Freemasonry and Judaism - Leon de Poncins

The Jewish Plan of Action

Have the Jewish organizations a general plan of action serving Jewish interests to the detriment of others? If they have, what is it?

It is difficult to know the exact programme of Jewish activity, but we are able to know its general line of conduct by observing the import of Jewish activity in the world and by studying the documents which we possess.

We have seen in the first part of our study of Judaism the meaning of its external activity. Let us now examine some documents. One of them had after the War an Enormous and resounding publicity. The Protocols of the Elders of Zion.

Published for the first time in Russia by Serge Nilus in 1901, then about the same period by G. Butmi, a copy was deposited in the British Museum in London on 10th August 1906. This strange document at first passed unnoticed and was considered to be the work of the disordered brain of a visionary.

But when the War and Bolshevism had brought about the realization of that which was announced in the Protocols, these latter, in spite of many kinds of obstructions, found their way all over the world.

They are an exposition of the plan of world action, of Judaism, a plan which is believed to have been stolen during a secret Zionist conference somewhere in Switzerland about 1897.

Here are the main lines:

  1. There is and has been for centuries a secret political international organization of the Jews.
  2. The spirit of this organization appears to be a traditional and eternal hatred of Christianity, and a titanic ambition to dominate the world.
  3. The aim pursued throughout the ages is the destruction of National States and the substitution in their place of an international Jewish domination.
  4. The method, employed at first to weaken and then to destroy the existing political bodies, consists in inoculating in them destructive political ideas. These ideas are summed up in the revolutionary principles of 1789.

These ideas are inculcated through the School, Freemasonry, the Press, the theatre etc.

Jewry remains sheltered from these corrosive ideas: "We preach liberalism to the Gentiles but on the other hand we maintain absolute discipline in our nation."

The two first translators, Nilus and Butmi, published this document without commentaries and without furnishing any proof of authenticity. Its success is due to its being clear and drawn up with dispassionate logic, to its giving an explanation of world chaos, and to the fact that the events predicted have come to pass.

Controversy has raged round the Protocols. If its defenders have not been able to prove its authenticity, its adversaries have been even less able to refute them; we may thus conclude with the English historian Webster:

"The truth is then that the Protocols have never been disproved and that the futility of the so-called refutations which have been published, as well as the fact of their temporary suppression, have done more to convince the public of their authenticity than all the anti-semitic writings on the subject put together."

The Protocols therefore continue to be a disturbing document, but since they cannot be regarded as having a proper historical origin, we shall leave them entirely aside. There are sufficient indisputable documents to show the line of action of Judaism, without having recourse to the Protocols.

If we consult Jewish literature we ascertain that it is difficult to open the book of any writer whether historian, sociologist, statesman, or man of letters, without finding in it this idea of world hegemony which haunts the minds of the Chosen People and impregnates their thoughts and their acts.

All agree upon the principle, only the form of this hegemony differs according to individuality, some conceive it as material, some as spiritual, others, and they are perhaps the most numerous, conceive it as both spiritual and material.

Let us quote among others Herzl, Asher Ginzberg, Alfred Nossig, Bernard Lazare, to take only the names of a few of the best known and most important among them. As Jean Maxe says speaking of the last named:

"Nearly thirty years ago, in his extremely powerful book, which in spite of his aim, is more anti-Jewish than the most violent writings of anti-Semites the world over — because his book is true — Bernard Lazare duly warned us of the Jewish dream of universal domination. How right Daniel Lipman is when he says that these plans are not chimerical.

Bernard Lazare said:

"An energetic, lively and extremely haughty people, considering itself superior to all other nations, the Jewish race wished to be a Power. It had an instinctive taste for domination, since, by its origin, by its religion, by its quality of a chosen people which it had always attributed to itself, it believed itself placed above all others. To exercise this sort of authority the Jews had not a choice of means, gold gave them a power which all political and religious laws refused them, and it was the only power which they could hope for. By holding this gold they became the masters of their masters, they dominated them and this was also the only way of finding an outlet for their energy and their activity."

And Elsewhere:

"The emancipated Jews entered into the nations as strangers . . . They entered into modern societies not as guests but as conquerors. They had been like a fenced-in herd. Suddenly the barriers fell and they rushed into the field which was opened to them. But they were not warriors . . . They made the only conquest for which they were armed, that economic conquest for which they had been preparing themselves for so many years."

Thus, and it is still Bernard Lazare who speaks:

"The Jew is the living testimony to the disappearance of the state which had as its basis theological principles, a State which anti-semitic Christians dream of reconstructing. The day when a Jew occupied an administrative post the Christian State was in danger: that is true and the anti-semites who say that the Jew has destroyed the idea of the state could more justly say that the entry of Jews into society has symbolized the destruction of the State, that is to say the Christian State."

