| Fitzpatrick Informer https://fitzinfo.net Exposing the Judeo-masonic-Bolshevist conspiracy Mon, 19 Oct 2026 20:50:36 +0000 en-US hourly 1 https://wordpress.org/?v=7.1.4 https://i0.wp.com/fitzinfo.net/wp-content/uploads/2023/11/cropped-greek-ancient-helmet-icon-isolated-on-white-vector-id873815340-3743481979.jpeg?fit=32%2C32&ssl=1 | Fitzpatrick Informer https://fitzinfo.net 32 32 177014058 ‘Khazaria qualifies as a microcosm of Eurasia’: Shenfield on Jewish Eurasianism of Yakov Bromberg https://fitzinfo.net/2026/10/19/khazaria-qualifies-as-a-microcosm-of-eurasia-shenfield-on-jewish-eurasianism-of-yakov-bromberg/ https://fitzinfo.net/2026/10/19/khazaria-qualifies-as-a-microcosm-of-eurasia-shenfield-on-jewish-eurasianism-of-yakov-bromberg/#comments Mon, 19 Oct 2026 20:50:36 +0000 https://fitzinfo.net/?p=21890 By Stephen Shenfield
May 1, 2012

In 2002, the AGRAF publishing house, one of the main vehicles used by Alexander Dugin, a currently prominent Russian fascist ideologist] to spread his ideas, brought out a volume under the title Evrei i Evraziia (The Jews and Eurasia). The book is a collection of writings by Yakov Abramovich Bromberg (born 1898) and of articles on associated “Jewish” themes by Dugin and his associate Avigdor Eskin.

Bromberg was a member of the émigré Eurasianist movement of the 1920s and 1930s who strove to develop a specifically Jewish approach to Eurasianist ideology. The publication of his work is part of a sustained effort to make the writings of classical Eurasianist thinkers available to the contemporary Russian reader (see, in particular, Savitskii 1997). More specifically, it is part of an effort to strengthen ties between Dugin’s EURASIA movement and non-Christian confessions by making available works of Eurasianist thinkers of non-Russian and non-Christian background: in the same year AGRAF published a book by the “Buddhist Kalmyk Eurasianist” Erenzhen Khara-Davan (1883–1942) (Dugin 2002). At the same time, Dugin’s discovery of Bromberg evidently played a crucial role in the evolution of his position on the “Jewish question.”

I shall return to the matter of the relationship between Bromberg and Dugin toward the end of this paper. My main goal, however, is to understand Bromberg on his own terms, in the political and intellectual context of his own time. And, first of all, I would like to offer a few remarks on the general phenomenon of “non-Russian” Eurasianisms (using “Russian” in its narrow ethnic sense[1]).

“Non-Russian” Eurasianisms

Eurasianism is generally discussed in the context of ethnic-Russian nationalism. This is understandable enough: after all, its best known proponents were and are ethnic Russians. However, in view of the self-consciously multi-ethnic and multi-confessional content of Eurasianist ideas, the question naturally arises of the extent to which these ideas may appeal to other “Eurasian” peoples. And, in fact, Eurasianist ideas can readily be found among some, though far from all, of the non-Russian peoples of the post-Soviet region. For example, a variety of Eurasianism is an important component of the official ideology, both domestic and international, of the Nazarbayev regime in Kazakhstan. Even more pertinent to my theme is the Eurasianism espoused by “official” intellectuals in the “autonomous” Republic of Tatarstan (2) within the Russian Federation.

I have before me a booklet on Tatar history, published in Kazan in 1999. The author, Rafael Khakim, is a prominent figure in the republic–director of the Institute of History of the Academy of Sciences of the Republic of Tatarstan as well as a state counsellor on political questions to President Mintimer Shaimiyev (most sources identify him as “Khakimov”; the omission here of the last two letters is, of course, highly significant). Pointing out that many of “the indigenous peoples of Russia are more ancient than the Russians,” the author protests against the practice customary in Russian historiography of ignoring the states of those peoples and starting the history of the country with Muscovy or Kievan Rus. The first Russian state, he asserts, was actually the Turkic kaganate that arose in the middle of the sixth century in the Altai and gradually conquered much of present-day Russia. Several other non-Slavic Rossian states also deserve their rightful place in the history books. Khakim, naturally, focuses especially on two states that contemporary Tatars might claim as a heritage: the Kingdom of the Volga Bulgars (3), which existed on the territory of modern-day Tatarstan before it was invaded by the Mongol Golden Horde in 1223–36, and—paradoxically enough—that same Golden Horde by virtue of the post-conquest incorporation into it of Volga Bulgaria. Citing in support the Russian historian Mikhail Khudyakov and Russian Eurasianist Lev Gumilyov, the author characterizes Muscovy as the successor to the Golden Horde, which was “not a ‘wild horde’ but a highly developed civilized state” (Khakim 1999, pp. 2, 7, 9-13).

This example permits us to guess which non-Russian ethnic groups might be open to the appeal of Eurasianism. Such groups are likely to be those that on account of cultural ties and/or practical considerations seek not separation from Russia but its transformation into a multi-ethnic Russia within which they will enjoy autonomy and equal status. Such groups are also likely to be those with some grounds to identify themselves with one of the great states that at one time or another have dominated the “Eurasian heartland.”

As we have seen, the Tatars fit the bill, and so do the Kalmyks, who are of Mongol descent. And so do the Jews, for they can look back to another of the states listed by Khakim—the Kaganate of the Khazars, another semi-nomadic Turkic people of the steppes. At the height of their power in the seventh to tenth centuries, the Khazars ruled over a vast realm in what is now southern Ukraine, southern Russia, and the Northern Caucasus. The ruling caste adopted Judaism as the state religion in 740; although, in practice Khazaria always remained a multi-confessional as well as multi-ethnic polity. The capital city, Itil, consisted of four quarters: Jewish, Moslem, Christian, and pre-monotheistic (4). Khazaria qualifies in this respect as a microcosm of “Eurasia.” Moreover, like the Golden Horde, the Khazars left their cultural imprint on Muscovy despite wars between the two. Prior to the diffusion of Cyrillic, Hebrew script was used throughout Khazaria to transcribe Slavic speech, and three letters of the Cyrillic alphabet were modeled on Hebrew counterparts.

Bromberg’s biography

Unfortunately, I have been able to find very little biographical information about Bromberg. He was born in 1898, but I do not know when he died. (I suppose it is just conceivable that he is still alive.) From Budnitskii (2005, p. 95), we learn that he was called up for military service in 1916 and became a cadet at the Kiev Konstantinovsky College. He took part with his fellow cadets in fighting against the Bolsheviks in Kiev in November 1917, was taken prisoner, and was interrogated by a commissar’s council (5). Apparently, he was the only one among his Jewish friends who chose not to seek some way of avoiding military service, whether by studying medicine or by means of self-inflicted injury (Budnitskii 2005, pp. 167-8).(6)

From this we may infer with a fair degree of confidence that Bromberg came from a well-to-do family who shared the social and patriotic values of Russian high society and sought acceptance therein. Jews from this kind of background—there were not many of them—tended to support moderate reformist parties like the Octobrists and Constitutional Democrats (Cadets). In 1917–21 they faced a painful dilemma: as members of the upper classes they loathed the Bolsheviks and felt drawn to the Whites, while as Jews they were alienated by the Whites’ anti-Semitism. Despite the latter, some did conclude that the Whites were a “lesser evil” and resolved to lend them active support. Later, in emigration, a group of such Jews established a Patriotic Union of Russian Jews Abroad, based in Berlin, where they published what they intended to be the first in a series of collections of essays entitled Russia and the Jews [Rossiia i evrei] (Bikerman et al. 1923).(7).

Although Bromberg does not appear to have belonged to this group, he shared many of their attitudes. In The Jews and Eurasia, he criticizes the Whites, whose ideology he regards as superficial, but he “[does] not wish to throw dirt on its truly heroic tragism” merely on account of the “anti-Jewish excesses of its evil geniuses” (Bromberg 2002, p. 172). It is not clear to me exactly when he left Russia or joined the Eurasianist movement; his main works appeared in the Russian émigré press during the first half of the 1930s. At some point he left Europe for the United States and settled in New York. In 1934, in response to a questionnaire in Evraziiskie tetradi (Eurasian Notebooks) on the topic “Is the World Moving Toward Ideocracy?” (the Eurasianists considered ideocracy a good thing, provided that the ruling ideas were the right ones), he sent that journal his acerbic reflections on the “vulgar materialism” and mercenary nature of American life.

Bromberg as a religious and political thinker

Bromberg’s main concerns are the degeneration (as he sees it) of Russian Jewry, the revival of true Judaism, and the relations between Judaism and Christianity (8). He stresses the special historical and spiritual affinity between Judaism and Christianity, and more particularly between Judaism and Orthodoxy, and calls for mutual respect between the two faiths and the renunciation of proselytism. In this connection he expresses his approval of the position adopted by his fellow Eurasianist, the Orthodox priest and theologian Lev Platonovich Karsavin (1882–1952), who speaks of the “primordial tie between the Jewish people and Russia” (Bromberg 2002, p. 161).

Bromberg cites Khazaria as a model of religious tolerance (9). He adds that the Khazar episode completes a historical cycle in which Judaism was a proselytizing religion and the Jews attempted to “go beyond their ethno-cultural confines” (p. 245). He appeals to two other historical precedents that to his mind demonstrate the special affinity between Judaism and Orthodoxy. One is the sects—the Sabbatarians, for instance—that have sought to return to the Old-Testament Judaic roots of Christianity. The other is the so-called “heresy of the Judaizers” of 1470–1520, which was patronized for a time by the court of Tsar Ivan III. In contrast to the received version of the “heresy,” which attributes it wholly to Jewish proselytism, Bromberg sees it as an attempt to create a hybrid faith: “The Crimean Jew Scharia brought with him to Moscow (actually to Novgorod–S.D.S.) the seed of a new doctrine that tried to reconcile the Old and New Testament aspects of the [Judeo-Christian] religious tradition” (p. 250).(10)

Bromberg repeatedly deplores the apostasy, moral depravity, and hypocrisy of the stratum he calls the Jewish “peripheral intelligentsia” (or “semi-intelligentsia” or “pseudo-intelligentsia”). Echoing a theme that is salient in Russia and the Jews, he argues that the disproportionate participation of this stratum in the Bolshevik movement, which—he is convinced—has “demonic roots,” cannot be dismissed as a coincidence. It should, instead, prompt Russian Jews to heed the warnings of the biblical prophets and engage in “repentance and purification of [their] spiritual weaknesses” and “healthy and sincere self-criticism of the sins of [Jewish] spiritual and religious-cultural life” such as the “shameful sin of self-idolatry” (p. 94).

Bromberg’s approach to religion is that of a fundamentalist reformer rather than that of a traditionalist. Thus, he rejects the exegetical talmudic literature as irrelevant to present-day problems. “We Russian Jews [have to] work out an independent and original system of ethnic-religious views that will precisely outline the dogmatic-philosophical content of Judaism in relation to other religions and be capable of illuminating and comprehending all the nooks and crannies of man’s spiritual life in these turbulent times” (p. 132). This would seem to place him in the same camp as Reform Judaism. However, he also hopes for a revival of “the stream of messianic-eschatological energies that has dried up in our spiritual life” (pp. 168-9)—a stance directly opposed to the anti-messianic spirit of Reform Judaism.

Russian-Eurasian culture, Bromberg believes, provides the conditions needed for the revival of Judaism. “In our search for a model for the renewal of our own faith, [we can draw on] the rich tradition of Russian thought and have the legitimate right to take pride in the contribution of Jewish thinkers to that tradition” (pp. 133-4). One of the Russian-Jewish thinkers of whom he has an especially high opinion, despite the political and religious differences between them, is Mikhail Osipovich Gershenzon (1869–1925).(11) Like Gershenzon himself, Bromberg aspires to create a Judaic counterpart to the Orthodox Christian theological revival of the Silver Age.

An area of partial convergence between Gershenzon and Bromberg concerns the foundations of statehood. Both categorically reject nationalism and the principle of national self-determination, both in general and as applied to the Jews—that is, Zionism. They do so, however, from rather different positions. Gershenzon rejects nationalism—especially nationalism of the “Germanic” type, to which Zionism in his view belongs—as incompatible with liberal ideals. Bromberg, as a Eurasianist, denounces national separatism in the former Russian empire as a threat to “the organic unity of multi-tribal and multi-confessional Russia” (p. 179). But he is also against liberalism as well as nationalism (including Zionism) as “a false political ideal of the state built exclusively on rational and utilitarian foundations” (p. 81).

Bromberg and Dugin

Ostensibly, Dugin’s discovery in Bromberg of a fellow Eurasianist who was also a Jew led him to rethink his position on the “Jewish question” and distance himself from the rabid anti-Semitism of most radical Russian nationalist circles. He realized that there are “good” Jews and “bad” Jews–or, in terms of his ideology, “Eurasian” Jews and “Atlanticist” (Western) Jews. Thereby the Jews acquired the curious privilege, shared by no other people, of being simultaneously on both sides of the Manichean divide. This position was also adopted by the writer Eduard Limonov, Dugin’s former associate in the leadership of the National Bolshevik Party, which duly proceeded to admit Jews—Eurasian ones, presumably—to membership.

