The World's Most Dangerous Secret Societies: The Illuminati, Freemasons, Bilderberg Group, Knights Templar, The Jesuits, Skull And Bones And Others

by James Jackson

  But a more serious charge has emerged surrounding the club since the 1980s; that of many Grove member’s predilections for prostitution, particular of an excessively seedy kind. Sex workers—and it is worth noting, both female and male—have told allegations (perhaps graciously, perhaps fearfully, refusing to name names in all but a few cases) of lavish S & M-themed gatherings in the outer reaches of the camp that involved forced degradation, humiliation and forced injury (according to one former escort, by a circle consisting of several former Republican secretaries of state and defense) which left them scarred permanently and afraid for their lives. The Grove, however, as a non-profit private institution is outside the jurisdiction of state criminal investigation presumably because of the very influence it wields.

  Insinuations of sexual deviancy are one thing. Evidence of the influence of the Grove—particularly in nominally conservative, right-leaning Republican circles, from whom the Grove draws its strongest constituency—is apparent throughout American history. In his memoirs, former President (and Freemason) Herbert Hoover states that after then-President Calvin Coolidge’s announcement that he would not run for a second term in 1927, “a hundred men... editors, publishers, public officials and others from all over the country who were at the Grove, came to my camp demanding that I announce my candidacy.” The following summer, the Republican party unanimously supported Hoover’s bid for presidency, a tenure which saw the development of the Council on Foreign Relations directly under his oversight. And indeed, membership at the Grove seems to have been a preliminary requisite for just about every Republican president since the foundation of the clique since Hoover; most notably, the candidacies of Nixon, Reagan and both George H.W. and George W. Bush are alleged to have found their initial support within the clustered encampments of Bohemian Grove, and more recently, California governor Arnold Schwarzenegger’s entry into the fray of state politics was secured by a raucous crowd of supporters from various encampments.

  Nor is Bohemian Grove a strictly American phenomenon. In 1991, the Grove elected as one of its keynote speakers former German Chancellor Helmut Schmidt. Schmidt, a public and unapologetic member of the Council on Foreign Relations, the Trilateral Commission and enthusiastic participant in the Bilderberg conferences, sparked controversy in the 1960s and 70s when it was revealed that he was a former member of the Nazi Hitler Youth party (and interestingly enough, adding to the Luciferian spectre of Bohemian Grove, Schmidt’s wife’s nickname is “Loki; the same name as the mythological deity equated to Satan in Germanic mythology.) What makes this association all the more curious are reports in the 1970s that one regular Grove attendee was a charming but unrepentant former Nazi who drove around in a jeep that had a decal of Rommel’s campaign to Africa affixed to its bumper—a palm tree surmounted by a swastika. Rumor has it that then-President Gerald Ford, in an uncharacteristic move of common sense, forced the gentleman to remove the offending bumper sticker.

  Not surprisingly, wherever the threat of exclusivity and secrecy raises its head, the last name Rockefeller appears; and Bohemian Grove is certainly no exception. Since the 1920s, the Rockefeller family have been long-standing contributors to the atmosphere of the Grove gatherings, and the names of both directors and junior level members of Rockefeller-derived institutions and foundations remain some of the Grove’s most cherished key players. Yet the Rockefeller family isn’t the only family to come up in conjunction as a bridge between Bohemian Grove and prominent families in the Illuminati. For many years, John E. DuPont III was a regular attendee, and was even invited after his 1997 conviction of first degree murder; including up to and after his 2010 death (an oversight or a deliberate example of Grove organizer’s morbid sense of humor?)

  The figure of Henry Kissinger is perhaps one of the most notorious and venerable old guards of the Grove, and one which has been known to enjoy certain “executive privileges” on the grounds, the details of which are best left to the imagination of the reader. Nor has this connection been a relatively more recent occurrence; as far back as 1905, Bohemian Grove’s honorary president was one Daniel Coit Gilman, both a Freemason and founder of the Russell Trust Association, the official trustees of the Skull & Bones Society of Chapter Seven. Gaylord Freeman, both the most prominent member of the Freeman bloodline of the Illuminati explored in Chapter Three as well as alleged head of the Priory of Sion, was a regular attendee starting in the late 30s. James Wolfensohn, former president of the World Bank Group and close ally of the Rothschild dynasty (whom, when once asked about the downside of globalization, was quoted as saying, “With all the forces making our world smaller, it is time to change our way of thinking, to realize we live in one world and not many different worlds”) is another figure who has been known to enjoy a certain carte blanche at the tables of Bohemian Grove.