Along with material domination there comes spiritual domination:

"Jewish imperialism the only one which does not oppress, which on the contrary raises up; which does not enslave but liberates; which does not wound but heals; Jewish imperialism which has its greatest expression in these lines of the Bible: The time must come, the time will come when our ideas will fill the whole world.

"Our imperialism is the only one which can with impunity, defy the centuries, the only one which has not to fear defeat which without wandering from its path marches forward invincibly towards its goal with slow but firm tread."

On this subject one of the leaders of Judaism, Alfred Nossig, provides us with distinct and valuable statements in his book Integrates Judentum. He says:

"The Jewish community is more than a people in the modern political meaning of the word. It is the trustee of an historical world mission, I would even say cosmic mission, that its founders Noah and Abraham, Jacob and Moses, have confided to it . . .

"That mission forms the unconscious kernel of our being, the common substance of our soul. . .

"The primordial conception of our ancestors was to found not a tribe but a world order destined to guide humanity in its development . . .

"That is the true, the only meaning of the choice of the Hebrews as a Chosen People. They are not called to an outward glory, nor to a material domination of the world, but only to the accomplishment of this more arduous and sterner cosmic duty, which consists in working for the progress of the spiritual and moral development of humanity . . .

"Gesta naturae per Judeos (Acts of nature by Jews), this is the formula of our history. We must always repeat it again: we are not as our malignant adversaries reproach us with being, a people which has in view the domination if the world in a material sense but a spiritual order destined to guide the development of humanity.

Such then is the mission of Israel; and the day of its accomplishment approaches.

"We are emerging from a long dark night full of terror. Before us extends a gigantic landscape, the surface of the Globe: it is our way. Dark thunder clouds are still hanging over our heads. Hundreds among us still die every day for our fidelity to the community. But already the time of recognition and of the brotherhood of peoples is approaching. Already on the horizon flames the dawn of Our Day.

Israel wishes then to bring about the happiness of humanity and believes itself on the eve of securing it. In principle these are fine sentiments; but how does it propose to reach the goal? A few pages further on Alfred Nossig teaches us:

"It is universal socialism which represents this highest development of humanity towards which Israel must guide us."

Let us recall these words which we have already quoted.

"The Mosaic system is socialism freed from Utopias and from the terror of communism as well as from the ascese (ascetisim) of Christianity.

"Present day world socialism forms the first stage in the accomplishment of the Mosaic doctrine, the beginning of the realization of the future state of the world announced by our prophets.

Thus he concludes:

"If the peoples really wish to progress they must rid themselves of their mediaeval fear of the Jews, and of the reactionary prejudices which they have against them. They must finally recognize in them what they are in reality; the most sincere pioneers of the development of humanity.

"The salvation of Judaism demands today that we acknowledge the programme of socialism, openly in the face of the world. The salvation of humanity depends for centuries to come on the victory of this programme."

And it is after the fearful Russian catastrophe, after the total failure of the socialist principle, failure confessed and recognized, by the Bolshevists themselves, that we are told this! (Nossig wrote in 1922).

Israel has had in Russia the opportunity to put into practice this socialism which is to secure the happiness of humanity. In a few years, almost in a few months, it destroyed what had required centuries to build up, it has produced a system of which the atrocity is without example in the world's history. I know that Nossig disapproves of terrorist methods, but all demagogic revolutions promised happiness without bloodshed and all ended, in varying degree, in orgies of massacre. And it is towards the socialism which Russia has experienced that Nossig, speaking in the name of Israel, wishes to guide us, and he is surprised that we resist, and calls it "reactionary prejudice!"

What a danger for humanity there is in an entire people who propagate such principles of dissolution!

The following letter written by a Jew well known in English literary circles, Dr. Oscar Levy, confirms in every point this opinion and replies to the theories of Nossig.

Shortly after the War, an English writer, G. Pitt Rivers, published a book entitled The World Significance, of the Russian Revolution. In it he shows the part of Jewish influence in Bolshevism and the world significance of this fact. Having sent the manuscript to a Jew, Mr. Oscar Levy, the latter replied in a letter which Pitt Rivers printed as preface to his book. [As a result, Dr. Levy was deported from Britain.]

This letter is too long to reproduce in full; the following are its principal passages.

"No better title than The World Significance of the Russian Revolution could have been chosen, for no event in any age will finally have more significance for our world than this one. We are still too near to see clearly this Revolution, this portentous event, which was certainly one of the most intimate and therefore least obvious, aims of the world-conflagration, hidden as it was at first by the fire and smoke of national enthusiasms and patriotic antagonisms.

"You rightly recognize that there is an ideology behind it and you clearly diagnose it as an ancient ideology. There is nothing new under the sun, it is even nothing new that this sun rises in the East . . .

"For Bolshevism is a religion and a faith. How could these half converted believers ever dream to vanquish the "Truthful" and the "Faithful" of their own creed, these holy crusaders, who had gathered round the Red Standard of the Prophet Karl Marx, and who fought under the daring guidance of these experienced officers of all latter-day revolutions — the Jews?

