Firstly, I agree with Chuck that Phelps is in error regarding the existence of nuclear weapons. It is interesting that even in exposes of the hidden powers which seek power over mankind quite crucial errors seem to creep in. While I agree that the so-called 'Cold War' was a carefully engineered sham, it is nonetheless true that a key aim of the Second World War was, for those right at the top of these corrupt circles, the rapid advancement of nuclear physics, the development of nuclear power and the creation and detonation of a nuclear bomb. Read my post on 'The Occult Reasons for World War Two' for more details on this.

Secondly, the Seer Rudolf Steiner (1861 to 1925) was well aware of the co-operation between the top levels of the Lodges of the West and the top members of the Jesuits. For example n 1918 he stated:

"That the Jesuits are the sworn enemy of that which emanates from the Lodges is not important: anyone and anything can be the declared enemy of the outlook of the Lodges. It is a historical fact that the Jesuits have not only infiltrated the Lodges, that high-ranking Jesuits are in contact with the high dignitaries of the Lodges, but that both, though active in different peoples, have a common root, though the one gave birth to the Papacy, the other to freedom, rationalism, to the Aufklärung."

The following is an interesting extract from a lecture by Rudolf Steiner from 2nd November 1918 giving details of the Jesuit initiation, which is fundamentally an initiation which relies upon strengthening the power of the will (hence no marriage, total submission to the Pope, etc.) and it gives brief details on how members of the order see their role in the world and their quest for temporal power.

-------------------------------------------------------------------------------------------

"For reasons I have already mentioned, the life and aspirations of men at the beginning of the fifteenth century are characterized by a spirit of opposition to the uniformity of the Roman Church which operated through suggestionism.

This assault of personality again provokes a reactionthe counter-thrust of Jesuitism which comes to the support of the Romanism of the Church. Jesuitism in its original sense (though everything today, if you will forgive the brutal expression, is reduced to idle gossip and Jesuitism is on everyone's lips) is only possible within the Roman Catholic Church. For fundamentally Jesuitism is based on the following: whilst in the true People of the Christ the revelation of the Christ impulse remains in the supersensible world and does not descend into the physical world (Solovieff wishes to spiritualize the material world, not to materialize the spiritual world), the aim of Jesuitism is to drag down the Kingdom of God into the temporal world and to awaken impulses in the souls of men so that the Kingdom of God operates on the physical plane in the same way as the laws of the physical world. Jesuitism, therefore, aspires to establish a temporal sovereignty in the form of a temporal kingdom of the Christ. It wishes to achieve this by training the members of the Jesuit order after the fashion of an army. The individual Jesuit feels himself to be a spiritual soldier. He feels Christ, not as the spiritual Christ who acts upon the world through the medium of the Spirit, but he feels Him-and to this end he must direct his thoughts and feelings - as a temporal sovereign whom he serves as one serves an earthly King, or as a soldier serves his generalissimo. The ecclesiastical administration, since it is concerned with spiritual matters, will, of course, be different from that of a secular military regime; but the spiritual order must be subject to strict military discipline. Everything must be so ordained that the true Christian becomes a soldier of the generalissimo Jesus. In essence this is the purpose of those exercises which every Jesuit practises in order to develop in himself that vast power which the Jesuit order has long possessed and which will still be felt in its decadent forms in the chaotic times that lie ahead. The purpose of the meditations prescribed by Ignatius Loyola and which are faithfully observed by Jesuits is to make the Jesuit first and foremost a soldier of the generalissimo Jesus Christ.

Here are a few samples. Let us take, for example, the spiritual exercise of the second week. The exercitant must always begin with a preliminary meditation in which he evokes in imagination 'the Kingdom of Christ'. He must visualize this Kingdom with Christ as supreme commander in the vanguard leading his legions, whose mission is to conquer the world. Then follows a preliminary prayer; then the first preamble.

'1. It consists in a clear representation of the place; here I must see with the eyes of imagination the synagogues, towns and villages which Christ our Lord passed through on His mission.'

All this must be visualized in a complete picture so that the novice sees the situation and all the separate representations as something which is visibly present to him.

`2. I ask for the grace which I desire. Here I must ask of our Lord the grace that I should not be deaf to His call, but should be prompt and diligent to fulfil His most holy will.'

Then follows the actual exercise. (What I have quoted so far were preparatory exercises.) The first part again includes several points. The soul is very carefully prepared.

`Point 1 . I conjure up a picture of a terrestrial King chosen by God our Lord Himself to whom all Christians and all princes render homage and obedience.'

The exercitant must hold this before him in his imagination with the same intensity as a sensory representation.

`Point 2. I observe how the King addresses all his subjects and says to them: "It is my will to conquer all the territories of the infidels. Therefore whosoever would go forth with me must be content with the same food as myself, the same drink and clothing, etcetera. He must also toil with me by day and keep watch with me by night so that he may share in the victory with me, even as he shared in the toil." '

This strengthens the will, in that sensible images penetrate directly into this will, illuminate it and spiritualize it.

