E. Michael Jones on Sexual Liberation as Political Control.

Note: I had some difficulty formatting the text here, but I think the reader will find the selection useful.

“On August 7, 1773. Pope Clement XIV, after four years of stalling, finally acceded to the pressure exerted by the House of Bourbon and its Masonic ministers and suppressed the religious order known as the Society of Jesus throughout the entire world. The Jesuits had already been suppressed civilly in Portugal and France; their suppression by the Church they sought to serve was a move that would have unsuspected consequences for Europe. Scarcely a generation later, not one of the thrones which had collaborated in the suppression of the Jesuits, including the papacy, would be untouched by revolution. The Bourbon king in France would be gone, beheaded by a mob which would soon turn on itself in an orgy of bloodlust that would last well into the nineteenth century and end only with the defeat of Napoleon at the hands of an alliance that would restore monarchy and stability to Europe for 100 years.

In spite of that defeat, a new concept had been born, the idea of revolution, and it would haunt the political realm for 200 years thereafter and the cultural realm for even longer than that.

None of this was immediately apparent when the pope acted, of course, and the immediate consequences of the suppression of the Jesuits were more
banal. The Masons may have discerned in the suppression their political advantage, but the professors saw advancement of their careers.

One of the people who saw his own personal silver lining in the Jesuit cloud was a Bavarian professor by the name of Adam Weishaupt. Weishaupt had been born in Ingolstadt on February 6, 1748, and educated by the Jesuits at the Ingolstadt Gymnasium from the time he was seven dintil his fifteenth year. Under their tutelage Weishaupt developed a love-hate relationship with the Jesuits that would last him for the rest of his life. It would eventuate in a system of “Seelenanalyse” based on Jesuit spirituality, which would have far reaching consequences.

In 1773, Weishaupt was twenty-five years old and already a professor in the law faculty at the University of Ingolstadt. Eleven years later the Bavarian writer Johannes Pezzl would give one of the few character sketches extant of a man who made a career of analyzing the characters of others. Pezzi described Weishaupt as a “pale, seeming hard and stoic man who was wrapped up in himself, that the only people who ever became close to him were a few fellow academics.”

With the suppression of the Jesuits Weishaupt was able to enhance his stature at the university by taking over the Chair of Canon Law and Practical Philosophy, a chair which had been in the hands of the Jesuits at Ingolstadt for over ninety years, and he was able to do this despite the fact that he was not a theologian.

Weishaupt’s rapid advance seems to have emboldened him to make plans for a career that would go beyond the usual mundane plotting for university advancement. As a first step in insuring that the Jesuits would not return to power at the University at Ingolstadt, Weishaupt began looking into the prospect of joining either the Masons or the other secret societies that flourished at the end of what has been called the century of secret societies.

After a few initial inquiries into lodges in both Munich and Nueremberg, Weishaupt was turned off by the exotic mumbo jumbo of their rituals. The same reaction ensued after he made contact with the Rosicrucians of neighboring Burghausen after being introduced to them by some of his students.

Because of his dissatisfaction with the existing secret societies, Weishaupt decided instead to create a secret society of his own to ensure that the Jesuits would not return to Ingolstadt.

Perhaps because of the times or because of his own genius in both personnel management and psychological manipulation, Weishaupt’s idea took on a life of its own, one that quickly seemed to demand more room than the confines of the university had to offer. Not that the university was irrelevant to the plan.

Anticlericalism. Adapting Aspects of Both Jesuitism and Freemasonry

As a professor Weishaupt had access to malleable young men into whom he could breathe his anticlerical ideas, and many of his students, intoxicated by the possibili-
ties of the age, were swept into Weishaupt’s secret society.

On May 1, 1776, Weishaupt created an organization he called the Club of the Perfectible, whose name was later changed to the Order of the Bees, until it was changed again to the name by which it is remembered today, namely, the Order of the Illuminati.

The significance of the Illuminati lay not in its political effectiveness (it
existed a little more than eight years), but rather in its method of internal or-
ganization. In borrowing freely from both the Jesuits and the Freemasons.

Weishaupt created an extremely subtle system of control based on manipula-
tion of the passions. Borrowing the idea of examination of conscience from
the Jesuits and sacramental confession from the Catholic Church to which
the Jesuits belonged, Weishaupt created a system of “Seelenspionage” that
would allow him to control his adepts without their knowing that they were
being controlled.

The Illuminati might have remained the equivalent of a Bavarian fraternity house were it not for the times and Weishaupt’s fortuitous meeting with Freemasonry had arrived in the German-speaking world in 1737 when the northern German aristocrat with extraordinary organizational capabilities…”

Continue in Libido Dominandi … an important book that takes one of the central threads of modernity and pulls it through the skein of the last two hundred years of history.” — Caryl Johnston

Skip to today. Moral Chaos

Jones continues in the same volume,

“In the [relatively] recent court case challenging the constitutionality of the Communications Decency Act Compuserve signed an amicus curiae brief supporting the pornographers.

Predictably, given our judicial system, the three-judge panel in Philadelphia
handling the case found the CDA unconstitutional. One of the judges opined
that “just as the strength of the Internet is chaos, so the strength of our libert-
depends upon the chaos and cacophony of unfettered speech.”

The word “liberty” coming from one of the regime’s mandarins is a dead giveaway that what we’re really talking about here is bondage.

Counterrevolution

What I would like to propose here is a paradigm shift of simple but nonetheless revolutionary (or better still counterrevolutionary) proportions by saying what should be obvious to anyone who has visited these web pages and who has had a “Heather” or “Lisa” ask for his credit card number, namely, that pornography now and has always been a form of control, financial control.

Pornography is a way of getting people to give you money which, because of the compulsive nature of the transaction, is not unlike trafficking in drugs. Unlike trafficking in prostitution which is also a transaction benefiting from compulsion, pornography is closely hound up with technology, specifically the reproduction and transaction has been forged into a form of political control…

Bernard Berelson, who worked for the Rockefellers, was a student of the En-
lightenment and put those ideas to work in manipulating public opinion for
them during the ’60s, most specifically in their battle with the Catholic Church over the decriminalization of contraception. Edward Bernays was the nephew of Sigmund Freud and the father of modern advertising. Both were part of the Illuminist tradition of controlling people through their passions, without the knowledge of the person being controlled…”

The volume Libido Dominandi can be obtained at E. Michael Jones’ Culture Wars website.

— Dressing for Summer as a Practicing Christian

— Pornography may be the most prevalent sin in Confession. Lifesite News.

Updated