"There is scarcely an event in modern Europe that cannot be traced back to the Jews . . . all latter-day ideas and movements have originally sprung from a Jewish source, for the simple reason that the Semitic idea has finally conquered and entirely subdued this only apparently irreligious universe of ours.

". . . There is no doubt that the Jews regularly go one better or worse than the Gentile in whatever they do, there is no further doubt that their influence, to-day justifies a very careful scrutiny and cannot possibly be viewed without serious alarm. The great question, however, is whether the Jews are conscious or unconscious malefactors. I myself am firmly convinced that they are unconscious ones, but please do not think that I wish to exonerate them on that account . . . But there is in my firm conviction not the slightest doubt that these revolutionary Jews do not know what they are doing; that they are more unconscious sinners than voluntary evil-doers.

"You have noticed with alarm that the Jewish elements provide the driving forces for both Communism and Capitalism, for the material as well as the spiritual ruin of this world. But then you have at the same time the profound suspicion that the reason of all this extraordinary behaviour may be the intense Idealism of the Jew. In this you are perfectly right.

"Men and women of the Jewish Race; Haasc, Levine, Luxemburg, Landauer, Kurt Eisner, the Prime Minister of Bavaria. From Moses to Marx, from Isaiah to Eisner, in practice and in theory, in idealism and in materialism, in philosophy and in politics, they are today, what they have always been: passionately devoted to their aims and to their purposes, and ready, nay, eager, to shed their last drop of blood for the realization of their visions.

"'But these visions are all wrong', you will reply.

". . . Look where they have led the world to. Think, that they have now had a fair trial of 3,000 years standing. How much longer are you going to recommend them to us and to inflict them upon us? And how do you propose to get us out ? Page (228) ?> of the morass into which you have launched us, if you do not change the path upon which you have led the world so disastrously astray?"

"To this question I have only one answer to give, and it is this: "You are right". This reproach of yours, which — I feel it for certain — is at the bottom of your anti-Semitism, is only too well justified, and upon this common ground I am only too willing to shake hands with you and defend you against any accusation of promoting Race Hatred: If you are anti-Semite, I, the Semite, am an anti-Semite too, and a much more fervent one than even you are . . .

"We (Jews) have erred, my friend, we have most grievously erred. And if there was truth in our error 3,000, 2,000, nay, 100 years ago, there is now nothing but falseness and madness, a madness, that will produce an even greater misery and an even wider anarchy.

"We who have promised to lead you to a New Heaven, we have finally succeeded in landing you into a New Hell . . . There has been no progress, least of all moral progress . . . And it is just our Morality, which has prohibited all real progress, and — what is worse — which even stands in the way of every future and natural reconstruction in this ruined world of ours . . . I look at this world, and I shudder at its ghastliness, I shudder all the more as I know the spiritual authors of all this ghastliness . . .

"But its authors themselves are unconscious in this as in all they are doing . . .

"Their eyes are closed to the miseries, their ears are deaf to the meanings, their heart is hardened to the anarchy of Europe: they only feel their own sorrows, they only bewail their own fate, they only sigh under their own burdens."

On the other hand Rene Groos wrote under the title: La question juive, par un Juif:

"On the 11th November Germany was obliged to lay down her arms and to declare herself vanquished. It had cost France sixteen hundred thousand dead, the sacrifice of her finest blood, of her most ardent youth . . . It is not certain that such a sacrifice served any purpose . . .

"If we do not take care the vanquished of yesterday, triumphant today, will be the victors of to-morrow . . .

"The two internationals of Finance and of Revolution, are working for it with zeal — the two faces of the Jewish International.

"The criminals have thrown off the mask with too much impudence, in too many countries at the same time; the conflagration in Russia has lit up the crime with flames which are too high and bright. There is a Jewish conspiracy against the nations, and first of all against France, against the principle of order which she represents in the world. This conspiracy occupies more or less everywhere the avenues of power.

"In France it reigns indeed . . .

"Was I wrong to speak of a Jewish reign? Although less apparent than in Russia or Hungary it is none the less real.

To sum up after having reviewed a certain number of various Jewish texts, it is logical to conclude that whether the Protocols are true or false matters little. If the observation of events actually taking place in the world is not sufficient to inform us, there are enough indisputable Jewish writings to show us this:

The Jewish idea of world domination exists. This idea does not remain in an abstract state, but is being actually realized under our eyes in the material domain and above all in the spiritual domain by means of the world revolution. Judaism with its annex Free Masonry, is at the bottom of this revolutionary movement.

It would certainly be an exaggeration to say that it created this movement in its entirety, but whatever may have been the part of its influence in the creation, it benefits from it more than any one and impels it forward with all the compact strength of its powerful organization.

It is indisputable that without the help of Free Masonry and of Judaism this movement would probably never have succeeded in taking shape and would certainly not have succeeded in implanting itself in the whole world.