It is possible, of course, that Bromberg merely provided a convenient pretext for a decision taken on pragmatic grounds. By renouncing anti-Semitism, he may have hoped to broaden his appeal to the respectable mainstream of society and recruit new allies at home and abroad.

At a very general level, I would agree that Dugin borrowed from Bromberg the distinction between a Eurasian (Eastern) and an Atlanticist (Western) Jewishness (Laruelle 2006). However, when one examines more closely how the two theorists draw this distinction in Jewish history, one sees that Dugin has derived his schema not so much from Bromberg as from his own fertile imagination. Thus, Dugin places on one side of the divide the (good) mysticism and messianism of the Kabbalists, the Sabbateans (followers of Sabbetai Zvi of Smyrna, who proclaimed himself messiah in 1666), the Chasidim, and the Jewish revolutionaries of modern times. On the other side he puts the (bad) rationalism of the Aristotelian theology of Maimonides, the mitnagdim (opponents of the Chasidim), the haskalim (nineteenth-century enlighteners), and the Jewish bourgeoisie (12). Only a fantasist with no real knowledge of Judaism could produce such a mishmash. What sense does it make to lump together in the same camp such bitter enemies as the mitnagdim and the haskalim? A crucial difference between Bromberg and Dugin is that the former denounces the Jewish revolutionaries while the latter admires them. Bromberg is basically with the Whites, Dugin with the Reds. When Dugin speaks of the “Chasidic-Marxist milieu” (Bromberg 2002, p. 280), he gives the impression that he is paraphrasing Bromberg, but in fact only Dugin could think up such an absurd expression.

As Marlene Laruelle points out, a further shift has now taken place in Dugin’s position on the “Jewish question.” This latest shift is apparently connected with his cultivation of ties with the religious-nationalist right in Israel on the basis of a shared anti-Americanism and anti-globalism (13). Dugin has incorporated Zionism into his “traditionalist” ideology, evidently not realizing that from the point of view of traditional Judaism—as represented, inter alia, by Bromberg—Zionism is the ultimate in heresy and collective “self-idolatry.” And how will the Zionist Dugin keep his friends in the Moslem world happy–the mullahs in Iran, for instance? Even his ingenuity must have its limits.

Notes

  1. For the classical Eurasianists it was especially important to distinguish between “Russian” in the ethnic sense ([I]russkii[/I]) and “Russia” ([I]Rossiia[/I])–equated with “Eurasia” ([I]Evraziia[/I])–as an organic unity or “symphony” of many ethnic groups. [I]Rossiia-Evraziia[/I] has been embodied historically in a long succession of different states, many of them not in the least ethnically Russian or Slavic. In order to stress the radical distinction between this concept and the usual meaning attributed to “Russia” in English, I intend to use the neologism “Rossia,” as proposed by Valery Tishkov, director of the Institute of Ethnology and Anthropology of the Rossian Academy of Sciences.

  2. True, under Putin no longer all that autonomous.

For another discussion of non-Russian versions of Eurasianism inside as well as outside the Russian Federation, see: Mark Bassin, [LINK=http://src-h.slav.hokudai.ac.jp/coe21/publish/no17_ses/14bassin.pdf]Eurasianism “Classical” and “Neo”: The Lines of Continuity[/LINK].

  1. The Volga Bulgars have no connection with the Bulgarians of the Balkans in modern times. The name is anachronistic inasmuch as the river that the Russians know as the Volga was then called the Itil.

  2. I use this term to avoid the negative connotations of “pagan.” After a long decline, Khazaria was obliterated by the Mongols in 1259.

For more on the Jews of Khazaria, see Koestler (1976) and Brook (2006). I do not enter the controversy surrounding the question of whether present-day Ashkenazi Jews are predominantly descended from the Khazars. The evidence of family names and traditions suggests that at least some are. It should be noted that “Jews of Khazaria” is a broader category than “Khazar Jews” because it also includes converts of Slavic and other non-Khazar origin and refugees, mainly from Byzantium.

  1. One of those interrogating him was a Jew fighting on the other side.

  2. Methods included pulling out one’s teeth, swallowing acid, and giving oneself a hernia.

  3. The collection was republished in Russian – still, indeed, in the old Russian orthography – in Paris in 1978 by the YMCA-Press. Despite its historical interest, it does not seem to have been published in English, French, or German translation.

  4. I aim here not at a full analysis or even summary of Bromberg’s views, but only to outline a few characteristic themes.

  5. Another Eurasianist hero, Genghis Khan, was also renowned for his religious tolerance.

  6. On the “heresy of the Judaizers,” see Vernadsky (1933). The received version may well be unreliable, coming as it does from those who suppressed the “heresy.” Wieczynski (1975) also challenges the view of the “heresy” purely as a product of Jewish proselytism and places it in the broader context of the questioning of religious dogma throughout Europe at the time of the Renaissance.

  7. Western scholarship has devoted considerable attention to Gershenzon as a liberal political thinker and cultural critic, but very little to his religious thought. The only exception known to me is the unpublished Ph.D. dissertation of Brian Horowitz, Director of Jewish Studies at Tulane University, New Orleans (Horowitz 1993). For an excellent collection of Gershenzon’s writings on the Jewish question and other topics, see Gershenzon (2001). See also Horowitz (1996, 1997).

  8. The key article on the dual character of Jewry is reproduced from Dugin (2000) in Bromberg (2002, pp. 278-91); see especially pp. 280-82.

  9. In an essay entitled “Doomed Israel” Dugin expresses his solidarity with Israel in face of the threat of a globalist plot to destroy it (?!) (Bromberg 2002, pp. 292-7).

[B]References[/B]

Bikerman, I.M., Landau, G.A., Levin, I.O., Linskii, D.O., Mandel’, V.S., and D.S. Pasmanik. [I]Rossiia i evrei: sbornik pervyi[/I] [Russia and the Jews: First Collection]. Otechestvennoe ob”edinenie russkikh evreev zagranitsei [Patriotic Union of Russian Jews Abroad]. Paris: YMCA-Press, 1978.

Bromberg, Iakov. [I]Evrei i Evraziia[/I] [The Jews and Eurasia]. Moscow: AGRAF, 2002.

Brook, Kevin Alan. [I]The Jews of Khazaria[/I]. Lanham, MD: Rowman & Littlefield, 2006.

Budnitskii, O.V. [I]Rossiiskie evrei mezhdu krasnymi i belymi (1917–1920)[/I] [Russian Jews Between Reds and Whites (1917–1920)]. Moscow: Rosspen, 2005.

Dugin, A.G. [I]Osnovy geopolitiki[/I] [Foundations of Geopolitics]. Moscow, 2000.

Dugin, A.G. Theses of Address to the Political Conference of the Pan-Russian Social-Political Movement EURASIA, March 1, 2002. [LINK=http://eurasia.com.ru/dugin0103_eng.html]http://eurasia.com.ru/dugin0103_eng.html[/LINK]

Gershenzon, M.O. [I]Sud’by evreiskogo naroda i drugie proizvedeniia[/I] [Fate of the Jewish People and Other Works]. Moscow: Zakharov, 2001.

Horowitz, Brian. [I]The Myth of A.S. Pushkin in Russia’s Silver Age: M.O. Gershenzon, Pushkinist[/I]. Evanston, IL: Northwestern University Press, 1996.

Horowitz, Brian. M.O. [I]Gershenzon and the Intellectual Life of Russia’s Silver Age[/I]. Ph.D. dissertation. Tulane University, New Orleans, 1993.

Horowitz, Brian. “Jewish Identity and Russian Culture: The Case of M.O. Gershenzon.” [I]Nationalities Papers[/I], v. 25, no. 4, December 1997, pp. 699-714.

Khakim, Rafael’. [I]Istoriia tatar i Tatarstana: metodologicheskie i teoreticheskie problemy[/I] [The History of the Tatars and of Tatarstan: Methodological and Theoretical Problems]. Special issue of [I]Panorama-Forum[/I] (Kazan), 1999, no. 19.

Khara-Davan, Erenzhen. Rus’ mongol’skaia: [I]Chingis-khan i mongolosfera[/I] [Mongol Rus: Genghis Khan and the Mongol Sphere]. Moscow: AGRAF, 2002.

Koestler, Arthur. [I]The Thirteenth Tribe: The Khazar Empire and its Heritage[/I]. New York: Random House, 1976.

Laruelle, Marlene. [I]Aleksandr Dugin: A Russian Version of the European Radical Right?[/I] Occasional Paper No. 294. Washington, D.C.: Kennan Institute, 2006.

Savitskii, Pyotr N. [I]Kontinent Evrazii[/I] [Continent Eurasia]. Moscow: AGRAF, 1997.

Vernadsky, George. “The Heresy of the Judaizers and the Policies of Ivan III of Moscow.” [I]Speculum: A Journal of Medieval Studies[/I] (The Mediaeval Academy of America), October 1933, pp. 436-54.

Wieczynski, Joseph L. “Hermetism and Cabalism in the Heresy of the Judaizers.” [I]Renaissance Quarterly[/I], Spring 1975, pp. 17-28.

]]> https://fitzinfo.net/2026/10/19/khazaria-qualifies-as-a-microcosm-of-eurasia-shenfield-on-jewish-eurasianism-of-yakov-bromberg/feed/ 2 21890 Trump carries with him an Aramaic copy of Kabbalah, claims former wife Marla Maples https://fitzinfo.net/2026/09/01/trump-carries-with-him-an-aramaic-copy-of-kabbalah-claims-former-wife-marla-maples/ https://fitzinfo.net/2026/09/01/trump-carries-with-him-an-aramaic-copy-of-kabbalah-claims-former-wife-marla-maples/#comments Tue, 01 Sep 2026 15:53:02 +0000 https://fitzinfo.net/?p=21482
Trump’s ex wife Marla Maples donning her kabbalah talisman. She was a Kabbalist while married to Trump and now claims he is also one.

By Sholem Lugov
August 10, 2026

Donald Trump and the book “Zohar” is a combination that would have been hard to imagine a few years ago. But now a man who knows Trump not from newspapers talks about it.

Marla Maples, the former wife of the President of the United States, said that Trump carries an Aramaic copy of the book “Zohar”—one of the main texts of the Jewish mystical tradition.

This detail is especially interesting against the background of Trump’s long-standing connection with the Jewish people.

His daughter Ivanka accepted Judaism before marrying Jared Kushner. Their children are brought up in the Jewish tradition. Trump himself has repeatedly emphasized his support for Israel and his special attitude to the Jewish people.

And now there is another detail – “Zohar”, a book that reveals the deep secrets of the Torah, the soul and the spiritual structure of the world.

This, of course, does not mean that Trump has become a Kabbalist or that he studies “Zohar”. But if Maples’ statement is true, this detail itself is very unusual.

A man whom the whole world is used to seeing primarily as a businessman and politician turns out to be connected with the Jewish tradition not only through his daughter and his own family, but perhaps also through a book that occupies a special place in the history of Jewish spirituality.

Sometimes a big story manifests itself in one small detail. “Zohar” at the heart – perhaps just such a detail.

]]> https://fitzinfo.net/2026/09/01/trump-carries-with-him-an-aramaic-copy-of-kabbalah-claims-former-wife-marla-maples/feed/ 5 21482 Russian rabbi Mikhail Laitman says future kabbalistic society of single world government and currency ‘will be involuntarily formed‘ https://fitzinfo.net/2026/07/22/russian-jewish-kabbalist-laitman-says-future-society-of-single-world-government/ https://fitzinfo.net/2026/07/22/russian-jewish-kabbalist-laitman-says-future-society-of-single-world-government/#comments Wed, 22 Jul 2026 17:25:35 +0000 https://fitzinfo.net/?p=21414 Who will enter the society of the future?
04/24/2009

Question: Which state will be ready to join this experiment to create a society of the future – in which the memory of socialism still lives or, on the contrary, which has already had capitalism?

Answer: I think that first of all it depends not on the material level of the state, but on the extent to which people are able to perceive the cause of the crisis and the need to rise from it, to overcome it by unification, realizing that there is no other way to survive today.

And this method can work, as Baal Sulam says, in any single country. Not necessarily all over the world. But it depends on the level of perception of people, on their level of development.

There should be awareness, understanding that there is no other way out (solution) from our state, that it is impossible to survive otherwise. This is not an introduction into a person’s personal life, not violence against people, as in the formation of Soviet power.

Society itself must make sure that the old ideas, solutions, approach (regulator) no longer work. It could be America, Russia, then Europe.

I don’t think it can be technologically and socially underdeveloped countries, beggars, dictatorial and “people’s” regimes. They still lack the necessary level of social development, consciousness. They will accept this principle after advanced countries, partly because they will be forced to participate economically and socially in it.

I think that the international fund and a single world government, which will be involuntarily formed, will cause a movement towards cooperation with their example and moral pressure.

After all, humanity is organized according to the pyramid: there is a part in it that is already able to realize the greatness of integral development, and there are parts that can only join from the awareness of the fact that there is no other way out.

But in the end, according to the law of nature, everyone is obliged to achieve complete harmony, as is all of Nature.

