In the last several years, the so-called “Deep State”, has become a trending topic; however, this particular terminology is but a superficial catch-phrase of a much deeper and far more sinister global agenda to enslave humanity. The following information has been compiled as merely a starting point for your personal study and research. Due diligence and discernment are highly advised and encouraged.
The “Deep State” is the surface layer of the Shadow Government. The “Deep State” is the administrative and bureaucratic arm of the Shadow Government and consists of unelected–and arguably, predominantly unwitting pawns in a global power game–government employees, from local and state levels, to the federal government. See this information in regard to the Senior Executive Service (https://aim4truth.org/2018/01/03/deep-state-shadow-government-revealed-senior-executive-service/).
Shadow Government Factions:
Freemasons/Knights Templar/Ordo Templi Orientis/Knights of Malta
Royal Institute of International Affairs
Committee of 300
Council of Foreign Relations
Federal Reserve/International Monetary Fund/World Bank/Bank for International Settlements
The 3-City Empire
Ordo Templi Orientis
Ordo Templi Orientis (O.T.O.) can be translated as Order of Oriental Templars, or Order of the Temple of the East. It is a secret, fraternal organization similar to that of Freemasonry, with a series of graded initations. For its teachings and principles of organization, it has accepted the Law of Thelema, which is expressed as “Do what thou wilt.” Thelemites believe that this Law was established with the writing of the Book of the Law by Aleister Crowley in 1904 in Cairo, Egypt.
Philosophy & Goals
According to Crowley, O.T.O. is “the first of the great religious Societies to accept the Law.” The rituals of O.T.O. have been entirely revised by Crowley and his successors in light of the Law of Thelema. Both within its private ceremonies and in the world at large, the Order seeks to promote the Law as the ultimate standard of human conduct and understanding.
O.T.O. was also designated as the Crowley estate, and maintains possession of Crowley’s intellectual property and literary remains. As the custodian of these materials, the Order seeks to make them available to the public in definitive editions.
Even before accepting the Law, the Sovereign Sanctuary of the O.T.O. was a body that maintained a Supreme Secret, which is said to be of inestimable magical power. This secret still reposes in the Sovereign Sanctuary of the Ninth Degree, and its nature is indicated gradually by hints in the initiatory ceremonies of the Order.
Of the entire system of O.T.O., Crowley wrote in Confessions:
- It offers a rational basis for universal brotherhood and for universal religion. It puts forward a scientific statement which is a summary of all that is at present known about the universe by means of a simple, yet sublime symbolism, artistically arranged. It also enables each man to discover for himself his personal destiny, indicates the moral and intellectual qualities which he requires in order to fulfil it freely, and finally puts in his hands an unimaginably powerful weapon which he may use to develop in himself every faculty which he may need in his work.
The mission of O.T.O. U.S. Grand Lodge, which can largely be applied to the Order as a whole:
- Ordo Templi Orientis U.S.A. is the U.S. Grand Lodge (National Section) of Ordo Templi Orientis, a hierarchical, religious membership organization. Our mission is to effect and promote the doctrines and practices of the philosophical and religious system known as Thelema, with particular emphasis on cultivating the ideals of individual liberty, self-discipline, self-knowledge, and universal brotherhood. To this end, we conduct sacramental and initiatory rites, offer guidance and instruction to our members, organize social events, and engage in educational and community service activities at locations throughout the United States.
O.T.O. has two core areas of ritual activity: initiation into the Mysteries, and the celebration of Liber XV, the Gnostic Mass. In addition, the Order organizes lectures, classes, social events, theatrical productions and artistic exhibitions, and publishes books, journals, and newsletters.
Sovereign Military Hospitaller Order of St John of Jerusalem of Rhodes and of Malta
The birth of the Order of St. John dates back to around 1048. Merchants from the ancient Marine Republic of Amalfi obtained from the Caliph of Egypt the authorisation to build a church, convent and hospital in Jerusalem, to care for pilgrims of any religious faith or race.
The Order of St. John of Jerusalem – the monastic community which ran the hospital – became independent under the guidance of its founder, Blessed Gérard. Pope Paschal II approved the foundation of the Hospital with the Bull of 15th February 1113, and placed it under the aegis of the Church, granting it the right to freely elect its superiors without interference from other lay or religious authorities. By virtue of the Papal Bull, the Hospital became a lay-religious order. All the knights were religious, bound by the three monastic vows of poverty, chastity and obedience.
