WESTMINSTER- The Fifth Column….The Open Conspiracy!

- Aug 2, 2004 

http://www.freedom-force.org/pdf/futurecalling2.pdf

THE FABIAN SOCIETY

But there was another movement coming to birth at about this same time that eventually gave competition to the hard-core Marxists. Some of the more erudite members of the wealthy and intellectual classes of England formed an organization to perpetuate the concept of collectivism but not exactly according to Marx. It was called the Fabian Society. The name is significant, because it was in honor of Quintus Fabius Maximus Verrrucosus, the Roman general who, in the second century B.C., kept Hannibal at bay by wearing down his army with delaying tactics, endless maneuvering, and avoiding confrontation wherever possible. Unlike the Marxists who were in a hurry to come to power through direct confrontation with established governments, the Fabians were willing to take their time, to come to power without direct confrontation, working quietly and patiently from inside the target governments. To emphasize this strategy, and to separate themselves from the Marxists, they adopted the turtle as their symbol. And their official shield portrays an image of a wolf in sheep’s clothing. Those two images perfectly summarize their strategy.

It is now 1884, and we find ourselves in Surrey, England observing a small group of these Fabians, sitting around a table in the stylish home of two of their more prominent members, Sydney and Beatrice Webb. The Webbs later would be known world wide as the founders of the London School of Economics. Their home eventually was donated to the Fabian Society and became its official headquarters. Around the table are such well-known figures as George Bernard Shaw, Arnold Toynbee, H.G. Wells, and numerous others of similar caliber. By the way, the Fabian Society still exists, and many prominent people are members, not the least of which is England’s Prime Minister, Tony Blair.

H.G. Wells wrote a book to serve as a guide showing how collectivism can be embedded into society without arousing alarm or serious opposition. It was called The Open Conspiracy, and the plan was spelled out in minute detail. His fervor was intense. He said that the old religions of the world must give way to the new religion of collectivism. The new religion should be the state, he said, and the state should take charge of all human activity with, of course, elitists such as himself in control. On the very first page, he says: “This book states as plainly and clearly as possible the essential ideas of my life, the perspective of my world…. This is my religion. Here are my directive aims and the criteria of all I do.” [1. H.G. Wells, The Open Conspiracy (New York: Doubleday, Doran and Co., 1928), p. vii.]

When he said that collectivism was his religion, he was serious. Like many collectivists, he felt that traditional religion is a barrier to the acceptance of state power. It is a competitor for man’s loyalties. Collectivists see religion as a device by which the clerics keep the downtrodden masses content by offering a vision of something better in the next world. If your goal is to bring about change, contentment is not what you want. You want discontentment. That’s why Marx called religion the opiate of the masses. [2. There is disagreement over the correct translation from the German text. One translation is opium of the people. It’s a small matter, but we prefer opiate of the masses because we believe it is a more accurate translation and is more consistent with the fiery vocabulary of Marx.] It gets in the way of revolutionary change. Wells said that collectivism should become the new opiate, that it should become the vision for better things in the next world. The new order must be built on the concept that individuals are nothing compared to the long continuum of society, and that only by serving society do we become connected to eternity. He was very serious.

The blueprint in The Open Conspiracy has been followed in all the British dependencies and the United Sates. As a result, today’s world is very close to the vision of H.G. Wells. A worship of the god called society has become a new religion. No matter what insult to our dignity or liberty, we are told it’s necessary for the advancement of society, and that has become the basis for contentment under the hardships of collectivism. The greater good for the greater number has become the opiate of the masses.

LOVE-HATE BETWEEN FABIANS AND LENINISTS

Fabians and Marxists are in agreement over their mutual goal of collectivism, but they differ over style and sometimes tactics. When Marxism became fused with Leninism and made its first conquest in Russia, these differences became the center of debate between the two groups. Karl Marx said the world was divided into two camps eternally at war with each other. One was the working class, which he called the proletariat, and the other was the wealthy class, those who owned the land and the means of production. This class he called the bourgeoisie.