]]> https://fitzinfo.net/2026/07/22/russian-jewish-kabbalist-laitman-says-future-society-of-single-world-government/feed/ 1 21414 Mystics who predicted Fatima apparition might have been connected to notorious occultist Aleister Crowley https://fitzinfo.net/2026/03/18/mystics-who-predicted-fatima-apparition-might-have-been-connected-to-notorious-occultist-aleister-crowley/ https://fitzinfo.net/2026/03/18/mystics-who-predicted-fatima-apparition-might-have-been-connected-to-notorious-occultist-aleister-crowley/#respond Wed, 18 Mar 2026 17:21:30 +0000 https://fitzinfo.net/?p=21047
Aleister Crowley’s Secret Chief “Lam” (left), an entity bearing a similarity to today’s so called “grey aliens”. Crowley called his drawing of Lam “The Way” and claimed Lam was channeled to him in 1918 (one year after the first Fatima apparition) during the Amalanthra Workings. Crowley (right) in one of his masonic poses.

By Timothy Fitzpatrick
March 18, 2026 Anno Domini

Mystics who took out an ad in a Portuguese newspaper predicting the 1917 Fatima apparition signed it using the name of an occult society tied to Aleister Crowley.

Stella Matutina (latin for “morning star”) was the credit given to one of the ads that successfully predicted the first apparition of Fatima on May 13, 1917, an apparition that was sold as an appearance by the Virgin Mary, mother of Jesus Christ. It was one of two ads placed by occult groups in Portugal’s Diário de Noticias and Jornal de Noticias, some two months before the event occurred (another mystic group took out ads in other newspapers also predicting the May 13 apparition).

Although the name “morning star” has references to both Jesus and Satan in Christian theology, the occult world uses it to describe enlightenment through a number of different beings or goddesses. Stella Matutina, however, was the name of a Kabbalistic society that succeeded the Hermetic Order of the Golden Dawn (1887-1903), to which belonged British occultist Aleister Crowley, who was once deemed the wickedest man alive, and Crowley’s then secretary Israel Regardie, a Jewish kabbalist who published the Stella Matutina rituals.

Stella Matutina believed that cosmic beings relayed messages to them through the devilish use of trance and automatic writing (spirits direct the author’s pen). A medium calling himself Carlos Calderon, who was allegedly head of one of the Lisbon group of mystics who penned their letter as Stella Matutina, claimed to have channeled a message from cosmic beings (or secret chiefs) using automatic writing and sent it to Diário de Noticias, along with the ads (edition of March 10, 1917). It is not clear whether the newspapers published a facsimile of the automatic written letter; however, accompanying editorials were written by newspaper staff mockingly addressing the prognostications contained in the ads, some of which appeared in the newspaper on the very day of the first apparition, May 13.

Calderon’s channeled automatic-written letter predicting the Fatima apparition, signed by Stella Matutina.

Stella Matutina’s allegedly automatic written leader reads,

“It is not thy place to be judges. He who is to judge thee would not favor thy prejudice. Have faith and be patient. It is not our custom to predict the future. The archanes of the future are impenetrable, although, on occasions, God does allow the corner of the veil cloaking it to be slightly displaced. Have confidence in our prophecy. The day 13th of May shall be a day of great joy for all the good spirits of the world [emphasis mine]. Have faith and be good. Ego Sum Charitas (I am Charity). Thou shall always have thy friends at thy side, who will guide thee and help thee on thy work. Ego Sum Charitas. The brilliant light of the Morning Star shall light thy way.”

Crowley was also an automatic writer. He wrote an entire book (The Book of the Law) allegedly channelled to him through a being calling itself Aiwass. At first, Crowley called Aiwass his guardian angel but then later admitted that it was Lucifer. Crowley’s description of another channeled entity of his, “Lam”, bears a striking similarity to what UFO researchers call “grey aliens”.

“I was bound to admit that Aiwass had shown a knowledge of the Cabbala immeasurably superior to my own,” Crowley wrote in his Confessions.

The apparition at Fatima was purported by the children (Lucia, Jacinta, and Francisco) to be approximately three-feet tall—a height that is commonly described by UFO contactees for the grey aliens they allegedly encounter. Incidentally, what is little talked about by the Roman Catholic Church are the contradictory eyewitness descriptions of the so called “miracle of the sun” as a silvery, shiny disc, according to a priest present at the Fatima apparition (flying saucers, or UFOs/UAPs are often described as shiny and disc like). What’s also little mentioned is that Lucia initially believed the Fatima apparition was the devil and only later accepted it as the virgin Mary after it was suggested to her by Church authorities.

Is it possible that the Stella Matutina taking credit for the accurate predictions of the Fatima apparitions is the same one that succeeded Crowley’s Golden Dawn order? It seems highly unlikely that an occult group would use the Latin name in its Catholic context but more likely in its occult context. If true, it tends to lend credence to the possibility that the apparitions at Fatima were not the Blessed Virgin Mary but were some kind of demonic manifestations. Also, if the apparitions at Fatima really were Mary, why would the occult world, which hates Jesus Christ, want to draw attention to something associated with Him? Could Crowley, the wickedest man alive, have somehow opened a portal that invited demonic spirits into the physical realm that culminated in the Fatima apparitions?

For more, see the Fatima skeptic’s index.

]]> https://fitzinfo.net/2026/03/18/mystics-who-predicted-fatima-apparition-might-have-been-connected-to-notorious-occultist-aleister-crowley/feed/ 0 21047 ‘Kabbalah is a political doctrine, a political weapon’: rabbi Avraham Shmulevich https://fitzinfo.net/2026/02/03/kabbalah-is-a-political-doctrine-a-political-weapon-rabbi-avraham-shmulevich/ https://fitzinfo.net/2026/02/03/kabbalah-is-a-political-doctrine-a-political-weapon-rabbi-avraham-shmulevich/#respond Tue, 03 Feb 2026 22:40:44 +0000 https://fitzinfo.net/?p=20761 Mysticism and world domination – HyperZionism is a social practical Kabbalah

November 23, 2009

Yuri Khalturin, assistant of the Department of Ontology and Theory of Knowledge of the Yekaterinburg State The University talks to Rabi Abraham Shmulevich. Part three (1, 2)

Yuri Khalturin: Another question in connection with the topic of “mysticism and politics” that interests me is the connection between mysticism and counterculture, in particular, the concept of “psychedelic revolution”, in which mysticism, counterculture and drugs (psychodelics) are combined as factors of confrontation with the existing system.

Avraham Shmulevich: In no way, mysticism has nothing to do with drugs.

Yuri Khalturin: Are there any youth movements in Israel that are trying to connect Kabbalah and psychedelics?

Avravam Shmulevich: They exist, as in the rest of the world, but real mysticism has nothing to do with drugs. A person who took drugs – I don’t take such a person as my students, I can’t communicate with him. This is a false way to get a mystical experience, we have to get everything ourselves. Drugs don’t give anything, it’s the same as mechanical memorization of Arizal’s texts, it’s not mysticism, it’s an illusion. You can use LSD, hear voices, but it will not be the voice of the Almighty, these are not the voices that Yeshayah (Isaiah) or the forefather Abraham heard. Real mysticism is rationalism. Mysticism is absolute sobriety. The fact that we do not see the Almighty in this world is the result of intoxication. But there is nothing but the Almighty in this world, and the fact that we do not see him is the result of some intoxication, there is a veil before our eyes, and strengthening it, it is impossible to open it. Mysticism is the highest form of rationalism. Razio – Mind is one of the names of the Almighty. The attitude to search for the Deity with the help of psychedelics – it stems from a false attitude to “God-seeking”, which has spread in European culture since the outlet of the Renaissance, apparently (although the term “God-seeking” itself in the Russian philosophical tradition is usually used more narrowly, as a designation of a certain direction of Russian philosophical and religious thought).

Yuri Khalturin: Is the search for God a false concept? False way? How so?

Abraham Shmulevich: It’s over. The task should be not to “find God”, but to “see Him”. God – He’s not hiding anywhere. He doesn’t hide from Man, from the creature. He is present everywhere and everywhere – and is present as clearly as possible. Imagine a person on a bright sunny day in an open field. Does he have to “seek the Sun”? Sunlight is everywhere and everywhere, and around it and on it and in it. But if a person’s eyesight is damaged, it may be a problem to see this light. If our person has a cataract, the lens is clouded – then everything, and the light itself and the objects in it, will be seen dull, blurred and distorted, if, not to mention us, belmas have grown before our eyes – then it will seem to a person that he is in the dark at all. And then a person should assume that it is his task not to look for light in this darkness, if he starts looking for light – he will find himself on a false, not going anywhere path. But he must try to remove the obstacle, remove vision distortions, find vision.

So the task of the mystic is to find the clarity of a spiritual vision – and stay in this state always. It’s clear that psychedelics are not an assistant here. On the contrary.

Yuri Khalturin: Again, it is not entirely clear to me how you combine hyper-Sionism and political activity with Bratslav Hasidism? If we go outside, we’ll see these guys singing songs, dancing, dancing, having fun, smoking weed. What can this kind of hip-like mysticism have to do with politics?

Abraham Shmulevich: This is already a kind of trash that has nothing to do with Rabbi Nachman. This is already a kind of product of degeneration. The most essential is always hidden and does not lie on the surface. Most of the things that are called Kabbalah in Israel are not Kabbalah. The fact that these guys are having fun, reading Bratslav books there, even though they smoke weed, it’s good, but it’s not real. Rabbi Nachman also wanted to bring Mashiach into the world. The task he set for himself is the same thing that we are trying to build. But Bratslav Hasidism is to some extent a philosophy of despair. Rabbi Nachman’s view of this world is extremely pessimistic. Our world is hell, Geigin But, understanding the depth of despair, understanding where you really are, you need to live on in this world and get out of it.

Yuri Khalturin: Kabbalah and politics. How can Kabbalah become a political resource? As a magical practice for the manipulation of mass consciousness? Like a myth that can captivate the masses for a leader who declares himself a messiah? Or in some other way?

Abraham Shmulevich: Kabbalah, like any doctrine, can work on a profane level, when it takes over the masses and forces them to act one way or another.

But the task of Kabbalah is to organize society. Any idea to be popular, to exist, to influence, to be alive, must spread. But not everyone is capable of intellectual efforts, there is only a small circle of people who perceive ideas on an intellectual level. But they can also be perceived on a primitive level, just as most people learn the mythologems of modern science. Everyone knows the word “gene”, but very few people understand what it really is, but if there were no mass knowledge, there would be no genetics, the same with Kabbalah. Remember the parable of Rabbi Nachman about the poisoned grain.

Crazy people need to be manipulated to get them out of their madness. That’s if it’s about manipulation. In addition, Kabbalah is a sober view of the situation. And those people who want to change society should have a sober look. You can’t act in the world if you don’t know how the world works. Managing society, changing society, revolution is a professional thing. There are always few professionals and revolutionaries.

We have already talked about humanists, or encyclopedists in France, for example, a couple of hundred people who created the era of the New Age, gave impetus, justification and direction to economic and social changes. A hundred or two people for more than a century, maybe even less, several dozen people. But, nevertheless, their ideas created the modern world. Simply put, hyper-zionist Kabbalah also, first of all, creates an ideology. Modern society does not know where it is going, a modern politician has no purpose, he supports homeostasis, and homeostasis at the level of his personal career. And to lead society forward, you must have an idea of what to do in general, from the system by which the world lives, again it is Kabbalah.

Kabbalah is a political doctrine, a political weapon. In addition, Kabbalah organizes the person who studies it, gives him the strength to act, lead the right lifestyle, have the right view of the world. However, of course, manipulation cannot be the main means, it is always a side thing. To manipulate, you must always have a resource to be manipulated. There must be something behind it, an empty person cannot manipulate, he has no strength to do so. It is impossible to make the masses of people engage in unfounded nonsense and believe in stupidity.

Yuri Khalturin: And yet, is it possible to use Kabbalistic symbolism, Kabbalistic myth to control the masses?

Avraham Shmulevich: Of course, you can. They are used very widely, and not always used by Jews. For example, the communists used Kabbalistic symbolism. Let’s say, the slogan “Lenin lived, Lenin is alive, Lenin will live” is the formula of the Tetragrammaton, since the four-letter name in Hebrew is a verb to be in the forms of the past, present and future tense. And the hammer and sickle reproduces the letters of the word “Shaddai” with their shape. But the communists used it for destruction, used them for the wrong purpose, and it turned out what it turned out. When these things are used unconsciously, incompetently, all kinds of nasty things are obtained. Therefore, we must consciously take the process into our own hands

Yuri Khalturin: What intersections between Kabbalistic theosophy and hyper-Sionist ideology can be established?

Avraham Shmulevich: Hypersionism is a social practical cabalah. If we use the words of Marx, who also took a lot from Kabbalah, the mystics of the past thought about how to know the world, we think about how to change it. Hypersionism is the doctrine of how to change the world in accordance with the laws of Kabbalah, that is, with the laws of the Almighty. In our ideology, we use both the idea of the Land and the People of Israel as Shchina, and the idea of correcting the world (tikkun), and the idea of collecting sparks. We say that we are the Kabbalah of Eretz Israel or Adam Rishon (Adam the First Man) as opposed to the Kabbalah of Galut.