The constitution of the Kingdom of Jerusalem obliged the Order to take on the military defence of the sick and the pilgrims, as well as guarding its medical centres and main roads. The Order thus added the task of defending the faith to that of its hospitaller mission. As time went on, the Order adopted the white eight-pointed cross that is still its symbol today.
Meet the Man Who Started the Illuminati
How did a Bavarian professor end up creating a group that would be at the center of two centuries of conspiracy theories?
The 18th-century German thinker Adam Weishaupt would have been stunned if he had known his ideas would one day fuel global conspiracy theories, and inspire best-selling novels and blockbuster films.
Until he was 36, the vast majority of his compatriots would have been equally stunned to discover that this outwardly respectable professor was a dangerous enemy of the state, whose secret society, the Illuminati, was seen to threaten the very fabric of society.
Born in 1748 in Ingolstadt, a city in the Electorate of Bavaria (now part of modern-day Germany), Weishaupt was a descendant of Jewish converts to Christianity. Orphaned at a young age, his scholarly uncle took care of his education, and enrolled him in a Jesuit school. After completing his studies, Weishaupt became a professor of natural and canon law at the University of Ingolstadt, married, and started a family. On the surface, it was a conventional enough career—until 1784 when the Bavarian state learned of his incendiary ideas.
Secret Rituals, Intimate Details
Secret papers seized by the Bavarian authorities revealed fascinating details about the rituals of the Illuminati. A novice preparing to pass to the higher level of minerval, for example, had to present a detailed report on the titles of the books he owned, the identity of his enemies, and the weak points of his character. Upon initiation as a minerval, he promised to sacrifice all personal interests to those of the society.
A closer look at his upbringing, however, reveals that Weishaupt always had a restless mind. As a boy he was an avid reader, consuming books by the latest French Enlightenment philosophers in his uncle’s library. Bavaria at that time was deeply conservative and Catholic. Weishaupt was not the only one who believed that the monarchy and the church were repressing freedom of thought.
Convinced that religious ideas were no longer an adequate belief system to govern modern societies, he decided to find another form of “illumination,” a set of ideas and practices that could be applied to radically change the way European states were run.
Freemasonry was steadily expanding throughout Europe in this period, offering attractive alternatives to freethinkers. Weishaupt initially thought of joining a lodge. Disillusioned with many of the Freemasons’ ideas, however, he became absorbed in books dealing with such esoteric themes as the Mysteries of the Seven Sages of Memphis and the Kabbala, and decided to found a new secret society of his own.
Society of Secrets
Weishaupt was not, he said, against religion itself, but rather the way in which it was practiced and imposed. His thinking, he wrote, offered freedom “from all religious prejudices; cultivates the social virtues; and animates them by a great, a feasible, and speedy prospect of universal happiness.” To achieve this, it was necessary to create “a state of liberty and moral equality, freed from the obstacles which subordination, rank, and riches, continually throw in our way.”
On the night of May 1, 1776, the first Illuminati met to found the order in a forest near Ingolstadt. Bathed in torchlight, there were five men. There they established the rules that were to govern the order. All future candidates for admission required the members’ consent, a strong reputation with well-established familial and social connections, and wealth.
In the beginning, the order’s membership had three levels: novices, minervals, and illuminated minervals. “Minerval” referred to the Roman goddess of wisdom, Minerva, reflecting the order’s aim to spread true knowledge, or illumination, about how society, and the state, might be reshaped.
The Royal Institute of International Affairs (Chatham House)
Over the course of our long history, the institute has offered solutions grounded in certain core principles.
In 1919 British and American delegates to the Paris Peace Conference, under the leadership of Lionel Curtis, conceived the idea of an Anglo-American Institute of foreign affairs to study international problems with a view to preventing future wars.
In the event, the British Institute of International Affairs was founded separately in London in July 1920. The American delegates developed the Council on Foreign Relations in New York as a sister institute.
In 1923, the Institute acquired, through the gift of Colonel RW Leonard, Chatham House, Number 10 St. James’s Square. The listed building was home to three prime ministers (William Pitt the Elder, Edward Stanley and William Gladstone).
