John Dewey, psycho-spiritual weapons and the war into which we’ve been conscripted.

Excerpt from Malachi Martin’s Windswept House

I’ve been reading Malachi Martin’s Windswept House, at the recommendation of a reader.

It’s a 1996 semi-fictional novel that covers much of the same territory Martin wrote about in the nonfiction book The Keys of This Blood (1990).

I’ve written about some of those themes, to clarify for myself and readers, some of the geopolitical and theological foundations that have supported subsequent legal reporting.

• Ternaries and Trinities (Oct. 2021)

• Teleopolitics (Dec. 2021)

• Mass formation; self-destructive nature of totalitarianism; and the teleopolitical history of Poland (Jan. 2022)

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Both books are about the long-running effort of corrupters within the Roman Catholic hierarchy to overthrow papal authority, diffuse power among bishops and regional councils of bishops, and through that diffusion and weakening, create conditions to eliminate the Catholic Church as a moral force in the geopolitical realm, and subordinate the institution to the New World Order of the transnational Satanic globalists.

The plot of Windswept House involves a cardinal’s machinations, in collaboration with a small group of Freemasons representing other religious, political and financial organizations, to install two Catholic brothers in their mid-30s within two key institutions in 1991.

Priest Christian Gladstone is installed within the Vatican.

His brother, attorney Paul Gladstone, is installed as Secretary-General of the European Commission during the negotiating period for the Maastricht Treaty creating the European Union.

The European Commission, as a regional uber-government subordinating the national sovereignty of the member nations to the EC bureaucrats, serves as the working model and nucleus around which the eventual one-world government is to crystallize.

The plan — of which the brothers are mostly unaware as they take up their posts — is to have the priest brother lead bishops in each nation to the European Commission for low-interest loans and other financial and legal inducements, and for the lawyer brother to facilitate the granting of those inducements from the EC side.

The goal is to erode the bishops’ loyalty to the pope and increase their loyalty to the transnational financiers, and position the Catholic Church as a subordinate entity adding a mild religious flavor to globalized secular materialism.

The goal is to prevent the Catholic Church and any Pope from occupying a geopolitical position from which to provide clear, divinely-inspired judgment as to the morality of the new world government system as it relates to God or to the human beings He created in His image and likeness.

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The excerpts below (from pp. 248-251) are from a scene in which three of the corrupting cardinals are discussing their plan to infiltrate and turn the bishops’ conferences.

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“Change agents!” Cardinal Pensabene cocked a bony forefinger at Maestroianni and Aureatini at the outset of their very first working session. “If we can install change agents and upper-level facilitators within every ad hoc Internal Affairs Agency in every Bishops’ Conference, we can meet our early timetable…”

On the historical side of the ledger, he told how the concept and implementation of change agents and upper-level facilitators had appeared first as prime factors in the rise of European dictatorships in the 1920s and 1930s.

“Notably,” he observed without apology, “in Joseph Stalin’s Soviet empire, in Adolph Hitler’s National Socialism regime and in Benito Mussolini’s Fascist regime…

The premier educational philosopher of the United States, John Dewey, studied the same methods and came up with his own version. A version tailored for use within two areas that concern us now…

First, Dewey tailored his methods for use within the educational realm. And second, he tailored them for use within the framework of Western democratic society. What is now called ‘social engineering’ took on a respectable air….”

“Now, as I see it,” Pensabene continued, “the problem we face — the task of bringing the thinking of our bishops into alignment with our own views on the question of unity with the Pope — is exactly the problem faced by all those earlier theoreticians and practitioners of social engineering. And that problem is simple: How to persuade millions of people to change that outlook so as to fit ideologically into the mold the social engineers have in mind. For ultimately, it is not our four thousand bishops alone who must be persuaded…

An agent of change might be any number of things. An institution. An organization. A lone individual…

The purpose of an agent of change is to replace ‘old’ values and behaviors with ‘new’ ones. And to do so by using psychologically based techniques developed specifically for the wearing away of attitudinal resistance.

At some point, the practice of these techniques became known as facilitating or facilitation. But the object is always to change a previously held mind-set into a totally new and different mind-set. Even to a mind-set that previously would have been unacceptable and abhorrent…

The process is fascinating. In this case, the process is a pyramidal affair. And the agent of change is the capstone of the pyramid.

The change agent sets out to recruit a group of individuals or organizations who appear most susceptible to the desired and always attractively packaged new mind-set. Assuming the change agent is capable, those who regard the new mind-set as a perversion of thought will be few in number. Any such dissenters are left by the wayside.

The successful graduates, meanwhile, having emerged from the tutelage of the change agent, armed with total acceptance of the new thinking — having been facilitated, in other words — are themselves now rightly regarded as facilitators.

In his role as upper-level facilitator, the agent of change charges the newly converted to repeat the process. To go out into the world and spread their newfound beliefs. To coerce as many others as possible into accepting the new and jettisoning the old. As ever widening layers are formed in the pyramid of change, so too is the desired new thinking formed about values, beliefs, attitudes and behavior.”

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One of the other cardinals then brings up a practical concern: What if the model turns out to be more complex to implement than it is to explain?

Cardinal Pensabene responds with two points.

One, the change agent model is the only one they have available.

And two, it’s relatively easy to use.

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“…The basic thing to understand is John Dewey’s own explanation of the techniques involved as — and I believe my quote is exact — ‘a control of the mind and emotions by experimental, not rational means.’

The aim is to arouse emotions rather than stimulate thought or intellectual perception.

Assuming that the ‘change agent’ has chosen his initiates with cunning, he institutes a process in which his target audience participates actively. It is sometimes called a ‘freezing and unfreezing’ process — a relatively straightforward process of four steps…

Having gathered a captive and complaisant audience, the change agent begins by ‘freezing’ the attention and the experience of the group on its own isolation and vulnerability.

The second step is to disaggregate, or ‘unfreeze.’ In this context, that means a distancing from the old values on which the members of the audience once relied. It means, in sum, that those former values are made to seem no longer desirable or suitable.

Stage three — reaggregation — follows with acceptance of the new structure of thought proposed by the ‘facilitator.’

The final step is routinization. The new structures of thinking are incorporated into the flow of normal, everyday life.

That basic procedure can be repeated as often as necessary — and through as many converted ‘facilitators’ as possible — to perpetuate and spread the ‘new’ thinking…”

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The third cardinal raises one more objection. Cardinal Aureatini points out that 1991 is not 1920 or 1930. The target populations are not weakened by world wars and worldwide economic depressions. He suggests it may not be feasible to make those people feel ‘isolated and vulnerable.’

Cardinal Pensabene responds with his final explanatory points.

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"…In my happy experience, it is one of the wonders of the human condition that, with a little care and attention, almost anyone can be made to feel isolated and vulnerable.

When we planned the huge changeover in the daily Mass-going habits of fifty-five million Catholics in the United States, for example, we were not working in the 1920s, but in the 1970s. And when we undertook to transform parish life and the importance of piety, we were not working in the 1930s, but in the 1980s. And in both cases, we would have got nowhere without change agents and facilitators…

Ask yourself, how did it happen in the United States that in the short space of two decades we practically obliterated any effective traces of a liturgy and parish life that had been ingrained — institutionally ingrained! — for nearly two centuries?”

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The proof being in the pudding, as it were.

Catholic liturgy and parish life as they existed before 1965 were obliterated by 1991.

And for decades, accelerated since January 2020, the change agents have been busily working to replace the old notions of American Constitutional republican limits on government power and old notions of election integrity, with the new idea of global technocratic governance uncoupled from any elections at all.

At the same time, they’ve been working to replace the old notions of medical ethics founded on the Hippocratic Oath and the Nuremberg Code, with the new idea that human beings are threats to the survival of each other and the Earth, and therefore must be sacrificed, as individuals, for the claimed-but-fraudulent common good of the collective, through new, formerly-incoherent arguments like “My mask protects you; your mask protects me” and “Get the ‘vaccines’ and ‘boosters’ [that increase infections, transmission, serious illnesses and deaths] to protect your community.”

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I think it’s useful to understand the basic techniques of social engineering and social control, because understanding what the Enemy is trying to do to our minds and souls, and how the Enemy is making those attempts, takes some of the power away from him and his human minions.

It’s clear by now that the war into which we’ve all been conscripted has many fronts.

One front is the bioweapons front, from the scientific-military lab development and release of weaponized communicable disease (SARS-CoV-2 and its precursors (HIV, SARS-1, MERS, H1N1 and many others) through the development and coerced injection of the mRNA and DNA-platform weapons, deployed alongside many other chemical and biological attacks over the past century.

Another front is the legal and political battlefield: at-first gradual, and since January 2020 rapid suspension of Constitutional limits on government authority; the substitution of administrative agency back-room diktat for legislation adopted through transparent and deliberative procedures; and the mooting of the judicial branch and its evidentiary, adversarial, review functions.

But I think the third main front — the psycho-spiritual front that Malachi Martin, Mattias Desmet, Joost Merloo and many others explore and explicate — may be the most important one.

It’s crucial for the Enemy to destroy the minds and souls of those who survive the bioweapons campaigns.

So it’s crucial for us to learn how to fight on that front, because each blocking of menticide and soul-death, for each person, puts up another hurdle to the successful achievement of the Enemy’s big, corruptive plans.

It’s good and useful to carefully hold onto our rational faculties, our own acts of will, and our old values of Christian faith, Constitutional limited government, individual moral sovereignty (body, mind and soul) and so many others, against the change agents trying to make us abandon them.

Keeping a tight grip on those things helps us with our own salvation, and also helps those around us who see us doing it, to serve the true, non-fraudulent common good here and Hereafter.

“My intact reason, will and soul protect you.

Your intact reason, will and soul protect me.”

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St. Andrew the Apostle.