Kabbalah Galuta talks about collecting or extracting sparks of holiness, we are talking about expansion. If you choose a spark of holiness from something, it will die. We need to expand holiness. The whole world should become an object of holiness. Sparks of holiness should not be pulled out, but their energy should be connected in the center. We do not carry the spark to Eretz Israel, it remains in its place, but the Land of Israel is the center of the power of all sparks, like a mirror that connects all the rays of the sun, and then one ray turns out, as well as here.

Thanks to this, each of the sparks of holiness in the whole world perceives energy from Eretz Israel, spreads light to the surrounding matter and turns it into sparks of holiness, so holiness spreads throughout the world. This is the fundamental difference between the Kabbalah of Galutah, the old Kabbalah and the new Hyper-Sionist Kabbalah.

Yuri Khalturin: For example, how the Arab-Israeli conflict looks from these positions. For example, Lightman interprets this issue through the prism of the concept of “tikkun”, but speaks of the correction of the Jewish people themselves, of an internal, spiritual correction, which will automatically entail external reconciliation. What do you think about it?

Avraham Shmulevich: Nothing happens automatically, you need to work on everything. You can correct yourself only through practical action, working on the implementation of Galakha, on its implementation. At the same time, the liberation and settlement of the Land of Israel, and the construction of the Temple, and the creation of a just social order are also all the commandments of the Galakha. And then we spread this holiness to the whole world. One of my teachers said that Eretz Israel has all the best, including the goi Eretz Israel who are also the best. Arabs are a scourge in the hands of the Almighty. In addition, Arab society has preserved many things that are absent in Jewish and Western society, such as family values. Some Arabs are simply Jews by blood, once forcibly converted to Islam, they just have to return to Judaism. Some Arabs can accept the seven commandments of Noah’s sons. The Arabs, unlike many modern secular Israelis, have preserved the idea of the sanctity of the Temple, they really think that we want to build the Temple, build Israel from the Nile to the Euphrates, although no one except Bead Artzeinu wants it. Israel has no project now, so the whole world around it is disoriented. If we put forward this project, some Arabs will simply join it. Some, those who refuse, then, as they say, if the enemy does not surrender, they destroy him. We must act according to the method of Alexander the Great: he included everyone who agreed with his principles in his empire, and the greatest civilization emerged – Hellenism.

The same will happen with Judaism, Jewish civilization will become a world civilization. We consider Judaism not as a tribal religion, but as a civilization, a world civilization that should become the main active ideological force of mankind. When they say that Jews seek to rule the world, it’s nonsense. Galakha generally forbids a Jew to live anywhere except in Eretz Israel (Land of Israel), even just to leave the Land of Israel for a while – it is forbidden, those Jews who continue to live in the diaspora today – commit sin. Not to mention the fact that the most complete knowledge of the V-sevyshne is possible only in Eretz Israel.

Jews should not sit in every corner of the world, even in every world center, somewhere in Antwerp, and rule the world from there, just as Americans are not sitting there now, but it is American civilization standards, American scientific, technical, information and political technologies, American culture that is decisive. And its place should be taken by Jewish civilization, the culture of Abraham, Yitzhak, Jacob, Adam the First Man, and the Temple should become the spiritual center of mankind. This is one of the commandments of the Torah and at the same time the main promise of the Almighty, given by Him to the forefathers of the Jewish people, given by Him to the People of Israel at the dawn of our history. “And your name will no longer be called Abram (translated as “father of the Aramaeans” – A.S.), but your name will be Abraham (translated as “father of many nations” – A.S.), for I will let you become the father of many nations.” (Book. Bereshit (The Book of Genesis), Chapter 17, Art. 5). “You will become the father of the whole world” – explains this promise-order of the Talmud (Treatise Brahot, 13a). This is both God’s promise to the Jews and the command to work on the implementation of this promise. Now, however, the Jews have forgotten about this promise and commandment, about this mission, and non-Jews have also forgotten about it.

Unless anti-Semites still remember and don’t let the light go out. But nothing – there will be someone to remind about it – both the Jews and the whole world.

“God is not a man to lie to Him, and he is not a son of man to change him. Will he say and not do it? will speak and not do it?” (c. Bemidbar (Numbers) 23:19).

Source

Mysticism and politics. Part 1

November 10, 2009

Yuri Khalturin, assistant of the Department of Ontology and Theory of Knowledge of the Yekaterinburg State University is talking to Rabbi Abraham Shmulevich.

Yuri Khalturin: At first glance, mysticism and politics are opposite to each other. Mysticism is deeply individual, introverted, turned to the transcendent. Politics deals with the masses, is turned outway, political practice unfolds horizontally, not vertically. Nevertheless, these two spheres of human activity somehow interact, and I would like to understand how such interaction is possible, especially in the current situation.

Avraham Shmulevich: First of all, these are not opposites, it’s actually the same thing. Any real politics comes out of mysticism, it is connected with mysticism, it feeds on mysticism, it is, in fact, the embodiment of mysticism. We are now at the stage before the change of world formations, including political and spiritual, so things are ossified a little and it is not visible. But the entire modern so-called Western European civilization grew exclusively out of mysticism: mystical movements, whether English Protestant sects or before that Catholicism. Even the Russian autocracy seemed to be such an oblique system, nevertheless, it considered itself as a manifestation of divine will on earth. Another thing is that the mechanisms that provided this have already died out. For example, the prototype of political parties is Masonic lodges. Actually, that’s where they came from.

It’s just that in history it happens that those ideas that at first seem revolutionary, new, esoteric, they gradually take over the masses, become commonplace, ossification, and new generations of revolutionaries are already fighting against what was once revolutionary ideas.

Yuri Khalturin: How are Masonic lodges and parties connected? After all, by definition, a party is a part of society, party politics is a policy of conflict, while the Masonic box is a place where conflicts (political, ethnic, religious) should not exist in the idea.

Avraham Shmulevich: A party, in theorion, is a group of people (one of the meanings of the word “party” is just a “group”, as well as a “part”) that sets itself the task of implementing certain political goals, the task of forcing society to follow a certain ideology. People unite in a Masonic lodge according to the principle of commitment to a certain system of values, ideology. Those who do not share that ideology will not be accepted into the lodge. And within this ideological group, conflicts, in the east, should not exist. In the conditions of an absolutist feudal society, there were no parties in their modern form yet, and Masonic lodges were just such ideologically motivated groups, and aimed to impose a certain system of values on society, in fact, this is just a system of values of modern “liberal” society. And the Masons aimed to spread this ideology to the whole society – they acted for this purpose with the methods that were available in this era.

Yuri Khalturin: Do your words mean that all mysticism is revolutionary?

Avraham Shmulevich: Yes. Mysticism is a connection with the Creator. God is the father of the Revolution. The first and most important Revolution in the history of the universe was the Act of Creation,

Yuri Khalturin: What do you mean by revolution?

Avraham Shmulevich: Revolution is a movement. Revolution is change. Revolution is life.

Mysticism is the doctrine of the mystery, that is, the true essence of things. And that’s why mysticism not only does not contradict politics, but simply without it there is no politics. And we, the hyper-zionists, the Bead Artzeynu Movement, are really the only political, at least on the scene of modern Israel, movement that thinks about such things. All the rest, both political forces and religious forces, including official Judaism, support homeostasis. There is a big problem with any official religion, institutional religion, that the clergy is always a protective institution, i.e. it must protect tradition. In those few, in fact, few periods of history, when there are no sudden changes and everything goes as it goes, it works. But as soon as the situation actually changes, the spiritual tradition must change with it. And the clergy by nature opposes any changes, and this is the cause of the crisis of religious systems, including the crisis we are experiencing now. Modern religions, including modern Judaism, they don’t think about politics.

What is politics? Politics is life. Aristotle considered politics the highest of arts. That is, it is not just art, but the quintessence of the arts, it is the doctrine of the organization of the human community, and there is nothing outside the human community. But traditional religions, including Judaism, they stopped thinking about the embodiment of the ever-changing divine truth,

Yuri Khalturin: How can the divine truth change, because God is eternal?

Abraham Shmulevich: God, of course, is eternal and unchanging in His essence. But He reveals Himself to His creation – outside of Himself, in interaction with the world. And this His function, the function of revealing His Eternal Essence, it will change all the time along with the world. And man can know God (as well as creature in general) only in the process of change, in the process of movement, in the process of constantly renewing interaction of God with the world created by Him. (Remember the image of the Divine Chariot from the Vision of the Prophet Yehezkiel). Such a constant change, constant renewal – that’s the revolution. This is the pulse of the Almighty, which is afraid in our world

There are always people in the world who keep their hand on this Pulse.

And they come all the time for organizations like ours, which at first are in the minority, and almost underground, at least in the intellectual underground. And after some time, they begin to be the force that determines the spiritual and political nature of society. Take even the same Jesuits who saved the Catholic world. Or the Renaissance – there were about several hundred humanists who made the Renaissance, these are people who really made all modern culture. Therefore, it’s not about the number, and not even about the quality of people, but about the ideology that these people put forward.

In the entire history of Jewish civilization, after the destruction of the Second Temple, only four ideologies were put forward.

The first ideologem is the ideologem of Khazal (khazal – i.e. “hahameinu, zichronam levraha” – “our sages, blessed memory” – an abbreviation adopted in Hebrew for rabbis and sages of the Talmud era), i.e. the sages of the Talmud: we close ourselves, as they say, in the four cubits of Galachi, we must preserve what was. This is a fence around the law, we cut off our ties with reality.

The second ideology is assimilation. That is, Jews must dissolve among other nations for the benefit of each individual Jew. And there were people who made quite purposeful efforts to do so.

The third ideology is reformism, to one degree or another, starting from Karaimism, ending with modern reformism, which says that we must correct the Torah, “adapt the Divine Tradition to modernity”, remove from the Jewish tradition all things that contradict the traditions of the surrounding peoples: to be, for example, simply “Germans of the Moses Law”, “Arabs of the Moses Law”, or some “Peruvans of the Moses Law”. This, of course, doesn’t work very well either.

The fourth ideology is Zionism, political Zionism, which said that Jews should become a political force, set themselves political tasks, but attach themselves to some great power, that is, fit into the political process that is going on, as a secondary force, and thus find their place on the world map. And, in fact, Israel is the implementation of this project, and now it is obvious that it has already exhausted itself.

And the fifth project is my project, hyperzionism: the Jews must return to the role they have already spontaneously begun to play in the world European civilization, and which, in fact, is the commandment of Judaism – to be a force that guides human civilization, which sets the standards of human civilization.

This is actually the story that happened before the destruction of the Second Temple, starting with the Maccabean Wars. It was a struggle between Jewish civilization and Roman civilization for who would set the spiritual standards of humanity. This struggle ended in a draw, i.e. modern civilization is a kind of amalgam of these two.

Remember, in the Gospel there is a phrase: “scribes and Pharisees, who bypass the sea and the land, in order to convert at least one.” That is, Judaism is not some tribal religion, and Judaism should return to this role, that is, to the role that was bequeathed to the Forefather Abraham – to be the people of priests. Actually, all the prophets talked about it. And, I repeat, this is the task, the political task that our movement sets for itself.

Yuri Khalturin: Is this a political task, and not, rather, spiritual or cultural?

Avraham Shmulevich: Spirituality, especially culture, exists only in society.

Accordingly, our methods of achievement cannot be massive at the initial stage, I think that the time will come for this by 2011-2012, and, I think, according to a number of signs, by 2018 we will be the leading movement.

Yuri Khalturin: How do Rabbi Cook’s hyper-Zionism and religious Zionism relate? – what you are saying is very similar to the ideology of this trend.

Avravah Shmulevich: It’s still two different things. Rav Cook and religious Zionism are among our forerunners. Rabbi Cook’s religious Zionism was one of the first attempts to get Judaism out of this cocoon, but Rabbi Cook never thought in political terms.

The fact that it has now been turned into a kind of symbol is, in fact, a defensive reaction of the system. Rabbi Cook was the chief rabbi of Palestine, but he did not make any significant changes, political changes. Moreover, he preserved the system that developed in Galut.

One of the most blatant examples here is two rabbinates, Sephardic and Ashkenazi. Another example is when in the late 1920s and early 1930s there was a dispute among the kibbutz movement to abandon non-Jewish labor. There was a problem with milking cows on Shabbat – this is a forbidden work on Shabbat, you can’t violate Shabbat, and without it it is impossible – the cows will just die, and that’s it. And when the kibbutzniks asked him a question, he said: “Hire Arabs.” He was so unaware of what was happening. That is, Rabbi Cook did not think in political categories.

At the same time, it is also necessary to take into account that most of his heritage of Rabbi Cook is still in manuscripts, and has not yet been published, and these are his most explosive ideas and it is not by chance that with all the alleged feast before Rabbi Cook, which is shown by both the state and the structures of religious Zionism related to the state – his archive has not yet been published in full and even most of it has not been published.

In fact, Rabbi Cook became a symbol, and his teaching became the leading ideology of political Zionism only somewhere in the 70s. Until that time, other portraits hung on the walls of most schools and yeshivas of religious Zionists – Rabbi Kalisher, Rabb Alkalai, Rabb Gutmacher, Rabbi Herzog, but not Rabbi Cook. Yeshiva “Merkaz a-Rav”, a yeshiva founded by Rabbi Cook and led by his son Rabbi Zvi-Yehuda Cook, has not yet occupied the unalternative position it occupies now.