Fabians were never enthusiastic over this class-conflict view, probably because most of them were bourgeoisie, but Lenin and Stalin accepted it wholeheartedly. Lenin described the Communist Party as the “vanguard of the proletariat,” and it became a mechanism for total and ruthless war against anyone who even remotely could be considered bourgeoisie. When the Bolsheviks came to power in Russia, landowners and shopkeepers were slaughtered by the tens of thousands.

This brutality offended the sensibilities of the more genteel Fabians. It’s not that Fabians are opposed to force and violence to accomplish their goals, it’s just that they prefer it as a last resort, whereas the Leninists were running amuck in Russia implementing a plan of deliberate terror and brutality. Fabians admired the Soviet system because it was based on collectivism but they were shocked at what they considered to be needless bloodshed. It was a disagreement over style. When Lenin became the master of Russia, many of the Fabians joined the Communist Party thinking that it would become the vanguard of world Socialism. They likely would have stayed there if they hadn’t been offended by the brutality of the regime.

To understand the love-hate relationship between these two groups we must never lose sight of the fact that Leninism and Fabianism are merely variants of collectivism. Their similarities are much greater than their differences. That is why their members often move from one group to the other – or why some of them are actually members of both groups at the same time. Leninists and Fabians are usually friendly with each other. They may disagree intensely over theoretical issues and style, but never over goals. Margaret Cole was the Chairman of the Fabian Society in 1955 and ‘56. Her father, G.D.H. Cole, was one of the early leaders of the organization dating back to 1937. In her book, The Story of Fabian Socialism, she describes the common bond that binds collectivists together. She says:

It plainly emerges that the basic similarities were much greater than the differences, that the basic Fabian aims of the abolition of poverty, through legislation and administration; of the communal control of production and social life …, were pursued with unabated energy by people trained in Fabian traditions, whether at the moment of time they called themselves Fabians or loudly repudiated the name…. The fundamental likeness is attested by the fact that, after the storms produced first by Syndicalism [1. Syndicalism is a variant of collectivism in which labor unions play a dominant role in government and industry.] and then by the Russian Revolution in its early days had died down, those “rebel Fabians” who had not joined the Communist Party (and the many who having initially joined it, left in all haste), together with G.D.H. Cole’s connections in the working-class education movement and his young disciples from Oxford of the ‘twenties, found no mental difficulty in entering the revived Fabian Society of 1939 – nor did the surviving faithful find any difficulty with collaborating with them. [2. Margaret Cole, The Story of Fabian Socialism (Stanford, California, Stanford University Press, 1961), p. xii.]

Fabians are, according to their own symbolism, wolves in sheep’s clothing, and that explains why their style is more effective in countries where parliamentary traditions are well established and where people expect to have a voice in their own political destiny. Leninists, on the other hand, tend to be wolves in wolf’s clothing, and their style is more effective in countries where parliamentary traditions are weak and where people are used to dictatorships anyway.

In countries where parliamentary traditions are strong, the primary tactic for both of these groups is to send their agents into the power centers of society to capture control from the inside. Power centers are those organizations and institutions that represent all the politically influential segments of society. These include labor unions, political parties, church organizations, segments of the media, educational institutions, civic organizations, financial institutions, and industrial corporations, to name just a few. In a moment, I am going to read a partial list of members of an organization called the Council on Foreign Relations, and you will recognize that the power centers these people control are classic examples of this strategy. The combined influence of all these entities adds up to the total political power of the nation. To capture control of a nation, all that is required is to control its power centers, and that has been the strategy of Leninists and Fabians alike.

They may disagree over style; they may compete over which of them will dominant the coming New World Order, over who will hold the highest positions in the pyramid of power; they may even send opposing armies into battle to establish territorial preeminence over portions of the globe, but they never quarrel over goals. Through it all, they are blood brothers under the skin, and they will always unite against their common enemy, which is any opposition to collectivism. It is impossible to understand what is unfolding in the War on Terrorism today without being aware of that reality.