In 1926, the Institute received its Royal Charter, thereupon being known as the Royal Institute of International Affairs. The Charter set out the aims and objectives of the Institute, reaffirming its wish to ‘advance the sciences of international politics…promote the study and investigation of international questions by means of lectures and discussion…promote the exchange of information, knowledge and thought on international affairs’.
1929 marked the inception of the Institute’s special study group on the international gold problem. The group, which included leading economists such as John Maynard Keynes, conducted a three year study into the developing economic issues which the post-war international monetary settlement created. The group’s research anticipated Britain’s decision to abandon the gold standard two years later.
Around this time Chatham House became known as the place for leading statesmen and actors in world affairs to visit when in London; notably, Mahatma Gandhi visited the institute on 20 October 1931, in which he delivered a talk on ‘The Future of India’.
In 1933, Chatham House also held the first in a series of unofficial Commonwealth Relations Conferences to consider the challenges facing the increasingly independent members of the Commonwealth.
In 1937, Robert Cecil was also awarded the Nobel Prize for his commitment to, and defence of, the League of Nations and the pursuit for peace and disarmament amongst its members.
War years, 1939-45
The outbreak of WWII led the chairman, Lord Astor, to decentralize the Institute, with the majority of staff moving to Balliol College, Oxford. Throughout the war years the Institute worked closely with the Foreign Office who requested various reports on foreign press, historical and political background of the enemy and various other topics.
The Institute also provided many additional services to scholars and the armed forces. Research facilities were opened to refugee and allied academics, whilst arrangements were made for both the National Institute of Economic and Social Research and the Polish Research Centre to relocate to the Institute following the bombing of their premises.
In addition, allied officers undertook courses in international affairs at the Institute in an attempt to develop their international and political awareness.
Chatham House had been researching potential post-war issues as early as 1939 through the Committee on Reconstruction. While a number of staff returned to the Institute at the end of the war, a proportion of members found themselves joining a range of international organizations, including the United Nations and the International Monetary Fund.
In reaction to the changing post-war world, Chatham House embarked on a number of studies relating to Britain and the Commonwealth’s new political stature and the development of the Cold War.
The Institute held a series of conference on European questions and Western defence in cooperation with the Centre d’études de politiques étrangeres and the Deutsche Gesellschaft für Auswärtige Politik.
Following the Cuban missile crisis and Brazilian coup d’état, the Institute also developed a growing focus on the Latin American region.
1970s and 1980s
A study group on ‘Europe since 1972’ was set up as part of a wider examination of the benefits and implications of the enlargement of the European Economic Community (EEC), including Britain’s accession in 1973.
In October 1975 the first Anglo-Soviet round-table was held, beginning a series of meetings between Chatham House and the Institute of World Economy and International Relations in Moscow.
As an early example of two-track diplomacy, the meeting sought to develop closer communication and improved relations between Britain and the Soviet Union, one of the first such attempts in the Cold War.
At the start of the 1980s, the Council moved to expand the Institute’s research capabilities in two key emerging areas. The first modern programmes to be created under this initiative were the Energy and Research Programme and the International Economics Programme, formed in 1981.
In addition to reshaping its research practices, the Institute also sought to strengthen its international network, notably among economically prosperous nations. For example, Chatham House’s Far East programme was bolstered by the support of the Japan 2000 group in 1984.
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Committee of 300
The Committee of 300 is a product of the British East India Company’s Council of 300. The East India Company was chartered by the British royal family in 1600. It made vast fortunes in the opium drug trade with China and became the largest company on earth in its time.
Today, through many powerful alliances, the Committee of 300 rules the world and is the driving force behind the criminal agenda to create a “New World Order”, under a “Totalitarian Global Government”.
There is no need to use “they” or “the enemy” except as shorthand. We know who “they”, the enemy, is. The Committee of 300 with its “aristocracy”, its ownership of the U.S. Federal Reserve banking system, insurance companies, giant corporations, foundations, communications networks, presided over by a hierarchy of conspirators ~ this is the enemy.
Secret societies exist by deception.
Each is a hierarchy with an inner circle at the top, who deceives those below with lies, such as claiming a noble agenda; thus, duping them into following a web of compartmentalized complicity.
The inner circle of the Committee of 300 is the Order of the Garter, headed by Queen Elizabeth Windsor II.