Perhaps the main “supplier of personnel” for the synthesis of the state and religion in the forties andties was the yeshiva Hebron (before the Hebron massacre of 29 – the year of TARPAT – it was called “Slobodka”), and the “modern ideological baggage” of religious Zionism did not consist almost exclusively of the legacy of Rabbi Cook as it is today – religious Zionists taught both the books listed above and other authorities.

And I think that when the old system realized that religion could actually become a political factor, they actually raised Rabbi Cook on the shield to protect themselves.

With all that, of course, he is one of our ancestors. But he doesn’t have a political action program.

In general, this is an amazing thing, but Judaism was not engaged in almost in the 20th century the halakha of the state – what the state should be from the point of view of the law. There were only a few people, the largest of them is Rabbi Hirshenzon, and Rabbi Cook is not one of them. He doesn’t have a program of practical actions.

Source

]]> https://fitzinfo.net/2026/02/03/kabbalah-is-a-political-doctrine-a-political-weapon-rabbi-avraham-shmulevich/feed/ 0 20761 Aligning with Blavatsky’s ‘secret doctrine’ and Albert Pike’s Luciferianism, Chabad of Russia confirms Kabbalistic-Hasidic nature of their one-world, anti-Christ system https://fitzinfo.net/2026/01/19/aligning-with-blavatskys-secret-doctrine-and-albert-pikes-luciferianism-chabad-of-russia-confirms-kabbalistic-hasidic-nature-of-their-one-world-anti-christ-system/ https://fitzinfo.net/2026/01/19/aligning-with-blavatskys-secret-doctrine-and-albert-pikes-luciferianism-chabad-of-russia-confirms-kabbalistic-hasidic-nature-of-their-one-world-anti-christ-system/#respond Mon, 19 Jan 2026 20:19:16 +0000 https://fitzinfo.net/?p=20659

*Editor’s note: The “revelation of the method” has arrived and the mask is coming off. —Timothy Fitzpatrick

Heavenly accusation and disclosure of Hasidism: why Alter Rebe increased the spread of the CHABAD teachings

Why was Alter Rebe arrested and what was the new heavenly accusation against the disclosure of Hasidism? Based on the Rebb’s explanations, the article reveals the meaning of these events, the uniqueness of the CHABAD approach and their practical conclusion: the need for a deep understanding of the inner part of the Torah as a preparation for the era of Moshiach.

Heavenly accusation and disclosure of Hasidism: why Alter Rebe increased the spread of the HABAD teachings

By
Source: “Likutei Sikhot” volume 30, p. 170
January 13, 2026The study of Hasidism
When Alter Rebe was imprisoned in the Peter and Paul Fortress, his teachers from the world of truth appeared to him: Baal-Shem-Tov and Magid. Alter Rebe asked them: “What am I destined to be in prison for? What am I accused of?” The teachers replied: “You have been accused of heaven for revealing the teachings of Hasidism too many people and too openly.” Then Alter Rebe asked the decisive question: “When I get out of here, should I stop revealing Hasidism?” The answer was unambiguous: “Since you’ve started, don’t stop. On the contrary, when you come out, you will reveal even more.”The physical arrest of Alter Rebe was only a consequence of the spiritual process – the heavenly accusation of excessive spread of Hasidism. Because of this, Alter Rebe had a doubt: maybe he really went too far? The teachers’ answer dispelled doubts and instructed to strengthen this activity.It would seem that the situation is clear. But the Rebbe King Moshiach draws attention to one circumstance: such a heavenly accusation has already arisen before, in the time of Magid!

Once they found a piece of paper with Hasidic records lying in the wrong place. There was an accusation against Magid in Heaven: how can the hidden secrets of the Torah be spread so widely that they can be desecrated?

And who then managed to remove this accusation? Alter Rebe himself, who was a student of Magid! He cited the parable that the king had an only, beloved son who was terminally ill. No medication helped. Finally, they found the only remedy: it was necessary to take the most precious stone from the crown, crush it into powder, mix it with water and try to pour this mixture into the prince’s mouth. There was only a faint hope that at least one drop would get inside and save his life. The king, of course, agreed, because his son’s life is more precious than any stone.

The Jewish people are the “son of the King” (Almighty). In difficult spiritual times, the people are “sick”. Hasidism, revealing the inner, secret meaning of the Torah, is a “precious stone” of the crown. To spread it means to somehow “crush” this stone, make it accessible. Yes, there is a risk that not everyone will understand or appreciate that something will “spill by”. But this is necessary for the sake of saving the life of the “prince” – for the sake of the spiritual survival of the Jewish people. It’s a matter of saving life (in this case, spiritual), which abolishes many prohibitions.

But if Alter Rebe himself so convincingly defended the spread of Hasidism in the time of Magid, proving that it was vital, then why later, when he himself became the leader of the movement, did the same accusation arise again against him? After all, time has passed since the time of Magid, the era of “decline of generations” has come – the spiritual level of people has become lower, which means that the “prince” has become even “sicker”. Logically, the need for “cure” (Hasidism) should only increase! Why did a new accusation arise then? And the most amazing thing: why did Alter Rebe himself, the author of the same parable about the stone, doubt and needed a direct instruction of teachers to “disclose more”? What has changed?

To answer this question, the Rebe turns to a more general topic: how did it become possible and even necessary to reveal the secret doctrine (kabbalah and Hasidism) in later times?

The great Kabbalist of the XVI century, Rabbi Yitzhak Luria (ARIZAL), wrote that it is “in these last generations it is allowed and is a commandment to reveal this wisdom [to the Kabbalah]”. It seems strange, because for centuries the study of Kabbalah was the lot of a few chosen, very trained people, and took place in secret. The sages of the Talmud established strict restrictions: it was impossible to study the “Deeds of Creation” (cosmogony) and the “Deeds of the Chariot” (mystical vision of the prophet Yehezkel) – the basics of Kabbalah – publicly or even alone, if the student did not meet certain criteria (age, wisdom, moral qualities). These rules were enshrined in Jewish law, including Maimonid (RAMBAM). How could ARIZAL say that now it is not only possible, but also necessary to do it?

The Rebbe explains: the restrictions on the study of Kabbalah were not due to the fact that this part of the Torah itself should be hidden (“the essence of the object”, i.e. the Torah itself). No, the reason was in the people. Most people in the past were not ready to perceive such lofty ideas; misunderstanding could lead to spiritual harm or even heresy.

However, in essence, the entire Torah, including its secret part, is the “heritary of the Yaakov community”, it belongs to every Jew. And ideally, everyone should study it.

RAMBAM writes that in the Era of Moshiach, when Moshiach (Messiah) comes, the main occupation of the whole world will be the knowledge of the Almighty. People will study “hidden, hidden things” – i.e. the mysteries of the Torah. And this knowledge will fill the world, “like waters cover the sea”. Obviously, then today’s restrictions on the study of Kabbalah will not apply.

How does RAMBAM, who codified the restrictions, write about their removal in the future? Rebe answers: this proves that the limitations are not related to the eternal nature of this wisdom, but to the state of people in our time. In the Era of Moshiach, when there will be no wars, hunger, envy, and people’s minds will be enlightened, everyone will be able to safely and deeply comprehend the mysteries of the Torah.

So, if in the future everyone will study the mysteries of the Torah, why did ARIZAL say that it should start doing it now, in the “last generations” before the arrival of Moshiach?

The Rebbe offers two explanations:

1. “It is time to act for the sake of God, [for] you have violated your Torah” (Psalm 119:126).

Sages sometimes interpret this verse as follows: in extraordinary times, when the Torah is “violated” (for example, due to spiritual decline, assimilation, spread of false ideas), it is possible and necessary to do what is not usually done to save the situation. RAMBAM used this principle to justify the writing of his philosophical work “The Guide of the Lost”, where he touched on hidden topics to help people with weakened faith.

Similarly, in the “last generations”, when spiritual decline has reached its limit, when “hearts were crushed”, and the darkness of exile and external temptations are especially strong, the disclosure of the inner part of the Torah (i.e. Hasidism) has become an urgent necessity. It’s like a “medine” from the parable of Alter Rebe – a means of spiritual danger to life. Hasidism awakens the hidden powers of the soul, gives a person energy and inspiration to serve the Almighty in difficult conditions.

2. Preparation for the Messianic era.

We know that many aspects of the Moshiach Era need to be prepared in advance. RAMBAM writes that the arrival of the prophet Elijah before Moshiach will be needed to “straighten the [way] of Israel and prepare their hearts”. The main content of the Messianic era is the understanding of the Torah and “knowledge of the Creator”. It is logical that this main thing also needs to be prepared!

The disclosure and study of Hasidism these days is the very preparation. We are already beginning to taste the knowledge that will fill the world in the future. Studying Hasidism, we prepare our minds and hearts for the full disclosure of the wisdom of the Creator in the time of Moshiach.

Now Rebe says that according to the two reasons for the disclosure of Hasidism (rescue and preparation), there are two ways to reveal it.

The Rebbe draws an analogy with the study of the Oral Torah:

1. Short, concise style. Like Mishnah – a set of laws that sets out the essence briefly, without detailed discussions. This is the disclosure of the “dots”, the main ideas of Hasidism, without in-depth analysis.

2. Deployed, explaining style. Like the Talmud, which analyzes the Mishnah in detail, discusses different opinions, gives evidence, delves into the details. This is the disclosure of Hasidism with detailed explanations, intellectual analysis, so that the doctrine becomes understandable and learned by reason (“understanding and comprehension”). In the book “Zohar” this method is described by the expression “will eat”, and in the book “Tanya” Alter Rebe explains that when a person studies the Torah deeply, it becomes “food for the soul”.

The Rebbe solves the apparent contradiction in the works of Alter Rebe himself. In his code of law, Alter Rebe refers the study of Kabbalah to a third of the time devoted to the “Talmud” (which implies deep study). And in his Hasidic works (“Licutei Torah”) he compares the study of the “Zoar” and the works of ARIZAL with the study of the Written Torah (Pentateuch), which is often perceived as a more superficial acquaintance with the “Names of God”, without understanding His essence.

Rebe explains that this corresponds to two ways of studying. The study of “pints”, basics, without deep immersion is the level of the “Pentateuch”. And studying with full understanding, intellectual understanding, when knowledge becomes a part of you – this is the level of the “Talmud”.

Now the most important thing: Rebe connects two ways of disclosure with two reasons:

A short, concise method is enough to save. To “revive” a spiritually sick person, one “drop” of the light of Hasidism, one spark, one important idea is enough. As in the parable of Alter Rebe, only “one drop” of crushed stone was needed. If this is enough to save, then there may be no need to disclose more, and it may even be risky (which caused the initial accusation).

A detailed, explanatory way is needed for preparation. If we are preparing for an era when the knowledge of God will be deep and comprehensive (“as the waters cover the sea”), then the preparation itself must be deep. You need not just to learn some ideas, but to understand them, learn them with your mind.

And now Rebe returns to the story of the arrest of Alter Rebe and solves his original question.

What was the fundamental difference between Alter Rebe’s approach to the disclosure of Hasidism and his teachers? Rebe says that it can be seen from the texts themselves. The teachings of Baal-Shem-Tov and Magid (and their disciples) were often conveyed in the form of brief sayings, stories, “dots” (like the Mishnah). Alter Rebe, starting with his fundamental book “Tanya”, and further in his Hasidic treatises, began to present Hasidism in a detailed, systematic way, with deep intellectual analysis. He created the system of HABAD (Wisdom, Understanding, Knowledge), the purpose of which is to comprehend the Divine mind.

That’s why there was a new accusation! The parable of Alter Rebe about the cruised stone justified the disclosure of Hasidism as a means of salvation, for which “one drop” is enough, i.e. a short way (as in Baal-Shem-Tov and Magid). When Alter Rebe began to reveal Hasidism in a detailed, deep, intellectual way (HABAD style), the heavenly forces as if asked: “Why? It’s not necessary to save it anymore! A short way was enough. Why reveal mysteries so deeply, making them the subject of intellectual understanding?” The old defense no longer worked for this new level of disclosure.

Perhaps that’s why Alter Rebe had a doubt: didn’t he cross the line? Maybe such a deep, intellectual approach to the mysteries of the Torah is really premature?

His teachers’ answer (“On the contrary, reveal more!”) meant that the self-sacrifice of Alter Rebe, his suffering in prison, made their way in Heaven for this new stage of disclosure. They confirmed that now it is necessary not only to “save” (a short way), but also to “prepare” (the deployed way of HABAD) the Jewish people for the Messianic era. The disclosure of Hasidism in the style of CHABAD is a necessary preparation for the time when all the secrets of the Torah “as water covers the sea” will be revealed.

As always with Rebe, theoretical reasoning leads to practical conclusions.

Since Alter Rebe received an instruction “to say more” about the deep, intellectual understanding of Hasidism (HABAD), it means that this instruction applies to each of us. We are obliged to prepare ourselves and the world for the Messianic era, when “the main occupation of the whole world will be the knowledge of the Almighty”.

