Kabbalah and the Christian Zionist Conspiracy
The Judeo-Masonic Machinery of Revolution
Read Time: 30 minutes
Authors Note: This is part two of an ongoing series. Part one can be read here. An ebook of the full series will soon be made available for purchase.
Contents:
The Invisible College of the New World
Early Millenarian Cults of Christian Zionism
False Messiah in the Year of Apocalypse
The Judeo-Masonic Republic
The Dispensationalism Delusion
Scofield’s Talmudic Scam Goes Viral
The Jewish Messianic Age of Antichrist
Kabbalistic Chaos and The Ark of Salvation
“The occupation of any kind of occultism (including Kabbalah) introduces a person into communication with fallen spirits. Infected by the disease of vanity and, having no spiritual vision, to see a yawning abyss in front, such a person turns out to be enslaved by demons. All the classes of magic and occultism end in spiritual death.”1 —Heiromonk Job (Humerov)
The Invisible College of the New World
With a popular new interpretation of Kabbalah by Isaac Luria, a spiritual blueprint for the New World was born in the magic and occult science of the English sorcerer John Dee. In addition to being the advisor to Elizabeth I, Dee was known as the foremost genius of the sixteenth century, amassing a personal library of over four thousand books, many of which he salvaged from Roman Catholic monasteries and churches that were sacked during the Reformation.
Dee spent his days in his library, immersed in Kabbalistic mysteries and a multitude of obscure esoteric studies such as Enochian magic. One of Dee’s bizarre occult practices involved gazing into crystals to communicate with evil spirits which he believed to be angels. Hundreds of Dee’s conversations with spirits were recorded in a supposed pre-Hebraic language by his companion Edward Kelley, an alleged necromancer who helped Dee develop the Enochian system of magic.
In his book John Dee and the Empire of Angels, Jason Louv argues that “with Luther’s proposed break with Rome, and Henry VIII actualizing it in England, Dee created the plan for global Protestant victory over the Church.” He continues:
Such a global Protestant hegemony would pave the way toward the Second Coming, and central to actualizing this plan was Dee’s angelic system of [Enochian] magic. For Dee, and many to follow him, it was thought necessary to help this occur through enlightened human activity—the Great Work. Indeed the second half of Dee’s life was consumed by following the dictates of impatient angels intent on using human agents to advance history toward the Apocalypse.2
After a life of alienation and exile, Dee spent his last days leading an alchemical reform movement in Prague, which had undergone a renaissance of Kabbalistic enlightenment during a golden age of Jewry. By 1614, Dee’s work was crystallized in the Rosicrucian manifestos written by Johann Valentin Andreae, a Protestant theologian in Württemberg.
Through the mass dissemination of Andreae’s Rosicrucian literature, notions of an Invisible College of elite magicians quickly became embedded into the consciousness of intellectuals throughout Europe. Andreae had also notably published a pamphlet called Description of the Republic of Christianopolis to dismiss the Rosicrucian order as a myth, despite he himself having written the manifestos. In it, he further described a Masonic Christian utopia ruled by science, Kabbalah, sacred geometry, and archangels such as Uriel,3 whom Dee claimed to derive his Enochian magic from.
Yates argued that another key influence parallel to Dee’s esoteric plan to reform the New World into a utopian Protestant hegemony was Francis Bacon. Posthumously published eight years after Andreae’s Description of the Republic of Christianopolis, Bacon’s utopian novel New Atlantis envisioned a clandestine Christian institution called “Salomon’s House,” an invisible college comprised of illuminated Rosicrucians who ruled the land with advanced scientific knowledge.
The twentieth century occultist Manly P. Hall had no doubts that America embodied Bacon’s utopian ideal of a New Atlantis and the Rosicrucian plan to liberate Europe, guided by the French and and American revolutions.4 Bacon himself even alluded to the establishment of Salomon’s House as a blueprint for America in a speech to Parliament.5
Protestant secret societies are not only an eighteenth century phenomena; they emerged through the Rosicrucian Order alongside the Reformation, intersecting as a Hermetic counter-balance to the Roman Catholic Jesuits. In the decades proceeding Bacon’s death, the Rosicrucians actualized the “Invisible College,” modeled after the Salomon’s House, whose giants of humanism included René Descartes, Gottfried Wilhelm Leibniz, Johannes Kepler, and Isaac Newton.