  Stephen Bechtel, the octogenarian heir to the Bechtel Corporation (a civil engineering firm specializing in nuclear power and having almost exclusive ties to Rothschild funded projects and think tanks) is another grand old guard legacy member—one who has been known to perform in various skits organized by Bohemian Grove officers in full drag, alongside such venerable figures of republican politics as Caspar Weinberger and James Baker.

  Dangers of Bohemian Grove

  When all is said and done, it’s easy for the rational, incredulous observer to dismiss many of the more creative implications of the Bohemian Grove phenomenon—say, an annual gathering of reptilian overlords involved in international human sacrifice trafficking trades—as nothing more than a rather convoluted flight of fancy. But it’s even more easy to throw the proverbial baby out with the bathwater and casually dismiss Bohemian Grove as a mere “boys only” beer blowout backed by bizarre and elaborate scenery and an obscene display of personal wealth and arrogance. The alleged Satanism of Bohemian Grove, if it exists at all, is but a mere metaphor for the blood-laden trail left behind by greed, omniscient authority and globalization. Its cultists are hardly hooded diabolists out of a poorly scripted horror film, but the same power-brokers and puppet masters who have served avarice in all its twisted forms. Wherever two or more are gathered together in my name, I am there in the midst. This quote, from Matthew 18:20, is as accurate for the hordes of the world elite as it is for ostensibly any question. Only, the god of the elite is neither Christ, Jehovah, Allah or even Lucifer. It’s name is Mammon, and its legions are indeed, many.

  Members

  Membership in Bohemian Grove was once thought to be a purely exclusive phenomenon, guarded under lock and key; one whose divulging would result in the strictest penalty, be it of death or worse. These days, current research indicates this is far from the case. Members outside the parties referred to previously in this chapter have included: former Speaker of the House Newt Gingrich; former Vice President (and Council on Foreign Relations advisor) Dick Cheney; conservative pundit William F. Buckley, Jr.; Coldwell Banker founder Colbert Coldwell; former Southern Pacific President Alan Furth; billionaires Paul and Charles Koch; TV host Art Linkletter; actor Clint Eastwood; former teen idol Fabian; economist (and Committee of 300 member) George Soros; former Motorola CEO Robert Galvin; Senator Lamar Alexander; former Secretary of State (and Council on Foreign Relations advisor) Colin Powell; former Secretary of Defense (and Council on Foreign Relations member) Evan Galbraith; former Secretary of State (and Trilateral Commission member) George Shultz; Hilton CEO Barron Hilton I; former Singapore Prime Minister Lee Kuan Yew; former Attorney General Ed Meese; Hewlett-Packard founder David Packard; Draper International founder William Henry Draper; former General Norman Schwarzkopf; Nixon Secretary of Defense Robert McNamara; former Secretary of State (and Bilderberg attendee) Warren Christopher; presidential advisor (and Trilateral Commission member) David Gergen; former Secretary of Defense Donald Rumsfeld; former Coors president Joseph Coors; Congressman David Dreier; former Federal Reserve Chairman Alan Greenspan; former Rockwell CEO Donald Beall; entertainment mogul Merv Griffin; Boeing director Harold Haynes; Ford c
hairman Carl Reichardt; Gulf & Western director Judd Leighton; former Monsanto CEO Richard Mahoney; McDonald’s founder Ray Kroc; former Naval Secretary (and member of the 9/11 Commission) John F. Lehman; Federal Judge Charles A. Legge; entrepreneur and publisher Malcolm Forbes; Mississippi Governor Haley Barbour; former Chief Justice Earl Warren; former Federal Prosecutor Kenneth Starr; and Supreme Court Justice Antonin Scalia.

  Chapter Ten: THE SOCIETY OF JESUITS

  In the dimly lit caverns of secret societies, no institution seems more out of place than the Society of Jesus—or more popularly known, the Jesuits. With a global population of some 18,000 adherents, the Jesuit Order are one of the most visible and well-known defenders of the Roman-Catholic faith in the world today. Reknown for their educational institutions (Jesuit schools have consistently ranked among the top tier of U.S. colleges and universities) and the stringency of their seminaries, the Jesuits seem more like a throwback to the theological standards of the 18th and 19th centuries than a monolithic beast with its eye on the goal of global domination—particularly in the face of what both theologians and non-religious commenters have noted to be an increasingly secularized world.

  Yet while the Jesuit Society may not be the sole religious society alone in maintaining some damning secrets, secrecy is at the core of Jesuit history. Like the larger Catholic faith, Jesuits have been plagued by recent sex scandals occurring both in the U.S. and abroad. In 2011, the regional province of the Society of Jesus in the Pacific Northwest was ordered to pay a fine totaling $166 million to some 450 survivors—many of them Native American—of sexual abuse as children from Jesuit priests over a total of some fifty years. While the recently elected Pope Francis (already dubbed “the Pope of the people)—himself, noted as the first Jesuit pope—has vowed to mercilessly investigate and prosecute clergy accused of abuse, his top prosecutor in the Vatican (a Jesuit, as well) was recently implicated as being one of several Catholic officials responsible for continuing to allow a Chicago priest with a long history of similar allegations to remain in ministry.

  As damning as these scandals may be (and it needs to be stated that rumors of sexual abuse within the Catholic church are from a wholly modern occurrence, but has been alleged for well over a hundred years now), there may be more that the Jesuits may need to answer for than charges of sexual molestation and rape, as horrific as they are. As mentioned earlier in Chapter Three, the historical origins of the Illuminati can be seen largely as a response to the prevailing Jesuit influence in education, dating as far back as the 18th century. Yet, there is another more modern, even more sinister confluence arising as a reaction to Jesuit influence; Heinrich Himmler’s elite SS force of the Nazi Party, modeled directly on the military ethos of the Jesuits yet designed to combat the threat of Catholicism and its various offshoots (which, in 1939, accounted for approximately 40% of German people.) But beyond this lurks an even more subterranean duplicity ascribed to the Jesuits; and it is this strand and its maneuverings into the worlds of secret society and hidden influence that allows for a final chapter for much of what we have been discussing to date.

  Origins of the Society of Jesuits

  The Society of Jesus was founded by St. Ignatius of Loyola, a Spanish knight who had been wounded during the Battle of Pamplona in 1521 and subsequently experienced a religious conversion, later recounted in his famed Spiritual Exercises (to this day, still considered a fundamental classic of spiritual literature.) In 1534, Ignatius and six other pilgrims announced the formation of the Society of Jesus, professing vows of poverty, asceticism, chastity and strict and absolute obedience to the rule of the Pope and the Holy See.

  Ignatius’ military background culminated in a stringent, chivalric spiritual knighthood where members were vowed to accept orders from the church wherever in the world they may live, often under the most extreme conditions imaginable. This martial attitude of absolute devotion to the Society and to the Vatican enabled the Jesuits’ colloquial appellate of being “God’s Soldiers” and “the Secret Service of the Vatican”, earning them a strong reputation for their roles in the Counter Reformation and the Spanish Inquisition of the 17th century and eventually the implementation of the Second Vatican Council of 1962, otherwise known as Vatican II, which implicitly modernized the Catholic Church by allowing the recitation of the Mass in English, among other more contemporary developments.

  Early Jesuit growth was established through a long scale period of missionary conversion, particularly in developing countries among indigenous peoples, resulting from Spanish explorations of the New World in North and South America in the 17th and 18th centuries. Critical to this growth was the need for a common enemy, and the newly emerged Protestant faith found itself at increasing odds with the rabidly zealous Jesuits.