This means that the study of the inner part of the Torah, and it is the way of deep understanding, as in CHABAD, is not an option, not something only for the “interested” or those who feel “spiritual danger”. Even if a person believes that observance of the commandments, the study of the Talmud, books on Jewish ethics or even brief Hasidic stories and ideas is enough for him for a spiritual life, he cannot consider himself free from the study of Habad Hasidism.

The Rebbe emphasizes that this is not just a “Hasidic idea”. Alter Rebe himself in his legislative work (“Laws of the Study of the Torah”) writes that every Jew is obliged to study the entire Torah – and a simple understanding of the laws, and hints, and interpretations, and mysteries. Moreover, the Rebe reminds (referring to other sources) that everyone should strive to discover new meanings and understanding in all parts of the Torah, including the hidden one.

The main conclusion is to act! It is necessary to spread the “sources” of Hasidism everywhere, even where it has not been heard of before. The Rebbe recalls the famous answer that Baal-Shem-Tov received from Moshiach to the question “When will the Lord come?”: “When your sources [the teachings of Hasidism] spread out.”

Through this study and dissemination, we bring the coming of Moshiach closer when the prophecy is fulfilled: “For the earth will be filled with the knowledge of God, as the waters cover the sea”. And let it happen soon, these days!

]]> https://fitzinfo.net/2026/01/19/aligning-with-blavatskys-secret-doctrine-and-albert-pikes-luciferianism-chabad-of-russia-confirms-kabbalistic-hasidic-nature-of-their-one-world-anti-christ-system/feed/ 0 20659 Leninist vanguardism adapted from Jewish chosen people concept, Sanhedrin: Kabbalist sage Ashlag https://fitzinfo.net/2025/04/07/leninist-vanguardism-adapted-from-jewish-chosen-people-concept-sanhedrin-kabbalist-sage-ashlag/ https://fitzinfo.net/2025/04/07/leninist-vanguardism-adapted-from-jewish-chosen-people-concept-sanhedrin-kabbalist-sage-ashlag/#respond Mon, 07 Apr 2025 18:00:32 +0000 https://fitzinfo.net/?p=19527
Our Lord Jesus Christ before the Jewish Sanhedrin.

Excerpt from Adam Zagoria-Moffet’s paper:
The Communist Kabbalist: The Political Theology of Rav Yehuda Ashlag
May 11, 2017

Communist Kabbalist Ashlag.

As we will see, Rav Ashlag continues his thinking into this same domain, advocating for an understanding of the people Israel as the vanguard of spiritual development, willing to lead the way despite the fact that the vast majority of humanity chooses to remain “mired in self-love.”

III. ‘Chosen People’ as a Vanguard Party

Rav Ashlag’s version of the “vanguard” comes in his understanding of the idea of am hasegulah ​(the chosen/designated people). As we saw earlier, he seems to have an immediate negative reaction to the suggestion that this doctrine implies any nationalistic sentiment. Instead, he understands it, through the lens of the vanguard party, in a fairly universalistic manner. He writes:

It is not sufficient that all the people of Israel be guarantors for one another but that the whole world be included in this mutual obligation. Everyone admits that at the start it is enough for one nation to fulfill the Torah, that is, only in order to begin the correction of the world, since it would be impossible to begin with all the nations of the world at once.134

The impossibility of “global revolution” requires the participation of select cadre of vanguard revolutionaries who will begin the fight, hoping to stir the hearts of others. Likewise, we can see

(Marx initiated the idea that there needed to be a ‘vanguard’ of the proletarian revolution. This was the basis of the formation of “communist” parties. The party was to become the intellectual and organizational leadership of the much broader and poorly-defined ץproletariat.צ See for instance, Chapter 2 of The Communist Manifesto ​contains the following section:

“The Communists, therefore, are, on the one hand, practically the most advanced and resolute section of the working-class parties of every country, that section which pushes forward all others; on the other hand, theoretically, they have over the great mass of the proletariat the advantage of clearly understanding the lines of march, the conditions, and the ultimate general results of the proletarian movement. The immediate aim of the Communists is the same as that of all other proletarian parties: formation of the proletariat into a class, overthrow of the bourgeois supremacy, conquest of political power by the proletariat.”)

that the role of Israel vis-á-vis ​the world is similar– they are to “begin the correction of the world,” as the “one nation [which] fulfill[s] the Torah.” This is necessary not because the people Israel have an exclusive right to the Torah; the “whole world” is included in this “mutual obligation” to love one another. Instead, the necessity of the Jewish people’s special status comes from their role as leaders and initiators of the revolution in giving which Ashlag calls for.

To analogize this, Rav Ashlag makes the following comparison:

The role of the people of Israel toward the whole world resembles the role of our ancestors toward the people of Israel. That is, just as the merit of our ancestors sustained us in our development and refinement until we were worthy of receiving the Torah … similarly it is incumbent on the nation of Israel, by being occupied with the Torah and the commandments for their own sake, to prepare themselves and the people of the whole world, until they advance and undertake this exalted labor of loving others, which is ladder to the ultimate purpose of creation, that is, fusion with God.135

Thus, Patriarchs : Israel :: Israel : World. The patriarchs, although not given the Torah themselves due to their small number, paved the way for the Torah to be given at Mt. Sinai generations later. Similarly, it is incumbent upon Israel to act as an agitator, paving the path towards universal love and mutuality. If Israel can manage to observe the Torah and mitsvot​ in their fullness, they have the opportunity to spread the spiritual-evolutionary paradigm to all people of Earth. It is “this exalted labor of loving others” which sparks the process, providing a ladder to the ultimate purpose of Creation, that is, devekut ​with God.

This may seem like a radical reading, but for Rav Ashlag, it is a natural extension, once again, of certain rabbinic ideas. It’s possible to understand the idea of Israel as a “light unto the nations136,” serving a particular role but with a universal purpose, as animating the vanguard-party notion of “chosenness” we see here. The impact of mitsvot​, the theurgical potential inherent in them, carries with it the seed of universal​redemption, not just national salvation. As Rav Ashlag puts it:

Each and every commandment performed by any individual of the people of Israel for the sake of pleasing the Creator, and not for any recompense or self-love, contributes somewhat to the advancement of all the people of the world. For this is something that is not achieved all at once, but develops gradually, little by little, until accruing to such a degree that all the people of the world are affected favorably by our refinement.137

Mitsvot​, when done with the right intention (to please God and not ourselves), have the possibility of engendering the “advancement of all the people of the world.” The key to this concept is the evolutionary paradigm repeated here. The universal salvation of which Rav Ashlag calls us to work toward is “not achieved all at once.” Rather, it is a slow, gradual, and tedious process. Yet, the more we refine ourselves through Torah and mitsvot​, the more benefit is gained by all ​people in their journey towards Divinity. This power is not only present in the community however, it also lies in the small mitsvot​ done by an individual:

An individual therefore makes a certain amount of progress for everyone in the world, inclusively, on the ladder of love for others, since the level that this individual has obtained by their actions, whether great or small, will have a part in determining the worldצs merit and contributing to its outcome.138

Like most models of theurgy, this concept implies both a great deal of power and a considerable responsibility. Not only is Israel responsible for maintaining the mitsvot​ for their own sake, they must do it for God’s sake, and moreover, they must do it in order to bring about the redemption of the entire world​. Just as the vanguard party acts on behalf of the proletariat to secure their redemption, so too Israel must act on behalf of all people, leading the charge against self-love and bringing about universal salvation.

Complementing the power implied by this idea, the notion of avérah​ (transgression) is even more acute. Paralleling the empowering aspect of redemption, our failures also have universal impact:

When a person commits a misdeed, meaning they were unable to prevail and conquer the pollution of self-love, and as a result breaks in somewhere to steal, etc., they consequently cause themselves, and the whole world, a deficit. By disclosing the filth of self-love, the base nature of creation is reinforced. Thus, one deducts a certain quantity from the ultimate determination of worthiness, as though someone came and took a single sesame seed off the scale which someone else had put there, which amounts to the scale rising on the side of demerit, and consequently causes the world to regress. As they said, ץone sinner may ruin a great deal of goodness.צ Since they couldnצt overcome their small desire, they have caused a setback in the spirituality of the whole world.139

This notion of sin is certainly frightening, if only for the implication of its effect on all people. Even the smallest transgressions add to the “demerit” side of the universal scale and drag all of humanity back down the ladder away from spiritual completeness. The question may remain though: if our observance (or lack thereof) of the mitsvot​can alter the progress of all humanity, why not simply instruct all of humanity in the Torah? Why is a vanguard party in the nation of Israel even necessary? Rav Ashlag provides his reasoning in the next section of his essay:

This is certain, and there is no disagreement about it, that the issue of the ultimate purpose of creation is incumbent on all of humankind together; all nations and races with no essential difference whatsoever. Nevertheless, because of humanityצs descent to the lowest levels of self-love, which rules humankind limitlessly, there was no path of negotiating with them or explaining to them that they should choose to take it upon themselves to quit their narrow framework in favor of the expansive world of love for others. That is, except for the nation of Israel, since they had been subjected to the brutal rule of Egypt for four hundred years with great and terrible suffering. The suffering and its consequent purification of our ancestors gave them an advantage over other people.140

Why was the nation of Israel ץchosenצ to lead the revolution in love-of-others? Rav Ashlag tells us that it’s due to their suffering in Egypt. It is only once they have suffered the greatest extremes of othersצ self-love (enslavement) that they are prepared to take on the great and mighty task of leading humanity away from this orientation. Rav Ashlag’s insistence that “the purpose of creation is incumbent on all of humankind together; all nations and races without any essential differences whatsoever” is paired with the understanding that although everyone is tasked with putting out the fire of self-love, it is the nation of Israel who are uniquely equipped to do so.

In some ways, this idea also introduces a novel Jewish theodicy into the equation. Why do the Jewish people suffer so greatly? Why have they been persecuted and enslaved and slaughtered throughout history (by, it would seem, the very people whose redemption they work toward)? Rav Ashlag argues that all of that suffering serves an ultimate purpose: continually accommodating the people Israel toward the task of loving others. The pain, the darkness of their history, enables them to serve humanity broadly in a way that no other people are quite as equipped to do. Thus:

The nation of Israel has become like a conduit through which sparks of purification can flow to the entire human race all over the world. In this way, these sparks of purification increase day by day, like adding to a treasury. Once the desired quantity is achieved, that is, until they develop to the point where they can understand the peace at the core of loving others, then they will tip the scales to the side of merit and erase all demerit from the world.141

Israel’s suffering conditions them to their essential task: to carry the “sparks of purification” from Divinity to the entire human race. In doing this work, in observing the Torah and mitsvot​, Israel can alter the spiritual status of the very people responsible for their worldly suffering. Not only are they instructed not to seek vengeance on their enemies– they are tasked with redeeming the very people who have deprived them of the same! This concept of Israel’s special mission certainly carries with is a special resonance to the Marxist vanguard party. Just as the communists fight, die, and stage revolutions on behalf of the proletariat (whom are rarely as sympathetic to the cause as the communists would like), so, too, Israel is tasked with redeeming their oppressors, utilizing their suffering for the sake of universal spiritual progress.

In a full articulation of this idea, Rav Ashlag interprets the most pertinent verse regarding Israel’s chosenness (“You shall be a special nation for Me from among all the nations.”) thus:

…That is, [says God:] that you will be especially for Me, for the sparks of purification and the refinement of the body will pass through you to all the nations of the world. Whereas the nations of the world are not at all ready for this matter yet, in any case, I need one nation to begin this now, who will therefore be appointed from among the rest.

Israel’s “appointment” to this special role thus serves a universal purpose. Israel is chosen to step forward, leading the way out of the swamp of self-love in which the entire world is trapped. To do so, Israel is called on to partake in a special mission, serving God not only to redeem themselves but in fact, to redeem the entire world. This vanguard party of the spiritual revolution which Rav Ashlag calls for naturally must be held to a separate standard, a higher degree of love-of-others. To achieve this, Rav Ashlag interprets another key idea about the people Israel in line with the Marxist rejection of private property, as we shall see.

]]> https://fitzinfo.net/2025/04/07/leninist-vanguardism-adapted-from-jewish-chosen-people-concept-sanhedrin-kabbalist-sage-ashlag/feed/ 0 19527 Soviet pyramids https://fitzinfo.net/2024/11/25/soviet-pyramids/ https://fitzinfo.net/2024/11/25/soviet-pyramids/#respond Mon, 25 Nov 2024 18:08:12 +0000 https://fitzinfo.net/?p=18450 A pictorial showing the strong occult presence in the Communist world.

MOSCOW—Newly “elected” Russian President Vladimir Putin at his inauguration under the Kabbalist pyramid alongside outgoing president Boris Yeltsin at the Grand Kremlin Palace, May 7, 2000.
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KAZAKHSTAN—From left to right (foreground): Presidents Nursultan Nazarbaev of Kazakhstan and Vladimir Putin of Russia visiting the Palace of peace and Accord in Astana. A Soviet hammer and sickle can be seen at the base of this interfaith pyramid, where even officials of the Russian Orthodox Church have attended.
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ASTANA, KAZAKHSTAN: Russian President Vladimir Putin touches a “golden pyramid” during his visit to the viewing tower in Astana, 10 January 2004. Russian President is on his two day official visit in Kazakh capital Astana. (YURI KOCHETKOV/AFP via Getty Images)
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ASTANA—The local Jewish community lights a Menorah outside the “Pyramid of Peace and Reconciliation”. See story here.
VORONEZH—Built in the year 2000, the Soviet-themed “City of Military Glory” pyramid in Voronezh, Russia, at the intersection of Mosckovsky Prospekt and Khol’zhunova Street. The pyramid capstone is enblazoned with a Soviet hammer and sickle over five-pointed star and contains inscriptions, models of the Orders of the Patriotic War.

