by Jon E. Lewis
Asahara promised the faithful that one day Aum Shinrikyo would rule Japan. When an electoral bid for power failed miserably in 1989, Asahara determined on a terrorist takeover instead. Representatives of Aum travelled to the HQ of the International Tesla Society in New York looking for documents detailing Tesla’s weapons of doom (see Free Electricity and HAARP) but the FBI had long before seized the brainbox’s research notes. Frustrated in their search for advanced sci-fi weaponry, Aum settled on buying arms from Russia (including a military helicopter), making an Ebola bomb and the building of chemical weapons. After murdering and assassinating individuals not to its taste, in 1994 Aum launched a mass sarin gas attack in the city of Matsumoto. Eight died. On 20 March 1995, Aum committed the deed by which it became internationally infamous: the attack on Tokyo Subway System with sarin nerve gas in which twelve people died and thousands were injured. Asahara was apprehended by the Japanese police and, after a lengthy trial, was sentenced to death. To date the sentence has not been carried out.
To no great surprise, the reviled Aum rebranded itself in 2000, becoming “Aleph”.
Further Reading
D. W. Bracket, Holy Terror: Armageddon in Tokyo, 1996
BAVARIAN ILLUMINATI
It is the conspiracy whose name hardly dare be spoken. Through front organizations such as the Freemasons and the Bilderberg Group, the Bavarian Illuminati are poised to usher in the New World Order.
Such is the fear of serried ranks of conspiracy theorists. The Illuminati, then, have come a long way since their foundation in the smallsville Bavarian town of Ingolstadt on 1 May 1776 by Professor Adam Weishaupt, a lecturer at the local university. Like other intellectual groups which flourished in the Enlightenment, the Ancient Illuminated Seers of Bavaria (a.k.a. the Illuminati, a.k.a. the Order of Perfectabilists) flirted with progressive and subversive ideas, not least atheism and republicanism. Initiates were required to undergo a rigorous study of philosophy, beginning with the Ancient Greeks and ending with contemporaries such as Helvetius; graduates, enlightened and eager, would then – went Weishaupt’s plan – enter leading positions in Bavarian government and society, and so transform Catholic Bavaria into a utopia of liberalism and rationality. Like other such groups, the Illuminati adopted esoteric rituals and signs, partly for reasons of security, partly for the excitement of clubability. Each member had a code name: Weishaupt was Spartacus, and his right-hand man Zwack was Cato.
The Illuminati soon attracted the unwelcome attention of the state’s autocratic ruler, the Elector Prince Karl-Theodor, who in 1784 banned all secret societies in an attempt to halt the tide of Jacobinism (republicanism). In the following year the 650-strong Illuminati were proscribed by name and Weishaupt quit Bavaria in a hurry. His hopes of rebuilding the Illuminati were dashed when a police raid on Zwack’s house seized hundreds of Illuminati documents and membership lists. Besides, the Illuminati’s main recruiting ground, the Freemasons, had wised up to Illuminati methods and had begun blocking infiltration. Weishaupt himself settled down to a quiet life as a university lecturer in Saxony.
Ironically, just at the moment the Illuminati project failed, the paranoid myth that it was an omniscient, omnipotent secret society was born. In 1797, Augustin de Barruel published the first of his two volume Memoires pour server a l’histoire de Jacobinisme (“Memoirs serving as a history of Jacobinism”). An ex-Jesuit, de Barruel blamed the recent French Revolution on an inner sanctum of Masons – the Illuminati. A year later, Professor John Robison fingered the Illuminati in his Proofs of a Conspiracy Against All the Religions and Governments of Europe, Carried on in the Secret Meetings of Free-Masons, Illuminati and Reading Societies. In the febrile atmosphere of late eighteenth-century Europe, de Barruel and Robison’s claims caused a furore, and the Illuminati became the favourite bogeymen of conservatives on the continent.
