Dr. Stanley Monteith
February 25, 2011
In our first installment, we left you with several questions to ponder. What is the Trilateral Commission? What is the CFR? Who controls the organizations? Where did they come from? What is their goal?
Before you can understand the answer to those questions, you must learn the purpose and goal of the secret society that Cecil Rhodes founded in 1891 because the CFR, the Bilderbergs, and the Trilateral Commission are descendents of that covert organization.
Professor Carroll Quigley was one of the leading historians of the twentieth century, and taught at Princeton and Harvard before he accepted a position at Georgetown University. Professor Quigley accidently discovered Cecil Rhodes' secret society. He researched it for twenty years, examined their secret records, and wrote two books about the covert movement. Professor Quigley's first book, "The Anglo-American Establishment," was completed in 1949 or 1950, but it was suppressed for 30 years. His second book, "Tragedy and Hope: A History of the World in Our Time," was suppressed for 6-8 years, but both books are available today.
How did Professor Quigley learn about the secret society? Sir Alfred Zimmern was a member of the inner core of the Group from 1910 to 1922, but he became disillusioned, and gradually drifted away from the covert movement. Twenty-four years later, Sir Zimmern met Professor Quigley, and told him about the Group, but Zimmern made Quigley promise he wouldn't reveal the source of his information.
How do I know that took place? I visited Georgetown University in 1980, and read the letters Carroll Quigley wrote to Alfred Zimmern and the letters Alfred Zimmern wrote to Carroll Quigley as well as hundreds of other letters and documents. In addition, Professor Quigley's book, "The Anglo-American Establishment," mentions the fact that Alfred Zimmern was a member of the inner circle of the secret society from 1910 to 1922, but didn't reveal the source of that information. 
Professor Quigley's second book, "Tragedy and Hope: A History of the World in Our Time," chronicles the origin of Cecil Rhodes' secret society. Professor Quigley's text is printed in bold type. My analysis is printed in regular type:
"Until 1870 there was no professorship of fine arts at Oxford, but in that year . . . John Ruskin was named to such a chair. He hit Oxford like an earthquake, not so much because he talked about fine arts, but because he talked also about the empire and England's downtrodden masses, and above all because he talked about all three of these things as moral issues. Until the end of the nineteenth century the poverty-stricken masses in the cities of England lived in want, ignorance, and crime very much as they have been described by Charles Dickens. Ruskin spoke to the Oxford undergraduates as members of the privileged, ruling class. He told them that they were the possessors of a magnificent tradition of education, beauty, rule of law, freedom, decency, and self-discipline but that tradition could not be saved, and did not deserve to be saved, unless it could be extended to the lower classes in England itself and to the non-English masses throughout the world. If this precious tradition were not extended to these two great majorities, the minority of upper-class Englishmen would ultimately be submerged by these majorities and the tradition lost. To prevent this, the tradition must be extended to the masses and to the empire." 
Professor Ruskin's message appealed to the idealism of many of the young men who heard the lecture, but they didn't realize John Ruskin was deeply involved in the occult, or that they were being recruited into a sinister program that would eventually destroy the British Empire, and the Christian foundation of western civilization. 
Despite the fact that Professor Quigley was one of the leading historians of the twentieth century, I am certain he wasn't aware of the spiritual implications of John Ruskin's lecture, or the spiritual force that guided the events that followed.
Professor Quigley continued:
"Ruskin's message had a sensational impact. His inaugural lecture was copied out in longhand by one undergraduate, Cecil Rhodes, who kept it with him for thirty years. Rhodes . . . feverishly exploited the diamond and goldfields of South Africa, rose to be prime minister of the Cape Colony, . . . contributed money to political parties, controlled parliamentary seats in both England and in South Africa, and sought to win a strip of British territory across Africa from the Cape of Good Hope to Egypt, and to join these two extremes together with a telegraph line and ultimately with a Cape-to- Cairo Railway. Rhodes inspired devoted support for his goals from others in South Africa and in England. With financial support from Lord Rothschild and Alfred Beit, he was able to monopolize the diamond mines of South Africa as De Beers Consolidated Mines and to build up a great gold mining enterprise as Consolidated Gold Fields."
How did Cecil Rhodes acquire his wealth? Lord Rothschild provided most of the funds that Cecil Rhodes used to acquire the diamond mines and gold production of South Africa. Why did Lord Rothschild provide the money? Cecil Rhodes was a Mason, and Lord Rothschild was deeply involved in the occult. Why is that important? It's important because many of the men who amassed great wealth at that time were Masons, or involved in the occult, and the same situation exists today.
When I examined Professor Carroll Quigley's papers in 1980, I found a copy of Cecil Rhodes' "Confession of Faith." The document was written in 1873, and it stated:
"The idea gleaming and dancing before ones eyes like a will-of-the wisp at last frames itself into a plan. Why should we not form a secret society with but one object the furtherance of the British Empire and the bringing of the whole uncivilised world under British rule for the recovery of the United States, for the making (of) the Anglo-Saxon race but one Empire."
Cecil Rhodes wanted to bring "the whole uncivilised world under British rule," and wanted to unite the world.
Professor Quigley continued:
"In the middle 1890's Rhodes had a personal income of at least a million pounds sterling a year (then about five million dollars) which was spent so freely for his mysterious purposes that he was usually overdrawn on his account. These purposes centered on his desire to federate the English-speaking people and to bring all the habitable portions of the world under their control. For this purpose Rhodes left part of his great fortune to found the Rhodes Scholarships at Oxford in order to spread the English ruling class tradition throughout the English-speaking world as Ruskin had wanted.
Among Ruskin's most devoted disciples at Oxford were a group of intimate friends including Arnold Toynbee, Alfred (later Lord) Milner, Arthur Glazebrook, George . . . Parkin, Phillip Lyttelton Gell, and Henry . . . Birchenough. These were so moved by Ruskin that they devoted the rest of their lives to carrying out his ideas. A similar group of Cambridge men . . . were also aroused by Ruskin's message and devoted their lives to extension of the British Empire and uplift of England's urban masses as two parts of one project which they called 'extension of the English-speaking idea'. . . .
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This association was formally established on February 5, 1891, when Rhodes and Stead organized a secret society of which Rhodes had been dreaming for sixteen years. In this secret society Rhodes was to be leader, Stead, Brett (Lord Esher), and Milner were to form an executive committee; Arthur (Lord) Balfour, (Sir) Harry Johnston, Lord Rothschild, Albert (Lord) Grey, and others were listed as potential members of a 'Circle of Initiates'; while there was to be an outer circle known as the 'Association of Helpers' (later organized by Milner as the Round Table organization)."
How did Professor Quigley learn the details of the formation of Cecil Rhodes' secret society? That, and other crucial information will be revealed next time. For part one click below.
Carroll Quigley, The Anglo-American Establishment, op. cit. p. 5.
2. Carroll Quigley, Tragedy and Hope: A History of the World In Our Time, The Macmillan Company, New York, 1966, p. 130.
3. John Ruskin and the British Round Table
4. Tragedy and Hope, op. cit., p. 130.
5. 1877: Cecil Rhodes, "Confession of Faith"
6. Tragedy and Hope, op. cit., p. 130.
© 2011 Dr. Stanley Monteith - All Rights Reserved