by Patrick M. Wood
Volume 5, Issue 8
All societies rest upon
the three sides of a triangle: Economics, Politics and
Religion. The nefarious political and economic plans of
globalism have already been reasonably exposed. This
issue answers the question, "Do the global elite promote
a religion that is complimentary and integral in purpose
to their New World Economic Order and the World
There are three interlocking elements that are key to any society:
Politics, economics and religion. The three are interdependent and
cannot be "unhinged" into separate components. Every facet of human
interaction is wrapped up in these three elements, meaning that
there are no more than three elements.
This issue will answer the question,
"Do the global elite promote a
religion that is complimentary and integral in purpose to their New
World Economic Order and the World Governance?"
This is a slippery subject and hard to nail down. When this writer
asked (from 1978-1981) members of the elitist
if they had plans for a
New World Political Order, they would say
"Absolutely not." Rather, they would point to their mission
statement, which clearly referred to a "New World Economic Order".
Upon closer examination, we showed the interlocks between corporate
and foundation directorships and funding of non-governmental
think-tanks and initiatives, that proved otherwise.
When one talks about a "New World Religion", a similar analytical
approach is necessary. While those in the global religious movement
are quick to discuss global political governance issues, those in
the global economic and/or global political world more often
side-step religious questions as being "private issues", and simply
deny any goals of bringing about a unified, global religion of any
As we examine this subject, one cannot help but note how the
American court system is fanatically removing every semblance of
Judeo-Christian symbolism from public places using the argument of
"Separation of Church and State." In spite of the fact that
America's heritage is deeply rooted in simple concepts like the Ten
Commandments, these are now persona non grata. To the global elite
however, there apparently is no "separation of church and state"...
as long as it is their religion and their state: Neither of these
welcome traditional evangelical Christianity.
The first example of religion in globalism is the Aspen Institute,
formerly called the Aspen Institute for Humanistic Studies. Aspen is
chosen because it is established, influential, substantive and very
representative. There are many other organizations that comprise a
loose network of common interests, but it is not necessary or
possible to discuss each one.
To lay a proper groundwork for a modern look at Aspen, the following
newsletter issue is reprinted in its entirety.
HUMANISM: THE GLOBAL IDEOLOGY
Trilateral Observer Vol. 3, Issue
9, September, 1980
The term "Humanism" is often erroneously thought of as
humane-ism. Humanism is a secular, non-theistic (atheistic)
religion that believes man is capable of self-fulfillment,
ethical conduct and salvation without supernatural intervention.
Roots of modern-day Humanism go back to at least fifth century
B.C. to the Greek philosopher Protagoras who said, "Man is the
measure of all things."1 During the period of the Enlightenment,
philosophers such as Jean Jacques Rousseau (1712-1778),
Kant (1724-1804), Georg Hegel (1770-1831) and slightly later
Karl Marx (1818-1883), developed humanistic doctrines that have
worked their way into the 20th century in the form of Humanism,
Marxism, Socialism, Communism, Collectivism and Rationalism.
Rousseau wrote in Emile,
"Only through the individual's
participation in the 'common unity' can full personal
maturity become possible... nature is still the norm, but
one that has to be recreated, as it were, at a higher level,
conferring on man a new rational unity which replaces the
purely instinctive unity of the primitive state."2
In Du Contrat Social he proposed a
sort of civil religion or civic profession of faith to which
every citizen after giving his free assent - must remain
obedient under pain of death.3
Hegel coined the idea,
"Freedom is not something merely
opposed to constraint; on the contrary, it presupposes and
Like Rousseau, he contended that the
individual could be "free" even when he is being coerced into
it, and even though he would not like being forced, he must
follow the "public will."
Karl Marx hated Christianity, Judaism and religion in general.
"Criticism of religion is the
foundation of all criticism."5
Even in his own lifetime Marx was
known as a militant atheist. All of his writings were directed
toward destroying the middle "bourgeois" class by means of the
working class, which was to result in a classless society.
At the turn of the century, Humanism was represented in the US
by the American Ethical Union (The American Civil Liberties
Union - ACLU - was the legal arm of the AEU.) In 1933 Humanist
Manifesto I was published in The New Humanist, Vol. VI, No.3,
and in 1973 Humanist Manifesto II appeared in The Humanist, Vol.