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MOSCOW, Russian Federation: A worker removes a wartime poster past a sand sculpture representing former Soviet Premier Josef Stalin 10 May 2005 in a square in Moscow. The sculpture has been crafted for the celebrations marking the 60th anniversary of the Allied victory over Nazi Germany in WW II. Unseen on the other side of the pyramid are former British Prime Minister Winston Churchill and US President Franklin D. Roosevelt. AFP PHOTO MAXIM MARMUR
MOSCOW, Russian Federation: A sand sculpture representing former US President Franklin D. Roosevelt and Soviet Premier Josef Stalin (R) is seen 10 May 2005 in a square in Moscow, after it has been crafted for the celebrations marking the 60th anniversary of the Allied victory over Nazi Germany in WW II. Unseen on the other side of the pyramid is former British Prime Minister Winston Churchill. AFP PHOTO MAXIM MARMUR (Photo credit should read MAXIM MARMUR/AFP via Getty Images)
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RED CHINA—Window of the World, Nan Shan Qu, Shen Zhen Shi, China.

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VORONEZH, RUSSIA—Soviet era pyramid.
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Astana, KAZAKHSTAN: Actors dressed in Kazakh national dress stand in front of a Palace of Peace and Harmony prior to the opening ceremony in Astana, 01 September 2006. Kazakhstan’s President Nursultan Nazarbayev on Friday inaugurated Astana’s new Palace of Peace and Harmony, a stone and glass pyramid designed by celebrated British architect Norman Foster to honor the world’s major religions. AFP PHOTO / STANISLAV FILIPPOV
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PYONGYANG—The Druzhba Hotel high-rise (106 floors) in central Pyongyang, Communist North Korea.
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KAZAN, RUSSIA—The Pyramid culture and entertainment center in Kazan, a would-be international press center for non-accredited media at the 2017 Confederations Cup.
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YUGRA, RUSSIA—Pyramid building in Khanty-Mansiisk.
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SAMARA, RUSSIA—Debtors in this Russian city given “shame pyramids”. See story here. Is this the idea of the Rothschild-owned Central Bank of Russia?

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RUSSIA—A pyramid developed by Russian engineer Alexander Golod on Novorizhskoye Motorway in the Moscow Region.
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RUSSIA—Amber pyramid made ​​at the SUE “Amber Combine” in Kaliningrad region.
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ASTANA, KAZAKHSTAN—A general view of the Palace of Peace and Reconciliation as press members follow the Shanghai Cooperation Organisation (SCO) summit from the communication center established inside the building in Astana, Kazakhstan on July 4, 2024. (Photo by Utku Ucrak/Anadolu via Getty Images)
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NORTH KOREA—Photo taken on April 12, 2018 shows the Ryugyong Hotel a vast unfinished pyramid-shaped skyscraper, lit up in Pyongyang, North Korea. (Photo by Kyodo News Stills via Getty Images)
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PYONGYANG, NORTH KOREA—Ryugyong hotel and party’s worker monument in the victorious fatherland liberation war museum, Pyongan Province, Pyongyang, North Korea on April 14, 2008 in Pyongyang, North Korea. (Photo by Eric Lafforgue/Art In All Of Us/Corbis via Getty Images)
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ALBANIA—The Pyramid of Tirana.
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RUSSIA—Sochi Mayor Anatoly Pakhomov, Chairman of the Strategic Development Committee at the GUM department store and head of the Bosco di Ciliegi Supervisory Board Mikhail Kusnirovich President of the Sochi 2014 Organizing Committee Dmitry Chernyshenko, International Olympic Committee (IOC) Chairman Thomas Bach (left to right), at the presentation of the official Sochi 2014 uniform for the staff and volunteers.
]]> https://fitzinfo.net/2024/11/25/soviet-pyramids/feed/ 0 18450 What does it mean to be Western? https://fitzinfo.net/2024/11/12/what-does-it-mean-to-be-western/ https://fitzinfo.net/2024/11/12/what-does-it-mean-to-be-western/#respond Tue, 12 Nov 2024 17:33:31 +0000 https://fitzinfo.net/?p=18379 gettyimages-2163356718-2048x2048
VENICE—Night scene in Cannaregio quarter, Venice, with the Church of Santa Maria dei Miracoli in the background. (Photo by: Felipe Rodriguez/VW Pics/Universal Images Group via Getty Images)

By Ryan Augustine
November 11, 2024 Anno Domini

The time we live in now is one dominated by online sensationalism of the Left vs. the Right. It is a theater of the absurd where the characters engage in the most provocative charade, actors of the lowest order who grab at our base impulses to goad the mind into beliefs and fantasies as farcical as they are defeating.

Agents and actors both Left and Right “debate” their “principles” against each other in diabolical dialects. Both arguing over Left and Right with the ideological flavors of Communism either feminine or masculine, respectively. For the Left, this is to be expected as the Left is the embodiment of all things gay, weak, and evil—formal communism if you like. For the agents of self-proclaimed Right, it is nothing less than treacherous debasement of the lowest order.

They preach things so self defeating and absurd I would never have believed it possible well meaning conservative folk could buy into it, but alas, we live in strange times, and I believe that God permits us to live out the fulness of our bad philosophy so as to prove its error beyond all doubt. Alas there is a spirit of comic irony which permeates the air of our time, so that notorious agents like E. Michael Jones, who call themselves men of the Right, preach to us the virtues of socialism, foreign dominance, and racial dilution. It is the same with anyone of the balloon men inflated above us as the banner we must rally to. Different airheads of diverse colors who all preach the same destruction to be taken on different paths of socialistic principles. They are as vapid as their vacuous reasoning and as organic as McDonalds.

These people, the likes of Trump, Vance, Eugene Jones, Alex Jones, Fuentes, or any and all of the influential so-called conservatives who steal the headlines, all disagree in a cacophony of catfighting, yet the ensemble of characters all work towards a common cause, and it is not conservatism. For it is false to claim these are men of the West, or that these things are Western, for what do men such as these preach whose essence does not come from the utmost East?

Transhumanism, evolution of man, technocracy, universality, utilitarianism, debasement, immorality, New Age mysticism, racial dissolution, and socialism are at the principles of their arguments when the rhetorical layers are stripped away.

Perhaps the allure of the illusory is because we have forgotten what the West is, which raises the question: what does it mean to be Western?

Does to say one is of the West mean only that one lives in a Western country? What does it matter where one lives if they are judged by their conduct? Are you Western if your home is in England yet you do not live by the customs of the English? Is Westernism nothing more than the coalition of our ruling class, and the status quo of our current culture? That would be a transitory and fleeting thing to be the foundation of our social governance. For, what is trendy today is forgotten tomorrow and the time of the powerful is a river which takes us all to the sea. One would be Western today and not Western tomorrow unless he daily changed his behavior, and only a dead fish moves with the current.

Or perhaps to be of the West is something more, something deeper—a philosophy, an esprit de vide, which echoes from the deep past throughout our history and people and whose faint sounds can be heard in the old buildings when one is quiet enough to listen. The wisdom of our forefathers, faintly heard in the old books, told to their sons for thousands of years, guided by the Holy Ghost and shepherded by holy mother church. Whispers of truth and contradiction to the eastern mysticism of kabbalah and Freemasonry, which one can still hear clearly if he silences the chattering and chirping meant to drown it out.

To be Western is to embrace the wisdom of our progenitors: their Christian faith, customs, ethos, language, and culture—the soil they spilled their blood for and the blood of their people entrenched upon it. These things, taken as a whole, are what we call tradition. Yet, the time in which tradition was created and our time now are radically different. Gone are the landed lords, the agrarian economy of the past, the kings, peasants, and gallant heroes of old. In their place are men of high finance, instant communication, and global industry at scale. Like the agora, the manorial community whereby everyone lived and worked with their neighbor is gone and in its place is a planned community of strangers and aliens and transitory sterilized digital labor. Surely, tradition has no place today? We must have a new order for a new man.

Yet, if tradition is both the wisdom of our people and the guidance of God mixed into one, then it is surely foolishness to cast it aside, for who has the experience of a hundred generations? Who is wiser than the Lord? Just as the principles of tradition were adapted to their times, then the principles of tradition must be kept whole and adapted to our times as well. This we call conservatism. True conservatism proper.

“Bad times, hard times, this is what people keep saying, but let us live well, and times will be good. We are the times. Such as we are, such are the times.”  —Saint Augustine

Conservatism is simply the conservation of the principles of the West in changing times. It stands in opposition to the false dialect of Communist principles embodied by the so-called Right and Left. Just as it is opposed to racial dissolution, welfare, and degeneracy, it is likewised opposed to technocracy, digital isolation, and libertarianism—all of which are flavors of the same poison drink.

Conservatism does not believe in the evolution of man, that man by his own power can rise above his nature. For, if man exists naturally, then by what natural thing may he rise above himself? In all the philosophy of the mystical East; whereby, man can become god, who of that tradition has conquered death? Conservatism professes belief in Jesus Christ, who not only conquered death but founded Holy Mother Church to lead souls to everlasting life. Conservatism believes in the morals and dogmas of the Church in contrast to the degeneracies of the thralls of Kabbalah, like Trump and Musk, who for all their proclaimed godhood lead and promote godless lives.

Conservatism does not believe in the atheistic abstractions of the rights of man; it declares that rights come from God as well as their corresponding duties. If man can give man rights, then man may take any so-called right away. For what does a right become then, if it is no longer judged as right by man? If man is evil and calls evil right, then does not man have a right to evil? Yet, if rights come from God, how then can a right be evil? Conservatism believes that rights are given to man to pursue the good; therefore, a right comes with a duty for the good which is proper to the right. For instance, the right to free speech is not the right to lie, for it comes from God. How can God give man the right to lie, which is sin? The right to property, likewise, comes from God, and are we not accountable to him for the use of the things which are given to us? Woe to those who vainly cry: “only God may judge me!” They will have the judgement they ask for, but will it be the one they want?

Conservatism does not profess socialism; whereby, man is stripped of his rights and only his duty to the state is enhanced, nor does it profess libertarianism; whereby, man has no duty. It does not adhere to these twin Jewish philosophies, which inexorably lead to the same thing—control of all property by the money power. Rather, conservatism believes that all things should be directed to their proper ends. It professes that the right to property, which comes from God, is therefore good, and thus, it is meant to be owned by as many as possible so that it can be put to good use by those who own it. Conservatism does not believe in an economic theory, while economic principles and axioms are most certainly true economics, as a science, in the atheistic study of human behavior under conditions of scarcity. Human beings, however, are not governed by theoretical atheistic abstractions but by the moral law. Thus, conservatism believes that an economy and a society cannot be separated. Therefore, it is the moral good which should be pursued. So that as no two people are the same and every man has different gifts and abilities, both a society and an economy should be as free as possible to let every man pursue his God-given abilities with his God-given rights.

These are some of the principles of the Western tradition. There are many others which conservatism seeks to apply in our times. The use of conservatism to maintain and grow our societies and countries is what we call Westernism. Therefore, a Western country is one which is guided by the principles of tradition. A Western elite pursues a culture of beauty and an economy of ownership and freedom. A Western society is one which is moral and pursues goodness; it uses its power to create new and good things; whereby man, who makes up the society, is lifted up, not by himself, but by the calling of supernatural things higher than himself.

When the enemy calls our rulers Western and, therefore, the works of the countries going back to their founding evil, he plays a game of malice. For are our rulers indeed men of the West? Or are they men of the East? Are our countries now de facto Western? Or are they Eastern? When the enemy speaking for the Right eschews our tradition, are they likewise men of the West? Or are they men of the East? Can a man who claims to be Western, Catholic, and traditional profess a hatred for maintaining the race of the West? A love for socialism? A fidelity with Eastern religions? Manipulation of people through digital technocracy? He is a man of the East and is not a man of the West.

To be a Western man is to embrace tradition, to believe in God, and to do good works. It is to take the gifts which God has granted us and use them to a good end. It is courage in the face of danger, humility when praised, fortitude when tried, perseverance in persecution, hope, charity, and love in evil times.

]]> https://fitzinfo.net/2024/11/12/what-does-it-mean-to-be-western/feed/ 0 18379 ‘Russia will become the capital of Kabbalah…Marxism-Leninism prepared us for Kabbalah’: rabbi Michael Laitman https://fitzinfo.net/2024/02/22/russia-will-become-the-capital-of-kabbalah-rabbi-michael-laitman/ https://fitzinfo.net/2024/02/22/russia-will-become-the-capital-of-kabbalah-rabbi-michael-laitman/#comments Fri, 23 Feb 2024 05:54:31 +0000 https://fitzinfo.net/?p=17582 sam_0723
Rabbi Michael Laitman at the United Nations. Laitman sits on the openly Kabbalist World Wisdom Council, which was once chaired by the late Soviet General Secretary Mikhail Gorbachev. “Only the Kabbalah can save the world,” says Laitman.

