A socialist and according to recently discovered correspondence a Freemason, Victor Hugo was a man of his time, which happened to be a revolutionary time. His work has greatly influenced the world he lived in, and one could make the argument that the Paris Commune of 1871 was in large part a consequence of the impact Les Misérables, the book he released in 1862, had on an already social-change-oriented French society.
As the reader of A Time of Change is going to find out, the Freemasons, the Illuminati, the Rosicrucian and the progressive members of the Jewish Community, from the one known as Jesus all the way to Albert Einstein (see his 1949 essay Why Socialism?) have always advocated for social change that favor the multitudes and pointed at the evils of materialism and slavery, the basis for the capitalist system. It was the same type of social change Karl Marx, a contemporary of Victor Hugo and the de facto author of the 1848 Communist Manifesto (Engels only made a few contributions to it), felt it was not just necessary but also inevitable.
The Manifesto happened to be another document that has significantly influenced the ones behind the Paris Commune and Victor Hugo himself. Marx was born in a non-religious Jewish family that converted to Christianity at a time when open anti-Semitism rooted in church dogma was making it very difficult, if not impossible for Jewish people to succeed professionally or to be accepted in certain circles, the academia included. As a result, it is no coincidence that, as history records show all these groups have been constantly vilified and heavily persecuted by religious institutions, especially by the Catholic Church and anyone in a position of power associated with the church.
No coincidence because, as you are going to find out, capitalism was created by a Catholic Church that would became one of the major profiteers of a system that was and still is an extension of the institution of slavery. Because the Freemasons and the Catholic Church were on opposing sides when it came to social issues, with the church favoring a monarchial system of government while the Freemasons, the Rosicrucian, and the Illuminati, organizations with deep roots into an yet to be told true history of civilization Earth were advocating for the establishment of a republic that was to be a from-the-people and for-the-people form of government, something they would first attempt to implement in America, the official history of the world is a masked reflection of a subterranean conflict between two entities vying for control over the destiny of the Earth people. Masked because there is a constant cover-up of what goes on behind these institutions and behind our government, the non-pubic, yet, area where they vie for a position of control.
In "Interview with Karl Marx, head of the L'Internationale," by R. Landor published in the New York World on July 18, 1871, only a couple of months after the Paris Commune, suspecting certain secret societies were behind "the last Insurrection," Landor asks Marx if such a thing was possible, that L'Internationale did not have full control over the events, and that many of the participants in the streets were not even aware of that. Familiar with the fact that the Catholic Church was accusing the Freemasons of organizing these large-scale upheavals that most of the time had an anti-religion and a specific anti-Catholic platform, even though he claimed full leadership by L'Internationale, Marx acknowledges that individual Freemasons were active members of his organization. In doing so he points of the fact that the church was trying to make that into something nefarious, as if the Freemasons were the evil incarnated: "Then it was a plot of the Freemasons, too, for their share in the work as individuals was by no means a slight one. I should not be surprised, indeed, to find the Pope setting down the whole insurrection to their account." The fact is, by and large the pope would have been right.
One of the defining elements of the agenda adopted by those who started the 1789 French Revolution, the 1848 Spring of Nations Revolution, the 1871 Paris Commune, and the 1917 Russian Revolution was anticlericalism. For the record, according to existing documents and traditions, this was the same position adopted by the one known as Jesus when he was already teaching in India during his formative years, the eighteen years of his life missing from the Bible, a position he did not abandon when he returned to Judea to start his mission there. As even some of the texts included in the New Testament of the Bible reveal, Jesus was known for despising and for being very critical of the priests.
One other thing these social upheavals had in common was that, same as the Enlightenment movement, they were, indeed, organized by Freemasons. Regarding the French Revolution, a few founders of America, with Jefferson, Paine, and even Adams, who unlike Jefferson was not a fan of the revolt in France, or of Paine, were not just acknowledging the grave problems created by leaders of religious institutions with political and materialistic ambitions meddling in the governing of the European countries, but were also of the opinion that the priests had it coming.
The other significant detail regarding these very turbulent times in the history of Europe and America is the fact that, proof they were their initiators, in large part the ideology, the motivation behind these revolutions, and that includes the American Revolution, had been laid out publicly by personalities associated with the Freemasons, the Rosicrucian, with the Illuminati, and by the pro-democracy activist Jewish intellectual.
The existential system every progressive was critical of kept producing a substantial class of poor people forced to work for the rich people so they could make a living, a goal barely accomplished. This was the reason why in Les Misérables, Hugo chose to tell the story of the June 1832 revolt in Paris, a story the authors of the musical with the same title, it premiered in the city of lights in 1980, focused on. Something we should ponder over once in while, after all this is recorded in our history books, way before Marx, Engels, and Lenin, class struggle and class conflict has been a recurring and, in fact, defining aspect of the history of humankind on this planet.
Contact in a public forum with new ideas and awareness of new and more accurate ways of understanding what is already known to Earth people leads to a change of perception of reality. That, in turn, creates the awareness of the need to make changes in the way we exist on this planet, and of what exactly must be changed. The often desperate desire for change experienced by those push beyond a certain limit is bound to come in conflict with the determination shown by those who profit from the current system as they protect and preserve a status quo that benefits them and them only. That inevitably results in social and economic chaos that fuels street revolt. As the same history records show, though, by and large even when the motivation for change was a well-thought by enlightened entities ideal, by definition chaotic violent events tend to fail to reach their declared objectives.
Street revolutions are not always as spontaneous as they appear to be. At the same time, to avoid major chaos, entities having a certain measure of control over civilization Earth either hinder progress or slow it down so that the wheels of the current system would not come off. The idea behind that is to prevent the global community from plunging into an unmanageable situation. One should not assume though there is unity of opinion at the deep state level regarding how progress should be achieved and what it should consist of. There are several levels of unseen unelected controlling self-appointed authorities.
We live in a time when major change is not only expected to occur but it must occur and will occur. Opposition to change or lack of interest in change is going to generate the same kind of unmanageable chaos that would logically result from an impulsive attempt at abolishing the current system overnight.
In Les Misérables we find the best explanation for why A Time of Change came to be. In the Preface to the book, Hugo describes in impressive details what has motivated him to write his own book, and as one reads through that, it dawns on him that the human aspiration toward living in liberty, as equals to each other, man or woman, and as a planetary brotherhood is a reaction to the constrictions and the artificial challenges created by the current existential system, one the Earth people were not responsible for. Since the system has remained the same for thousands of years, so is what hinders today our efforts to fulfill those aspirations. What changes is the realization by more and more inhabitants of the planet not only what the message in the liberating truth is but of the fact that they have the individual and the collective power of living according to that truth.
In the end, the implication is that there is a constant burning willingness in the people's hearts and souls to brake loose from the chains of deceit, oppression, and inequality that keep them enslaved to the material, something as real and valid today as it was in 1862 when Hugo released his book. According to him,
"So long as there shall exist, by reason of law and custom, a social condemnation, which, in the face of civilization, artificially creates hells on earth, and complicates a destiny that is divine, with human fatality; so long as the three problems of the age - the degradation of man by poverty, the ruin of woman by starvation, and the dwarfing of childhood by physical and spiritual night - are not solved; so long as, in certain regions, social asphyxia shall be possible; in other words, and from a yet more extended point of view, so long as ignorance and misery remain on earth, books like this cannot be useless." - Hauteville House, 1862
That makes one entertain the thought that, A Time of Change too is not a useless book after all.
In fact, In large part a consequence of those partially failed revolutions of the past, we are in a better place today as a civilization than we were in 1862. Many of the problems enumerated by Hugo, however, those artificial "hells," as he calls them, have not been yet resolved. The good news is, they are about to be resolved, once and forever.
(Originally published on June 6, 2021)
A Time of Change is private intellectual property made available to the public in this format free of charge. You could only share it free of charge.
Copyright laws prohibit the unauthorized commercial reproduction of the entire set of documents or any part of it.