The Invisible College later became the Royal Society in 1647, based on Bacon’s scientific method, which the Masonic founding fathers drew from to construct the empirical principles of American values.6
Early Millenarian Cults of Christian Zionism
Christian support for a Jewish messianic kingdom on earth is an entirely Protestant notion that arose not as a modern phenomenon but during Puritan England’s Hebraic revival in the seventeenth century. In fact, Puritan judaizing was so common during this time that practices such as Sabbatarianism, later became enshrined in the 1646 Westminster Confession of Faith. Henry Hallam recalls, “During no period of equal length since the Revival of Letters has the knowledge of the Hebrew language apparently been so much diffused throughout the literary world as this.”7
In a surge of end-times anxiety, many Puritans drew from literal readings of the book of Revelation to associate the upcoming year of 1666 with the number of the beast, believing it to be the year of the apocalypse and second coming. As a result, it was common for Puritans to correspond with Menasseh ben Israel, a renowned Kabbalist rabbi from Amsterdam, to understand the Jewish prophecies concerning the messiah.
The Jewish community was thriving in seventeenth century Amsterdam and even became known as “the Dutch Jerusalem,” attracting hordes of conversos who found refuge in maintaining their Jewish identity after fleeing persecution from the Inquisition in Spain and Portugal.
In England, Thomas Brightman inspired a Millenarian admissionist movement with his hyper-literal commentaries on Biblical prophecies and one of the earliest known proto-Zionist works entitled Shall They Return to Jerusalem Again?. The movement helped bolster support for Jewish immigration by many prominent English Puritan ministers such as John Cotton and Thomas Barlow, the teacher of the Calvinist titan John Owen. Most notable among the English millenarians was Oliver Cromwell, who developed correspondence with Menasseh in a plot to execute King Charles in 1649.8
Cromwell later terminated Parliament and the Commonwealth in 1653 and appointed himself as Lord Protector in what English utopian novelist Samuel Butler regarded as a Rosicrucian circle.9 Menasseh was strongly convinced that a necessary condition for the Messianic age required a mass resettlement of Jews across the world, so he sought to collaborate with English millenarians interested in Kabbalah in an effort to readmit the Jews to England after a 400-year expulsion by Edward I.
To fulfill this Kabbalistic plan, Menasseh collaborated with Calvinist minister John Dury, Moravian bishop John Amos Comenius, and Samuel Hartlib the “Great Intelligencer of Europe,” to form a Baconian style Invisible College known as the Hartlib Circle. This extensive network was revealed in the recent discovery of an archive containing over twenty-five thousand papers Hartlib amassed in an effort to "record all human knowledge and to make it universally available for the education of all mankind.”10
Hartlib’s network reached from New England to Western Europe and included Protestant poet John Milton, author of Paradise Lost, and John Winthrop, a Puritan Kabbalist leader in the founding of the Massachusetts Bay Colony and follower of John Dee.11
By 1656, the fervent anticipation for a coming messiah among Puritans was so prevalent, one English Quaker leader named James Nayler, “declared that he was Jesus Christ and rode into Bristol, re-enacting Jesus' entrance into Jerusalem.” Popkin recalls how Nayler “also supposed to have raised a Quakeress from the grave while his followers chanted "Hosanna in the highest," and called him the king of the Jews.”12 Despite Cromwell’s defense of Nayler’s extreme delusion, he was arrested and convicted for blasphemy. After being jailed, his followers fled to Amsterdam, the Levant and the American colonies.13
If Theodore Herzl is known as the father of modern Zionism, it can be said the father of proto-Zionism is the millenarian Kabbalist Isaac La Peyrére. As a Hugenot and alleged Marrano, La Peyrére was a devout Messianist who believed the Jews needed to join with Christians and the king of France in preparation for an imminent coming of the messiah. On his way back from a 1654 meeting in Belgium with La Peyrére and Queen Christina of Sweden, Menasseh experienced a seminal moment that would reshape the world. David Livingstone recalls:
After reading La Peyrère’s Du Rappel des Juifs (The Return of the Jews), Menasseh rushed back to Amsterdam where he excitedly told a gathering of Millenarians at the home of John Dury’s schoolmate and friend, Peter Serrarius, that the coming of the Jewish Messiah was imminent. Menasseh had departed for England to present a petition to Cromwell. Cromwell summoned the most notable statesmen, lawyers, and theologians of the day to the Whitehall Conference in December of 1655. The chief result was the declaration that “there was no law which forbade the Jews’ return to England.” Though nothing was done to regularize the position of the Jews, the door was opened to their gradual return.14
So, the Rosicrucians, Menasseh ben Israel, and the Hartlib Circle, working together with the Royal Society, mutated into a proactive acceleration of Christian Zionism at the same time that Luranic Kabbalah spread quickly into English Puritan communities. While apocalyptic speculation was rampant among Protestant Millenarian sects across Europe, Luria’s wildly popular Kabbalistic doctrines provided Jews with a new blueprint for a messianic kingdom. According to Robert Sepehr:
Part of this Kabbalistic method included ways of interpreting the supernatural relationship between events and time offered through letters and numbers. The magical emphasis given to the numerological value of dates contributed greatly to the widely held expectations and hope placed on the coming of a messiah at the time, particularly the 18th day, which is 6 + 6 + 6 of the 6th month of the year 1666.15
The viral dissemination of messianic pamphlets throughout Millenarian communities in Europe fanned the Kabbalistic flames of tikkun. Without the collaboration of Dury and Peter Serrarius, anticipation and acceptance of the coming pseudo-messiah Sabbatai Zevi among Puritans would not have been possible.
As dean of the dissident Millenarian theologians in Amsterdam and companion of Menasseh, Serrarius acted as a crier for the coming messianic age invoking Kabbalistic numerology (gematria) to set the stage for Zevi to reveal himself as the messiah in 1666.
False Messiah in the Year of Apocalypse
In 1666, England had just come out of a Great Plague with the Great Fire sweeping through London, priming the apocalyptic landscape for messianic fury. This period was described by John Evelyn in his study The History of Three Famous Imposters as “a year of wonders, of strange revelations in the world and particularly of blessing to the Jews, either conversion or restoration to their temporal Kingdom.”16 Millenarianist historian Richard Popkin describes the climate during this period:
When members of each religious community were drawn close together because of their common conviction that the end of days, the culmination of Protestant history, was about to take place…they developed theologies and theodicies that fused Judaism and Christianity. The various kinds of Jewish Christianity and Christian Judaism provided a powerful vital force for the messianic and millenarian movements of that time.17
During an unprecedented outpouring of messianic prophecy across Europe that Sabbatai Zevi of Smyrna declared to be the messiah in 1666. Despite nearly half the Jewish population becoming followers of Zevi, widespread Puritan millenarian activity alone made it possible for the Sabbatean revolution to gain Christian support throughout Europe. It’s expected of the Jews to be unable to discern the true Messiah from a false one, but Popkin argues “nothing is suggested that might show antecedent developments in Judaism that generated messianic hopes at the time.”18
Once again the printing press provided the technological means for the viral dissemination of judaizing heresies to immanentize the eschaton through human action. Popkin writes:
As is well known, there was a great deal of interest in the British Isles in Sabbatai Zevi's career. Almost as soon as he made public his messianic pretensions, pamphlets were appearing in England in English telling of marvelous, miraculous events that were occurring which indicated that the Restoration of Israel was at hand.19
Menasseh ben Israel’s influential teaching of dual messiahs, Zevi for the Jews and Jesus for gentiles, was spread through his millenarian correspondents including Dury, the famous apocalyptic preacher Jean de Labadie, and theologian Nathaniel Holmes, a student of Thomas Brightman.
Despite the simultaneous distribution of anti-Zevi pamphlets across England, many Protestants began to follow Zevi as the true messiah sent by God. Zevi’s messianic expectation came to a sudden halt in the same year when he converted to Islam under the threat of death, but his later followers would continue to remain loyal to the Sabbatean movement and the perverse antinomian practices that followed in its wake.
The Judeo-Masonic Republic
In exactly two centuries of fragmenting the Christian world, the Protestant Reformation of 1517 laid the groundwork for a new religious architecture of Freemasonry in 1717, as described in a 1917 issue of The Hamburger Fremdenblatt, commemorating Freemasonry's two hundredth anniversary and the Reformation's four hundredth anniversary. The article states, “It is a remarkable fact that the one rests on the other as on its foundation and that Freemasonry is inconceivable without Protestantism.”20
Liagre provides further insight as to how the relationship between Protestantism and Freemasonry developed in European society: