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The Real

Scuttling Bad Trade Agreements















By Professor Steven Yates
December 2, 2012

A number of years ago, Idaho Observer editor Don Harkins published an intriguing little essay entitled “Slavery and the Eight Veils.” Though I had qualms about parts of it, I never stopped thinking about it. The problem he was grappling with was one most of us who have studied superelite control over major historical events of the past couple of centuries—directed history, to use my term (see here and here)—have doubtless struggled with: why do so many just not get it? Whether Harkins came up with this idea himself or whether he adapted it from some other source is something we may never know: Harkins passed away in 2009. In any event, what he put forth seems to me worth exploring—even if we have to make some changes in it I hope are justified.

We begin by realizing there are different levels of consciousness and apprehension of reality among living things. A few years ago I had an apartment facing a small lake. All manner of waterfowl came and went: white ducks, mallards, Canada geese, a heron or two. Many of us who lived there would walk around and drop birdseed, old bread, etc. The birds would indulge themselves. As a guy who taught philosophy at a university for a living, and who therefore pondered perception, knowledge, and their relationship to how our brains, senses and nervous systems are put together, one day I found myself wondering how the environment around this lake looked from the birds’ perspective. Did they, in some sense, “see” us as godlike entities who came and went as if by magic, leaving manna from heaven in their wake? Did they perceive, in any way, the silent and stolid rectangular structures from which we came and into which we disappeared? Or were these just part of the continuous quilt of objects they navigated around in flight? These may not be good questions, of course. Waterfowl brains and nervous systems are primitive. Certain abilities are built into waterfowl from birth—how to swim, for example. But anything beyond what serves their immediate physical needs is closed to them. For most animals, the need for food and the drive to procreate completely circumscribe their existence at a biological level. The sole exception, so far as we know, is man.

There are also different levels of perception among human beings—between what people appear able to see and understand.

According to Harkins, 90 percent of us are born, live out our lives, and die behind the first veil. First veilers, he says, do not acquire significant knowledge beyond what it takes to keep their lives together. Though obviously a majority, they are never truly in charge of their lives. Hence the slavery in Harkins’s title.

The other ten percent, argues Harkins, pierce the first veil and discover the world of politics. They have an opinion and vote. They acquire the bulk of their information from peers and from televised news sources. They take it for granted that what they are being told is true. The more ambitious among them may run for office themselves. They loyally support war efforts if their leaders say war is justified. They won’t hesitate to call on first veilers to make the sacrifices of war, and most of the latter follow in lockstep. Ninety percent of those in this group will live out their lives behind the second veil. If first veilers make good cannon fodder for wars, second veilers make good political foot soldiers when they make themselves available.

The ten percent who penetrate the second veil discover the world of history and the development of the tendencies that give rise to freedom. They may become immersed in the thought and philosophy behind Constitutional government. They may discover documents such as the Magna Carta, the English Bill of Rights, and other milestones in the march toward liberty. They will come to appreciate the Founding Fathers and their distrust of unchecked governmental power. They may discover the writings of John Locke or David Hume or Adam Smith or John Stuart Mill.

Within this distinction is the difference between those who supported Ron Paul and those who see Mitt Romney as savior from Obama (just as Obama was seen four years ago as savior from Bush). Most of the latter are probably second veilers: pragmatists who, if they are aware of Constitutionalism as a distinctive political philosophy at all, just don’t see it as relevant to our present dilemmas. The former are third veilers who see the Romney people as hopelessly short sighted regarding the country’s founding principles.

Ninety percent of this group will live out their lives behind the third veil. The other ten percent in the above group (which probably includes some who supported Ron Paul) will pierce the third veil. They may have become disturbed by the drift away from Constitutional government that has characterized so much of U.S. history. They may have begun to suspect this wasn’t an accident.

The number of coincidences and bad decisions this would require stretches the law of averages a bit. Exploring further, they learn of semi-secret organizations working behind the scenes: the Council on Foreign Relations, the Trilateral Commission, the Fabian Society, the Rhodes Scholarship program, the Bilderberg Group, the Tavistock Institute, and so on. These entities are semi-secret in that their activities are rarely if ever reported by major media and remain mostly unknown outside their own orbits. Ninety percent who see around the third veil will conclude that such organizations are the world’s true movers and shakers. We should note at this point that we are talking about .1 percent of the human race. But in a population of 300 million, that is still 300,000.

Ten percent of this group will pierce the fourth veil. They will have come to realize that behind the semi-secret organizations are a relatively small handful of extremely wealthy and powerful extended families, e.g., the Rothschild octopus emanating from the City of London, or its U.S. equivalent, the Rockefeller leviathan which corrupted industry in the late 1800s and education shortly after 1900—or, perhaps, the J.P. Morgan empire which got its start when Junius Morgan went to work for the French branch of the Rothschild family. Members of these families, or their agents, founded and bankrolled the organizations: e.g., “Colonel” Edward Mandell House, son of wealthy Texas landowner and Rothschild agent Thomas House, supporting and steering the Woodrow Wilson administration in the direction the superelite families wanted it to go. Their primary motive: create the conditions for world government, by controlling nations’ finances and economies. War was just a tool utilizing Hegelian dialectic: create a crisis, which provokes a reaction, to which the elites can move in with the response that was planned all along.

Thus was brought about the Federal Reserve System in 1913 and later, the U.S.’s entry into what became World War I. Out of that war came the earliest efforts at world government, the League of Nations, but also organizations like the CFR, planned (alongside its British equivalent, the Royal Institute of International Affairs) at a 1919 meeting at the Majestic Hotel in Paris. The wealthy and powerful families stand behind the rise and fall of governments and the fomenting of wars. This had already been the case for a long time. Their members know the truth: as Gutle Schnaper Rothschild, Mayer Amschel’s wife, had put it late in her life back in the early 1800s, “If my sons did not want wars, there would be none.”

Ninety percent in this group remain behind the fifth veil. Fifth veilers see that the great forces of modern history are directed. Some recognize a tremendous potential for evil emanating from the centers of power. Those with real power, after all, have always been capable of mass murder without remorse. Their puppets in governments have sent millions of first veilers to their deaths, after all. They see ordinary people as the moral equivalent of cattle. (Some might be wondering today what the Department of Homeland Security wants with all those hollow-point bullets!) What happens when the other ten percent penetrate the fifth veil?

Here my differences with Harkins’ vision emerge. I have concluded that the ten percent who pierce the fifth veil perceive—in a fashion not in evidence among the many churchgoers who live behind lower veils—that history really is the scene of a titanic struggle between godly forces and satanic forces—between Divine Providence and what author Bruce Walker calls Sinisterism: efforts to create as much chaos and despair as possible; to sow self-doubt among the godly, to divert them from moral truth; to degrade and desecrate them, to convert them through various means to cynicism, hedonism, and secular materialism; perhaps just to bury as many of those remaining under tons of meaningless busywork; and ultimately to lay the groundwork for their global totalitarianism.

What can it mean to perceive this, as opposed to just believing it as do millions of Christians? What it means is actually to experience that there are both divine and demonic forces in this world. Many people have experienced what they allege to be miracles: the sudden receding of a supposedly incurable cancer, for example. Or they experience the divine presence in their lives in other ways, guiding them, arranging circumstances or opportunities for learning that are too conveniently arranged and too numerous to be mere coincidences.

Others have been tempted by the dark side. Some who conduct ill-advised ventures into the occult return with horrifying reports of what they encounter. Those who have studied the occult have sometimes learned the truth: it is not something to play with. It is not a game. It can be dangerous to your sanity.

I imagine that others who have investigated certain aspects of the superelite have come away with a disturbing sense that there must be more going on here than just a megalomaniac lust for power, conducted by sociopathic mindsets. First, how has this longstanding, multigenerational effort maintained itself, generation to generation, when most of its number knew they would not live to see the results of their efforts? A second query has us wondering how sociopathic mindsets get that way? Are they born, or are they made? As crazy as the question sounds, could there really be such a thing as demonic possession? Does it explain an Adolf Hitler, or a Josef Stalin, or a Kim Jong-Il? Are there really such forces prowling around loose in the world, whether possessing sociopathic dictators or just keeping tabs on the rest of us?

I don’t know, of course, but a number of years ago—I think it was late summer, 2006—I was spending an otherwise tranquil Sunday evening researching the material some of which eventually made its way into Four Cardinal Errors. I’d been investigating an alleged connection between the early Rothschild family to Satanism. While clicking back and forth between two websites, comparing allegations that Satan himself had attended dinner gatherings hosted by the Rothschilds (in one account, he appeared as a nattily dressed gentleman), I suddenly sensed a “presence” behind me—as if someone had stepped into the doorway to my home office. The sensation lasted perhaps two seconds, but was strong enough to make me turn and look. I saw nothing, of course. I recall that I rose to my feet and walked over there. Nothing seemed out of the ordinary. My nose was telling me, however, that for a couple of seconds I hadn’t been alone in the room.

Did someone—or something—pay me an uninvited visit?

I can’t prove anything happened, of course, so I won’t try. Nothing came of it. There were no “bumps in the night” later after darkness fell. Perhaps I had it easy. I’ve heard accounts from others, some of whom have seen things or had “close encounters” they couldn’t explain, much less pleasant. Some had been fooling around with the occult, or just doing the kind of research I was doing. Some people believe UFOs are spaceships from other worlds. Skeptics, of course, believe them to be hoaxes or misidentifications of more mundane objects (aircraft, weather balloons, ball lightning, unusual cloud formations, satellites, the planet Venus). Such explanations are doubtless correct most of the time. A few stubborn cases continue to baffle honest investigators, especially those involving trained observers—pilots, for example. Some Christians believe UFOs to be demonic agencies. Whatever the case may be, if one studies the history of the phenomenon of things seen in the sky (and sometimes on the ground) no one can explain, one senses something that has been here as long as we have—and not just in the West but all over the world (the Chinese, after all, have ancient legends of “wheels of light” in the sky). There are prehistoric cave drawings from around the world that seem to depict such entities. Many monsters of ancient mythology may have such origins. This being a secularized, technological civilization, we see UFOs and imagine them to be space-capable machines of some kind piloted by extraterrestrials. Ancient peoples who believed in magic saw appropriately different beings and creatures.

But back to the veils. Such things are made manifest—perhaps—when you pierce the fifth veil. I have no idea why Harkins said there were eight veils. I don’t know what could lie behind veils six, seven, and eight, especially given the Christian frame of reference we have assumed here. A few—shall we say?—highly imaginative writers have tried to depict the Jehovah of the Old Testament and his nemesis, Satan, as members of a highly advanced race of beings that may have created the human race through genetic engineering, and then ended up on opposite sides of a gargantuan conflict that would have appeared to primitive humans as a “war in heaven” or a “battle between the gods.”

While it is interesting that “wars between the gods” also permeate ancient mythological narratives the world over, it would be irresponsible to draw substantive conclusions from them. Certain things seem barred to us, because our brains, senses and nervous systems are limited—just as are the brains, senses and nervous systems of those ducks and geese populating that lake which I used to live. We are “trapped,” as it were, in a world of three spatial dimensions plus time, in which most of our activities involve securing food, shelter, companionship, etc. Our actions take cause-and-effect for granted. The German philosopher Immanuel Kant concluded in his famous Critique of Pure Reason (two editions, 1781 and 1787) that in a sense, the world of experience is a construction of transcendental “categories” of human reason, including causality, and that what lies beyond these categories is a humanly unknowable Ding an Sich. He lived before the rise of Einsteinian relativity, quantum mechanics, and all that has come since. The mathematics behind contemporary superstring theory requires higher dimensions—the latest figure I have is nine. What we see is not necessarily what we get. Microphysics has long told us that familiar solid objects around us are in fact mostly empty space, comprised of entities (particles? waves? “wavicles”?) we cannot perceive and find it impossible to describe except mathematically. There are many things we cannot perceive. We cannot perceive but a small cross-section of the electromagnetic spectrum (though other wavelengths can affect us, as you know if you’ve ever had a bad sunburn).

For all our science, our areas of ignorance are still huge. Are we waterfowl, to whom are invisible the silent and stolid structures created by beings whose comings and goings involve missions we cannot even imagine? We could no more contact what may dwell “up there” (whatever that means), of course, than a mallard alongside my lake could communicate in signs with one of us.

All this may be idle speculation—which for generations has been a gold mine for writers of science fiction and horror. But overall we have at our disposal an explanation of why, when some of us talk about directed history (or, if you prefer, the “conspiracy”) many others just don’t get it. To paraphrase Harkins, they can no more see the actions of the real movers of history than we can see what is behind a closed, opaque curtain. Moreover, the more one of us tries to explain what we perceive to those trapped behind lower veils, the more deranged we sound!

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Yet if there are 7.043 billion people on planet Earth today, that means that 704,300,000 have penetrated the first veil; 70,430,000 have seen past the second veil; 7,043,000 can see beyond the third veil; 704,300 have gone beyond the fourth veil; and 70,430 have pierced the fifth veil—the level where one perceives that we are participants in a titanic struggle between godly and satanic forces. That equals the population of a medium-sized city, and suggests that if by some chance there are higher veils, somewhere there may be slightly more than 7,000 people who have seen beyond the sixth veil, 700 that have peeled back the seventh, and maybe 70 total who can see around the eighth and final veil! Perhaps at these levels of awareness one no longer needs to communicate to lower veilers; or perhaps, for reasons known only to themselves, the higher veilers are honoring an equivalent to Star Trek’s Prime Directive.

� 2012 Steven Yates - All Rights Reserved

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Steven Yates, Ph.D., now lives in Santiago, Chile. His most recent book is entitled Four Cardinal Errors: Reasons for the Decline of the American Republic (Spartanburg, SC: Brush Fire Press of America, 2011).









We begin by realizing there are different levels of consciousness and apprehension of reality among living things. A few years ago I had an apartment facing a small lake.