XXXIII, No. 5.6
The following selected quotes from Humanist Manifesto II will
give you a general idea of its content:
"As in 1933, Humanists still
believe that traditional theism, especially faith in the
prayer-hearing God, assumed to love and care for persons, to
hear and understand their prayers, and to be able to do
something about them, is an unproved and outmoded faith. . .
Reasonable minds look to other means for survival... False
'theologies of hope' and messianic ideologies, substituting
new dogmas for old, cannot cope with existing world
realities... No deity will save us, we must save ourselves".
"Ethics is autonomous and situational, needing no
theological or ideological sanction."7 [Authors' Note: This
gave birth to the phrase, "if it feels good, do it."]
"In the area of sexuality, we believe that intolerant
attitudes, often cultivated by orthodox religions and
puritanical cultures unduly repress sexual conduct".8
"We deplore the division of humankind on nationalistic
grounds. We have reached a turning point in human history
where the best option is to transcend the limits of national
sovereignty and to move toward the building of a world
community in which all sectors of the human family can
"We believe in the peaceful adjudication of differences by
international courts and by the development of the arts of
negotiation and compromise. War is obsolete. So is the use
of nuclear, biological and chemical weapons. "
"The problems of economic growth and development can no
longer be resolved by one nation alone; they are worldwide
"Technology is the vital key to human progress and
"We urge that parochial loyalties and inflexible moral and
religious ideologies be transcended. Destructive ideological
differences among communism, capitalism, socialism,
conservatism, liberalism, and radicalism should be
"[Humanism]... transcends the narrow allegiances of church,
state, party, class or race in moving toward a wider vision
of human potentiality. What more daring a goal for humankind
than for each person to become, in ideal as well as
practice, a citizen of a world community. "9
Corliss Lamont is one of the most
prolific writers on Humanism, and is literally "Mr. Humanism" in
regard to awards, mentions, etc. in humanistic circles. Lamont
authored The Philosophy of Humanism (1977) and noted "A truly
Humanist civilization must be a world civilization."10
He further wrote:
"Humanism is not only a
philosophy with a world ideal, but is an ideal philosophy
for the world... surmounting all national and sectional
provincialisms, provides a concrete opportunity for
overcoming the age-long cleavage between East and West. It
is the philosophic counterpart of world patriotism”11
"The principle around which the United Nations and the
International Court of Justice are organized is that the
scope of national sovereignty must be curtailed and that
nations must be willing to accept, as against what they
conceived to be their own self-interest, the democratically
arrived at decisions of the world community. "12
There is an extraordinary
parallelism between Humanists and Marxists. Among the more
rejection of traditional
Christianity and religion
the necessity for subordination
of the individual to state and the community
catchwords of both Humanism and
Marxism are "democracy, peace and high standard of living"
individual rights and beliefs
collectivism is supreme.
CORLISS LAMONT AND THE MORGAN FINANCIAL
Corliss Lamont (previously quoted as
a prime source of humanist philosophy) is the son of Thomas W.
Let's to back to the First World War.
Thomas W. Lamont (1870-1948) was one of the original organizers
of the Round Table group cited by Quigley in Tragedy and Hope.13
Lamont's autobiography is appropriately entitled Across World
Frontiers. He was not only a senior partner in J.P. Morgan &
Co., but was also a director of Guaranty Trust Company,
International Harvester Co. (with its Trilateral directors
today) and the law firm of Lamont Corliss & Co. Thomas Lamont
was a key figure in the Morgan financial group.
information and extensive documentation on the links between
J.P. Morgan and the development of the early Soviet Union, see
Wall Street and the Bolshevik Revolution by Antony Sutton.)
Mrs. Thomas Lamont was a member of several unusual
• Federal Union
• American-Russian Institute (on the Attorney General's
• National Council of American-Soviet Friendship
• American Committee for Friendship with the Soviet
and numerous others. (See above citation for
full list.). In short, the Lamont family
epitomizes the links between:
• New York financial interests
THE ASPEN INSTITUTE FOR HUMANISTIC
Humanism today is being "taught"
throughout the business world by
the Aspen Institute,
particularly to the multinational corporation community. The
major financiers of Aspen also are the major financiers of Trilateralism, and no less than seven
members of the Trilateral
Commission also serve at the Aspen Institute.
The Aspen Institute was founded in 1949 by Professor Giuseppe Borgese, Chancellor
Robert M. Hutchins (both of University of
Chicago) and Walter Paepcke, a Chicago businessman. In 1957,
Robert O. Anderson became chairman, and has been its guiding
force ever since. In 1969, chairmanship switched to Joseph E.
Slater, a member of the
Council on Foreign Relations and
formerly of the Ford Foundation.
In the past the editors have reported the connections between
the Rockefeller Family and the University of Chicago and also
between the Ford Foundation and
the Trilateral Commission.
The two leading foundations contributing to Aspen are
Atlantic-Richfield (ARCO) and the Rockefeller Foundation.
Moreover, the largest single institutional shareholder in ARCO
is Chase Manhattan (4.5%) and the largest individual shareholder
is Robert O. Anderson, who is also on the board of directors of
Chase Manhattan Bank.
The Markle Foundation (a substantial Aspen backer) is less well
known but leads us back to New York banks -- in this case to the
Morgan Guarantee group. Markle Foundation chairman is Charles F.
Biddle, also chairman of the credit policy group of Morgan
Guarantee Trust. Walter H. Page is president of Morgan Guarantee
Trust and president of J.P. Morgan. Another director, William M.
Rees, is a director of First National City Bank.
In short, it seems the private financing for the Aspen Institute
comes from the international banks in New York City, and more
specifically, from foundations controlled by Rockefeller and
Donors support activities which reflect their objectives!
OF ASPEN INSTITUTE FOR
HUMANISTIC STUDIES - 1979 COLORADO
Long term support
Humanities & Arts Program
To underwrite planning for
project “Consequences of a
hypothetical world climate
To “bring together
integrated and emerging
leaders from all sectors of
society to discuss and help
shape policy by
“Cost of executive seminar
on women and men in a
“Arms control and
SEPTEMBER 1, 1980 –
“Seminar series of Committee
for the Third Sector”
Conference on student aid
Comparative study of state
“To provide forum for
investigation and discussion
of communication in modern
society, specifically to
between choice in
programming content and
increasing number of
distribution channels for
Rockefeller Brothers Fund
“Islamic Middle East
Rockefeller Brothers Fund
“Developing the CEO:
educating the integrative
PUBLIC FINANCING OF ASPEN
In Brzezinski's book, Between Two
Ages: America's Role in the Technetronic Era, he wrote in
reference to a proposed constitutional convention,
"The needed change is more
likely to develop incrementally and less overtly... in
keeping with the American tradition of blurring distinctions
between public and private institutions."14
A prime Trilateral objective is to
blur the distinction between "private" and "public" operations
so as to divert public funds into private projects set up by
Trilaterals to achieve Trilateral objectives.
A Freedom of Information Act request for information on public
financing granted to Aspen was submitted to the National
Endowment for the Humanities.
We received the following list of NEH grants:
PI: Stephen P. Strickland
Title: Aspen Institute/ United Way Bicentennial Project
Amount: $350,000 G&M (to date $90,000)
PI: Robert B. McKay
Title: Development of the Justice Program
Amount: $15,000 outright
Grant Period: 11-1-76 to 6-30-80
PI: Stephen Strickland/Aspen Institute
Title: Challenge Grant
Grant Period: 11-1-76 to 6-30-8015
SUMMARY OF ASPEN INSTITUTE FUNDING
In brief, Aspen Institute has been
funded from the following sources, taking 1979 as a
Taxpayer (via National Endowment for the
Foundation (Morgan financial interests)
The key point to note is the heavy representation of donations
that have also financed Trilateralism: these include
Weyerhaeuser, Rockefeller, Ford and Kettering.
THE ASPEN EXECUTIVE SEMINAR PROGRAM
While central offices of Aspen are
in New York City, it has "centers of activity" (i.e. seminar and
housing facilities) in Washington, D.C., Cambridge, Princeton,
New Haven, Boulder, Hawaii, Tokyo and Berlin.