CONSPIRATOR’S HIERARCHY: THE STORY OF COMMITTEE OF 300 by Dr. John Coleman
The Council on Foreign Relations (CFR)
After the difficult negotiations of the 1919 Paris Peace Conference, a group of diplomats, financiers, generals, and lawyers concluded that Americans needed to be better prepared for significant responsibilities and decision-making in world affairs. With this in mind, they founded the Council on Foreign Relations in 1921 to “afford a continuous conference on international questions affecting the United States, by bringing together experts on statecraft, finance, industry, education, and science.”
The Council on Foreign Relations (CFR) is an independent, nonpartisan membership organization, think tank, and publisher dedicated to being a resource for its members, government officials, business executives, journalists, educators and students, civic and religious leaders, and other interested citizens in order to help them better understand the world and the foreign policy choices facing the United States and other countries. Founded in 1921, CFR takes no institutional positions on matters of policy. Our goal is to start a conversation in this country about the need for Americans to better understand the world.
The Trilateral Commission
The Trilateral Commission is a non-governmental, policy-oriented forum that brings together leaders in their individual capacity from the worlds of business, government, academia, press and media, as well as civil society. The Commission offers a global platform for open dialogue, reaching out to those with different views and engaging with decision makers from around the world with the aim of finding solutions to the great geopolitical, economic and social challenges of our time. Its members share a firm belief in the values of rule of law, democratic government, human rights, freedom of speech and free enterprise that underpin human progress. Members are also committed to supporting a rules-based international system, closer cooperation across borders and respect for the diversity of approaches to policy issues.
The Trilateral Commission was formed in 1973 by private citizens of Japan, Europe (European Union countries), and North America (United States and Canada) to foster closer cooperation among these core industrialized areas of the world with shared leadership responsibilities in the wider international system. Originally established for three years, our work has been renewed for successive triennia (three-year periods), most recently for a triennium to be completed in 2015.
When the first triennium of the Trilateral Commission was launched in 1973, the most immediate purpose was to draw together—at a time of considerable friction among governments—the highest-level unofficial group possible to look together at the key common problems facing our three areas. At a deeper level, there was a sense that the United States was no longer in such a singular leadership position as it had been in earlier post-World War II years, and that a more shared form of leadership—including Europe and Japan in particular—would be needed for the international system to navigate successfully the major challenges of the coming years.
The “growing interdependence” that so impressed the founders of the Trilateral Commission in the early 1970s has deepened into “globalization.” That interdependence also has ensured that the unduring effects of the financial crisis that began in 2008 has been felt in every nation and region. It has fundamentally shaken confidence in the international system as a whole. The Commission sees in these unprecedented events a stronger need for shared thinking and leadership by the Trilateral countries, who (along with the principal international organizations) have been the primary anchors of the wider international system. Doubts about whether and how this primacy will change do not diminish, and, if anything, have intensified the need to take into account the dramatic transformation of the international system. As relations with other countries become more mature—and power more diffuse—the leadership tasks of the original Trilateral countries need to be carried out with others to an increasing extent.
As our conviction has strengthened that the Commission remains more important than ever in helping our countries fulfill their shared leadership responsibilities in the wider international system, we too have changed. Our membership has widened to reflect broader changes in the world. Thus, the Japan Group has become a Pacific Asian Group, including in 2009 both Chinese and Indian members. Mexican members have been added to the North American Group. The European Group continues to widen in line with the enlargement of the EU. We are also continuing in this triennium our practice of inviting a number of participants from other key areas.
The Bilderberg Group
Since its inaugural meeting in 1954, Bilderberg has been an annual forum for informal discussions, designed to foster dialogue between Europe and North America. Every year, between 120-150 political leaders and experts from industry, finance, academia and the media are invited to take part in the meeting. About two thirds of the participants come from Europe and the rest from North America; one third from politics and government and the rest from other fields. The meeting is a forum for informal discussions about megatrends and major issues facing the world. The meetings are held under the Chatham House Rule, which states that participants are free to use the information received, but neither the identity nor the affiliation of the speaker(s) nor of any other participant may be revealed. Thanks to the private nature of the meeting, the participants are not bound by the conventions of their office or by pre-agreed positions. As such, they can take time to listen, reflect and gather insights. There is no detailed agenda, no resolutions are proposed, no votes are taken, and no policy statements are issued.
