De Mandeville’s Fable of the Bees demonstrates that Satanism is at the core of Libertarian doctrine and Austrian economics.
It’s the same old story: “liberate” your basest impulses, i.e. “Do as thou wilt shall be the whole of the Law.“
“Essentially, two seemingly opposed forces advance the same goal: a world police state governed by an oligarchy of billionaire Satanists.”
In Proof Libertarianism is an Illuminati ploy, we covered the Jewish Money Power’s ongoing involvement in Libertarianism.
In The “Catholic” Wing of Libertarianism, we explored the Jesuit a.k.a. Illuminati connections with Libertarianism.
In this article, we explore the Illuminati creed at the root of Austrian economics and Libertarianism: Satanism.
The obscure hero of Libertarianism: Bernard de Mandeville
Born in Rotterdam in 1670, Bernard de Mandeville came to England in the wake of William of Orange’s accession to the throne. A doctor by profession, Mandeville became better-known as a satirist. More importantly, Mandeville was also a Satanist, linked with the Blasters and Hell-Fire Clubs of 18th-century England.
Although Mandeville’s name has been all but erased from contemporary mainstream economical discourse, many free-market thinkers lavish glowing praise on his insights.
In a lecture delivered at the British Academy in 1966, Friedrich von Hayek extolled Mandeville as a “mastermind” and “great psychologist” whose theories anticipated those of David Hume, Adam Smith, and Charles Darwin, and praised his poem The Fable of the Bees as a “remarkable” work.
According to Hayek, Mandeville’s ideas “returned to economic theory” through the work of Carl Menger, the founder of the Austrian School by way of 19th-century German historian Friedrich von Savigny.
Ludwig von Mises also paid tribute to Mandeville in his Theory and History, observing that
“He [Mandeville] pointed out that self-interest and the desire for material well-being, commonly stigmatized as vices, are in fact the incentives whose operation makes for welfare, prosperity, and civilization.”
Even John Maynard Keynes, surely not an Austrian, recognized Mandeville as one of his main precursors in The General Theory of Employment and Money.
These days, Austrian economist Gary North introduces The Fable of the Bees on his website as “the most important poem in the last 300 years”.
But what is so special about the Fable of the Bees that this fairly obscure poem, and its author, could have inspired such eulogies from Hayek, Mises, and Keynes?
Good comes from evil, and other perversions
Mandeville’s Fable of the Bees or Private Vices, Publick Benefits was published in 1705, but was reworked and supplemented with abundant commentary over the next 25 years.
In his writings, Mandeville argues that liberty represents man’s uninhibited pursuit of his basest material and carnal instincts. Rather than being evil, selfishness and licentiousness lead to prosperity.
According to Mandeville, this is “the grand principle that makes us social creatures, the solid basis, the life and support of all trade and employment without exception”.
(left, Talk of a Romney-Paul ticket. Romney: “I’m not concerned about he poor…”)
Influenced by Mandeville, Adam Smith came to the conclusion that self-interest is the pillar of a prosperous society. Hayek and Mises went even further. They railed against altruism and solidarity as hindrances to a society’s economic success.
Of course, Smith is right to identify the added value brought by the division of labor and to point out that producers and sellers are primarily motivated by self-interest. But that does not mean that self-interest should be the fundamental principle of civilization. This is plain evil and the antithesis of what civilization is all about.
Mandeville also claimed that a nation’s wealth was predicated on the maintenance of an underclass of poorly educated laborers.
Following in Mandeville’s hoof steps, Mises emphasized that “men are born unequal and that it is precisely their inequality that generates social cooperation and civilization.”
The “Right to Allow your Child to Die”
To his credit, anarcho-capitalist Murray Rothbard distanced himself from Mandeville’s ideology. However, the same Rothbard advocated that parents have “a legal right not to feed [their] child, i.e., to allow it to die”, and for the emergence of a “free market in children”.
Since Rothbard’s system denies that humans have moral obligations to each other, he rejects aggression (the “non-aggression principle”) but allows outright neglect, to the point of causing death.
This is the evil outcome of taking libertarian ethics to their logical extreme. Clearly, the “non-aggression principle” is necessary but not sufficient to design a just and humane society.
Satanic Ideologies in Modern Libertarianism
Below are three well-known quotes.
Satanist Alastair Crowley’s Law of Thelema reads thus:
“Do what thou wilt shall be the whole of the Law”.
Libertarian novelist Ayn Rand’s mouthpiece Howard Roark proclaims in The Fountainhead:
”Man’s first duty is to himself. His moral law is never to place his prime goal within the persons of others. His moral obligation is to do what he wishes, provided his wish does not depend primarily upon other men.”
Finally, a passage from Austrian economist Ludwig Von Mises, who admired Rand’s elitist stance:
”The ultimate end of action is always the satisfaction of some desires of the acting man. Since nobody is in a position to substitute his own value judgments for those of the acting individual, it is vain to pass judgment on other people’s aims and volition.” (Human Action)
Beyond differences in wording, and even though Mises’s version is more nuanced than Crowley’s or Rand’s, these three extracts are essentially saying the same thing.
Now, it is one thing to point to similarities between Satanism and Libertarianism, but, Satanist propaganda is actually at the core of the Libertarian doctrine and of Austrian economics.
The Satanic-Libertarian connection is very much alive today. Libertarian candidate Ron Paul, a self-avowed Rand admirer, may strike the right chord on many topics, but he has been linked to the Illuminati and has been seen displaying Satanic hand signs.
The Satanic Dialectic
The Austrian School is not the only economic school infected with Satanism, far from it. Like Hayek, Keynes was a member of the infamous Fabian Society. He was also known as a child molester. Karl Marx was himself a Satanist.
In fact, Socialism, Zionism, and Satanism were originally joined at the hip: 19th-century Jewish activist Moses Hess, an influential precursor of modern Zionism, was also an early proponent of socialism and a collaborator of Marx. It was Hess who initiated Marx and Engels into Satanism.
Mises’ collaborator, the arch-Zionist, Jesuit-trained, high-ranking Freemason Richard Coudenhove-Kalergi summarized the Illuminati dialectic thusly:
“The fight between Capitalism and Communism over the inheritance of the beseeched blood aristocracy is a fratricidal war of the victorious brain aristocracy, a fight between individualistic and socialist, egoist and altruist, heathen and Christian spirit.
The general staff of both parties is recruited from Europe’s spiritual leader race [Führerrasse] the Jews.”
Essentially, two seemingly opposed forces advance the same goal: a world police state governed by an oligarchy of billionaire Satanists.
Rising Above the Illuminati Dialectic
To be sure, Austrian economics and Libertarianism have introduced useful concepts in both ethics and modern economic theory. The same can be said about Keynes and Marx. Illuminati ideologies always contain some savory morsels of truth, in order to make the Satanic deception more effective.
In rising above this Illuminati dialectic, our challenge is to digest these nuggets of wisdom, and spit out the evil lies and half-truths that defile them.
In the end, the real war waged by the Illuminati is a spiritual one. It is not merely about which monetary system is conducive to prosperity or which economic model is optimal. It is not solely about which political system is superior. It is, at heart, a battle between God and the Devil, for our souls.
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