down the drain in a microwaved hurry: the Rooskies are testing an energy weapon capable of causing extreme pain and mind-control. Russian zombies burning an American flag.


Australia’s Herald Sun reports the beam weapon, trotted out by Russian defense minister Anatoly Serdyukov, is capable of some serious frying:


Precise details have not been revealed but previous research has shown that low-frequency waves or beams can affect brain cells, alter psychological states and make it possible to transmit suggestions and commands directly into someone’s thoughts.


The weapons tech also causes a powerful burning sensation comparable to the microwave pain rays we use here in the US. But do our pain rays also cause mind control? No! And what’s more dangerous than a throng of dissidents writhing in pain and willing to do anything for Mother Russia? Nothing! Red zombie hordes. The Herald Sun claims “Mr Putin said the technology is comparable in effect to nuclear weapons but ‘more acceptable in terms of political and military ideology.'” Putin, ever the olive branch pruner—what could be unpalatable about brainwashing pain rays? [Herald Sun]

The NSA’s (unaccountable) subterfuge about its Spying activities and capabilities

National Security Agency Whistleblower William Binney On Growing Orwellian State Surveillance (via infiniteunknown)


Eugenics: the skeleton that rattles loudest in the left’s closet

William Beveridge

William Beveridge, who argued that those with ‘general defects’ should be denied not only the vote, but ‘civil freedom and fatherhood’. Photograph: Hans Wild/Time & Life Pictures/Getty Images

Does the past matter? When confronted by facts that are uncomfortable, but which relate to people long dead, should we put them aside and, to use a phrase very much of our time, move on? And there’s a separate, but related, question: how should we treat the otherwise admirable thought or writings of people when we discover that those same people also held views we find repugnant?


Those questions are triggered in part by the early responses toPantheon, my new novel published this week under the pseudonym Sam Bourne. The book is a thriller, set in the Oxford and Yale of 1940, but it rests on several true stories. Among those is one of the grisliest skeletons in the cupboard of the British intellectual elite, a skeleton that rattles especially loudly inside the closet of the left.


It is eugenics, the belief that society’s fate rested on its ability to breed more of the strong and fewer of the weak. So-called positive eugenics meant encouraging those of greater intellectual ability and “moral worth” to have more children, while negative eugenics sought to urge, or even force, those deemed inferior to reproduce less often or not at all. The aim was to increase the overall quality of the national herd, multiplying the thoroughbreds and weeding out the runts.


Such talk repels us now, but in the prewar era it was the common sense of the age. Most alarming, many of its leading advocates were found among the luminaries of the Fabian and socialist left, men and women revered to this day. Thus George Bernard Shaw could insist that “the only fundamental and possible socialism is the socialisation of the selective breeding of man”, even suggesting, in a phrase that chills the blood, that defectives be dealt with by means of a “lethal chamber”.


Such thinking was not alien to the great Liberal titan and mastermind of the welfare state, William Beveridge, who argued that those with “general defects” should be denied not only the vote, but “civil freedom and fatherhood”. Indeed, a desire to limit the numbers of the inferior was written into modern notions of birth control from the start. That great pioneer of contraception, Marie Stopes – honoured with a postage stamp in 2008 – was a hardline eugenicist, determined that the “hordes of defectives” be reduced in number, thereby placing less of a burden on “the fit”. Stopes later disinherited her son because he had married a short-sighted woman, thereby risking a less-than-perfect grandchild.


Yet what looks kooky or sinister in 2012 struck the prewar British left as solid and sensible. Harold Laski, stellar LSE professor, co-founder of the Left Book Club and one-time chairman of the Labour party, cautioned that: “The time is surely coming … when society will look upon the production of a weakling as a crime against itself.” Meanwhile, JBS Haldane, admired scientist and socialist, warned that: “Civilisation stands in real danger from over-production of ‘undermen’.” That’sUntermenschen in German.


I’m afraid even the Manchester Guardian was not immune. When a parliamentary report in 1934 backed voluntary sterilisation of the unfit, a Guardian editorial offered warm support, endorsing the sterilisation campaign “the eugenists soundly urge”. If it’s any comfort, the New Statesman was in the same camp.


According to Dennis Sewell, whose book The Political Gene charts the impact of Darwinian ideas on politics, the eugenics movement’s definition of “unfit” was not limited to the physically or mentally impaired. It held, he writes, “that most of the behavioural traits that led to poverty were inherited. In short, that the poor were genetically inferior to the educated middle class.” It was not poverty that had to be reduced or even eliminated: it was the poor.


Hence the enthusiasm of John Maynard Keynes, director of the Eugenics Society from 1937 to 1944, for contraception, essential because the working class was too “drunken and ignorant” to keep its numbers down.


We could respond to all this the way we react when reading of Churchill’s dismissal of Gandhi as a “half-naked fakir” or indeed of his own attraction to eugenics, by saying it was all a long time ago, when different norms applied. That is a common response when today’s left-liberals are confronted by the eugenicist record of their forebears, reacting as if it were all an accident of time, a slip-up by creatures of their era who should not be judged by today’s standards.


Except this was no accident. The Fabians, Sidney and Beatrice Webb and their ilk were not attracted to eugenics because they briefly forgot their leftwing principles. The harder truth is that they were drawn to eugenics for what were then good, leftwing reasons.


They believed in science and progress, and nothing was more cutting edge and modern than social Darwinism. Man now had the ability to intervene in his own evolution. Instead of natural selection and the law of the jungle, there would be planned selection. And what could be more socialist than planning, the Fabian faith that the gentlemen in Whitehall really did know best? If the state was going to plan the production of motor cars in the national interest, why should it not do the same for the production of babies? The aim was to do what was best for society, and society would clearly be better off if there were more of the strong to carry fewer of the weak.


What was missing was any value placed on individual freedom, even the most basic freedom of a human being to have a child. The middle class and privileged felt quite ready to remove that right from those they deemed unworthy of it.


Eugenics went into steep decline after 1945. Most recoiled from it once they saw where it led – to the gates of Auschwitz. The infatuation with an idea horribly close to nazism was steadily forgotten. But we need a reckoning with this shaming past. Such a reckoning would focus less on today’s advances in selective embryology, and the ability to screen out genetic diseases, than on the kind of loose talk about the “underclass” that recently enabled the prime minister to speak of “neighbours from hell” and the poor as if the two groups were synonymous.


Progressives face a particular challenge, to cast off a mentality that can too easily regard people as means rather than ends. For in this respect a movement is just like a person: it never entirely escapes its roots.


Twitter: @j_freedland

• This article was edited on 18 February 2012 to amend the final paragraph.