The 2018 Bilderberg Meeting took place from 7 – 10 June in Turin, Italy. A press release including the list of topics and participants can be found here.
The Jesuits (Society of Jesus)
The Society of Jesus is a religious order founded by Saint Ignatius Loyola. Designated by him “The Company of Jesus” to indicate its true leader and its soldier spirit, the title was Latinized into “Societas Jesu” in the Bull of Paul III approving its formation and the first formula of its Institute (“Regimini militantis ecclesia”, 27 Sept., 1540). The term “Jesuit” (of fifteenth-century origin, meaning one who used too frequently or appropriated the name of Jesus), was first applied to the society in reproach (1544-52), and was never employed by its founder, though members and friends of the society in time accepted the name in its good sense. The Society ranks among religious institutes as a mendicant order of clerks regular, that is, a body of priests organized for apostolic work, following a religious rule, and relying on alms for their support [Bulls of Pius V, “Dum indefessae”, 7 July, 1571; Gregory XIII, “Ascendente Domino”, 25 May, 1585].
As has been explained under the title “Ignatius Loyola”, the founder began his self-reform, and the enlistment of followers, entirely prepossessed with the idea of the imitation of Christ, and without any plan for a religious order or purpose of attending to the needs of the days. Unexpectedly prevented from carrying out this idea, he offered his services and those of his followers to the pope, “Christ upon Earth”, who at once employed him in such works as were most pressing at the moment. It was only after this and just before the first companions broke to go at the pope’s command to various countries, that the resolution to found an order was taken, and that Ignatius was commissioned to draw up Constitutions. This he did slowly and methodically; first introducing rules and customs and seeing how they worked. He did not codify them for the first six years. Then three years were given to formulating laws the wisdom of which had been proven by experiment. In the last six years of the Saint’s life the Constitutions so composed were finally revised and put into practice everywhere. This sequence of events explains at once how the society, though devoted to the following of Christ, as though there were nothing else in the world to care for, is also excellently adapted to the needs of the day. It began to attend to them before it began to legislate; and its legislation was the codification of those measures which had been proved by experience to be apt to preserve its preliminary religious principle among men actually devoted to the requirements of the Church in days not unlike our own.
The Society was not founded with the avowed intention of opposing Protestantism. Neither the papal letters of approbation nor the Constitutions of the order mention this as the object of the new foundation. When Ignatius began to devote himself to the service of the Church, he had probably not even heard of the names of the Protestant Reformers. His early plan was rather the conversion of Mohammedans, an idea which, a few decades after the final triumph of the Christians over the Moors in Spain, must have strongly appealed to the chivalrous Spaniards.
The name “Societas Jesu” had been born by a military order approved and recommended by Pius II in 1450, the purpose of which was to fight against the Turks and aid in spreading the Christian faith. The early Jesuits were sent by Ignatius first to pagan lands or to Catholic countries; to Protestant countries only at the special request of the pope and to Germany, the cradle-land of the Reformation, at the urgent solicitation of the imperial ambassador.
From the very beginning the missionary labours of the Jesuits among the pagans of India, Japan, China, Canada, Central and South America were as important as their activity in Christian countries. As the object of the society was the propagation and strengthening of the Catholic faith everywhere, the Jesuits naturally endeavored to counteract the spread of Protestantism. They became the main instruments of the Counter-Reformation; the re-conquest of southern and western Germany and Austria for the Church, and the preservation of the Catholic faith in France and other countries were due chiefly to their exertions.
Its general definition means the national movement for the return of the Jewish people to their homeland and the resumption of Jewish sovereignty in the Land of Israel.
Since the establishment of the State of Israel in 1948, Zionism has come to include the movement for the development of the State of Israel and the protection of the Jewish nation in Israel through support for the Israel Defense Forces.
Disagreements in philosophy led to rifts in the Zionist movement over the years, and a number of separate forms emerged. Notably: Political Zionism; Religious Zionism; Socialist Zionism and Territorial Zionism.
The Federal Reserve | World Bank | International Monetary Fund | Bank for International Settlements
For the sake of brevity, please the following links for vast amounts of information. The reader is also encouraged to independently research these “bankster” cartels listed above.