Depopulation of a Planet Thinning Out the "Useless Eaters" An Unspoken NWO Agenda Contents Part I: Historical Perspective Part II: What you can’t see will hurt you! Part III: No easy Answers! Part IV: A Picture Emerges Part V: U.N. Rings the Alarm Part VI: The Final Chapter A Report by RICK MARTIN 1 Part I: Historical Perspective Many writers have spoken of intentional plans by certain Elite to thin-out the world's population; it's a recurring theme among so-called conspiracy theorists. There are frequent references to "useless eaters", which includes the bulk of mankind. Most, when hearing of plots to depopulate the planet, simply say under their breath, "Yeah, right," or more often, while shaking their head, "You're nuts." But when there is a careful examination of writings by prominent authors of this century, pieces of the puzzle certainly do fall into place - pieces which support the contention that there are certain individuals, if not entire governments, who have implemented a program of global genocide in an effort to salvage and corner "resources". What you will be reading in this series on Depopulation Of A Planet are selected writings from a wide cross-section of viewpoints and political leanings. I will be using "their" own documents, their own words, to weave a fabric which, in the end, will be a tapestry of undeniable clarity for those with eyes to see. Without the historical foundation upon which to base understanding, writing about current efforts at depopulation, through the use of viruses and microorganisms, would have far less significance. So please stay with it as you read and it will come together. I realize that some of this initial material may seem dry, but it is important for a broader understanding of this critical and timely issue. THOMAS MALTHUS Thomas Robert Malthus was a parson of the English State Church and an economist who lived from 1766-1834. He is best known for his writing An Essay On The Principle Of Population, published in 1798. His main idea is that populations increase more rapidly than food supplies. So, he claimed, there would always be more people in the world than can be fed, and wars and disease will be necessary to kill off the extra population. Malthus did not claim to be the originator of this idea, although it has come to be known as the "Malthusian Theory". Malthus based his argument on the works of Condorcet, David Hume, Adam Smith, Defoe, Sir James Steuart, Townsend, Franklin, and others. Malthus' Essay suggested to Charles Darwin the relationship between progress and the survival of the fittest. This was the basic idea in Darwin's theory of evolution. GEORG WILHELM HEGEL Turning to the New American Encyclopedia, we read, "Georg Wilhelm Friedrich Hegel (1770- 1831), German philosopher of idealism who had an immense influence on 19th and 20th-century thought and history. During his life he was famous for his professorial lectures at the University of Berlin and he wrote on logic, ethics, history, religion and aesthetics. The main feature of 2 Hegel's philosophy was the dialectical method by which an idea (thesis) was challenged by its opposite (antithesis) and the two ultimately reconciled in a third idea (synthesis) which subsumed both. Hegel found this method both in the workings of the mind, as a logical procedure, and in the workings of the history of the world, which to Hegel was the process of the development and realization of the World Spirit (Weltgeist). Hegel’s chief works were Phenomenology of the Mind (1807) and Philosophy Of Right (1821). His most important follower was Marx." In the book edited by Carl J. Friedrich entitled The Philosophy of Hegel, Hegel writes in The Philosophy of History, "In the Christian religion God has revealed Himself, giving to men the knowledge of what He is so that He is no longer secluded and secret. With this possibility of knowing Him, God has imposed upon us the duty to so know Him. The development of the thinking spirit, which has started from this basis, from the revelation of the Divine Being, must at last progress to the point where what was at first presented to the spirit in feeling and imagination is comprehended by thought. Whether the time has come to achieve this knowledge depends upon whether the final end of the world has at last entered into actual reality in a generally valid and conscious manner." Hegel concludes with, "World history, with all the changing drama of its histories, is this process of the development and realization of the spirit. It is the true theodicy, the justification of God in history. Only this insight can reconcile the spirit with world history and the actual reality, that what has happened, and is happening every day, is not only not 'without God', but is essentially the work of God." In his work A History Of Western Philosophy, Bertrand Russell writes, "Throughout the whole period after the death of Hegel, most academic philosophy remained traditional, and therefore not very important. British empiricist philosophy was dominant in England until near the end of the century, and in France until a somewhat earlier time; then, gradually, Kant and Hegel conquered the universities of France and England, so far as their teachers of technical philosophy were concerned." Russell continues, "[Condorcet 1743-1794]...was also the inventor of Malthus's theory of population, which, however, had not for him the gloomy consequences that it had for Malthus, because he coupled it with the necessity of birth control. Malthus's father was a disciple of Condorcet, and it was in this way that Malthus came to know of the theory." Of Hegel, Russell writes in part, "Hegel does not mean only that, in some situations, a nation cannot rightly avoid going to war. He means much more than this. He is opposed to the creation of institutions - such as a world government - which would prevent such situations from arising, because he thinks it is a good thing that there should be wars from time to time. War, he [Hegel] says is the condition in which we take seriously the vanity of temporal goods and things. (This view is to be contrasted with the opposite theory, that all wars have economic causes.) War has a positive moral value: 'War has the higher significance that through it the moral health of peoples is preserved in their indifference towards the stabilizing of finite determinations.'" 3 Still quoting Bertrand Russell, "The Philosophical Radicals were a transitional school. Their system gave birth to two others, of more importance than itself, namely Darwinism and Socialism. Darwinism was an application to the whole of animal and vegetable life of Malthus's theory of population, which was an integral part of the politics and economics of the Benthamites - a global free competition, in which victory went to the animals that most resembled successful capitalists. Darwin himself was influenced by Malthus, and was in general sympathy with the Philosophical Radicals. There was, however, a great difference between the competition admired by orthodox economists and the struggle for existence which Darwin proclaimed as the motive force of evolution. 'Free competition,' in orthodox economics, is a very artificial conception, hedged in by legal restrictions. You may undersell a competitor, but you must not murder him. You must not use the armed forces of the State to help you to get the better of foreign manufacturers. Those who have not the good fortune to possess capital must not seek to improve their lot by revolution. 'Free competition,' as understood by the Benthamites, was by no means really free. "Darwinian competition was not of this limited sort; there were no rules against hitting below the belt. The framework of law does not exist among animals, nor is war excluded as a competitive method. The use of the State to secure victory in competition was against the rules as conceived by the Benthamites, but could not be excluded from the Darwinian struggle. In fact, though Darwin himself was a liberal, and though Nietzsche never mentioned him except with contempt, Darwin's Survival Of The Fittest led, when thoroughly assimilated, to something much more like Nietzsche's philosophy than like Bentham's. These developments, however, belong to a later period, since Darwin's Origin Of Species was published in 1859, and its political implications were not at first perceived." KARL MARX In his 1843 writing from The Kreuznach Manuscripts: Critique Of Hegel's Philosophy Of Right [from Discussion Of The Princely Power, Comments On Hegel's 279] Karl Marx writes, [quoting:] "Democracy is the truth of monarchy; monarchy is not the truth of democracy. Monarchy is forced to be democracy as a non sequitur within itself, whereas the monarchical moment is not a non sequitur within democracy. Democracy can be understood in its own terms; monarchy cannot. In democracy, none of its moments acquires a meaning other than that which is appropriate to it. Each is actually only a moment within the whole demos. In monarchy, a part determines the character of the whole. The whole constitution has to take shape of this firm foundation. Democracy is the type or species of the constitution. Monarchy is a variety, and indeed a bad variety. Democracy is 'form and content'. Monarchy is supposed to be only form, but it falsifies the content. "In monarchy, the whole, the people, is subsumed under one of its particular modes of existence, that of the political constitution. In democracy, on the other hand, the constitution itself appears as only one determination, and indeed, as the self-determination of the people.