THE KEY THAT UNLOCKS THE DOOR THAT HIDES THE SECRETS

The Fabian symbols of the turtle and the wolf in sheep’s clothing are emblazoned on a stained glass window that used to be in the Fabian headquarters. The window has been removed, we are told, for safety, but there are many photographs showing the symbols in great detail. The most significant part appears at the top. It is that famous line from Omar Khayyam:

Dear love, couldst thou and I with fate conspire
to grasp this sorry scheme of things entire,
would we not shatter it to bits
and then remould it nearer to the hearts desire?

Please allow me to repeat that line. This is the key to modern history, and it unlocks the door that hides the secret of the war on terrorism:

Dear love, couldst thou and I with fate conspire
to grasp this sorry scheme of things entire,
would we not shatter it to bits
and then remould it nearer to the hearts desire?

Elsewhere in the window there is a depiction of Sydney Webb and George Bernard Shaw striking the earth with hammers. The earth is on an anvil, and they are striking it with hammers – to shatter it to bits! That’s what they were saying at the Carnegie Endowment Fund. That’s what they were saying at the Ford Foundation. “War is the best way to remold society. War! It will shatter society to bits, break it apart. Then we can remold it nearer to the heart’s desire.” And what is their heart’s desire? Ladies and Gentlemen, it is collectivism.

THE SECRET SOCIETY CREATED BY CECIL RHODES

From the vantage point of our time machine, now we flash back to the classroom where John Ruskin is extolling the virtues of collectivism, and we notice that one of the students is taking copious notes. His name is Cecil Rhodes. It will be revealed in later years that this young man was so impressed by Ruskin’s message that he often referred to those notes over the next thirty years of his life. Rhodes became a dedicated collectivist and wanted to fulfill the dream and the promise of John Ruskin. His life mission was to bring the British Empire into dominance over the entire world, to re-unite with America, and to create world government based on the model of collectivism. His biographer, Sarah Millin, summed it up when she wrote: “The government of the world was Rhodes’ simple desire.” Most people are aware that Rhodes made one of the world’s greatest fortunes in South African diamonds and gold. What is not widely known is that he spent most of that fortune to promote the theories of John Ruskin.

One of the best authorities on the Fabian Society is Carroll Quigley, a highly respected professor at Georgetown University. One of Quigley’s former students was President Clinton. At a press conference shortly after he was elected, Clinton mentioned Quigley by name and acknowledged that he was indebted to him for what he had learned. What Quigley was teaching was similar to what John Ruskin had taught and, like Rhodes before him, Clinton took those lectures very seriously. Incidentally, it should not go unnoticed that Clinton was a Rhodes Scholar.

In his book The Anglo-American Establishment, Quigley says this:

The Rhodes scholarship established by the terms of Cecil Rhodes’ seventh will are known to everyone. What is not so widely known is that Rhodes, in five previous wills, left his fortune to form a secret society, which was to devote itself to the preservation and expansion of the British Empire. And what does not seem to be known to anyone is that this secret society … continues to exist to this day. To be sure, [it] is not a childish thing like the Ku Klux Klan, and it does not have any secret robes, secret handclasps, or secret passwords. It does not need any of these, since its members know each other intimately. It probably has no oaths of secrecy nor any formal procedure of initiation. It does, however, exist and holds secret meetings…. This Group is, as I shall show, one of the most important historical facts of the twentieth century. [1. Carroll Quigley, The Anglo-American Establishment: from Rhodes to Cliveden (New York: Books in Focus, 1981), p. ix. The existence of this secret society is also confirmed by Rhodes’ biographer, Sarah Millin, op. cit, pp. 32, 171, 173, 216. ]

One of the leaders and organizers of this secret society was W.T. Stead who wrote a book about the wills of Cecil Rhodes. In that book, Stead said:

Mr. Rhodes was more than the founder of a dynasty. He aspired to be the creator of one of those vast semi-religious, quasi-political associations which, like the Society of Jesus, have played so large a part in the history of the world. To be more strictly accurate, he wished to found an Order as the instrument of the will of the Dynasty…. [2 Quoted by Quigley, Ibid., p. 36.]