According to an Aspen publication:
"The idea behind the Aspen
Institute has three essential ingredients: to gather
thoughtful men and women around the table, not across the
table; to explore the power of ideas in great literature
stretching from ancient to contemporary time, and to
translate ideas into policies and actions that meet the
challenge of our age.
"In view of the rapidly increasing worldwide activities of
the Institute, its international Board of Trustees and key
staff act on the Institute's long-standing principle to
maintain absolute control over the selection of individual
participants and their mix in all its meetings, the
locations at which its meetings are held, as well as the
subjects to be discussed. "16
At these meetings, a hotchpotch of
corporate executives, military people, intellectuals and media
personages "mingle" and become "educated," typically for a
period of two weeks at a time. This subtle form of brainwashing
on global affairs is coupled with the breaking down of hard line
principled positions through peer pressure. As Wilbur Mills once
said, "To get along you have to go along."
This is quite successful. For example, Newsweek reports that
Bill Moyers (a special adviser to Aspen Institute) has drawn
more than ten of his Public Broadcasting Service programs from
contacts and ideas developed at Aspen.17 PBS is supported by
many of the same foundations that support the Aspen Institute
and Trilateralism in addition to large amounts of public money
(Corporation for Public Broadcasting, etc.). Once again we
observe a "blurring" of institutions where elitists combine
their money with public financing to achieve their own ends and
spread their global propaganda.
THE FUND FOR GOVERNANCE
According to the Institute's A Brief
“...the Institute is undertaking
a sustained examination of crucial issues of Governance: how
societies and their governments and institutions, public and
private, national and international, can better respond to
the often conflicting pressures for social justice,
fairness, efficiency and individual freedom.
Under this broad theme of
Governance, the Institute focuses on such subjects as
Financing the Future; Human Rights; The Corporation and
Society; Energy; A Challenge to Governance; Tradition and
Modernization; The First 20 Years of Life; Ethics; Religion
and Governance; Work, Industrial Policy and Society; and
Structures for Peace.18
While these issues of Governance will be pursued throughout
the year and around the globe, the preeminent setting for
the dealing with Governance questions is the Institute's
newly acquired Wye Plantation outside of Washington, D. C.
Why should the Aspen Institute
undertake this program? It merely quotes from Edmund Burke,
"The only thing necessary for
the triumph of evil is for good men to do nothing."19
Apparently the Institute equates
itself with the "good men."
The Institute proposes to raise about $15 million for operating
capital for this project. An annual budget of at least $1.2
million will provide a staff of senior fellows and consultants
(about $450,000 per year) with workshops, seminars and
consultative sessions and publications costing about $600,000 a
The Atlantic Richfield Company provided the first grant of $1
million and it is anticipated that another $3 million will be
raised from corporations and foundations. As much as $6 million
could come from public funds - either congressional
appropriations or through the National Endowment for the
Some of the participants in this program will not surprise you:
Harlan Cleveland, John Gardner, Trilateral Henry Kissinger,
Marion Doenhoff and Pehr Gyllenhammar.
Without question, this Aspen program is a well-funded attack on
Humanism is a man-centered,
atheistic religion inconsistent with and indeed utterly opposed
to traditional Christianity, Biblical theology or
The philosophy has been nurtured and promoted by the same group
of globalists that nurtures and supports communism.
Humanism is intimately connected with Trilateralism, and calls
for the elimination of nationalism and nationalistic boundaries.
Trilateral-style Humanism is procreated primarily by The Aspen
Institute, and is funded by taxpayers' money as well as by
private foundation and corporate funds.
[END OF ORIGINAL TRILATERAL OBSERVER
THE ASPEN INSTITUTE
Little has changed in 25 years. Aspen has since expanded its
influence by several times over, providing humanistic training to
tens of thousands of corporate executives.
With regard to funding, 2004 saw major support from globalist-oriented
Flora Hewlett Foundation
John S. and
James Knight Foundation
David and Lucile
Alfred P. Sloan
The current directors of the Aspen Institute continue to be drawn
from the same upper echelon of global elitists.:
William N. Joy
Founder & chief
scientist of Sun Microsystems, designer of
the Berkeley version of UNIX that became the
backbone of the Internet.
