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The Method of Philo Judaeus:

To free the Jews from the Cult of Zionism

by Robert Dreyfuss


Rev A - See Notes

(from - 12 MB pdf image-file)


The modern state of Israel, perched dangerously close to national suicide, would in its present form seize Philo Judaeus of Alexandria were he alive today with grievous and profound sorrow. The Zionist high priests of Israel, Philo would instantly recognize, are nothing more than a poor imitation of the first century A.D. fanatic Zealots who, like a band of programmed automatons, brought the monstrous wrath of the Roman Army crashing down on Jerusalem.

With no exaggeration, Israel today is a state whose sole purpose is an unblinking dedication to mass, national suicide.

It is a task of utmost urgency that we and our allies join together to rescue the good people of Israel from the grip of the Zionist death cult.

It is well known that the state of Israel is in possession of an arsenal of atomic and thermonuclear weapons. Leading Israeli spokesman Moshe Dayan and former President Ephraim Katzir have stated publicly that the government and army in Jerusalem are prepared under conditions of battle to employ this arsenal against the neighboring states. The terrifying implications of this policy, which is widely known to be Israeli strategic doctrine under General Dayan, is not lost on the population of Israel. Every Israeli citizen knows, in the very bottom of his heart, that such doomsday weapons may be unleashed in another war, targetting Arab centers of population and industry and the oil-producing areas of the Persian Gulf. And every Israeli citizen also knows that if such weapons are employed, the nuclear annihilation of Israel will be the immediate result.

Under no conceivable circumstances can such a policy of thermonuclear war on the part of Israel be justified in the strategic sense. All of Israel's neighbors, Egypt, Syria, Jordan, Lebanon, with the implicit backing of Saudi Arabia and the entire Arab League emphatically including the PLO are ready to conclude a permanent peace with the state of Israel on the basis of an Israeli withdrawal to the borders of 1967 and the establishment of a Palestinian state on the occupied West Bank and Gaza. Unless initiated by Israel itself, absolutely no threat to the existence of the Israeli state will develop.

Yet Israel persists in a pattern of threats and provocation to the Arabs, to the governments of West Germany and France, to the socialist countries, and, in a different sense, to the United States itself. The looming result of this pattern of policy actions by Israel is the eruption of nuclear Armageddon in the Middle East.

The fact that the population of Israel tolerates leadership that is clinically insane is the result of a cumulative brainwashing by the cult of Zionism. The Zionist priests of death have injected their followers with a concoction of myths revolving around the extermination of Jews by "the others," of which the two most prominent myths are that of the massacre of the Zealots at Masada fortress during the first century, and that of the Nazi holocaust.

We do not, of course, say that these events did not happen or should be forgotten. But they most certainly did not occur as Zionist historians would have us believe. In both cases, the cause of the slaughter was a deliberate killing of Jews by Zionists! Unless this simple fact is understood, Israelis, and Jews generally, cannot be freed of their adherence to the Zionist cult.


The facts of these cases will be presented below; first, however, we must examine the problem from the standpoint of current Israeli policy.

The settler-founders of the state of Israel in the period after World War II were not, except for a tiny handful of Zionist elite, aware of the strategic political importance of Zionism and the Israeli state in the overall design of British Imperial policy. But these settlers, who enlisted in the underground Haganah and other Zionist militia during and after the war, were a carefully selected "raw material" for the construction of the time-bomb now called Israel.

During the 1950s, at the height of the Cold War, under the guidance of Prime Minister Ben-Gurion, Moshe Dayan, Shimon Peres and Yigal Yadin, Israel began an active policy of seeking to develop its "nuclear option."

This policy coincided with the promulgation of the doctrine of "limited nuclear warfare" and "theatre nuclear war" by Dr. Henry Kissinger and James Rodney Schlesinger, at the behest of London's Royal Institute for International Affairs (RIIA) and the London International Institute for Strategic Studies (IISS). For these gentlemen, the state of Israel was, test-tube-like, to become the first live model of the effects of a regional nuclear war.

In 1957, with the aid of Zionist French circles and British intelligence, Israel acquired a nuclear weapons research facility at Dimona. With the construction of the Dimona nuclear facility, Ben-Gurion and Dayan began to wage a factional battle within the Israeli military and scientific establishment for the hegemony of an active nuclear defense policy.

In 1960, the entire membership of the seven-person panel of the Israeli Atomic Energy Commission resigned in protest over the horrifying and suicidal implications of tiny, indefensible Israel developing an atomic weapons capability. Within the Israeli establishment, important "traditional Zionist" factions were purged, apparently including the former Defense Minister Pinhas Lavon and other elements allied to him.

While the internal battles raged among the Zionist elite, British intelligence unleashed a two-phase effort to create the proper psychological climate within the Israeli population for the assimilation of an Israeli doctrine of national nuclear suicide.

First, beginning in 1955, General Yigal Yadin, an archeologist-intelligence agent in the best British tradition, began the excavation of the death-cult monument of Masada, leading a team from the Hebrew University and the Israel Exploration Society, with the official support of the Israeli Defense Force. Yadin, who was a former chief of staff of the IDF, had resigned his commission in 1952 and traveled to London to prepare for the Masada dig. The financing of the Yadin mission came from James A. de Rothschild.

In 1965, the publication of Yadin's work capped a decade-long effort at propaganda and mythmaking in regard to the Masada suicide of 960 Jewish Zealots. Gradually, the fortress at Masada came to represent a national symbol of Israel:

Second, the unspeakable horror of the Nazi holocaust was suddenly and shockingly revived by the announcement on May 23, 1960 by Ben-Gurion that Israeli secret services had arrested Nazi war criminal Adolf Eichmann.

For almost two years, the population of Israel was assaulted by memories, in the form of testimony at the trial itself and historical accounts of the holocaust. In the words of H.M. Sachar in A History of Israel:,

Public exposure to the trial itself had been constant and unrelenting. For more than a year Israeli newspapers, and much of the world press, had been filled with it almost daily; many of the sessions had been broadcast. The proceedings had their impact on all generations. For example, the memory of the Holocaust was vivid in the consciousness of every Israeli on the eve of the Six Day War. Research later by government and university sociologists revealed the profound impact of the trial on the minds of youth. Asked what lesson they derived from the Holocaust, students responded by emphasizing the dangers inherent in the position of a Jewish minority living among non-Jewish minorities, the need for an "ingathering of Jews" from all parts of the world in a homeland of their own. These reactions were not the least of Ben-Gurion's purpose in conducting the trial.

Together, the resurrection of the Masada myth and the Holocaust story served to quite literally brainwash the population of Israel. With that, the Jewish population of Israel and, in a sense, the Jews of the world was inextricably linked to an infantile dependence on "Mother Israel" as the protectoress of the threatened Jew. It was only a short step to the adoption of a public posture of nuclear threats and the eruption of the 1967 war.

Today, the "Masada complex" is the name for a policy of the Anglo-American faction whereby the threat of a sudden, irrational outburst of suicidal fever on Israel's part can be brandished as part of the RAND Corporation "Strangelovian military doctrine. Israel, including its Zealot leadership, is not in control of its own destiny. Israel has become a zombie-nation, ready at the command of London to march into Armageddon.


The Masada Complex

Although the events at Masada in 70-73 AD. came a generation after the death of the great Philo, in a very real sense the destruction of Palestine by the Roman hordes during the Jewish Wars was a desperate, futile gesture by the Isis Cult-controlled Empire to halt the rapid growth of the Judeo-Christian movement that was founded by Philo Judaeus.

A correct understanding of the atrocity known as the Jewish War is crucial for breaking the stranglehold of Zionism today.

The war against Rome, which officially began in about 66 A.D., was begun not by Rome, but by the Jewish extremists in Palestine known as the Zealots. The Zealots were the forerunners of the Zionist cult. Rejecting the messianic doctrine of Perfection that was put forward by Philo and Jesus Christ, the Zealots began organizing for a "national revolution" against Rome that, even the moderate Jewish leadership knew, could only result in suicide against the vastly superior Roman legions.

The emergence of the Zealots was a tribute to the influence that Philo had developed among the entire Jewish population of the Roman Empire diaspora. At the beginning, Philo and his allies in the movement that became known later as Christianity targetted their attacks against the evil priesthood that ran the Jerusalem temple, the Sadducees and the Pharisees. The organizing of Philo, St. Paul, and St. Peter had managed to split the Pharisees, win over a crucial portion of the Jewish leadership and the majority of the followers to the Judeo-Christian perspective, and set into motion an organization committed to the uplifting of the Roman masses to a state of human Reason.

The Zealots, a terrorist organization, arose to provoke a bloodbath in Palestine. From every piece of evidence, the Zealots were a direct creation of the Egyptian Isis cult priesthood, which exercised enormous influence in Palestine, to replace the factionalized and discredited Sadducean priesthood that had previously dominated the Jewish community.

By 49 A.D., the hegemony of the Judeo-Christians in the Jewish community caused Emperor Claudius to order the expulsion of the Jews from Rome. Since the year 42 A.D., both St. Peter and Philo had been in collaboration in Rome, teaching among the Jews and Gentiles alike. In 44 A.D., Philo actually spoke to the assembled Roman Senate to denounce the deposed cultist Emperor Caligula for his crimes against humanity. Together, it can be surmised, St. Peter and Philo exercised enormous influence over the Roman Jewish community. With Claudius's expulsion order against the Jews in 49, St. Peter was forced to flee for his life, and the Empire instituted emergency steps to prevent the non-Jewish population of the city from being infected with the Judeo-Christian message of the "Kingdom of God."

Immediately following this incident, the rumbling of war could be heard from Palestine.

In the view of the Roman-Egyptian death cult apparatus and the political secret societies that it controlled, the Empire's Jews had become far too dangerous for the continued symbiosis of the uneasy coalition between the federation of official Roman cults and the Jewish temple priesthood. Despite their eager and pathetic collaboration with the Roman empire, the Sadducees of Jerusalem soon found themselves under attack.

Following an incident that resulted in clashes between the Roman Army and the Jews, a civil war broke out in Palestine. It is important to stress here that the fighting that began the war was between two Jewish factions, the first being the Sadducees who urged that a submissive peace be made with Rome and the second the Zealots, the "war party," who quickly seized control of the temple. The palace of the High Priest was then seized by the fanatic Zealots, and the High Priest was assassinated. The traditional temple sacrifices to the Roman order were halted, and the Zealots raised up a militia against the imminent Roman invasion. The Rebellion had begun.

The revolt quickly degenerated into aimless killing and anarchical civil war. Isolated in this atmosphere of panic and insanity, the Christians quietly slipped out of Jerusalem to a village east of the Jordan.

Josephus, the Roman intelligence agent who was active at this time among the Zealot bands, was among the chief provocateurs of the crisis. He described the beginning of the Rebellion in the following terms:

Now a quarrel arose between the High Priests and the leaders of the people of Jerusalem. Each of them made for himself a band of the boldest revolutionaries, of which he was the leader.... This was done with license as though in a city without a government. The violence of the factions conquered all justice.

The Christian historian Eusebius then describes the emergence of political terrorism:

A certain kind of bandits arose in Jerusalem who murdered daily those whom they met, even in the midst of the city. In particular, at the feasts they used to mingle with the crowd and, concealing short daggers in their clothes, used to stab distinguished people with them; then, when they had fallen, the murderers themselves shared in the indignation.... Jonathan the High Priest was the first to be slain by them, but after him many were murdered daily, and fear was worse than the disasters, for as if in war every man was hourly expecting death.

Such terrorism, like today's Red Brigades of Italy, is a highly sophisticated political intelligence deployment. By this method, Jerusalem was completely destabilized.

The murderers were from the assassin cult called the Sicarii, named after the daggers they used. With no political leadership, the cult unleashed a new weapon, the Jewish death cult itself, which began to gain momentum among the Palestinian Jews. According to the account of Eusebius, there is little doubt that the cult originated in Egypt among the Isis worshippers that Philo, during his lifetime, fought so bitterly:

The Egyptian false prophet afflicted the Jews with a worse scourge than this, for this man appeared in the country as a sorcerer and secured for himself the faith due to a prophet. He assembled about 30,000 who has [have?] been deceived and led them round from the wilderness to the mount called Olivet, where he was in a position to force an entry into Jerusalem and overpower the Roman garrison....

The early rebellion was quickly crushed by the army of Rome. But the revolt was underway, and it spread rapidly.

This last quotation from Eusebius, which he in turn takes from Josephus, is testimony to the fact that the origins of the Jewish Wars can be traced directly to the Egyptian death cults that Philo fought in Alexandria throughout his life.

What followed the beginning of the Jewish Wars is almost too gruesome to relate. Jerusalem was besieged by the Roman legions. Within the city, food quickly ran out. Any semblance of human social life evaporated into a bestial horror as neighbors killed each other for a scrap of food. Families gnawed at leather sandals and belts as they starved to death, and cannibalism was reported. At night, Jews would sneak out to the surrounding fields to eat the grass and steal food, but if they were captured by the Romans they were executed, and if, on their return to the city, they were caught by the Zealot soldiers, they were robbed of their food. The Zealots broke into Jewish houses to steal food, and tortured anyone who was caught with a hoard of grain. Utter horror reigned. Hundreds of thousands of people died; the rest were massacred or sold into slavery when the city eventually fell.

The end of the inhuman war came with the three-year siege of Masada, a fortress in southern Palestine. There, less than a thousand Zealot fanatics holed up to resist to the end. As the Roman legion neared the capture of the fortress, the 960 Jews there killed themselves rather than be captured. The final speech by the Zealot leader Eleazar ben Yair began the mass suicide:

It is life that is a calamity to men, and not death; for this last affords our souls their liberty, and sends them by a removal into their own place of purity, where they are to be insensible to all sorts of misery....

This last horrifying death rattle, like the Stoic welcoming of death, began the death cult of Zionism as legend.

The question is: Who is to blame for the events at Masada and the destruction of Jerusalem? There is no escaping the conclusion that the Jewish War, in which hundreds of thousands of Jews perished, was the product of a hopeless nationalist rebellion launched by provocateurs for the purpose of giving Rome the excuse to crush the Jewish humanist threat to the broader cult apparatus. In other words, the Zionists, as a political intelligence arm of the same cults that controlled Rome, caused the holocaust!

The nationalist, land-based revolt of the Zealots stands in sharp contrast to the organizing conception of both Philo and Jesus. Both renounced any intention to establish a breakaway state that would seek independence from the Empire. Instead, they sought to take over the Empire itself by means of an evolutionary movement to establish the Kingdom of God, a government based on Reason.


If the worship of the fortress at Masada by the modern Oxford- and Cambridge-trained Israeli elite is bad enough, the stench of the Big Lie emanates from the current propaganda about the Nazi holocaust. This point the U.S. Labor Party has documented elsewhere; the point need only be recapitulated here.

Among the strongest backers of the rise of Adolf Hitler and the Nazi movement to power were the Zionist financiers of the City of London, the Hofjuden who had been deeply enmeshed in the "Return to the East" cult phenomenon since the rise of the official Zionist movement in the 1830s and afterwards. The Zionists viewed the role of Nazism in Europe as a process of race purification of the Jews, whereby the Jews that survived the holocaust would have passed through a "selection" process and would be fit colonists for Palestine.

The relevant point today is that conferences, seminars, and scholarly studies on the Holocaust, and popular presentation of Nazi war crimes such as the famous U.S. television program, "Holocaust," are trumpeted by the Zionists to capitalize on the supposed collective guilt of the West and the Germans for the crimes of Adolf Hitler and to stir up the pervasive fear of extermination among Jews.

This is a tried-and-true method among the Zionist movement of today. The Anti-Defamation League of B'nai B'rith, for instance, the political intelligence arm of the Zionists which works closely with the Israeli intelligence agency, Mossad, has repeatedly been caught either supporting or giving rise to American Nazi and fascist organizations. Arnold Foster, one of the leaders of the ADL, was arrested in the 1940s for painting a swastika on a New England synagogue, in order to scare Jews into demanding "protection" from the racketeers of the ADL.

Many Jews in the United States today are terrorized by the ADL and its allies. Jews who attack or even question the Zionist mythology are ruthlessly persecuted by the ADL gestapo, even to the point of physical assault. Enormous pressure is brought to bear and threats made to prevent the publication of information that is damaging to Zionist interests, especially by Jews. The fascist "Jewish Defense League" a creation of the ADL and Zionist intelligence has terrorized Jews into supporting extremist Zionist positions.

It is high time that Philo Judaeus is again enlisted into the battle against the Zionists and the Zealots.


The Humanism of Philo

Philo began his campaign to reshape world history by attempting to solve a problem of pedagogy that first was posed almost four centuries earlier in the Timaeus of Plato. In that work, Plato, describing the Creator God of Reason, states that this concept is "very difficult to find and, once it is discovered, impossible to explain to everybody." Philo, rejecting the notion that ideas of the most sublime philosophy like Plato's must remain the possession of only a small elite, sought a method to communicate to everyone kings and peasants, merchants and soldiers the method of Reason.

The prime target of Philo's polemics was the Jewish population of the Mediterranean. The Jews, especially the Hellenized Jews, were among the most advanced layers of Roman civilization. Inhabiting virtually every city of the Mediterranean, from Rome to Athens, to Asia Minor, Syria, and Alexandria, the Jew was thoroughly committed to an urban, intellectualized life. They were traders, merchants, skilled workers, bankers. To Philo, the Jew potentially and only potentially represented a viable raw cadre force that, with the right guidance, might become the vehicle for a Renaissance of world civilization.

The enemies of Philo and the prototype of the Jews of the Zionist cult were the Pharisees and Sadducees of the Jerusalem temple establishment. They were the political high-priests of the Jewish community, in secret alliance with the cult priests of Isis in Egypt and in not-so-secret alliance with the despotic imperial ruler in Rome.


The method that Philo used to build a movement that could eventually establish a victorious elite of philosopher-kings was as follows.

Philo began by establishing the undisputed authority of the Prophet Moses as the father, teacher, and, most important, law-giver of the Jewish people and of the entire human race. In Philo's work, the figure of Moses represented, allegorically, Plato himself!

To get across this point, Philo made use of the technique of exegesis. He would variously comment on the crusty old books of the Old Testament, especially Genesis. But, diabolically, Philo "explained" the passages of the Bible in terms of the philosophy of Plato, mapping meaningless and mythological descriptions onto the powerful Platonic corpus, as will be seen below.

By means of this method, Philo established that the law of Moses and the Law of Reason that is, the idea of reason as first put forward systematically by Plato were the same thing. This concept, together with the importance of Moses, is stated clearly in the introduction to Philo's On the Creation of the World According to Moses:

While among other lawgivers some have nakedly and without embellishment drawn up a code of the things held to be right among their people, and others, dressing up their ideas in much irrelevant and cumbersome matter, have befogged the masses and hidden the truth under their fictions, Moses, disdaining either course, the one as devoid of the philosopher's painstaking effort to explore his subject thoroughly, the other as full of falsehood and imposture, introduced his laws with an admirable and most impressive exordium. He refrained, on the other hand, from stating abruptly what should be practiced or avoided, and on the other hand, in face of the necessity of preparing the minds of those who were to live under the laws for their reception, he refrained from inventing myths himself or acquiescing in those composed by others.... The world is in harmony with the Law, and the Law with the world, and that the man who observes the law is constituted thereby a loyal citizen of the world, regulating his doings by the purpose and will of Nature.

Throughout his writing, in which the "Mosaic law" is defined at length, Philo makes it quite clear that the actual content of the Mosaic law is, as Plato said, Reason itself: the logos.

To his followers, then, Philo laid out an exciting and formidable task, namely, to establish on earth a regime whose very basis was God's law, the law of Reason. In Philo's time, when Evil Incarnate ruled the Empire, that was indeed a formidable task. What Philo suggested was that the state his followers could establish, built according to the "Mosaic law,'' would be the divine kingdom, the Kingdom of God, the "kingdom that would never pass away."

That concept was revolutionary precisely because it implied within it the concept of Perfection. The state that Philo intended to establish was not merely another empire to replace the present one, but a Perfect State one whose perfection was contained within its ever closer approximation of truth.

What was implied by Philo's Kingdom of God was the Idea of Progress. Until then, ever since the dissolution of the Platonic Academy, the dominant political philosophical system among the Roman elite was the Stoic system. For the Stoics which included the Sadducees and Pharisees among their number! world history was merely a huge, deterministic cycle of repetition: Linked to the motion of the stars, great empires would rise and fall, only to be replaced by others, and yet others, each undergoing the same up-and-down development to eternity. The Kingdom of God "which shall not pass away" was a revolutionary concept indeed, showing mankind that the form of political organization could be, and must be, the subject of man's own willful determination, as part of the overall task of achieving mastery over God's creation.

Now we come to the key to Philo's method. How did Philo intend to create a cadre force that could realize this Grand Design in actual fact?

With a direct assault on the Stoic backwardness of the temple establishment, Philo launched nothing less than the transformation of Judaism itself. No longer would Judaism be a mere tribal, sectarian, or regional body. Until Philo's time, the concept of "Jewishness" referred to members of a Palestinian group of tribes, worshipping the God Yahweh. But Philo at a stroke demolished the tribal-racial concept of Judaism: for Philo, to be a Jew was to subscribe to the principles of the Platonic-Mosaic law. Anyone could adhere to these principles. Thus, anyone could be a Jew.

Suddenly, Judaism had been universalized. The task of the Jewish humanists was now clear: Philo was challenging them to assume responsibility for organizing the rest of the human race to the humanist perspective as laid out in Philo's work. Intrinsically, this concept was an anti-"Zionist'' one, because it did not recognize the ancient cult aspects of the Jewish religion, the narrow restriction to "the land" of Palestine, the Temple, and its evil high priests.

Philo had split the Jewish world. The cultists, the traditionalists, Philo chose to call "those citizens of a petty state." But to his increasingly large and responsive faction, Philo gave the appellation "those on the roll of citizens of a greater country, namely, this whole world."

To achieve his goal, Philo outlined the process of individual spiritual perfection that each soul must pass through in order to become, like Philo, a "citizen of this whole world." The uplifting of the souls of the masses from beastlike to godlike was the passionate commitment of Philo. As a model, Philo suggested that men take as their ideal the concept of "becoming like unto God."

He distinguished three stages along this holy and spiritual journey. The first archetype of man Philo designated the earth-born, "hunters after the pleasures of the body," who represented the vast majority of the population of the Empire in their animal-like states. The second type he designated heaven-born, "who are men of art and scientific knowledge who are devoted to learning, for the heavenly portion of us is in our mind"; these men and women Philo considered to have partially assimilated the dialectic of reason. Finally, the third archetype named by Philo is the God-born, "who have risen wholly above the sphere of sense-perception and have been translated into the world of the intelligible and dwell there, registered as" freemen of the commonwealth of ideas." With poetic mastery, Philo at last describes the state of reason, that state of human perfection to which all must aspire.


The enemy of Philo Judaeus of Alexandria was a powerful and evil one indeed.

As Philo himself had experienced, the power of the priestly oligarchy-landlord class was based on the immense power of the cults and mystery religions that dominated Roman life. More than once, raging mobs of Isis worshippers and chanting cultists charged into the Jewish quarter of Alexandria, ransacking Philo's home and threatening life and property.

The pattern of Roman cults throughout the Empire was the same. In each major city, a female goddess-deity ruled supreme. In the Nile Valley, it was Isis; in Cyprus, Aphrodite; in Syria, Atargatis; in Ephesus, Artemis. Oriental in origin, these cults had taken firm root in the eastern Mediterranean, using Egypt and Syria as a springboard into Rome itself. From the earliest days of the City of Rome, the cults had been established there; but under the Empire, especially, during the first century A.D. the period of Philo and the early Christians the Oriental mother cults grew to enormous power.

The first emperor to officially establish and recognize the Isis cult and its imitators was the Emperor Caligula (Gaius), who took power in 37 A.D. He was a certified lunatic, a psychotic mass-murderer who was controlled by a member of his entourage, a slave who was a member of the Isis brotherhood. Under Claudius, Caligula's successor, the cults flourished, under the watchful eye of the Roman Committee of 15, set up by the Emperor to organize and patronize the mystery religions for the Empire. And under his depraved successor, Emperor Nero, the power of the cults was even more reinforced.

The rites of the cults and mystery religions were unspeakable and barbaric. The most widespread of the cults was that of the Magna Mater, which was introduced into Rome around 200 B.C., but which did not become a major plague until many years later, around the time of Philo. The initiation ceremony for the Magna Mater cult involved a secret rite in which a live bull was butchered and castrated, to the sing-song chants of the priests of Magna Mater. Then, as the priests of the brotherhood bathed themselves in the warm blood of the dying bull, the new initiates driven to a frenzy by pounding, primitive music and psychotropic drugs ceremonially castrated themselves!

Such horrors, incredible as it might sound today, were commonplace. The entire civilization of the world was being plunged into unprecedented degradation. The elite of the Empire was increasingly nothing more than a front for the secret priesthoods that had infiltrated Rome.

With the accession to power in 68 A.D. of General Vespasian as emperor, followed by his son Titus, the Isis cult itself came to power. The Flavian family, of which Vespasian and Titus were scions, was the chief Roman oligarchical family that had sponsored the entry and maintenance of the Isis cult in Rome since the first century B.C. Secret societies proliferated, and the so-called sacerdotal corporations like the evil Arval Brotherhood were now fully in charge of the Empire.

Mass psychosis ruled.

Looking back, we can say with confidence that if it were not for the Jews of the Roman Empire, the very civilization that we know today might never have come into existence. Emphatically led by the great Philo, the Jews threw off their dependence on the Jerusalem cult and began a movement that, in all likelihood, saved the world from the imminent plunge into the abyss of total collapse and degeneration. Quite literally, the world in Philo's time was on the verge of a crisis that might have, in a few generations, wiped all traces of science, philosophy, and art the achievements of a thousand years off the face of the earth!

Philo was eminently political. During his entire life he fought to ensure the primacy of his political world outlook among his collaborators.

This was never more clear than with the rise of the Christian movement.

From the beginning, the Christian movement in Palestine was modeled on the work of Philo Judaeus. Although the evidence cannot be reviewed here, there is little doubt that the earliest Christians, and even Jesus Christ himself, were familiar with and understood the writing of Philo.

With the death of Jesus in 33 A.D., the movement had begun. Jesus, as is well known from the accounts in the Gospels, was bringing a new message to the Jews of Palestine whose essential content was for the construction of a humanist "Kingdom of God.'' In opposing the Sadducees and Pharisees, Jesus built a mass following by preaching a doctrine that was remarkably similar to Philo's universal Jewish brotherhood.

With Jesus's death, which was forced against the better judgment of the Roman government by the clamoring Sadducees, Pontius Pilate sent an intelligence report to the Emperor in Rome, in which he reported that the death of Jesus had, almost immediately, become a phenomenon of great importance, and was known throughout the land. In the years that followed, Jesus Christ's disciples met to plan strategy, gaining an increasing following among the Jews and then the Gentiles of the surrounding area. Saul of Tarsus, a Pharisee who converted to the movement, was only typical of the trend. Saul, of course, became the famous St. Paul, whose epistles laid the basis for the new movement.

In the year 41 A.D., the Council of Apostles and Disciples met to launch a planned organizing campaign across the Empire. Its occasion was the baptism of a former Roman centurion, formally signifying the determination of the new Jewish movement to reach out to the non- Jews of the Empire.

That, of course, was Philo's strategy, and he took part in it wholeheartedly.

For example, the following story is recorded by the great fourth-century Church historian Eusebius. In the years immediately after the decision by the Apostles to organize the Gentiles, the intelligence services of the cults infiltrated the Church. One of the prime agents so deployed, in Samaria, was Simon the Magus. Promptly, the Magus was detected by St. Peter, who expelled him from the ranks of the followers of Christ. But Simon Magus fled to Rome, "to capture the capital in advance," records Eusebius, and there the Magus set up a phony, cult-oriented Christian movement, seeking to prevent the Christian organization from gaining a foothold in the capital.

But, in the year 42 A.D., St. Peter traveled to Rome to begin a long fight to oust the pretender, who was eventually crushed.

Philo, from Alexandria, had also traveled to Rome at the same time. Reportedly, Philo has already met St. Mark the Apostle in Egypt. In any case, Eusebius records that Philo and St. Peter met in 47 A.D. in Rome, in an apparent strategy session against the cult operation.


The atrocities launched against the Christians and Jews hardly stopped the growth of Philo's movement, even after the death of Philo around 50 A.D. In the years that followed the holocaust in Palestine, tens of thousands of Christians were assassinated and tortured by the monstrous emperors that ruled Rome. Christians were burned alive, thrown to wild beasts, pulled apart, crushed, flayed, and otherwise made spectacles of in front of bloodthirsty crowds of cheering cultist onlookers in the Roman circuses.