By Iz.ru
February 24, 2003 Anno Domini

Kabbalah is one of the most mysterious magical teachings. There are many legends about ancient Kabbalah. The head of the world school of Kabbalists, Michael Laitman, arrived in Moscow, who is a student of Baruch Ashlag, the son of the most famous Kabbalist of the twentieth century, Judah Ashlag, known as Baal HaSulam. Kabbalists believe that it was Baal HaSulam who was inhabited by the soul that lived first in Moses and then in Abraham. You can guess who the soul of the Old Testament prophets resides in now. Rabbi Laitman is the heir to a chain of famous Kabbalists of the past, and now he is the only one who is allowed to teach publicly

A person wants to live happily. This is perhaps the first law of life. And the second – a person is afraid of loneliness. But how to fulfill these aspirations? The first way is to change the environment for the better and find a creature close in spirit and mind. The second is to change yourself for the better and again get away from loneliness. As in economics – an extensive path and an intensive one. Civilization has come up with countless routes to follow these paths. Like a vinaigrette, a person, in pursuit of the blue bird of happiness, mixes all possible methods – rational and irrational, earthly and astral, majestic and funny. You can, for example, organize an interplanetary dating club and directly contact your brothers in mind, who, you believe, will relieve you of oppressive loneliness. This is what Ukrainian astronomers did, calling on colleagues from other countries as companions. You can do otherwise – try to improve yourself to such an extent that your spiritual virtues will allow you to become equal to His Majesty the Creator. This recipe is professed by Kabbalists who study the ancient and secret Kabbalah. Has a person come even one iota closer to happiness, has he escaped loneliness? As the great sage Kant said, there are two things inaccessible to understanding: the starry sky above us and the moral law within us. Our today’s page is about these eternal mysteries.

Kabbalah is one of the most mysterious magical teachings. There are many legends about ancient Kabbalah. Where is the truth and where is the speculation? The head of the world school of Kabbalists, Michael Laitman, arrived in Moscow, who is a student of Baruch Ashlag, the son of the most famous Kabbalist of the twentieth century, Judah Ashlag, known as Baal HaSulam. Kabbalists believe that it was Baal HaSulam who was inhabited by the soul that lived first in Moses and then in Abraham. You can guess who the soul of the Old Testament prophets resides in now. Rabbi Laitman is the heir to a chain of famous Kabbalists of the past, and now he is the only one who is allowed to teach publicly. In Moscow, he gave a lecture at the Russian State Library. The night before the lecture, Rabbi Michael LIGHTMAN spoke with Izvestia columnist Sergei LESKOV. – If you, Rav Laitman, had to give a brief definition of Kabbalah, how would you formulate it? – Was this definition in the Great Soviet Encyclopedia? – Was. There was no chapter about love, but there was one about Kabbalah. – Some kind of stupidity.

Kabbalah is a method of revealing the complete universe to man. Man has five senses, but there is a volume of the universe that is hidden from him. And Kabbalah reveals this volume. This is a purely practical method, accessible to everyone. Although it is very difficult – you have to go through 125 steps. When a Kabbalist enters into a sense of the higher world, ordinary ideas about time and space disappear. The world appears in its entirety of cause-and-effect relationships. A person at another level of existence acquires qualities that allow him to see what is beneficial and what is harmful. The border between life and death disappears, and a person begins to identify himself with eternity. – Do such abilities imply special morality? – We are not talking about this category. Can a technique have morality? It’s just that a person has a new sense organ, which takes him to a different level of perception of the universe. – What about all sorts of Tarot cards, cryptograms, manipulations with numbers? – Nonsense and fairy tales! Kabbalah is the science of the sixth sense organ.

I could say that this is the science of the soul, if everyone did not put their own meaning into the concept of “soul”. – Such outstanding personalities as Jan Potocki, Borges, Thornton Wilder wrote about Kabbalah. Is there truth in their writings? – I haven’t read any of this, although I’ve heard it. I only read books by Kabbalists. – If Kabbalah is a science, then it must have strict signs of science – repeatability of the result, its predictability, changes in methodology when new knowledge is accumulated. – The Kabbalist records his condition in strict quantitative parameters. Kabbalah textbooks contain diagrams, tables, formulas. Following the calculated path, the Kabbalist comes to the desired point, where another Kabbalist will come in the same way. It’s like a city guide. – Last year, at the Russian Philosophical Society, which operates within the Academy of Sciences, a section on the theory and history of Kabbalah was created, and the first dissertation in Russia on this issue was defended. But for well-known reasons, scientists have a cautious, distrustful attitude towards philosophy. – The fundamental achievements of natural science coincide with what was written many centuries ago in books on Kabbalah. Physicists repeat what the Kabbalists have revealed in the spiritual world. This applies, for example, to the origin of the Universe due to the Big Bang. In Kabbalah there was never any doubt about the heliocentric system of the world.

The books of Ari, written in the 16th century, give a detailed description of human anatomy, the cardiovascular system, and talk about the importance of bone marrow. The number 137 itself, one of the fundamental constants of the Universe (Planck’s constant multiplied by the speed of light divided by the square of the electron charge), is the encrypted meaning of the word “Kabbalah.” – But if Kabbalah knows everything, then can’t it help science? – For what? – So that scientists don’t suffer. And so that a person can quickly take advantage of the fruits of the teaching. – It’s not clear that progress will add happiness. The Kabbalist Baal HaSulam burned most of his books so that his students themselves would reach the truths they needed. – Where the soul is, there is God. I don’t want to have conversations on the bench about breakfasts with Kant and proofs of the existence of God, but… – I prefer not to talk about the Creator for the same reason that I avoid mentioning the soul. The Creator is nothing more than the general law of the entire universe. – How are your relations with world religions? – Jewish Orthodox are persecuting us. Kabbalah is hostile to any religion because it deprives it of a piece of bread.

In Kabbalah you don’t have to believe in anything. You just need to ask one childish question – what is the meaning of life? – Kabbalah has always been a closed area. But you, Rav Laitman, give lectures and have a website on the Internet. Has something changed in the world? How many Kabbalists are there now? – Many books say that at the end of the twentieth century, the development of the world will reach such a height that people will strive to understand the meaning of life. Not all people, of course, but a critical mass will arise. And we see how people’s aspirations are changing. There are several levels for a person. The first is food, sex, family. The second is wealth and money. The third is honor and glory. The fourth is knowledge. It was only in the twentieth century that a massive desire to understand the meaning of life appeared. The time has come to reveal Kabbalah to the world, which is the search for the meaning of life. Previously, people were not ready for this, and Kabbalah was the lot of the chosen few. And now in the USA about 12 thousand people practice Kabbalah, in Israel – 3 thousand. The East is completely immune to Kabbalah. – What is the social status of Kabbalists? Are they rich or poor? – Among my students there are both billionaires and unemployed people. What does the contents of a wallet matter if the soul equally feels empty?- What about Russia’s place? Russia always has a special place. Moreover, we are talking about the soul. – Russia has been assigned a central role. In this country, unlike the frozen West, spirituality has always played a special role. The sensual fullness of the Russian person makes him inclined to comprehend Kabbalah. The structure of the Russian soul is such that here it is easy for teaching to find the right response. I think it may be that Russia will attract high society and abundance will arise here, excellent relations will develop between people. – It’s nice, but still Kabbalah is a Jewish teaching. – Who are the Jews? There is no such nation. Genetically they are no different from other peoples. The Jews are the group that was chosen to preserve knowledge until the time came to reveal it to the world. The ancient books precisely indicate 1975, when you can start studying, as the Kabbalist Gaon from Vilna wrote, for example, in the 16th century.

Since we are about to become Kabbalists, it is interesting to know whether this teaching imposes any restrictions? – None. Not in food, not in clothes, not in lifestyle. The main thing is to have fun. Pleasure – the central category of Kabbalah is achieved in merging with nature and the universe. But if pleasure is associated with the satisfaction of only one’s own desires, then it is quickly exhausted. Egoism is hostile to itself and meaningless. It is necessary to divide pleasure and the desire for it in time and space. That is, we must strive for the pleasure of another person. This is the state of the Creator, his highest pleasure is not in receiving, but in bestowing. – Why are we born egoists? The creator could have immediately made something better. – That is, create yourself? Man must independently come to the highest law. This is the purpose of the Creator. – Apparently, he also suffers from loneliness.

At what age can you learn Kabbalah? – You can start learning as soon as a person begins to ask himself the question: “Why am I living?” That is, at any age. – Do men and women perceive Kabbalah differently? – Men are more inclined to give, women – to receive. Therefore, the teaching methods are different. The most enlightened Kabbalists are necessarily men. – A Kabbalist, like a monk, should not think about women? – Why? On the contrary, the Kabbalist radiates so much energy that he begins to attract people. The Kabbalist, like an eternal boy, stops aging; he longs to know everything in this world in order to better understand the Upper World. The Kabbalist becomes a more active person. – Does this activity also concern women Kabbalists? – Don’t know. In this regard, a woman does not have physical needs, but more spiritual ones.

If a Kabbalist becomes wiser, does this help him achieve conventional success? He can, for example, become a consultant to the oligarchs… – That is, “let’s do something”? Hardly. Kabbalah takes you to the higher world, lifts you above the desires that lead to ordinary success in life. When you think about your soul, you inevitably begin to worry less about money. I always warn my billionaire students not to forget about business and surround themselves with dedicated helpers. Kabbalah, perhaps, can only have a utilitarian meaning in raising children and in art. For example, Madonna is actively involved in Kabbalah.

Kabbalists understand the upper world, but how do they relate to the real world? Are they trying to turn it over? – The Kabbalist is loyal to the authorities and leads an ordinary life. But to some extent, he cannot help but lose interest in the real world, which no longer has the same value. – Do you have children? – Three. The son lives in Canada. One daughter in Israel is writing a dissertation in biology. The youngest serves in the army. -Are you afraid of war? Wars in the real world… – Man is ready for self-destruction. I believe that only Kabbalah can save the world. Nothing else, this is already clear, can save the world. Marxism-Leninism prepared us for Kabbalah, Corresponding Member of the RAS Piama GAIDENKO: In the 16th century, during the Renaissance, interest in Kabbalah suddenly arose, many books were translated into European languages, and they were read in society. Are there any parallels with today?

Historians and sociologists should think about this. In principle, a person can become better through occult knowledge. Why not? It seems to me that today the rise of interest in secret teachings is natural: when the previous firm guidelines are lost and a person does not know who he is, where he comes from and where he is going, the search for support outside the rational field begins. In a traditional society with a solid, established way of life, occult knowledge usually does not spread. In the era of the triumph of Marxism-Leninism, occult knowledge was persecuted, people were brought up in the spirit of worship of rational knowledge. Although, you must agree, Marxism-Leninism itself is difficult to classify as rational knowledge. In short, in all areas in Russia the ground for Kabbalah is well prepared. Doctor of Philosophy Evgeny Balagushkin: Kabbalists should have come to Russia.Traditional religious movements are increasingly less consistent with the psychology of modern man. They are built on the fundamental gap between Heaven and Earth, on the assertion that Man is a fallen being and must subdue his desires. But modern man in real life sees his power, he believes in his own strength and does not understand why he must refuse what Nature has given him and deliberately put himself in a downtrodden, dependent position. He cannot understand why his body created by God is sinful and only his soul is capable of carrying the highest meaning. Hence many of the neuroses and complexes of our contemporary people.

In the sacred space, modern man is looking for a teaching that will allow him to feel like a collaborator, an ally of the Creator. The following construction is becoming more and more common: God cries alone, and only relying on the help of Man can they together, God and Man, save the world. The rapprochement of Earth and Heaven, Man and God – this line genetically leads to atheism. By the way, Bolshevism with its leader is one of the latest manifestations of secular religiosity. In Russia, the hunger for God is felt especially acutely. Look how many Western preachers have appeared in the Russian provinces! And Kabbalah, which hundreds of thousands of people practice in the United States, can certainly spread even more widely here. In the ideas of Kabbalah, with its sacralization of hedonistic happiness, one can find much in common with what Plato expressed, and he was, you see, not the last thinker. Kabbalah, among other things, is attractive to modern man because it does not burden him with the burden of sinfulness. This, it seems to me, makes Kabbalah similar to Buddhism and Krishnaism. Is this why Kabbalah cannot find its niche in the East? Kabbalah (in Hebrew – tradition) is part of Jewish theology, the doctrine of the knowledge of God.

It is believed that God imparted Kabbalah to Moses during the last 40 days of their meetings on Mount Sinai. Kabbalah means secret traditions, or unwritten law, and, according to the ancient rabbis, was transmitted to man so that he could understand the universe around him and the universe within him (as writes occult scholar Manly Hall). Those who have penetrated into Kabbalah are believed to discover a logical and comprehensive doctrine of the world order and master methods of influencing Nature. Kabbalah came to Europe in the 13th century thanks to Spanish Jews. It became especially widespread among Christians during the Renaissance. The influence of Kabbalah was felt by Agrippa, Paracelsus, Hegel, V. Solovyov, Berdyaev, Jung, Buber. Like any mystical teaching, it contains intellectual and ritual components. Kabbalah is considered the key to the later Masonic esotericism.

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