President & CEO
of Aspen Institute; formerly chairman & CEO
of CNN and managing editor of Time Magazine.
Author of Kissinger: A Biography
Institute Japan; chairman of Fuji Xerox,
director of Xerox Corporation; Pacific Asia
chairman of the Trilateral Commission;
advisory council member of J.P. Morgan's
of State under Bill Clinton; director of the
Council on Foreign Relations.
Gerald M. Levin
and CEO of Time Warner, Inc.
John P. McNulty
of Goldman Sachs & Co.
chairman of the Export-Import Bank of the
Paine Professor (of religion) at Princeton
managing director of Morgan Stanley and
Company; member of the Council on Foreign
Editor-in-chief of U.S. News & World Report;
member of J.P. Morgan National Advisory
Board; member of the Council on Foreign
Aspen also maintains a Council of
Honorary Trustees that consists of former board members or prominent
individuals who have been elected to the Council by a majority of
the board membership.
Trilateral Commission members on the council
include: John Brademas, William T. Coleman, Jr., Umberto Colombo,
Robert S. Ingersol, Henry Kissinger, Paul Volker and Robert
CHANGED ITS MISSION?
According to the 2005 "Letter From the President" on Aspen's web
site, Walter Isaacson writes:
The original goal of the Aspen
Institute, in the words of one of its earliest mission
“for American business leaders to lift their
sights above the possessions which possess them, to confront
their own nature as human beings, to regain control over their
own humanity by becoming more self-aware, more self-correcting
and hence more self-fulfilling.”
...But our core mission remains the same. We seek to foster
enlightened leadership and open-minded dialogue. Through
seminars, policy programs, conferences and leadership
development initiatives, the Institute and its international
partners seek to promote nonpartisan inquiry and an appreciation
for timeless values. [Emphasis added]
We help people become more enlightened in their work and
enriched in their lives. Together we can learn one of the keys
to being successful in business, leadership and life: balancing
conflicting values in order to find common ground with our
fellow citizens while remaining true to basic ideals.20
Religious buzzwords seen above include
self-aware, self-correcting, self-fulfilling, enlightened
leadership, open-minded dialogue, timeless values, balancing
conflicting values, etc. Some readers may equate these terms to New
Age Enlightenment, and that would be correct. Humanists, by
definition, do not limit themselves to one "tradition". In fact, as
successful as Aspen Institute has been in achieving its goals, even
it recognizes that the world is not going to be converted to Secular
Rather, a more likely scenario is to take the existing religions of
the world and gather them together under a single umbrella of
leadership and a common framework that all can agree upon. The best
current example of such an effort is seen with the
RELIGIONS INITIATIVE AND THE QUEST FOR WORLD RELIGION
URI was founded in 1993 by William Swing, Bishop of the Episcopal
Church Diocese of California, as an Interfaith organization that
seeks to bind religions of the world into one common organization.
The concept of interfaith organizations is nothing new, but few have
made much headway in this conflict-ridden world.
By contrast, URI
has grown at a spectacular rate, up to 100% per year. In his newly
released book, False Dawn, Lee Penn writes,
"In 2002, New Age author Neale
Donald Walsch said that the URI is 'more global in scope, and
more universal in reach' than other interfaith organizations,
adding that 'I am not sure that any other interfaith
organization casts that wide a net.'"21
The people (and the organizations they
represent) who have drawn close to URI is striking; to name a few,
World Economic Forum
Earth Charter movement
Dee Hock (inventor of the VISA credit card, founder and
former CEO of VISA International)
Maurice Strong (Canadian
Bill Gates (Microsoft founder),
...among others. The URI
is also closely allied with
the United Nations. At least two URI
summit conferences have been held at Stanford University.
Carnegie-Melon University in Pittsburgh hosted the 2000 conference.
