A Study on Zionism

Part I: A query to AI about the historical origins of Zionism  

Q: Act as a political analyst. Write an objective and informative article on the topic of objecting the Ziosnyst ideology and anti-semitism. Start by defining Ziosnyst ideology and its key principles. Next, present your arguments and evidence regarding whether or not objecting to this ideology constitutes anti-semitism. Be sure to explore key perspectives on the topic to showcase the complexity of the issue. Use reliable sources to support your claims and give your readers insights into various viewpoints. Finally, conclude with your own take on the matter and whether lawful criticism of Ziosnyst ideology is anti-semitic.

A: Zionism is a nationalist movement that originated in the late 19th century with the goal of creating and supporting a Jewish nation-state in what is now Israel. This ideology is rooted in the historical connection of Jews to the Land of Israel, where the Jewish nation’s cultural, religious, and national identity was formed.

The key principles of Zionism include:

• Jewish Nationalism: Zionism asserts that the Jews are a nation or a people, and like other nations, they deserve their own state.
• Jewish Sovereignty: Zionism advocates for the establishment and sustenance of a Jewish state in the Land of Israel, which would serve as a safe haven for Jews worldwide.
• Return to Zion: The concept of ‘return’ is central to Zionism. It refers to the return of the Jewish diaspora to their ancestral homeland, Israel.
• Jewish Unity: Zionism seeks to strengthen the bond among Jews worldwide, irrespective of their geographical location.
• Cultural Revival: Zionism also aims to revive Hebrew as a spoken language and rejuvenate Jewish culture and traditions.
• Self-Determination and Defense: Zionism underscores the importance of self-determination, self-defense, and self-sufficiency for the Jewish state and its people.

It’s important to note that there are different forms of Zionism, including political Zionism, religious Zionism, socialist Zionism, and cultural Zionism, each emphasizing different aspects of the ideology. While the ultimate goal of establishing a Jewish homeland has been realized with the creation of the State of Israel, debates about the nature and future of Zionist ideology continue.

Q: Is there a Jewish faction against Zionism?

A: There are indeed Jewish factions that oppose Zionism for various reasons. Some of the notable ones include:

1. Neturei Karta: A group of Orthodox Jews who believe that the establishment of a Jewish state before the coming of the Messiah is against God’s will. They see Zionism as a secular, political movement that has co-opted the biblical concept of the Jewish return to the Land of Israel.

2. Satmar Hasidim: This is one of the largest Hasidic groups in the world and they are strongly anti-Zionist. Their opposition is based on the Talmudic concept of ‘Three Oaths’ that they interpret as prohibiting Jews from creating their own state.

3. Jewish Voice for Peace (JVP): While not religiously motivated, this U.S.-based group opposes Zionism as they view it as a form of nationalism that leads to the oppression of Palestinians. They advocate for a binational solution and full equality for Israelis and Palestinians.

4. International Jewish Anti-Zionist Network (IJAN): This global network of Jews is opposed to Zionism, which they equate with colonialism and racism. They support the Boycott, Divestment, Sanctions (BDS) movement against Israel.

5. Torah Jews Against Zionism: This group believes that Zionism conflicts with the teachings of the Torah and they reject the idea of a Jewish sovereign state. They argue that Judaism is a religion, not a political movement.

It’s important to note that these groups represent a minority within the Jewish community. The majority of Jews, both in Israel and worldwide, support the existence of the State of Israel, even as they may disagree on specific policies or aspects of the Zionist ideology.

Q: Act as a historian. Discuss the legality of the establishment of the state of Israel in1948. Research and analyze the historical, political and legal context surrounding the establishment of Israel. Consider the international agreements, resolutions, and declarations that led to the creation of Israel, and the perspectives of the various stakeholders involved, such as the United Nations, Britain, Arab countries, and Jewish organizations. Discuss the controversies and complexities of the issue, and examine different historical interpretations and perspectives on the legality of Israel’s creation. Finally, present your overall assessment of the legality of the establishment of the state of Israel, based on your analysis and evaluation of the available evidence.

A: The establishment of Israel in 1948 is rooted in a complex tapestry of historical, political, and legal events. Here’s an overview:

Historical Context

The Zionist movement, advocating for a Jewish homeland in Palestine, gained momentum in the late 19th and early 20th centuries, driven by increasing anti-Semitism in Europe. The Balfour Declaration of 1917, issued by British Foreign Secretary Arthur Balfour, expressed British support for a “national home for the Jewish people” in Palestine.

Political Context

After World War I, Britain took control of Palestine under a League of Nations mandate. However, tensions between Jewish immigrants and the Arab population escalated, leading to conflicts and violence. The situation worsened during and after World War II, with the influx of Jewish refugees escaping the Holocaust.

In 1947, unable to resolve the issue, Britain referred the Palestine problem to the United Nations. The UN proposed a partition plan, recommending the division of Palestine into separate Jewish and Arab states, with Jerusalem under international administration.

Legal Context

On November 29, 1947, the UN General Assembly passed Resolution 181, endorsing the partition plan. While Jewish leaders accepted the proposal, Arab leaders rejected it.

Despite the lack of consensus, David Ben-Gurion, the head of the Jewish Agency, declared the establishment of the State of Israel on May 14, 1948. Immediately, the U.S. President Harry S. Truman recognized the new nation, followed by the Soviet Union and other countries.

Conclusion

The establishment of Israel was a significant event in modern history, marking the culmination of the Zionist movement and the creation of a Jewish homeland. However, it also triggered the 1948 Arab-Israeli War and set the stage for the ongoing Israeli-Palestinian conflict.

Critics argue that the establishment of Israel led to the displacement of Palestinian Arabs, known as the Nakba or “catastrophe.” Supporters counter that Israel’s creation provided a necessary refuge for Jews who had faced centuries of persecution.

Given this complex history, it’s clear that lawful criticism of Zionism or Israeli policies does not equate to anti-Semitism. It’s crucial to differentiate between criticism of a political ideology or state actions and prejudice or discrimination against a religious or ethnic group. However, it’s equally important that such criticism does not veer into denial of the Jewish people’s right to self-determination, which would cross the line into anti-Semitism.

Q: Before the state of Israel was founded in 1948, why would the Jewish people have a right to self-determination if they were not a country?

A: The concept of self-determination is a principle in international law that nations have the right to freely choose their sovereignty and political status with no external compulsion or interference. This principle is enshrined in the United Nations Charter and is often interpreted to mean that people should be able to decide their own political future, including the option to form an independent state.

The Jewish claim to self-determination predates the formation of the State of Israel and is rooted in several factors:

1. Historical Connection: Jews have a long-standing historical connection to the land of Israel, which is central to their religious, cultural, and historical identity. The desire to return to this homeland has been a constant theme in Jewish prayer and practice for thousands of years.

2. Diaspora and Persecution: Over centuries, Jews have faced persecution in various parts of the world, culminating in the Holocaust during World War II. This history underscored the need for a safe haven where Jews could exercise self-determination and live free from fear.

3. Political Movement: The Zionist movement, which emerged in the late 19th century, articulated the aspiration for Jewish self-determination in the form of a national homeland in Israel.

It’s important to note that the right to self-determination is not contingent on being a recognized country or state. Many groups around the world assert this right based on their distinct cultural, ethnic, or national identities, even if they do not have an internationally recognized state of their own.

Q: Why wouldn’t the right of self-determination apply to the Palestine state?

A: The right to self-determination is a fundamental principle in international law that allows nations to freely choose their sovereignty and international political status. It’s enshrined in the United Nations Charter and has been recognized as a universal human right. However, the application of this right can be complex and contested, particularly in the case of Palestine.

Several factors contribute to the challenges of applying the right of self-determination to Palestine:

1. State Recognition: While more than 130 United Nations member states and two non-member states have recognized it, Palestine is not universally recognized as a sovereign state. This lack of recognition can complicate its claim to self-determination on the international stage.

2. Territorial Disputes and Occupation: The Israeli occupation of the West Bank and Gaza Strip, territories claimed by Palestinians for their state, poses a significant obstacle. The ongoing settlement activity and military control in these areas have raised questions about the feasibility of a viable, contiguous Palestinian state.

3. Internal Divisions: The political split between Fatah, which controls the West Bank, and Hamas, which governs the Gaza Strip, has also hindered the Palestinian quest for self-determination. These internal divisions can undermine the unified representation necessary for claiming this right.

4. International Law and Agreements: Some argue that various agreements signed between Israel and the Palestine Liberation Organization (PLO), such as the Oslo Accords, may limit the scope of Palestinian self-determination, at least as far as establishing a fully sovereign state without agreed-upon negotiations.

5. Geopolitical Interests: International geopolitical interests and alliances can also influence support for Palestinian self-determination. Some countries might withhold support due to strategic relationships, regional stability concerns, or other geopolitical considerations.

It’s important to note that while these challenges exist, they do not negate the Palestinian people’s right to self-determination. Rather, they represent obstacles that need to be addressed in the pursuit of this right. The United Nations General Assembly has repeatedly affirmed the Palestinian people’s right to self-determination, and resolving these issues is seen as central to achieving a lasting peace in the Israeli-Palestinian conflict.

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Part II: Hierarchical perspective on Zionism

 Concerning the Ageless Wisdom Writings on the Jewish People  

A perspective on the Jewish people through the lens of the Ageless Wisdom tradition. 

The Lucis Trust article begins by emphasizing the ancient origins of the Jewish people, stating that they symbolically embody the history of humanity. It traces human evolution back to the time of Lemuria, an ancient lost land, and posits that most Western racial strains descend from this group, except for Finns, Lapps, and those with mongoloid strains. 

Three main racial groups are identified as descendants of three original disciples: the Semitic races (including modern Egyptians and Arabs), the Latin and Celtic races, and the Teutons, Scandinavians, and Anglo-Saxons. 

The article suggests that the Jewish people, despite being a small percentage of the world’s population, play a significant role in human spiritual evolution. They are identified as the solar plexus of the planetary Logos, a term used in theosophy to refer to an aspect of divine consciousness. 

The Jewish people, according to the text, are seen as a focal point for the emotional reactions and feelings of humanity, both positive and negative. Resolving the issues associated with the Jewish people, it argues, is key to raising the energy of the planetary solar plexus to the heart, leading to a significant transmutation. 

The article also discusses the Tibetan’s opposition to Zionism, believing that the issues facing the Jewish people can only be resolved through integration into the world’s nations, not by creating a separate nation. However, the article acknowledges that Israel has been a reality for over sixty years. 

Finally, the article calls for a loving, compassionate, and understanding approach to the situation in the Middle East, emphasizing the importance of focusing on creative change to improve conditions for all. It concludes that solving the Jewish problem is a humanitarian issue and requires the cooperative efforts of all people, transcending ancient antipathies and hatreds.

Quotes:

• Comments on the Jews, found in many of the books that Alice Bailey wrote under dictation from a Master of the Wisdom known as Djwhal Khul and often referred to simply as “D.K.” or “the Tibetan”, have raised questions in the minds of many people of goodwill ever since the books began to be published eighty some years ago. 
• The Masters of the Wisdom, known collectively as the Hierarchy, have never attempted to adapt Their teaching to politically correct standards. A Master speaks from the level of pure Truth because his vision encompasses the vast sweep of the Plan through history and of our planet’s role in that Plan. 
• The origins of the Jewish people date back, the Tibetan says, to a period far earlier than what is related for us in the Old Testament. So ancient is the place of the Jews in the destiny of the human race that the Tibetan says “the Jew embodies in himself, symbolically, the history of humanity”. See “The Jewish Problem” in Section 2, Chapter 3, (6.b) of the book Esoteric Psychology Vol I.
• “The Jewish race is a symbol of humanity in its mass sense; in the resolution of its conflict and in the taking of right action, a great step forward in human liberation will take place” (The Rays and the Initiations, p. 640). 

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Part III: Current situation

 A general overview of the situation based on historical context and patterns

Historically, the Israeli-Palestinian conflict is one of the world’s most enduring conflicts, with roots that go back to the late 19th century. The conflict is wide-ranging, involving territorial disputes, security, water rights, borders, political control, and legalities surrounding refugees. 

The territories of the West Bank, East Jerusalem, and the Gaza Strip are the main areas of dispute. The West Bank and East Jerusalem have been under Israeli occupation since the Six-Day War in 1967. Despite international criticism, Israel has built settlements in these territories, which are considered illegal by most of the international community. 

The Gaza Strip is governed by Hamas, an Islamist militant group. Israel pulled out of Gaza in 2005 but still controls its airspace, waters, and borders, apart from the border with Egypt. The territory has been under a blockade by Israel and Egypt since 2007, leading to a dire humanitarian crisis. 

Efforts to resolve the conflict have taken the form of peace talks, but these have repeatedly failed to produce long-term solutions. The most notable of these were the Oslo Accords of the early 1990s, which established the Palestinian Authority to govern parts of Gaza and the West Bank. However, the peace process eventually stalled, and the two sides have been unable to reach a final status agreement. 

The issues at the heart of the conflict are deeply contentious and complex. They include the right to self-determination, the right of return for Palestinian refugees, the status of Jerusalem, security arrangements, borders, and mutual recognition. 

In recent years, there has been a shift towards a “one-state reality,” with Palestinians living under different forms of Israeli control in the West Bank, East Jerusalem, and Gaza, without sovereignty or independence. 

Key takeaways of the complex and contested history and status of Palestine. 

1. Territory and Governance: Palestine claims the West Bank (including East Jerusalem) and the Gaza Strip as its territory, even though it has been under Israeli occupation since the 1967 Six-Day War. The Palestine Liberation Organization (PLO) officially governs Palestine. However, the West Bank is divided into areas of partial Palestinian National Authority (PNA) rule and full Israeli control. The Gaza Strip is ruled by the Islamic group Hamas. 
2. UN Partition Plan and Aftermath: In 1947, the UN proposed a partition plan for Mandatory Palestine, recommending the creation of independent Arab and Jewish states and an internationalized Jerusalem. This was accepted by Jews but rejected by Arabs, leading to civil war. The day after the establishment of Israel in 1948, neighboring Arab countries invaded, sparking the First Arab-Israeli War. 
3. Recognition: Palestine is currently recognized by 138 of the 193 UN member states. In 1988, the PLO proclaimed the establishment of the State of Palestine. 
4. Oslo Accords and Aftermath: Following the Oslo Accords in 1993, the PNA was formed to govern certain areas of the West Bank and the Gaza Strip. However, a conflict between Hamas and the Fatah party led to Hamas taking over Gaza in 2007. 
5. Status of Jerusalem: Although Palestine claims Jerusalem as its capital, it’s under Israeli control, and both Palestinian and Israeli claims to the city are largely unrecognized internationally. 
6. Membership in International Organizations: Palestine is a member of several international organizations, including the Arab League, the Organization of Islamic Cooperation, and the International Criminal Court. In 2012, the UN General Assembly voted to recognize Palestine as a non-member observer state. 

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A Clarifying Final Quote

In every grouping,—whether in heaven or on earth—there is always evidenced a tendency by some units in the group to revolt, to rebel and to show some form of initiative different to that of the other units in the same grouping.  When our solar universe came into being, we are told in the allegorical language of the ancient scriptures, there “was war in Heaven”; “the sun and his seven brothers” did not function with true unanimity; hence (and herein lies a hint) our Earth is not one of the seven sacred planets.  There is, as we know, the ancient legend of the lost Pleiade, and there are many such stories. 

Again, in the council chamber of the Most High, there has not always been peace and understanding, but at times, war and disruption; this is made abundantly clear by several of the stories in the Old Testament.  Symbolically [395] speaking, some of the sons of God fell from their high estate, led, at one time, by “Lucifer, Son of the Morning”.  This “fall of the angels” was a tremendous event in the history of our planet, but was nevertheless only a passing and interesting phenomenon in the history of the solar system, and a trifling incident in the affairs of the seven constellations, of which our solar system is but one. 

Pause and consider this statement for a moment, and so readjust your sense of values.  The standard of happenings varies in importance according to the angle of vision, and what (from the angle of our Earth’s unfoldment in consciousness) may be a factor of prime importance and of determining value may (from the angle of the universe) be of trifling moment.  The affairs of an individual are, to him, of momentous import; to humanity, as a whole, they are of small concern.  It all depends upon which unit holds the center of the stage in the drama of life, and around which central factor the happenings, trivial or important, pursue their cyclic way.

Within the radius of power and life which is the expression of the fourth kingdom in nature, the human, there was to be found a correspondence to that “assumption of independence” and to that “breaking away” which characterized the major grouping.  Back in later Lemurian times, a group of men of high development, from the point of view of that time, and numbered among the then disciples of the world, took issue with the planetary Hierarchy, and broke away from the “law of the initiates”. It was a time wherein the emphasis of the teaching was upon the material side of life, and where the focus of attention was upon the physical nature and its control.  The Old Commentary expresses what happened in the following terms, and as you read the measured cadences of that ancient script, it would be wise to try and realize that the phrases are referring to that group of [396] disciples who were the early founders of the present Jewish race:

“The law went forth from the inner group which guided the destinies of men: Detach yourselves.  Withdraw within yourselves the power to hold and gain and get.  The sons of God, who train themselves to leave the world of men and enter into light, they ever travel free.  They hold not what they have.  Release yourselves, and enter through the gates of peace.

“Some of the sons of God, waiting outside those gates, ready to enter when the Word went forth to roll the gates aside, were laden with the treasure of the earth.  They brought their gifts as offerings to the Lord of life, who needed not their gifts.  They sought to enter through those gates, not with a selfish end in view, but to present the garnered treasures of the world, and thus shew their love.

“Again the Word went forth: Leave all behind and pass beyond the portal, laden with naught of earth.  They waited and discussed.  The rest of those who were prepared entered into light and passed between the pillars of the gate; they left behind the loads they brought and entered free, and were accepted, carrying naught.

“Because they travelled as a group, and as a group progressed and grasped, the group responded to the divine command and halted.  There they waited, standing before the portal of the Path, grasping the garnered treasures of a thousand cycles.  Naught did they wish to leave behind.  They had labored for the riches which they held.  They loved their God, and Him they sought to dower with the fullest measure of the riches they had gained.  They loved not discipline.

“Again the Word went forth: Drop on the ground all that you hold, and enter free.

“But three revolted from that stern command.  The rest obeyed.  They passed within the gates, leaving the three outside.  Many were raised unto the heights of joy.  The three remained without the gates, holding their treasure firm.”

In this ancient writing, older than any of the written scriptures of the world, is to be found the secret of the Masonic story and of the slaying of the Master by the three most [397] closely associated with Him in His death and burial.  Masons will all recognize the three to whom I here refer.  These three were the founders of the modern Jewish race.  They were three advanced disciples who resented the command to enter, free and untrammelled, the place where light is to be found. They sought to hold that which they had gathered and to dedicate it to the service of God.  Their unrecognized motive was love of riches and a desire to hold safe their gains.  Ancient tradition, as taught by the teachers of the past, tells us that…

“They turned their faces towards the gates of earth.  Their friends went on….. They stayed behind….. The Masters met in conclave and decided what should be the fate of those who, having reached the Gates of Light, loved the possessions of the world more than they loved the service of the light.  Again the Word went forth to the revolting three, who waited still without the gates:

” ‘Hold what you have and gather more, but know no peace.  Garner the fruits of mind, and seek your power in wide possessions, but have no sure abiding place.

” ‘Within yourselves, because you are disciples of the Lord, you shall have no share in peace, no sure and certain knowledge of success, nor power to hold your gains.

” ‘Always shall there be the knowledge dim of Him Who watches over all.  Always the urge to gather and amass.  Never the time to hold and to enjoy.  Pass on therefore until the time shall come, and again you stand before the Gates of Light, this time with empty hands.  Then enter, free, accepted by the Servants of the Lord, and know, forever, peace.’ “

The ancient legend tells us that the three went forth in sorrow and revolt, laden with their treasures, and thus the history of the wandering Jew began.  It is significant to remember that one of the greatest sons of God Who has worked on earth, and Who epitomized in Himself the way and the achievement, Jesus of Nazareth, was a Jew. He reversed all the earlier conditions.  He possessed nothing at [398] all.  He was the first of our humanity to achieve, and was a direct descendant of the eldest of the original three disciples who revolted from the drama of detachment.  The Jew embodies in himself the world prodigal son.  He is the symbol of the disciple who has not yet learned the lesson of a just sense of values.  He has been the victim of the Law of Light and of his inability to comply with that Law.  He sinned wilfully and with his eyes wide open to results.  Hence he knows the law as no other race knows it, for he is eternally its victim.  He has enunciated the law from its negative angle; the Law of Moses today rules most of the world, and yet fails to bring into life justice and true legality.

The other group of disciples, the representatives (in their day and age) of the race, passed through the ancient portals of initiation and took the first great step.  They came back with a latent and dim recollection of the episode which separated them from three of their co-disciples.  On their return to life on earth, they spoke of this event.  This was their error; the long antagonism started, which persists until today. Those particular disciples have themselves passed through their long pilgrimage and have entered into eternal peace, but the results of their early betrayal of the hidden events of initiation still persist.

Curiously enough, this ancient race, founded by the three who loved that which they had to offer more than that which they longed to take, were the originators of the Masonic tradition.  Their history (and incidentally the history of humanity) is embodied in that dramatic ritual.  The reward for their sincerity,—for they revolted in utter sincerity, believing they knew best—was the permission to enact each year, on the return of the day when they might have entered into light, the story of the search for light.  Because they had been so [399] nearly resurrected from the death of earth into the life of light, the great tradition of the mysteries was started by them.  They chose death and slew that which “had lived and which could have claimed reward”, and which could have spoken the word of power which would have caused the gates of resurrection to open wide.

We are told that these three swore an everlasting vow to stand together and never to desert each other.  This vow down the ages they have kept; it has consequently produced that racial separateness and community of interests which arouses the antagonism of other races.

Down the ages, the Jew has been wandering, producing much of beauty in the world, and giving to humanity many of its greatest men, but he has (at the same time) been hated and persecuted, betrayed and hounded.  He embodies, in himself, symbolically, the history of humanity.  The ancient tendency of the Jews to grasp and hold, and also to preserve their racial and national integrity, are their outstanding characteristics.  They cannot be absorbed, and yet so ancient is the race that nevertheless today no nation in the world but has its roots in that group which—in old Lemuria—had advanced so far that all its foremost people stood upon the path of discipleship.  There are no racial strains in the Western world which are not offshoots of this oldest select people, with the exception of the Finns, Lapps and those nations which show definite mongoloid strains.  But the admixture of what is now called Jewish blood is not found to the same extent, and the modern Jew is as much a by-product as is the Anglo-Saxon race, only, through an imposed selective tendency and racial segregation, he has preserved intact more of the original characteristics.

It is the realization of this common origin which has led [400] the British-Israelites into their travesty of the truth, and caused them to trace our modern Western history to the Jews of the Dispersion. It is a far more ancient relation than that, and dates back into a period that antedates the history of the Jews as it is related for us in the Old Testament.  The original three disciples and their family groups were the ancestors of three major racial groupings, which can be generalised as follows:

1. The Semitic race or races of Biblical and modern times; the Arabs, the Afghans, the Moors and the offshoots and affiliations of those peoples, including the modern Egyptians.  These are all descended from the eldest of the three disciples.

2. The Latin peoples and their various branches throughout the world, and also the Celtic races wherever found. These are descended from the second of the three disciples.

3. The Teutons, the Scandinavians, and the Anglo-Saxons, who are the descendants of the third of the three disciples.

The above is a broad generalization.  The period covered is so vast, and the ramifications down the ages are so numerous, that it is not possible for me to do more than give a general idea.  Gradually the descendants of two of these three disciples have accepted the legends which were promulgated in Atlantean times, and have ranged themselves on the side of those who are antagonistic to the Jew, as he is today; they have lost all sense of their common origin.  There is no pure race in the world today, for intermarriage, illicit relations and promiscuity during the past few million years have been so numerous that there exists no pure strain.  Climate and environment [401] are fundamentally greater determining factors than any forced segregation, except that which comes through a constant racial intermarriage.  Of this latter factor, only the Hebrew today has preserved any measure of racial integrity.

When humanity awakens to the fact of its common origin, and when the three great major strains in our modern civilization are recognized, then we shall see the old hatred of the Jew die out, and he will fuse and blend with the rest of mankind.  Even the oriental races, who are the remnants of the great Atlantean civilisation, have in them traces of intermarriage with the ancestors of the modern Jews and other racial types, but they have not mixed well, and have therefore preserved their characteristics more successfully than have the groups of our Western men.

If you ponder upon the above, and if you study the Masonic tradition with care, much will become clarified in your mind.  Ethnologists may disagree, but they cannot disprove what I have said, for the origins of the present racial world situation lie so far back in the history of mankind that they cannot even prove their own contentions.  All they are capable of considering is the history of the past one hundred thousand years, and their work lies with effects of that past and not with originating causes.

The Tibetan Master D.K. via Alice A. Bailey

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Commentary: This final clarifying quote settles the matter. The root cause of the “Jewish Problem” — which could be better worded as the “Zionist Problem” — has long been solved, as the original infraction against the Law has already been settled. “Those particular [offending] disciples have themselves passed through their long pilgrimage and have entered into eternal peace,” we are told. It is the lingering memory — a thoughtform — of their infraction which nourishes the grievance held by the descendants of two of the three original ones. Ironically, these two original brothers have “passed through their long pilgrimage and have entered into eternal peace,” but their descendants have not. It is most evident that the solution lies in “for-giving” a past fault, that is, giving forth our sacrificial selves, and moving on, in a spirit of goodwill, accepting the Jews as loving members of the One Humanity.

In this context, creating a separate Jewish state was a monumental error because it fosters the separateness that created the original problem. It would have been wiser, as advised by the Masters of Wisdom, to assimilate the Jews into all nations.

It is impossible now to revert that UN blunder of 1948. A two-state agreement would be the most expedient and reasonable political solution now. However, to comply with the spirit of the Law, Jewish communities worldwide — the vast majority of the Jewish people — should assimilate into the cultures of the nations that they belong to dissipate the glamor of separateness nourished by their own “imposed selective tendency and racial segregation.” Furthermore, and as part of this assimilation process, Judaism should join efforts with Christians, Muslims and all other religions in creating a New World Religion. This future religion would leave behind the past good in all faiths, renewing all faiths with fresh “waters of life,” poured forth for thirsty humanity, a united humanity promoting goodwill and right human relations conducive to a lasting peace on Earth.

In this scenario, the Jewish state would grow older, younger Jews would raise their families and intermarry elsewhere, and the glamor of separateness would be “prevented, negated, and destroyed” by the Power of our UNITED Light. -JB

PS: Israel’s demographic situation is unique among developed nations. The country has a relatively high fertility rate (around 3.1 as of 2020), largely driven by the Orthodox Jewish and Arab Muslim populations. This contrasts with many developed countries where fertility rates are below replacement level (2.1).

The high fertility rate in Israel can be attributed to cultural and religious values that emphasize large families, particularly among Orthodox Jews and Arab Muslims. Government policies, such as the Law of Return and state support for large families, also play a role.

According to current projections, Israel’s population is expected to continue growing throughout the rest of the 21st century. As of 2020, the population is 8.66 million people. By 2050, the population is expected to reach 12.72 million people and by 2099, the population is expected to be 18.06 million people. This means that by the end of the century, Israel’s population will be more than double what it is today.

Most developed countries face aging populations and declining birth rates. However, due to its high fertility rate and immigration influx, Israel’s population is younger, with a median age of around 30 years compared to the mid-40s in many European countries.

The disparity in birth rates between different groups in Israel could lead to shifts in the country’s social and political landscape. As the Orthodox Jewish and Arab Muslim populations grow, their political influence may increase, potentially leading to changes in national policy and societal norms.

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FORMULA FOR THE DISSIPATION OF WORLD GLAMOUR

Excerpt from the book Glamour: A World Problem published by Lucis Trust

(Technique for a Group)

The Preparatory Stages.

1. The naming of the group members, followed by ten minutes silence.

2. The Protective Formula: The group members say in unison:[238]

“As a soul I work in light and darkness cannot touch me.
I take my stand within the light.
I work and from that point I never move.”

As these words are uttered, each group member makes the sign of the Cross of Divinity.

3. The three preparatory stages:

• a. Focussing the dual light of matter and mind.
• b. Meditation on soul contact and recognition of soul light.
• c. The fusion of the two lesser lights with soul light.

4. On a signal from the leader, the group says together:

“The light is one and in that light shall we see light.
This is the light that turns the darkness into day.”

O M.        O M.        O M.

The Formula.

5. Then together the group says:

“Radiance are we and power. We stand forever with our hands stretched out,
linking the heavens and the earth, the inner world of meaning and the subtle world of glamour.

We reach into the light and bring it down to meet the need.
We reach into the silent Place and bring from thence the gift of understanding.
Thus with the light we work and turn the darkness into day.” [239]

As these words are said, the group members visualize the great searchlight they have created turning its light upon the astral plane.

6. A pause follows and then comes the invocation of the spiritual will. When this has been done the group says:

“With power upon its beam, the light is focused on the goal.”

7. The glamour to be dissipated is named and the light is thrown upon it. The Words of Power are uttered :

“The power of our united light prevents the appearance of the glamour of separateness.
The power of our united light negates the quality of the glamour from affecting man.
The power of our united light destroys the life behind the glamour.”

8. Visualization of the light, penetrating into the glamour and producing its weakening and dissipation.

9. Five minutes of silence and intensity of purpose whilst the work is seen proceeding. Then the group members refocus themselves upon the mental plane, turning their attention away from the astral plane. The searchlight of the soul is shut off.

10. The sounding of the OM individually and aloud by each member.

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The TRIANGLE

May the liberating Light of Lord Buddha,
The infinite Love of the Spirit of Peace,
And the unfathomable Power of the Avatar of Synthesis
Restore the Plan on Earth.

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