But, quietly, starting with the famous St. John the Divine, the Christian patriarchs instituted a stable form of Christian Academy, teaching the message of the Gospels to generation after generation of bishops and priests.

What was the message they taught?

To understand that, we must return again to the teaching of Philo Judaeus.

Emphatically, Philo revived the Creator God of the Timaeus, and gave life to a new philosophical idea that of the divine logos as the basis for the Neoplatonic Jewish movement and Christianity.

Before explaining Philo's philosophical concept of God, a word must be said about the nature of the sterile Aristotelian god that, until Philo, dominated the religious thinking of the time. Contrary to the Creator God of Plato's Timaeus, Aristotle denied that God had any immediate creative powers. For him, God was an abstract "first cause,'' which, perhaps, set the world into motion but did not intervene after that. For Aristotle, God was a remote, self-contemplative Being distant and estranged from the universe of man, lonely and self-centered as Aristotle put it, God was "thought thinking itself."

Aristotle's God was impotent.

For Aristotle, what was important was not God, but the world. What existed, and not how it came into existence, was all that mattered.

Philo like Plato did not agree. Philo put primary emphasis on the nature of creation, the process by which things of becoming are brought into existence. Witness the following passage, from the Creation, in which Philo bitterly attacks Aristotle and his followers:

There are some people who, having the world in admiration rather than the Maker of the world, pronounce it to be without beginning and everlasting, while with impious falsehood postulate in God a vast inactivity; whereas we ought on the contrary to be astonished at His powers as Maker and Father, and not to assign to the world a disproportionate majesty. Moses, both because he had attained the very summit of philosophy, and because he had been divinely instructed in the greater and more essential part of Nature's lore, could not fail to recognize that the universal must consist of two parts, one part active Cause and the other passive object; and that the active Cause is the perfectly pure and unsullied Mind of the universe ... while the passive part is in itself incapable of life and motion, but, when set into motion and shaped and quickened by Mind, changes into this most perfect masterpiece, namely, this world.

The evident beauty of that passage is that it makes fun of those who admire "the world" rather than the "maker of the world," i.e., those who prefer to examine existence rather than creation itself.

Throughout his work which should be read in the original by you, the reader Philo often stresses the concept of the logos, of the "principle of creative reason," which is fundamental to the philosophical system of Philo.

That concept must now be explained, for it is the basis not only of Neoplatonic Christianity but of the entire history of humanist religion, in Islam as well as Judaism.

Consider the following passage quoted by Philo, from Genesis, and then his commentary:

On which day God created the heaven and the earth, and every green herb of the field, before it appeared on the earth, and all of the grass of the field before it sprang up. (Genesis 2:4-5) By one command, God makes both things, the idea of mind, which, speaking symbolically, Moses calls heaven, and the idea of sense-perception, which by a sign he names earth. So before particular things perceptible only to the intellect had any existence, there was a preexistent abstract idea of what was perceptible only to the intellect, by participation in which other things received their names; and before particular objects perceptible to the external senses existed, there was also a generic something perceptible by the external senses, in accordance with a participation in which the other things perceptible by the external sense were created.

Simply this: that before the individual ideas of the Mind exist what he calls the "particular things perceptible only to the intellect" there had to exist a preexistent capability for ideas, or the generic Idea, from which are derived the other ideas of the intelligible world. This concept is the "idea of ideas," a higher-order idea, which Philo names the logos, or Divine Reason.

Philo's idea of ideas is, simply, Plato's "hypothesis of the higher hypothesis."

In Philo's pedagogical structure, the logos is positioned "in between" God and Creation, between the One and the Many, as a mediator or interlocutor. In diagrammatic form, it might be pictured thus:

GOD (The One)




logoi spermatikoi

[* = downward-pointing arrow in original - transcriber]

The logoi spermatikoi, the "seminal reason-principles," or "seeds of the logos," are the differentiated ideas generated from the idea of ideas.

There is nothing mystical about this concept. What Philo is saying is that the principle of reason (the logos), generated in the Mind of God, in turn generates the ideas that lead to creation.

This concept of the logos laid the basis for the central doctrine of Christianity, that of the Trinity. Consider the following: In the mind of God, an idea exists. When that idea is realized when it is made potent it is spoken by God, that is, it becomes the Word (Logos). This process of real generation is analogous to that relationship that exists between Father and Son; indeed, often Philo described the logos as the "Son of God."

The relationship to Christ, the Son of God, is already obvious.

In the doctrine of the Trinity, the relation between the Father and the Son is one of love. That love, itself, becomes a generative, creative force that produces the so-called Holy Spirit, which is the representation of the Idea.

For Philo and for the early Christian doctors, this is no more than a heuristic representation of the inner workings of the creative mind. Here, God is meant to represent the Mind itself. Inside that mind, the Father represents the thinking, creative knower, the "I" of the Mind. When the mind thinks about itself, using itself to study the working of the Mind itself, then the knower becomes also the known; that is, the "Thou" of the Mind is the mirror against which the "I" tests its thought processes, its hypothesis-forming processes, in order to achieve Reason and scientific certainty. Then, in the dialogue between the I and the Thou between the Father and the Son knowledge is generated.