In 2000, URI co-sponsored the World Millennium Peace Summit of
Religious and Spiritual Leaders, held at the United Nations in New
York City. The Secretary-General of the meeting was Bawa Jain. After
the conference, Jain was interviewed by James Harder of Insight On
The News as saying,
"What we need to engage in is an
education factor of the different religious traditions and the
different theologies and philosophies and practices. That would
give us a better understanding, and then I think [we have to
deal with] the claims of absolute truth - we will recognize
there is not just one claim of absolute truth, but there is
truth in every tradition. That is happening more and more when
you have gatherings such as these." 22
The religions represented at the summit
included Hinduism, Buddhism, Zoroastrianism, Confucianism, Ba'hai,
Christianity, Indigenous, Judaism, Shinto, Jainism, Sikhism, Islam
and Taoism, among others. Note the heavy representation of eastern
Ted Turner, who gave a keynote address at the Summit, denounced his
childhood Christian faith because "it was intolerant because it
taught we were the only ones going to heaven."
What does URI have to do with anything other than religion? Its
preamble statement declares,
We unite in responsible cooperative
action to bring the wisdom and values of our religions,
spiritual expressions and indigenous traditions to bear on the
economic, environmental, political and social challenges facing
our Earth community. [emphasis added]23
The United Religions Initiative is
certainly not the exclusive effort of the global elite, but it is
perhaps the best example of the character and nature of what they
are attempting to achieve.
The Earth Charter was created in 1994 by Maurice Strong and
Gorbachev. Some view Earth Charter as being a prototype constitution
the New World Order. Although closely associated with the United
Nations, Earth Charter indoctrination is meant to take place through
education and religion, which is one reason that it is strongly
supported by URI.
NOTE: Much could be said about the Marxist-like doctrine of
Earth Charter, URI, and others, but the purpose of this newsletter
is to answer the question,
"Do the global elite promote a religion
that is complimentary and integral in purpose to their New World
Economic Order and the World Governance?"
So, we must leave the
nature of that religion for another issue.
The principal spokesman for Earth Charter, and its U.S. Chairman and
Commissioner, is little known Steven C. Rockefeller, son of the late
Nelson A. Rockefeller.
Steven Rockefeller is the religious link to the New World Order
being promoted by organizations like the Trilateral Commission. This
Rockefeller received his Master of Divinity from the very liberal
Union Theological Seminary in New York City, and his Ph.D. in the
philosophy of religion from Columbia University, also very liberal.
He is Professor emeritus of Religion at Middlebury College in
Vermont, and also served as Dean of the College. Most importantly to
this discussion, he was Chairman of the Earth Charter International
Steven Rockefeller is also chairman of the Rockefeller Brothers Fund
(RBF). David Rockefeller, his uncle, is also a director of RBF.
The global elite have a
It is funded by the same people
& organizations who fund global political and economic
It is specific in its beliefs
and methodologies of envelopment.
It is unquestionably set against
Biblical Christianity and Bible-believing Christians because
the Bible makes specific claim to exclusivity regarding
entrance into Heaven, for instance, John 14:6 states, "I am
the way, the truth, and the light: no man comes to the
Father except through Me."
Protagoras, Protagoras IV, 51.
J.J. Rousseau, Emile.
---, Du Contrat Social.
Paul Edwards, Encyclopedia of
Both of these Manifestos are
available from Prometheus Books, 923 Kensington Avenue,
Buffalo, New York 14215.
John Dewey et al, Humanist
Manifesto I and II, p. 14-16.
Ibid., p. 17, 18.
Ibid., p. 21-23.
Corliss Lamont, The Philosophy
of Humanism, p. 281.
Ibid., p. 282, 283.
Ibid., p. 257, 258.
Zbigniew Brzezinski, Between Two
Ages: America's Role in the Technetronic Era, p.259.
Report of Financing Granted to
Aspen Institute, National Endowment for the Humanities, 14th
The Aspen Institute: a Brief
Overview, Aspen Institute.
Eric Gelman, The Great American
Salon, Newsweek XCVI (July 14, 1980), p. 66.
Aspen Institute, Op. Cit.
Edmund Burke, Letter to William
Smith, January 9, 1795.
Letter From the President,
Lee Penn, False Dawn, p. 43
James Harder, U.N. Faithful Eye
Global Religion ;
United Religions Initiative,