  Resultantly, an edict of formal suppression of the Jesuits under strong secular pressure was signed by Pope Clement XIV in July of 1773 (a full three years before the founding of the Illuminati), a suppression that would affect all of Europe with the exception of Prussia (which included both Poland and Bavaria due to the empire’s growth at the time) and Russia. It is through these particular kingdoms that the work of the Jesuits was able to continue unabated despite formal suppression; and coincidentally, both these kingdoms saw a distinct rise in both Masonic and Masonically derived bodies during that same time. The suppression was officially reversed by the bull of Pope Pius VII in 1814, subsequent to the Napoleonic wars (wars, it should be noted, that were directly financed by the now-familiar Rothschild bloodline of the Illuminati. Also worth taking into consideration is Napoleon’s own role as a historic Freemason and Illuminati member.)

  The role of the Napoleonic wars should be examined in light of the emperor’s relation to the Illuminati and Freemasonry. The conflicts and Napoleonic territorial expansion helped pave the way for continued Illuminati conquest, with both the church and its constituents under frequent target as being representatives of the “old” order which both Napoleon and the Illuminati sought to overthrow. In particular, Pope Pius VII under increasingly strained relations with Napoleon; relations which resulted in his exile in the Italian seaport of Savona after French conquest and annex of the Papal States in 1809. Pius’s release was eventually guaranteed by the defeat of Napoleon at Waterloo in 1815 and the subsequent Congress of Vienna, and both Jesuit restoration and return to papal rule was declared throughout many formerly Catholic provinces of Europe.

  Yet both Pius and church had found themselves in an increasingly changed world after the 12 years of fighting and revolution the wars had wrought across Europe. No longer was Catholicism the predominate Christian faith; its assured bete noire of Protestantism has supplanted its iron hold throughout much of Europe, with the result that the papacy was forced to adapt to the changes of increasing egalitarianism and colonization that was changing both the geographic and cultural outlook of European thought. The result was the increased visibility of Jesuit presence in the still burgeoning United States, particularly in educational institutions. The establishment and domination of almost all of the 28 Jesuit colleges and universities occurred immediately following the restoration of Jesuit expansion by Pius, resulting in adherence to a strict orthodoxy and doctrine of papal infallibility that up until relatively recent times immediately preceding the Second Vatican Council of 1962 (itself, an effort on behalf of the Church to adapt to an increasingly modern and all-inclusive cultural milieu.)

  Despite the fact that the Jesuits represent the largest single religious order of priests and clergy within the Catholic church and the continued prominence of Jesuit colleges, the order itself has been experiencing a steady decline over the past forty years owing to the increased popularity of liberation theology (particularly in third world countries), which emphasizes the need for clergy to maintain an express awareness to the plight of the impoverished and directly redress social injustice as an adjunct to the mission of the church. Critics have referred to this as a form of Marxist Christianity, and even
espy an evidence of Illuminati doctrine in its philosophical underpinnings. But criticism of the Jesuits isn’t wholly a modern phenomenon owing to the advent of economic dilemmas of poverty and wealth distribution. Nor does it stem back to the rise of Protestantism. The criticism of the Jesuit faith is not rooted in their ideology but in their actions. And it’s been documented as early as the 17th century.

  Controversy of the Society of Jesuits

  The earliest criticism of the Jesuits was published in 1612 as the Monita Secreta Iesutus or Secret Instructions of the Jesuits. Now widely considered a hoax attributed to a former Brother named Jerome Zahorowski who had been excommunicated a year earlier, the book purports to be the secret instructions of the society’s fifth grandmaster Claudio Acquaviva and alleges, among other things, that Jesuit clergy must acquire wealth for the Society by any means imaginable including enticing wealthy men to enter it and will the society their estates; convincing rich widows to endow their assets to the Society and dissuading them from remarriage; and the wholesale slander of other monastic orders. While now discredited both by the church and its detractors, the criticism does raise a fundamental question; just how was a monastic and military-styled order sworn to poverty and renunciation able to forge a niche of such commendable power within the ranks of the church that by the time of the Counter Reformation (initiated some mere ten years after the Society’s official founding) they numbered among the most revered, most popular and most revered orders within the Roman Catholic church?