That there was no hard evidence for the continued existence of the Illuminati troubled not one of these writers, just as it failed to trouble the British author Nesta Webster a century later. Webster’s colourful Secret Societies and Subversive Movements, published in 1924, detected the fingers of the Illuminati in the French Revolution (see Document, p.12) and the Russian Revolution just gone by. Webster’s book enjoyed only modest influence in her home country, but in America it became the conspiracy gospel of the Far Right. Today, the Illuminati are Public Enemy Number One for the John Birch Society, survivalists, the patriotic militias and Christian fundamentalists, who all claim to have detected the Illuminati’s real goal: a single, authoritarian, satanic global government – a New World Order. As an alert on the Christian Science University website in 2000 had it: “A diabolical and Satanic … scheme has been designed and is being prepared for global implementation by anti-Christ agents of an organization called ‘The Illuminati’.”
There is a secret sign of America’s special role in the Illuminati’s plans: the Latin motto Novus Ordo Seclorum (translated as “New World Order”) on the US dollar bill. Unfortunately for conspiracists, the actual translation of the Latin tag is “New Order of the Ages”, or, colloquially, “a fresh start”. The desperate mistranslation of Novus Ordo Seclorum is typical of the “evidence” Illuminati-watchers hold up as evidence of conspiracy. Free of the constraints of actual evidence, contemporary conspiracists speculate wildly. David Icke considers the Illuminati to be a front for shape-shifting Reptilian Humanoids from planet Draco, while one major Illuminati conspiracy theory claims that the order was founded in Mesopotamia around 300,000 BC. That is, before the Neanderthals staggered around the Earth, dragging their knuckles on the ground. In the archetypal Illuminati conspiracy theory, however, the pyramid of power is, from the top down: Lucifer, or the All-Seeing Eye; the Rothschild Tribunal, being the inner circle of the Rothschild banking family; the Great Druid Council; below them, the Council of Thirty-Five, consisting of leading Freemasons; the Committee of 300, which is led by the black nobility, notably the British Royal Family.
That whirring sound you can hear? That is Adam Weishaupt, who believed that Illumination was about moral and intellectual perfection, spinning in his grave.
Further Reading
William Cooper, Behold a Pale Horse, 1991
John Robison, Proofs of a Conspiracy Against All the Religions and Governments of Europe, 1798
DOCUMENT: NESTA WEBSTER, SECRET SOCIETIES AND SUBVERSIVE MOVEMENTS, LONDON, BOSWELL PRINTING & PUBLISHING CO., 1924
Illuminism in reality is less an Order than a principle, and a principle which can work better under cover of something else. Weishaupt himself had laid down the precept that the work of Illuminism could best be conducted “under other names and other occupations”, and henceforth we shall always find it carried on by this skilful system of camouflage.
The first cover adopted was the lodge of the “Amis Réunis” in Paris, with which, as we have already seen, the Illuminati had established relations. But now in 1787 a definite alliance was effected by the aforementioned Illuminati, Bode and Busche, who in response to an invitation from the secret committee of the lodge arrived in Paris in February of this year. Here they found the old Illuminatus Mirabeau – who with Talleyrand had been largely instrumental in summoning these German Brothers – and, according to Gustave Bord, two important members of the Stricte Observance, the Marquis de Chefdebien d’Armisson (“Eques a Capite Galeato”) and an Austrian, the Comte Leopold de Kollowrath-Krakowski (“Eques ab Aquila Fulgente”) who also belonged to Weishaupt’s Order of Illuminati in which he bore the pseudonym of Numenius.
It is important here to recognize the peculiar part played by the Lodge of the “Amis Réunis”. Whilst the “Loge des Neuf Soeurs” was largely composed of middle-class revolutionaries such as Brissot, Danton, Camille Desmoulins, and Champfort, and the “Loge de la Candeur” of aristocratic revolutionaries – Lafayette as well as the Orléanistes, the Marquis de Sillery, the Duc d’Aiguillon, the Marquis de Custine, and the Lameths – “the Loge du Contrat Social” was mainly composed
of honest visionaries who entertained no revolutionary projects but, according to Barruel, were strongly Royalist. The rôle of the “Amis Réunis” was to collect together the subversives from all other lodges – Philalèthes, Rose-Croix, members of the “Loge des Neuf Soeurs” and of the “Loge de la Candeur” and of the most secret committees of the Grand Orient, as well as deputies from the “Illuminés” in the provinces. Here, then, at the lodge in the Rue de la Sordière, under the direction of Savalette de Langes, were to be found the disciples of Weishaupt, of Swedenborg, and of Saint-Martin, as well as the practical makers of revolution – the agitators and demagogues of 1789.
