The Existentialists
In the behind-the-scenes discussions, at a symposium held by the Aspen Institute in Persepolis, Iran, in 1975, plans for reversing the Shah’s industrialisation programme were devised. The session stressed a single theme: modernisation and industry undermine the “spiritual, nonmaterial” values of ancient Iranian society, and that these values must he preserved above all else. 127
Instructions were passed to Professor Ali Shariati to intensify his political activity. Ali Shariati, a Freemason, and many of the leading educators in Iran’s universities were brought into the circle of opposition to the Shah. Travelling often between Paris and Teheran, Ali Shariati built up a cult following among the youth of Iran.
Shariati introduced Iranian students to the works of Jean-Paul Sartre, Frantz Fanon, Albert Camus, Jacques Berque, and Louis Massignon, all writers of the anti-capitalist existentialist camp, and all funded and guided by the same Club of Rome networks that gathered at Persepolis.128 It was not Islam, but these philosophers, all followers of Nietzsche, who provided the ideological framework of terrorism. These philosophers themselves held various associations that proved them to be not mere thinkers, but actual propagandists promoted by the Illluminati. They presented arguments for an anti-colonialist struggle, based on Bakunin’s anarchistic philosophy of violence as a purgative force.
A key figure in this tradition was the German philosopher Martin Heidegger. Heidegger was the leading exponent in the twentieth century, of the tradition of German idealism, that had started with the philosophers Kant and Hegel, which has been shown, by scholars like Jurgen Habermas and Alexander Magee, to have been derived from Lurianic Kabbalah by way of the influence of Boehme.
Heidegger argued that, in order to escape the yoke of Western capitalism and the “idle chatter” of constitutional democracy, the “people” would have to return to their primordial destiny through an act of violent revolutionary “resolve.” 129 This vision of the postmodernist revolution went from Heidegger to Jean-Paul Sartre, whose writings dwell on the theme that “dirty hands” are necessary in politics, and that a man with so-called bourgeois inhibitions about bloodshed cannot usefully serve a revolutionary cause.
In The Wretched of the Earth, Sartre’s protégé, the Martiniquan writer Frantz Fanon argued that violence was necessary for Third World peoples, not just as a way to gain their liberty, but also because it would cure them of the inferiority complex created in them by the White man and his colonial rule. Fanon wrote the Wretched of the Earth after having travelled to Algeria in 1953, to join the National Liberation Front, or FLN guerillas, in their fight against French colonial rule. Frantz Fanon was the theoretician, while Otto Skorzeny was the commando training officer of the FLN, while both advocated terrorism as a means of achieving national liberation.130
Footnotes:
127 Dreyfuss, Hostage to Khomeini, excerpt.
128 ibid.
129 Newell, Waller R “Postmodern Jihad: What Osama bin Laden learned from the Left.” The Weekly Standard, Novemver 11, 2001.
130 Beaudry, Pierre. “The Algeria Paradox: Will Bush or Kerry Learn a Lesson from Charles de Gaulle?” Executive Intelligence Review, June 18, 2004.