The structure of the secret society was formed along classical, conspiratorial lines. Most of the better-known conspiracies of history have been structured as rings within rings. Generally there’s a leader or a small group of two or three people at the center. They form a ring of supporters around them of perhaps ten or twelve, and those people think they are the total organization. They are not aware that two or three of their group are in control. And then the twelve create a larger ring around them of perhaps a hundred people who all think they are the total organization, not realizing there are twelve who are really directing it. These rings extend outward until, finally, they reach into the mainstream community where they enlist the services of innocent people who perform various tasks of the secret society without realizing who is creating the agenda or why.

The Rhodes organization was set up exactly along those lines. Quigley tells us this:

In the secret society, Rhodes was to be leader. Stead, Brett (Lord Esher), and Milner were to form an executive committee [called “The Society of the Elect”]. Arthur (Lord) Balfour, (Sir) Harry Johnston, Lord Rothschild, Albert (Lord) Grey, and others were listed as potential members of a “Circle of Initiates”; while there was to be an outer circle known as the “Association of Helpers” (later organized by Milner as the Round Table organization). [3 Caroll Quigley, Tragedy and Hope: A History of the World in Our Time (New York: Macmillan, 1966), p. 131. Additional reference to “The Society of the Elect” is in Anglo-American Establishment, pp. 3, 39.]

After the death of Cecil Rhodes, the organization fell under the control of Lord Alfred Milner, who was Governor General and High Commissioner of South Africa, also a very powerful person in British banking and politics. [4 Since this secret society continues to exist today, I am often asked who the leaders have been after Rhodes and Milner. Under normal circumstances, that would be a silly question; because, if anyone on the outside knew the answer, it would no longer be a secret organization. However, in a rare turn of events, we do know who the leaders have been up until fairly recent times. Quigley was privy to the records of this organization and knew their names and order of succession. A major portion of his book, The Anglo-American Establishment: was devoted to their role in history.] He recruited young men from the upper class of society to become part of the Association of Helpers. Unofficially, they were known as “Milner’s Kindergarten.” They were chosen because of their upper-class origin, their intelligence, and especially because of their dedication to collectivism. They were quickly placed into important positions in government and other power centers to promote the hidden agenda of the secret society. Eventually, this Association of Helpers became the inner rings of larger groups, which expanded throughout the British Empire and into the United States. This is what Quigley says:

Through Lord Milner’s influence, these men were able to win influential posts in government, in international finance, and become the dominant influence in British imperial affairs and foreign affairs up to 1939. In 1909 through 1913, they organized semi-secret groups known as known as Round Table Groups, in the chief British dependencies and the United States. These still function in eight countries…. Once again the task was given to Lionel Curtis who established, in England and each dominion, a front organization to the existing local Round Table Group. This front organization, called the Royal Institute of International Affairs, had as its nucleus in each area the existing, submerged Round Table Group. In New York it was known as the Council on Foreign Relations, and was a front for J.P. Morgan and Company. [1. Peter Jennings and Bill Moyer, although not members of the CFR, are members of the Bilderberg Group, which has the same ideological orientation as the CFR but functions at the international level as a kind of steering committee to coordinate the activities of similar groups in other countries.]

At last we come to that obscure organization that plays such a decisive roll in contemporary American political life, The Council on Foreign Relations. Now we understand that it was spawned from the secret society created by Cecil Rhodes – which still exists today, that originally it was a front for J.P. Morgan and Company, and that its primary purpose is to promote world government based on the model of collectivism.

http://wc0.worldcrossing.com/WebX?14@@.1de0be86/9

TONY BLAIR NOW IN THE PAY OF J.P MORGAN-BLAIR EX CHAIRMAN OF THE FABIAN SOCIETY.

OLD LABOUR-NEW LABOUR—BOTH VERY OLD FABIAN PARTY…GRADUALLY USED THE LABOUR PARTY AS THE VEHICLE TO GAIN POWER AND ENTER WESTMINSTER—THE REST YOU CAN SEE AROUND THE UK- THE DAMAGE IS IMMENCE—AS YET UNFINISHED…..BRITAIN WILL BE ON HER KNEES BY THE END AS WILL THE USA.