The influence of German Illuminism on all these heterogeneous elements was enormous. From this moment, says a further Bavarian report of the matter, a complete change took place in the Order of the “Amis Réunis”. Hitherto only vaguely subversive, the Chevaliers Bienfaisants became the Chevaliers Malfaisants, the Amis Réunis became the Ennemis Réunis. The arrival of the two Germans, Bode and Busche, gave the finishing touch to the conspiracy. “The avowed object of their journey was to obtain information about magnetism, which was just then making a great stir”, but in reality, “taken up with the gigantic plan of their Order”, their real aim was to make proselytes. It will be seen that the following passage exactly confirms the account given by Barruel:
As the Lodge of the “Amis Réunis” collected together everything that could be found out from all other masonic systems in the world, so the way was soon paved there for Illuminism. It was also not long before this lodge together with all those that depended on it was impregnated with Illuminism. The former system of all these was as if wiped out, so that from this time onwards the framework of the Philalèthes quite disappeared and in the place of the former Cabalistic-magical extravagance [‘Schwärmerei’] came in the philosophical-political.
It was therefore not Martinism, Cabalism, or Freemasonry that in themselves provided the real revolutionary force. Many non-illuminized Freemasons, as Barruel himself declares, remained loyal to the throne and altar, and as soon as the monarchy was seen to be in danger the Royalist Brothers of the “Contrat Social” boldly summoned the lodges to coalesce in defence of King and Constitution; even some of the upper Masons, who in the degree of Knight Kadosch had sworn hatred to the Pope and Bourbon monarchy, rallied likewise to the royal cause. “The French spirit triumphed over the masonic spirit in the greater number of the Brothers. Opinions as well as hearts were still for the King.” It needed the devastating doctrines of Weishaupt to undermine this spirit and to turn the “degrees of vengeance” from vain ceremonial into terrible fact.
If, then, it is said that the Revolution was prepared in the lodges of Freemasons – and many French Masons have boasted of the fact – let it always be added that it was “Illuminized Freemasonry” that made the Revolution, and that the Masons who acclaim it are illuminized Masons, inheritors of the same tradition introduced into the lodges of France in 1787 by the disciples of Weishaupt, “patriarch of the Jacobins”.
Many of the Freemasons of France in 1787 were thus not conscious allies of the Illuminati. According to Cadet de Gassicourt, there were in all the lodges only twenty-seven real initiates; the rest were largely dupes who knew little or nothing of the source whence the fresh influence among them derived. The amazing feature of the whole situation is that the most enthusiastic supporters of the movement were men belonging to the upper classes and even to the royal families of Europe. A contemporary relates that no less than thirty princes -reigning and non-reigning – had taken under their protection a confederation from which they stood to lose everything and had become so imbued by its principles that they were inaccessible to reason. Intoxicated by the flattery lavished on them by the priests of Illuminism, they adopted a religion of which they understood nothing. Weishaupt, of course, had taken care that none of these royal dupes should be initiated into the real aims of the Order, and at first adhered to the original plan of excluding them altogether; but the value of their cooperation soon became apparent and by a supreme irony it was with a Grand Duke that he himself took refuge.
But if the great majority of princes and nobles were stricken with blindness at this crisis, a few far-seeing spirits recognized the danger and warned the world of the impending disaster. In 1787 Cardinal Caprara, Apostolic Nuncio at Vienna, addressed a confidential memoir to the Pope, in which he pointed out that the activities carried on in Germany by the different sects of Illuminés, of Perfectibilists, of Freemasons, etc., were increasing:
The danger is approaching, for from all these senseless dreams of Illuminism, of Swedenborgianism, or of Freemasonry a frightful reality will emerge. Visionaries have their time; the revolution they forebode will have its time also.
A more amazing prophecy, however, was the “Essai sur la Secte des Illuminés”, by the Marquis de Luchet, a Liberal noble who played some part in the revolutionary movement, yet who nevertheless realized the dangers of Illuminism. Thus, as early as 1789, before the Revolution had really developed, de Luchet uttered these words of warning:
Deluded people … learn that there exists a conspiracy in favour of despotism against liberty, of incapacity against talent, of vice against virtue, of ignorance against enlightenment … This society aims at governing the world … Its object is universal domination. This plan may seem extraordinary, incredible – yes, but not chimerical … no such calamity has ever yet afflicted the world.