This is the basic doctrine of the Trinity, as stated even more clearly by Plotinus, Origen, and St. Augustine in centuries to come.

In the Christian era, immediately following Philo, the logos-Trinity doctrine is adopted whole cloth. St. John's famous Gospel, beginning with the sentence, "In the beginning was the Logos, and the Logos was with God, and the Logos was God," expresses the idea exactly. But the Christians added a refinement to the idea, when John further states, "And the Logos was made flesh, and dwelt among us. For here, the Logos Christ, the Son of God is made concrete, for all to see. The universal is linked inextricably to the particular, God to Man; and John includes in his famous introduction: "And you shall become Sons of God."

That was the message of Philo Judaeus.

Sidebar - The British Spook Who Built 'The Army of Zion'

The ideologies, mythologies, and geopolitical strategies of the State of Israel, down to the minutest details, are the handiwork of a handful of Britons. In particular there was Orde Wingate, a representative of the Amery and Rothschild interests in the 1930s and a top British intelligence officer in Palestine. Moshe Dayan recently said of Wingate: "I remember Orde Wingate. And I salute him. He taught me and many another Israeli soldier everything we knew."

Wingate was himself a religious fanatic who was known to enjoy loud mystical revelations while sitting naked and cross-legged on the floor. As the British controller of the Haganah, the main Zionist armed force prior to the establishment of the Israeli state, he taught his Zionist puppets both military doctrine and how to use "biblical" myths to brainwash the population into obedience.

Wingate believed himself to be a modern Gideon, charged, according to the Bible, to "go in this thy might, and thou shalt save Israel," and his zombified Zionist pupils saw in him the source of all their ideas. Zionist leader David Ben-Gurion reminisced that Wingate could give a "military interpretation' of the Bible's historic events "... as if they had happened yesterday.'' According to Wingate biographer Leonard Mosley, political intelligence officer Wingate had a "magnetic hold'' over the Haganah brigades: "There was not a Jew in Palestine who would not do anything he said.... Certainly all the high officials of the Jewish Agency and the Haganah were ready to [do?] his bidding."

Thus it was Wingate, not Ben-Gurion or Dayan, who began the Zionist military strategy of brutal "retaliation" against the Arabs. When Zionist militiamen balked at this strategy, fearing correctly that it could only worsen strained Jewish-Arab relations, it was Wingate who insisted that the Haganah's special retaliatory Night Squads were proof that "the spirit of the Maccabees (Jewish nationalists of the second century B.C. ed.) still lived" in Jewish youth an argument that broke down dovish resistance to his schemes.

Mosley writes the following account of a Wingate-led retaliatory action against Arab villagers in which Dayan participated. The following excerpts begin after an incident in which Dayan and another Haganah soldier had killed five Arabs and captured four.

Wingate came back, carrying a Turkish rifle over his shoulder. He looked calm and serene.

"Good work. You are fine boys and will make good soldiers,'' he said.

He went up to the four Arab prisoners. He said in Arabic: "You have arms in this village. Where have you hidden them?''

The Arabs shook their heads, and protested ignorance. Wingate reached down and took sand and grit from the ground; he thrust it down (one Arab's) throat until he choked and puked.

"Now,'' he said, "where have you hidden the arms?''

Still they shook their heads.

Wingate turned to one of the Jews and, pointing to the coughing and spluttering Arab, said, "Shoot this man."

The Jew looked at him questioningly and hesitated.

Wingate said, in a tense voice, "Did you hear? Shoot him."

The Jew shot the Arab. The others stared for a moment, in stupefaction, at the dead body at their feet ....

"Now speak," said Wingate. They spoke.

Ben-Gurion later declared that "the Haganah's best officers were trained in the special Night Squads" by Wingate. Trained terrorist Dayan added, "In some sense, every leader of the Israeli Army even today is a disciple of Wingate. He gave us our technique, he was the inspiration of our tactics, he was our dynamic."

And their ideological controller. Wingate would often begin special training courses for the Haganah elite by expounding, "We are establishing here the foundations for the army of Zion." His contribution extended to programming every minute detail of military strategy for the Haganah, thereby providing the entirety of Israeli military orientations from the 1948 declaration of statehood through to the present. According to Mosley, Wingate in 1938 authored "The Jewish State Security and Defence, Transition Period," which is to this day "one of the most treasured Israeli documents." Mosley labels it a "brilliant forecast" of the needs of the state, how much these needs would cost, which "strategy and tactics the Arab states would use to upset the new state," how these could be defeated, and "what measures should be taken to mobilize and inspirit the civilian population and grid industry and agriculture to the task of keeping the international machine in motion."

So successful was this strategy outline, Mosley reported, that Wingate's advice has been followed, almost to the phrase, by the State of Israel. ... It is still a practical paper which they constantly consult."



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