`Point 3. I consider how his faithful subjects must answer a King so kind and so generous, and consequently how the man who would refuse the appeal of such a King would be deserving of censure by the whole world and would be regarded as an ignoble Knight.'

The exercitant must clearly recognize that if he is not a true soldier, a warrior of this generalissimo, then the whole world will look upon him as unworthy.

Then follows the second part of this exercise of the `second week.'

`The second part of this exercise consists in applying the previous example of the terrestrial King to Christ our Lord in accordance with the three points mentioned above.

`Point 1 . If we regard an appeal of the terrestrial King to his subjects as deserving of our consideration, then how much more deserving of our consideration is it to see Christ our Lord, the Eternal King, and the whole world assembled

before Him, to see how He appeals to all and each one in particular saying: "It is my will to conquer the whole world and to subjugate my enemies and thus enter into the glory of my Father. Whoever therefore will follow me must be prepared to labour with me, so that, by following me in suffering, he may also follow me in glory."

`Point 2 To consider that all who are endowed with judgement and reason will offer themselves entirely for this arduous service.

`Point 3. Those who are animated by the desire to show still greater devotion and to distinguish themselves in the total service of their eternal King and universal Lord will not only offer themselves wholly for such arduous service, but will also fight against their own sensuality, their carnal lusts and their attachment to the world and thus make sacrifices of higher value and greater importance, saying:

` "Eternal Lord of all things, with Thy favour and help, in the presence of Thy infinite Goodness and of Thy glorious Mother and of all the saints of the heavenly Court, I present my body as a living sacrifice and swear that it is my wish and desire and my firm resolve, provided it is for Thy greater service and praise, to imitate Thee in enduring all injustice, all humiliation and all poverty, both actual and spiritual, if it shall please Thy most holy Majesty to choose me and admit me to this life and to this state."

`This exercise should be practised twice a day, in the morning on rising and one hour before lunch or dinner.

`For the second week and the following weeks it is very beneficial at times to read passages from The Imitation of Christ or from the Gospels and lives of the Saints.'

to be read in conjunction with those meditations which train especially the will through visualization. One must know how the will develops when it is under the influence of these Imaginations-this martial will in the realm of the Spirit which makes Christ Jesus its generalissimo! The exercise speaks of the `heavenly Court which one serves in all forms of submission and humility'. With these exercises, which through the imagination train especially the will, is associated something which exercises a powerful influence upon the will when it is continually repeated. For the schooling of Jesuits is above all a schooling of the will. It is recommended to repeat daily the above meditation in the following weeks as a basic meditation and where possible in the same form, before the selected daily meditation, before the `contemplation'. Let us take, for example, the fourth day. We have the normal preliminary prayer then a first preamble.

'I. We visualize the historical event-Christ summons and assembles all men under His standard, and Lucifer, on the other hand, under his standard.'

One must have an exact visual picture of the standard. And one must also visualize two armies, each preceded by its standard, the standard of Lucifer and the standard of Christ.

`2. You form a clear picture of the place; here a vast plain round about Jerusalem, where stands Christ our Lord, the sole and supreme commander of the just and good, with His army in battle order; and another plain round about Babylon where stands Lucifer, chief of the enemy forces.'

The two armies now face each other-the standard of Lucifer and the standard of Christ.

`3. I ask for what I desire: here I ask for knowledge of the lures of the evil adversary and for help to preserve myself from them; also for knowledge of the true life of which our sovereign and true commander is the exemplar, and for grace to imitate Him.'

Now follows the first part of the actual exercise: the standard of Lucifer; the exercitant therefore directs his spiritual eye of imagination upon the army which follows the standard of Lucifer.

`Point 1. Imagine you see the chief of all the adversaries in the vast plain around Babylon seated on a high throne of fire and smoke, a figure inspiring terror and fear.

`Point 2. Consider how he summons innumerable demons, scattering them abroad, some to one city, some to another and thus over the whole earth without overlooking any province, place, station in life or any single individual.'

This despatch of demons must be visualized concretely and in detail.

`Point 3. Consider the address he makes to them, how he enjoins upon them to prepare snares and fetters to bind men. First, they are to tempt men to covet riches, as he (Lucifer) is accustomed to do in most cases, so that they may the more easily attain the vain approbation of the world and then develop an overweening pride.

`Accordingly, the first step will be riches, the second fame, the third pride. And from these three steps Lucifer seduces man to all the other vices.'

Second Part. The standard of Christ

`In the same way we must picture to ourselves on the opposing side, the sovereign and true commander, Christ our Lord.

`Point 1 . Consider Christ our Lord, beautiful and gracious to behold, standing in a lowly place, in a vast plain about the region of Jerusalem.

`Point 2. Consider how the Lord of the whole world chooses so many persons, apostles, disciples, etcetera, and sends them forth into all lands to preach the Gospel to men of all stations in life and of every condition.

`Point 3. Consider the address which Christ our Lord holds in the presence of all His servants and friends whom He sends on this crusade, recommending them to endeavour to help all, first urging upon them to accept the highest spiritual poverty, and, if it should find favour in the eyes of His divine Majesty and if, should he deign to choose them, to accept also actual poverty; secondly to desire humiliation and contempt, for from these two things, poverty and humiliation, springs humility.

`Accordingly there are three steps: first, poverty as opposed to riches, secondly, humiliation and contempt as opposed to worldly fame, thirdly, humility as opposed to pride. And from these three steps the ambassadors of Christ shall lead men to the other virtues.'

The spiritual exercises are practised in this way. As I have already said, what matters is that a temporal kingdom, and organized as such, must be represented as the army of Christ Jesus. jesuitism is the most consistent, the best, and moreover extremely well organized expression, of what I referred to as the second current-the impulse of the People of the Church. We shall find in effect that fundamentally this impulse of the People of the Church is to reduce the unique revelation which occurred at Jerusalem to the level of a temporal Kingdom. For the end and object of the exercises is ultimately to bring the exercitant to choose himself as soldier serving under the banner of Christ and to feel himself to be a true soldier of Christ. That was the message entrusted to Ignatius Loyola through a revelation of a special kind. He first performed heroic deeds as a soldier, then as he lay on a sick bed recovering from his wounds was led as a result of meditations (I will not say by what power) to transform the martial impulse which formerly inspired him into the impulse to become a soldier of Christ. It is one of the most interesting phenomena of world history to observe how the martial qualities of an outstandingly brave soldier are transformed through meditations into spiritual qualities. Where the continuous influence which the Christ impulse had exercised within the People of the Christ had been blunted, it is clear that jesuitism had to assume this extreme form. And the question arises: is there not another form of Christianity diametrically opposed to that of jesuitism? In that event a force would have to emerge in the territory occupied by the People of the Church. From the different reactions of Lutheranism, Zwinglianism, Calvinism, Schwenkfeldism and the Anabaptists, from this chaos and fragmentation, a force would have to emerge which not only follows the line of Jesuit thought (for jesuitism is only an extreme expression of Catholic dogma)-but which is diametrically opposed to jesuitism, something which seeks to break away from this community of the People of the Church, whilst jesuitism seeks to be ever more deeply involved in it. jesuitism wishes to transform the Christ impulse into a purely temporal sovereignty, to found a terrestrial state which is at the same time a Jesuit state, and which is governed in accordance with the principles of those who have volunteered to become soldiers of the generalissimo Christ. What could be the force which is the antithesis of jesuitism ?

The counter-impulse would be that which seeks, not to materialize the spiritual, but to spiritualize the material world. This impulse is a natural endowment amongst the true People of the Christ and finds expression in Solovieff though often tentatively. Within the territory of the true People of the Church there exists something which is radically opposed to jesuitism, something which rejects any direct intervention of the spiritual in power politics and external affairs, and wishes the Christ impulse to penetrate into the souls of men, and indirectly through these souls to operate in the external world. Such an impulse might well appear in the People of the Church --because, in the meantime, much might tend in this direction; but it would seek to direct evolution in such a way that the spiritual Christ impulse penetrates only into the souls and remains to some extent esoteric, esoteric in the best and noblest sense of the term. Whilst jesuitism wishes to tranform everything into a temporal kingdom, this other current would simply regard the temporal kingdom as something which, if need be, must exist on the physical plane, something, however, which unites men so that they can lift up their souls to higher realms. This current which is the polar opposite of Jesuitism is Goetheanism.

The aim of Goetheanism is the exact opposite of that of Jesuitism. And you will understand Goetheanism from a different angle if you consider it as by nature diametrically opposed to jesuitism. That is why Jesuitism is, and ever will be the sworn foe of Goetheanism. They cannot coexist; they know each other too well and Jesuitism is well informed on Goethe. The best book on Goethe, from the Jesuit standpoint of course, is that of the Jesuit father, Baumgartner. What the various German professors and the Englishman, G. H. Lewes, have written about Goethe is pure dilettantism compared with the three volumes by Baumgartner. He knows what he is about! As an adversary he sees Goethe with a more critical eye. Nor does he write like a German professor of average intelligence or like the Englishman, Lewes, who depicts a man who was indeed born in Frankfurt in 1749; he is said to have lived through the same experiences as Goethe, but the man he depicts is not Goethe. But Baumgartner's portrait is reinforced with the forces of will derived from his meditations. Thus Goetheanism, which is destined to play a part in the future, is linked to something which is directly associated with the epoch beginning with the fifteenth century via the Reformation to Jesuitism."

(from the lecture cycle entitled 'From Symptom to Reality in Modern History')