De Luchet then goes on to foretell precisely the events that were to take place three and four years later; he describes the position of a king who has to recognize masters above himself and to authorize their “abominable régime”, to become the plaything of an ambitious and fanatical horde which has taken possession of his will.
See him condemned to serve the passions of all that surround him … to raise degraded men to power, to prostitute his judgement by choices that dishonour his prudence …
All this was exactly fulfilled during the reign of the Girondin ministry of 1792. The campaign of destruction carried out in the summer of 1793 is thus foretold:
We do not mean to say that the country where the Illuminés reign will cease to exist, but it will fall into such a degree of humiliation that it will no longer count in politics, that the population will diminish, that the inhabitants who resist the inclination to pass into a foreign land will no longer enjoy the happiness of consideration, nor the charms of society, nor the gifts of commerce.
And de Luchet ends with this despairing appeal to the powers of Europe:
Masters of the world, cast your eyes on a desolated multitude, listen to their cries, their tears, their hopes. A mother asks you to restore her son, a wife her husband, your cities for the fine arts that have fled from them, the country for citizens, the fields for cultivators, religion for forms of worship, and Nature for beings of which she is worthy.
Five years after these words were written the countryside of France was desolate, art and commerce were destroyed, and women following the tumbril that carried Fouquier-Tinville to the guillotine cried out: “Give me back my brother, my son, my husband!” So was this amazing prophecy fulfilled. Yet not one word has history to say on the subject! The warning of de Luchet has fallen on deaf ears amongst posterity as amongst the men of his own day.
De Luchet himself recognizes the obstacle to his obtaining a hearing: there are too many “passions interested in supporting the system of the Illuminés”, too many deluded rulers imagining themselves enlightened ready to precipitate their people into the abyss, whilst “the heads of the Order will never relinquish the authority they have acquired nor the treasure at their disposal.” In vain de Luchet appeals to the Freemasons to save their Order from the invading sect. “Would it not be possible,” he asks, “to direct the Freemasons themselves against the Illuminés by showing them that whilst they are working to maintain harmony in society, those others are everywhere sowing seeds of discord” and preparing the ultimate destruction of their Order?
So far it is not too late; if only men will believe in the danger it may be averted: “from the moment they are convinced, the necessary blow is dealt to the sect.” Otherwise de Luchet prophesies “a series of calamities of which the end is lost in the darkness of time, … a subterranean fire smouldering eternally and breaking forth periodically in violent and devastating explosions.” What words could better describe the history of the last 150 years?
The “Essai sur la Secte des Illuminés” is one of the most extraordinary documents of history and at the same time one of the most mysterious. Why it should have been written by the Marquis de Luchet, who is said to have collaborated with Mirabeau in the “Galerie de Portraits” published in the following year, why it should have been appended to Mirabeau’s “Histoire Secrète de la Cour de Berlin”, and accordingly attributed to Mirabeau himself, why Barruel should have denounced it as dust thrown in the eyes of the public, although it entirely corroborated his own point of view, are questions to which I can find no reply. That it was written seriously and in all good faith it is impossible to doubt; whilst the fact that it appeared before, instead of after, the events described, renders it even more valuable evidence of the reality of the conspiracy than Barruel’s own admirable work. What Barruel saw, de Luchet foresaw with equal clearness. As to the rôle of Mirabeau at this crisis, we can only hazard an explanation on the score of his habitual inconsistency. At one moment he was seeking interviews with the King’s ministers in order to warn them of the coming danger, at the next he was energetically stirring up insurrection. It is therefore not impossible that he may have encouraged de Luchet’s exposure of the conspiracy, although meanwhile he himself had entered into the scheme of destruction. Indeed, according to a pamphlet published in 1791 entitled “Mystères de la Conspiration”, the whole plan of revolution was found amongst his papers. The editor of this “brochure” explains that the document here made public, called “Croquis ou Projet de Révolution de Monsieur de Mirabeau”, was seized at the house of Madame Lejai, the wife of Mirabeau’s publisher, on October 6, 1789. Beginning with a diatribe against the French monarchy, the document goes on to say that “in order to triumph over this hydra-headed monster these are my ideas”:
