... necessary [to state this] only when it [the cavity or the wall] slopes to one side: I might have thought that it [the article found there] had slid down. [5] Therefore we are taught [otherwise]. BUT IF IT [THE HOUSE] USED TO BE RENTED TO OTHERS, EVEN IF ONE FINDS [ARTICLES] IN THE HOUSE ITSELF, THEY BELONG TO HIM. Why so: let it be assigned to the last [tenant]? [6] Did we not learn: Money found in front...

... criterion is inapplicable. Half belongs to the house owner and half to the finder. But was originally at the upper portion of the cavity, and the ownership should be determined accordingly. I.e., let the last tenant be assumed the owner (Tosaf.). Shek. VII, 2. If money is found in Jerusalem, the question arises, what is its status — is it ordinary secular coins (hullin) or tithe money? This was...

... because the second-tithe (v. infra p. 517. n. 5) had to be eaten in Jerusalem or its monetary equivalent expended there, which money likewise was governed by the law of second tithe. Now, most of the flesh eaten in Jerusalem was bought with second tithe money, and generally took the form of peace offerings; when one could not stay long enough in Jerusalem to expend all the tithe money there, he would...

... distribute it amongst the poor, or give it to his friends in Jerusalem. Consequently. if money is found in front of cattle dealers, whatever the time of the year, it is assumed to be of the second tithe. On the other hand, if found on the Temple Mount, we assume it to be hullin, even at Festival time, when most of the money handled is tithe, because the greater part of the year is not Festival, and then...

... ordinary hullin is in circulation, and this money might have been lost before the Festival. But if found in the other streets of Jerusalem, a distinction is drawn, as stated in the text. But not the Temple Mount. Because before a tenant leaves his house he makes a thorough search to see that he leaves nothing behind. In addition to the tenant (so it appears to be understood by Tosaf. a.l. s.v. [H] and [H...

...], TO THE SHOPKEEPER. [14] [IF HE FINDS IT] IN FRONT OF A MONEY-CHANGER, IT BELONGS TO HIM [THE FINDER]; BETWEEN THE STOOL [15] AND THE MONEY-CHANGER, TO THE MONEY-CHANGER. IF ONE BUYS PRODUCE FROM HIS NEIGHBOUR, OR IF HIS NEIGHBOUR SENDS HIM PRODUCE, AND HE FINDS MONEY THEREIN, IT IS HIS. BUT IF THEY [THE COINS] ARE TIED UP, HE MUST TAKE AND PROCLAIM THEM. [16] GEMARA. R. Eleazar said: Even if they...

... [the articles found] are lying on the [money-changer's] table [they belong to the finder]. We learnt: [IF HE FINDS IT] IN FRONT OF A MONEY-CHANGER, IT BELONGS TO HIM. [This implies,] but if it was on the table, it belongs to the money-changer. [17] Then consider the second clause: BETWEEN THE STOOL AND THE MONEY-CHANGER, TO THE MONEY-CHANGER; [implying,] but if on the table, it is his [the finder's...

...], But [in truth] no inference can be drawn from this. [18] And whence does R. Eleazar know this? — Said Raba: Our Mishnah presented to him a difficulty. Why teach particularly, BETWEEN THE STOOL AND THE MONEY-CHANGER. IT BELONGS TO THE MONEY-CHANGER? Let it state. 'on the table,' or, 'If one finds [an article] in a money-changer's shop.' just as the first clause teaches, IF ONE FINDS [AN ARTICLE...

..., and so the finder may keep it. (V. supra 26a for a similar argument.) Customers having no access to that spot, the shopkeeper must have dropped it there. [The chest attached to the table in front of the money-changer, wherein the money was placed; v. Krauss, TA, II. 411.] The manner of tying, or the number of coins, can prove ownership. 'IN FRONT' denotes on the ground. It neither refutes nor...

... supports R. Eleazar. I.e., these difficulties force him to translate 'IN FRONT OF A MONEY-CHANGER as meaning even on his table, though generally the phrase connotes on the ground. Tractate List / Glossary / / Bible Reference             ...

... accepted the condition he was in. After many years, one day he was sitting outside a hotel, begging. It was hot summer and he wanted enough money to purchase a pair of shoes -- secondhand of course -- because the earth was almost like fire, and to walk without shoes was becoming impossible. He had wounds on his feet, and he was crying out for just a few coins. At that very moment a golden chariot stopped...

... revolution should happen before our eyes. It is contentment enough that you were part of a movement that changed the world, that you played your role in favor of truth, that you will be part of the victory that is going to happen ultimately. Question 2: BELOVED OSHO, WHY IS MONEY SUCH A LOADED ISSUE? IT SEEMS AS THOUGH WHEN WE HAVE MONEY, EITHER WE FEEL GUILTY ABOUT IT, AND THUS COMPELLED TO SPEND IT, OR...

... INSECURE, AND THEREFORE WANT TO HOLD ONTO IT. OBVIOUSLY IT AFFECTS A MULTITUDE OF AREAS THAT REVOLVE AROUND THE PIVOT OF POWER AND FREEDOM. THE CURIOUS THING IS THAT EVEN TO DISCUSS THE SUBJECT OF MONEY IS SOMEHOW AS MUCH A TABOO AS DISCUSSING SEX OR DEATH AT THE DINNER TABLE. PLEASE COMMENT. Money is a loaded subject for the simple reason that we have not been able to work out a sane system in which...

... money can be a servant to the whole humanity, and not the master of a few greedy people. Money is a loaded subject because man's psychology is full of greed; otherwise money is a simple means of exchanging things, a perfect means. There is nothing wrong in it, but the way we have worked it out, everything seems to be wrong in it. If you don't have money, you are condemned; your whole life is a curse...

..., and your whole life you are trying to have money by any means. If you have money it does not change the basic thing: you want more, and there is no end to wanting more. And when finally you have too much money -- although it is not enough, it is never enough, but it is more than anybody else has -- then you start feeling guilty, because the means that you have used to accumulate the money are ugly...

..., inhuman, violent. You have been exploiting, you have been sucking the blood of people, you have been a parasite. So now you have got the money but it reminds you of all the crimes that you have committed in gaining it. That creates two kinds of people: one who starts donating to charitable institutions to get rid of guilt. They are doing "good work," they are doing "God's work." They...

... are opening hospitals, and schools. All they are doing is trying somehow not to go mad because of the feeling of guilt. All your hospitals, and all your schools and colleges, and all your charitable institutions are outcomes of guilty people. For example, the Nobel prize was founded by a man who earned money in the first world war by creating all kinds of destructive bombs, machines. The first world...

... war was fought using the means supplied by Mr. Nobel. And he earned such a huge amount of money... Both the parties were getting war material from the same source; he was the only person who was creating war materials on a vast scale. So whoever was killed, was killed by him. It doesn't matter whether he belonged to this side or to that side; whoever was killed was killed by his bombs. So in old age...

..., when he had all the money in the world a man can have, he established the Nobel prize. It is given as a peace award -- by a man who earned the money by war! Whoever is working for peace receives a Nobel prize. It is given for great scientific inventions, great artistic, creative inventions. And with the Nobel prize comes big money -- right now it is near about two hundred and fifty thousand dollars...

.... The best award, and two hundred and fifty thousand dollars with it; and it goes on increasing because money goes on becoming less and less valuable. And such a fortune that man must have created that all these Nobel prizes that are distributed every year are given only out of the interest. The basic money remains intact, will remain intact forever. Every year so much interest accumulates that you...

... this, because for two thousand years nobody even mentioned or bothered to comment on why Pontius Pilate washed his hands. It was Sigmund Freud who found out that people who are feeling guilty start washing their hands. It is symbolic... as if their hands are full of blood. So if you have money, it creates guilt. One way is to wash your hands by helping charitable institutions, and this is exploited...

.... Each breath becomes heavy. And the strange thing is that he has worked his whole life to attain all this money, because the society provokes the desire, the ambition, to be rich, to be powerful. And money does bring power; it can purchase everything, except those few things which cannot be purchased by it. But nobody bothers about those things. Meditation cannot be purchased, love cannot be purchased...

..., friendship cannot be purchased, gratitude cannot be purchased -- but nobody is concerned with these things. Everything else, the whole world of things, can be purchased. So every child starts climbing the ladder of ambitions, and he knows if he has money then everything is possible. So the society breeds the idea of ambition, of being powerful, of being rich. It is an absolutely wrong society. It creates...

... psychologically sick, insane people. And when they have reached the goal that the society and the educational system have given to them, they find themselves at a dead end. The road ends there; there is nothing beyond. So either they become a phony religious person or they just jump into madness, into suicide, and destroy themselves. Money can be a beautiful thing if it is not in the hands of the individuals...

..., if it is part of the communes, part of the societies, and the society takes care of everybody. Everybody creates, everybody contributes, but everybody is not paid by money; they are paid by respect, paid by love, paid by gratitude, and are given all that is necessary for life. Money should not be in the hands of individuals; otherwise it will create this problem of being burdened with guilt. And...

... money can make people's lives very rich. If the commune owns the money, the commune can give you all the facilities that you need, all the education, all creative dimensions of life. The society will be enriched and nobody will feel guilty. And because the society has done so much for you, you would like to pay it back by your services. If you are a doctor you will do the best you can do; if you are a...

...; it will be a commune resourcefulness. It will be yours. It will be for you, but it will not be in your hands. It will not make you ambitious; it will make you more creative, more generous, more grateful, so the society goes on becoming better and more beautiful. Then money is not a problem. Communes can use money as an exchange, because every commune cannot have all the things it needs. It can...

... purchase from another commune; then money can be used as a means of exchange -- but from commune to commune, not from individual to individual, so that every commune is capable of bringing in things which are not available there. So money's basic function remains, but its ownership changes from the individual to the collective. To me this is basic communism: the money's function changes from the...

... charity, but you don't see from where charity comes, and why. In the first place, why should there be a need for charity? Why should there be orphans, why should there be beggars? Why in the first place should we allow beggars to happen and orphans to happen? And in the second place, why are there people who are very willing to do charity work, to give money, to give their whole lives to charity and...

... survived." If you go on digging at the roots -- which are ugly, which nobody wants to see.... That's why words like `sex' or `death' or `money' have become taboos. There is nothing in them that you cannot discuss at the dining table, but the reason is that we have repressed them deep down and we don't want anybody to dig them out. We are afraid. We are afraid of death because we know we are going to...

... that trivia to keep them engaged. It functions as a curtain: they are not going to die, at least not now. Later on... "whenever it happens, we will see." Sex they are afraid of because so many jealousies are involved. Their own life experiences have been bitter. They have loved and failed, and they really don't want to bring the subject up -- it hurts. And so is the case with money, because...

... money immediately brings in the hierarchy of the society. So if there are twelve persons sitting around the table, immediately you can put them in a hierarchy; the similarity, the equality, for the moment is lost. Then somebody is richer than you, somebody is poorer than you, and suddenly you see yourself not as friends but as enemies, because you are all fighting for the same money, you are grabbing...

... at the same money. You are not friends, you are all competitors, enemies. So at least at the dining table when you are eating you want no hierarchy, not the struggle of the ordinary life. You want for a moment to forget all those things. You want to talk only of good things -- but these are all facades. Why not create a life which is really good? Why not create a life where money does not create a...

... Babylonian Talmud: Baba Mezi'a 63         Previous Folio / Baba Mezi'a Contents / Tractate List / Navigate Site Babylonian Talmud: Tractate Baba Mezi'a Baba Mezi'a 63a for I interpret the Mishnayoth in accordance with his views. For R. Oshaia taught: If a man was his neighbour's creditor for a maneh, and he went and stood at his granary and said, 'Repay me my money, as I wish...

... stated: Rab said: One may buy on trust against [future delivery of] crops, but not against [repayment of] money at [future prices].7  But R. Jannai said: What is the difference between them themselves [sc. the crops] and the value thereof?8 An objection was raised: In all these cases, if he possesses [these commodities], it is permitted.9  — R. Huna answered in Rab's name: This means...

... usury, even if the transaction is made several times, each time at an enhanced value. But if the debtor lacks them, and when the bargain is struck, actually receives no money, it has the appearance of a ruse to increase his indebtedness (v. p. 373, nn. 4, 6), and is thus like usury, and consequently forbidden. Thus: A owing a gold denar to B, credited him with a kor of wheat for it, which was the...

... at present prices, paying immediately, for delivery at some future date, even though they may have appreciated in the meanwhile. But he may not arrange to receive the future value of the crops, for since he may thus receive in actual money more than he gave, it has the appearance of usury. Since he may receive the crops, though they represent more than was paid, he may also receive money in lieu...

... thereof. R. Oshaia's ruling, that the creditor may be credited with wine calculated on the low price and according to the appreciated value of the wheat, supports this view, that the crops owing to him may be deemed as actual money. Quoted from the Baraitha of R. Oshaia cited above; as this supports R. Jannai (v. preceding note), it refutes Rab. Hence it is actually his own, and not merely a debt, and...

... suspicion of usury: only when he gives money in lieu thereof, does it appear as such. 'If I do not repay by a certain date, the field is sold to you from now;' v. infra 65b. For should the money be repaid, he will have received usury thereon. For it is not certain that the field will be redeemed, in which case there is no usury. Hence it is regarded as 'one-sided' usury', which R. Judah permits. R. Judah...

... even this is forbidden, for when he enjoys the usufruct it is actually interest on money lent (Rashi). Tosaf. explains that there is a real possibility of interest. Thus: should he fail to repay the entire loan, the creditor retains the whole value of the crops, even if it exceeds the deficit. Tractate List / Glossary / / Bible Reference Baba Mezi'a 63b We reason, 'What is the difference between them...

..., it is forbidden!2  — He answered them: There [the reference is to] a loan, here to a sale. Rabbah and R. Joseph both said: Why did the Rabbis rule, A man may contract to supply [provisions] at the current market price, even if he has none? Because he [the purchaser] can say to him [the vendor], 'Take your favours and throw them in the bush! How do you benefit me? Had I money, I could...

... money to a broker!4  — He replied: He [the purchaser] must give that too to him. R. Ashi said: people's money is their broker.5 Rabbah and R. Joseph both said: He who advances money at the early market price6  must [personally] appear at the granary. For what purpose? If to acquire it — but he does not thereby acquire it!7  If that he [the vendor] may have to submit to [the...

... curse], 'He who punished, etc.,'8  — even without his appearing there, he must submit thereto! — In truth, it is that he may submit to the curse; but he who advances money on an early market generally gives it to two or three people:9  hence, if he appears before him, [he shews] that he relies upon him [for supplies]; but if not, he [the vendor] can plead, 'I thought that you...

... found better produce than mine, and bought it [intending that I should return your money].' R. Ashi said: Now that you say it is because of his relying upon him, then even if he met him in the market and said to him, ['I rely upon you',] he relies upon him.10 R. Nahman said: The general principle of usury is: All payment for waiting [for one's money] is forbidden. R. Nahman also said: If one gives...

... money to a wax merchant, when it is priced at four [standard measures per zuz], and he [the vendor] proposes,'I will supply you five [per zuz];'11  if he possesses it, it is permitted; if not, it is forbidden. But this is obvious!12  — It is necessary [to teach this] only when he has [wax] credits in town:13  I might think that in such a case it is as though [he had said, 'Lend me...

...] until my son comes, or until I find the key:'14  therefore he teaches, since it must yet be collected, it is as non-existent. R. Nahman also said: If one borrows money from his neighbour and found a surplus therein, if it is an amount about which there could be an error, he must return it; otherwise, it is simply a gift. When is it 'an amount about which there could be an error'? — R. Abba...

..., the son of R. Joseph said: - To Next Folio - Original footnotes renumbered. See Structure of the Talmud Files For, just as it is certainly permissible if he has the stock, so also when he has the money furnished by the purchaser to buy it, for there is no essential difference between stock and money. — In such passages the reference is to contracting ahead, when the crops are probably dearer...

... advancing the money to the seller. The question of usury consequently does not arise.] By paying for the wheat beforehand the buyer saves the broker's fee, which he would have had to pay each time he wanted to make a purchase. This saving constitutes interest on his money. I.e., if he can pay cash, he needs no intermediary. Soon after the harvest, before trade commences in earnest and a general price is...

... submits himself to the curse. If you accept it later, though paying the money now. As various Baraithas have already stated. I.e., he has already paid for stocks, which are now due to him. v. infra 75a; here too, I might regard it as being already in his possession, though temporarily inaccessible. Tractate List / Glossary / / Bible Reference                  ...

... not worth it you can take your money back -- return the book -- but don't cut the uncut pages. Those one hundred pages are enough example." Even to understand those one hundred pages is a strange experience, particularly for those who don't know anything about mystics and their strange ways. Now he was not in any way able to compete with his own disciple Ouspensky. His books are so lucid, so...

... this looks strange -- with your blessings. I know this book: even while I was collecting and writing.... My purpose is to earn money -- this book is going to become a bestseller -- but now seeing you and your response, I feel perhaps I should not have done this." I said, "No, you continue. Let this book go into the market. Collect more, because while I am alive more and more lies will be...

... there, more and more gossips, rumors -- you can always earn money; this is a good way. It is not doing any harm to me. And the picture you have chosen for the cover is really beautiful." He said, "My God! I was thinking you would be angry, ferocious." I said, "Why should I be angry, why should I be ferocious? Life is too short to be angry, to be ferocious. Even if we can manage to...

... the cues, now it is their problem. If they fail they should be disappointed; why should I be disappointed? If they succeed, they should rejoice. I can participate in their rejoicing, but there is no way to disappoint me. Just include me out of the category of Gurdjieff, Krishnamurti and others. Question 2: BELOVED OSHO, I HAVE TRIED FOR SO LONG TO WRITE A QUESTION TO YOU ABOUT MONEY. THE QUESTION IS...

... SO COMPLEX, I CAN'T EVEN GET IT ON PAPER. IT INVOLVES FRIENDSHIPS, SELF-IMAGE, INTEGRITY, TRUST, INTELLIGENCE, IDENTIFICATION, LETTING-GO, HOLDING-ON, GUILT, RELATIONSHIPS, AND MOST IMPORTANTLY, MY DISCIPLESHIP. PLEASE HELP ME WITH THE QUESTION AND THE ANSWER. Money is a strange thing. If you do not have it, it is a simple matter -- you don't have it. There is no complexity. But if you have it...

..., then it certainly creates complexities. One of the greatest problems that money creates is that you never know whether you are loved or your money is loved, whether you are desirable or your money is desirable. And it is so difficult to figure out, that one would have preferred not to have had money; at least life would have been simple. Just a few days before, Hasya was telling me about Aristotle...

... Onassis' daughter. I remember seeing her picture when Onassis was alive, perhaps ten years ago. She was a beautiful, well-proportioned, charming young girl. But Onassis died and left her with a lot of money, and that created hell for her. Since then she has married three times, and each marriage fails because she thinks the person loves her money, not her. And this starts from the very beginning; the...

... day of marriage is really the day of divorce. On the day of marriage she takes a guarantee from the person -- a legal document before the court -- that he will not take her money. In case divorce happens, he will not ask for money. Now can you conceive a marriage to be worthwhile, when on the first day the woman is asking you to give in writing before the court that you are interested in her, and...

... not in her money; and that in case a divorce happens you will not ask for money? The divorce has already happened. In the fourth marriage she got into more troubled waters. Before I describe the fourth marriage, something else has to be said which was happening on the side. She was becoming fatter, uglier, as if deep down in her psychology she wanted to prove, "You love me whether I am...

... beautiful or ugly, shapely or fat -- you don't love my money." And she has become so ugly now that she avoids photographers, news media: she hides and does not want her pictures to be taken. Perhaps it is because she was uncertain whether she is loved, or her money. And most probably the people who have been with her were for the money, not for her. She did not receive love. The proof is that she...

... man. Perhaps because of his nose? Then you don't love the man. If you have any reason to love, then you don't love the man. So why are you making so much fuss about money? You should love and you should be loved, and you should be loved more because of your money. There is nothing wrong in it; you have something more than any other woman has. Otherwise, each thing will start creating problems: you...

... have a beautiful face, that's why this man loves -- he does not love you. If you had a face with pockmarks this man would not love you. Because you have eyes, this man loves you; if you were blind, this man would not love you. Then you are creating unnecessary problems for yourself. This man certainly loves you, in your totality, and your money is part of you. Why make it separate? You are rich, just...

...." And because of this she did not repeat the ritual of going to the court after marriage, and taking a certificate from the man, that in case of divorce he will not ask for money. Seeing that the man is so rich, it looked absurd to ask. But this man proved really cunning, and because there was no certificate he divorced her and took almost half of her fortune. Now, something like money, that...

... could have been a great pleasure, has turned out to be immense anguish. But it is not money, it is your mind. Money is useful. There is no sin in having money, there is no need to feel guilt; otherwise everybody should feel guilty. I should start feeling guilty -- "Why am I enlightened, when there are so many millions of people who are not enlightened? I must commit suicide, because the world is...

... full of unenlightened people, and I must be immensely selfish to be enlightened." I don't ask you, "Why do you love me? Do you love me or do you love my enlightenment? If you love my enlightenment then -- finished! Then you don't love me." But why make these divisions? This is how mind creates misery. You have money, enjoy it! And if somebody loves you, do not pose this question...

... because you are putting the person in a really bad situation. If he says he loves you, you are not going to believe it, and if he says he loves your money you are going to believe it. But if he loves your money, then the whole affair is finished. Deep down you will go on suspecting that he loves your money, not you. But there is nothing wrong: the money is yours, just as the nose is yours, and the eyes...

... are yours, and the hair is yours, and this man loves you in your totality. The money is also part of you -- don't separate it, then there is no problem. Try to live a life with as little complexities and as few problems as possible. And it is in your hands; we go on creating unnecessary problems. At least being with me, you should learn that all problems are created; there is no real problem. This...

... question is from Avirbhava. She has suffered from this question her whole life, and absolutely unnecessarily. Your money should make your life richer, more lovable, and it is making it difficult. Whenever anybody starts loving you, you are constantly thinking about the money -- "this man is interested in the money, not in me." Even if he is interested in the money... who is not interested in...

... money? He is simply being human. He is not a Buddhist monk, he is interested in money. But this does not mean that he is not interested in you. He is interested in you more because you are not only a woman, but a rich woman. Enjoy the idea, and drop this problem forever. Question 3: BELOVED OSHO, HOW TO CATCH THE LIGHT FROM YOUR CANDLE? Just come a little closer. People are afraid of coming closer...

... FIRST THE SUFFERING HUMANITY AND THE KINGDOM OF GOD SHALL BE YOURS? A GERMAN GENTLEMAN, MR. RHEINER, WHILE SPEAKING TO ME VIOLENTLY ACCUSED THE RAJNEESH ASHRAM OF BEING A BIG MONEY-MAKING RACKET AND SAID THAT IT SHOULD CARE MORE FOR THE POOR AND THAT IT SHOULD SERVE THE DOWNTRODDEN. OSHO, HOW IS IT THAT EVEN PEOPLE FROM THE AFFLUENT WEST CONTINUE TO MISUNDERSTAND YOU? Ajit Saraswati, I AM NOT AGAINST...

... MONEY - I am against money-mindedness! I am not against possessions, I am against possessiveness. And these are two totally different dimensions, diametrically opposite to each other. To be against money is stupid. Money is a beautiful means - a means of exchange. Without money there cannot be an evolved culture, society or civilization. Just imagine that money has disappeared from the world. Then all...

... that is comfortable, all that is giving you convenience will disappear with it. People will be reduced to utter poverty. Money has done a tremendous work; one has to appreciate it. Hence I am not against money, but I am certainly against money-mindedness - and people don't make the distinction. The whole human past has lived in confusion. Renounce money-mindedness, but there is no need to renounce...

... money. Money has to be created, wealth has to be created. Without wealth all science will disappear, all technology will disappear, all the great achievements of man will disappear. Man will not be able to reach the moon, man will not be able to fly. Without money life will become very dumb, just as without language all art, all literature, all poetry, all music will disappear. Just as language helps...

... you to exchange thoughts, to communicate, so money helps you to exchange things; it is also a form of communication. But money-minded people cling to money; they destroy its whole purpose. Its purpose is to go on moving from one hand to another hand. That's why it is called 'currency': it has to remain like a current, moving. The more it moves the better, the richer the society becomes. If I have...

... only one rupee and it goes on moving and it moves to five thousand sannyasins, then one rupee becomes five thousand rupees. The more it moves, the more money is created. It has functioned as if there were five thousand rupees - just ONE rupee! But the moneyminded person grabs it; he stops its being a currency. He holds it, he clings to it, he does not use it. We certainly create wealth, and this is...

... only a beginning; it is not yet a money-making racket. Just wait... it will be! We are going to make as much money as possible, because I am not against money. But we use it, that's the point; we are not hoarding it. And the more we have the more we will be using; it will become more of a currency. One of the reasons India is poor is because people are hoarders. And they are hoarding with beautiful...

... rationalizations: they call it 'simplicity of living.' Sheer nonsense! If you have to live simply then give the money to somebody else who wants to live richly! Why are you hoarding it? Live simply, perfectly okay. It is your life; if you want to live simply, LIVE simply - but why are you hoarding money? Then give it to people who can USE it! But money should be used; it should be allowed to move as fast as...

.... Nothing is wrong in creating money. We are not begging, we are creating, and we will never beg. When we can create, why beg for it? We have never asked anybody to give money to us. Tell Mr. Rheiner he must be a greedy person, and a money-minded person. When the money- minded person comes here he sees only his own mind. This is a mirror! You will find it always: your face mirrored in thousands of ways...

.... But this has been the whole past. Mahavira renounced money, Buddha renounced money. I am AGAINST it - I am far more in favor of a man like Janaka who lived like an emperor and yet became enlightened. I am far more in favor of Krishna who lived the life of an emperor and yet was enlightened. These people are far more balanced. Renouncing money simply shows one thing: that there is some fear in you...

.... You are afraid that if you don't renounce you will cling. I am not afraid! And if you ask me... I don't have any money, not at all - not a single PAISE. I am just a guest in the commune, and of course you treat me like a guest - that's perfectly right: a guest should be treated as a guest - you are my hosts. But I don't have anything. That does not mean that I have to live like a beggar - that much...

... intelligence I have! I need not live like a beggar; without having money I can live like an emperor. Is not that proof enough of enlightenment? I don't earn, I don't do a thing, I never leave my room. I can't even count money properly - you know my counting. After the first question comes the third, after the third comes the second.... For years I have not seen money; I have not touched notes for at least...

... twenty years. I have not touched any - not that I am against touching them, but notes are so dirty, particularly Indian notes - so dirty, that even when I used to travel I had somebody to accompany me, because who would touch those notes? So many hands have touched them and made them so dirty. They must be carrying all kinds of diseases! And for ten years I have not even seen any, because no money...

... comes into my room and I don't go anywhere. Unless the money walks into my room... but the guards are there, they won't allow! But I am not against money. My commune has to be the richest commune that has ever existed on the earth. In fact, in the past many communes have come into existence and died because of this stupid idea that you should not create wealth. Then how can you exist? Now, fifteen...

... will your poverty go. It is very simple: bring more technology. Rather than opening orphanages bring more technology, bring more industry. That's what I am going to do - and that is called a 'money-making racket'! In my commune everything of the latest has to be used so we can produce MORE! A machine can produce more than one thousand men or ten thousand men - then why use men? Men can be freed from...

... money is in its internationalism. It stretches a chain of banks and centers of financial control across the world and plays them on the side of the game that favors Judah. This center was, and for the moment is, in Germany, at Frankfort-on-the-Main, but feverish anxiety now accompanies the fear that it may have to be moved. Destiny is overtaking the Jewish World Power. The gold which is their god...

...; they were money-lenders to nations whose representatives they had corrupted to seek the loans. They did business precisely on the plane of the money-lender in the side street who induces the rich man's son to borrow a large sum, knowing that the father will pay. That is scarcely banking. Brains of that sort may "get" money, but will not "make" money. The deposit banking of the...

..., deciding the duration of the war and the hour of so-called peace, these groups constitute a danger which no one doubts after once having clearly seen it. Men who can thus manipulate money in time of war can do so in time of peace. The United States is living under some of that peace manipulation now. The reader of the Protocols is much impressed by the financial notes that are sounded throughout their...

... proposals. The Jewish defense against the Protocols, that they were written by a criminal or madman, is intended only for those who have not read the Protocols, or who have overlooked the financial plans they offer. Madmen and criminals do not coolly dissect one money system and invent another, as do the Protocolists. It will be worth while, in view of the sidelights that these articles have thrown on the...

... money question, to recall some of the forecasts and plans made in these most remarkable documents which have been attributed to the Wise Men of Zion, the world leaders of the inner council. "When we sink, we become a revolutionary proletariat, the subordinate officers of the revolutionary party; when we rise, there rises also our terrible power of the purse." So wrote the great Jewish...

... loans by the land banks. It is necessary for industry to deplete the land both of laborers and capital, and, through speculation, transfer all the money in the world into our hands. . . . . "To destroy Gentile industry, we shall, as an incentive to this speculation, encourage among the Gentiles a strong demand for luxuries, all-enticing luxuries." There is the Idea &mdash...

...; Extravagance and Debt support the Jewish money-lender's power. He does not lend to build industry, but to drain it. Independent industrial or agricultural wealth menaces his rule. Industry must be curbed by speculation; speculation must be encouraged by extravagance; an industrious people soon works itself free of its debt slavery; therefore invent new excitements to keep it in debt. Entice people from the...

... are worth transcribing here: "You know that the gold standard destroyed the governments that accepted it, for it could not satisfy the demand for currency, especially as we removed as much gold as possible from circulation." Whether the first statement is true remains to be seen; the others are demonstrably true. The gold in the ground and the gold that is money is under Jewish control...

..., and they withdraw it when they will. The stupid so-called "Gentile" says, "Why should they withdraw it? They cannot make any money that way!" Once again remember the distinction: it is not a matter of "making" money but of "getting" it; panics are more quickly profitable than is a long period of prosperity for men whose commodity is money. Indeed, men who deal...

... in money as a commodity and on the Jewish plan, lose their prestige if prosperity continues too long. The banker who is a banker, who lives to serve industry and the community — he profits by prosperity, but not so the money sharks. "We created economic crises for the Gentiles by the withdrawal of money from circulation. Mass capital stagnated, money was withdrawn from use by the various...

... governments, and they in turn were obliged to turn back to the capitalists for loans. Such loans naturally embarrassed the governments owing to the payment of interest charges, and made them subservient to the capitalists. . . . ." The withdrawal of money from circulation will create panics; everyone knows that. Such withdrawal of money is within the decision of a very small group of men...

.... Here in the United States we have been for a long fifteen months witnessing such a withdrawal and its effects. The word went by wire across the land, setting a date. On that date values began to crash all over the country, and honest bankers tried to help, while others who knew the game profited hugely. As shown in the last article, money was withdrawn from legitimate use, that it might be lent to...

... money speculators at six per cent, who in turn lent it to desperate people at rates as high as 30 per cent. No intelligent person will attempt to explain such events on the ground of natural law or of honest practice. These things occurred in this country within recent days. It is the "elastic" system, you know, with the public as a monkey on one end of the "elastic." A splendid...

... and borrowing. And its creditors are constantly discounting their obligations and are putting it into worse hands than ever. Even the Liberty Bonds are almost passed out of the hands of the people into the hands of Jewish fiscal agents who "get" money out of the necessities of the people who sell and out of the necessities of the government which borrowed. And if all signs do not fail, we...

... historically true, whether it will prove prophetically true or not. Compromising loans and interest are Jewish devices, historically Jewish. Practically and at present the Jew prefers not to borrow except in such a way as to place all business risks on other people's money while he keeps his own safely, and the payment of interest is an abomination to him. These statements of the Protocols have at least...

... confiscation of money in order to regulate its circulation." (3) "We must introduce a unit of exchange based on the value of labor units regardless of whether paper or wood are used as the medium. We will issue money to meet the normal demands of every subject (citizen), adding a total sum for every birth and decreasing the total amount for every death." (4) "Commercial paper will be...

... bought by the government, which, instead of paying tribute on loans as at present, will grant loans on a business basis. A measure of this character will prevent the stagnation of money, parasitism and laziness, qualities which were useful to us as long as the Gentiles maintained their independence, but which are not desirable to us when our kingdom comes." (5) "We will replace stock...

... government organizations are costly, it is necessary to raise money for maintenance. Consequently, it is necessary to study carefully in this particlular the problem of checks and balances." (2) Kinds of taxes to be raised: (a) "The best method of taxation is to establish a progressive tax on property." (b) The receipt of purchase money or an inheritance will be subjected to a progressive...

... stamp tax." (c) "Any transfer of personal property, whether in money or other form of value . . . ." (d) A luxury tax — "the latter will be taxed through the medium of a stamp impost." The rich are to be taxed in proportion to their wealth: "A tax on a poor man is the seed of revolution and it is detrimental to the government which loses the big...

... will be regarded as the financial support of the government and the exponents of peace and prosperity. The poor will realize that the rich are paying the money necessary to attain these things." This was written at least as early as 1896. How many forms of taxation have come precisely as here outlined! How illuminating also the following remark: "Money should circulate; and to hinder free...

... circulation has a fatal effect upon the government mechanism, which it lubricates. That thickening of the lubricator may stop the correct functioning of the whole machine. The substitution of a part of money exchange by discount paper has created just such an impediment." Remember that when next you hear the Jewish plan that "Gentiles" shall do business with their own bits of paper, while...

..., with money, with ambition. Live it - because that is the only way to know it. Go into the deepest hell the world can make available to you, know it - because only by knowing is one liberated. And then, suddenly a light will dawn on you. You will see the whole absurdity of it. And you start returning home; then you start returning towards the source. For thirty-five years go into the world, and then...

... greed. And if you talk about anger, that is not his problem. if you talk about sex, that is not his problem. You will be surprised to know: greedy; people have no sexual problem. That's why Marwadis have to adopt children. Greedy people don't have sex-energy: their whole energy moves into greed. Money becomes their love object: they don't care a bit about women. So if you tell a Marwadi to take the...

... vow of celibacy, he will be ready; it is not difficult. But don't tell him about renouncing his money or wealth: that is his problem. A politician does not bother much about women; his whole thrust, his sexual thrust, is his politics. He wants to reach Delhi, Moscow, Washington; his whole energy is involved in that. His ambition is his sex. He wants to penetrate the capital, the capital is his woman...

... is seducing them into neo-sannyas. And to help people somebody has put a notice on his door; that's how this question has arisen. Somebody has put a notice on Paritosh's door: Office of the Grande Seducer of the Oldies - just to help people, so those who want to find the office can find it easily. The sixth question: Question 6: WHAT IS YOUR ATTITUDE TO MONEY? I have lived without money, I have...

... lived with money, and I have one confession to make: it is always better to live with money than without. Money is useful. One should not be used by it, that's all. I'm not against money; it should be used. It is a good, utilitarian invention. It helps. It is tremendously useful; but use it, don't be used by it. Money should not be your master; you should be the master, that's all. And if you have to...

... choose, then my suggestion is: always choose to be with money. I am not saying that you will be more happy; I am saying only that you will have more choice to choose your misery according to your heart. A poor man has not much choice: he has to be miserable, whatsoever the misery happens to be. A rich man has much more choice. The poor man has to suffer in a limited way. The rich man suffers...

... trying to choose to live with money or without, I would say to live with money. it will give you more experience, it will bring you to God sooner - because you will be tired sooner. A poor man is never tired of money, remember. Because he has no money - how to be tired of something you don't have? A poor man always hankers and desires and dreams about money. Only a rich man is finished with money. In...

... fact, that is the definition of a rich man: one who is finished with money, he is the rich man. he has known, he has seen what money can give. And now he would like to have something more that Money can never give. I am not saying money can give you God, or peace, or happiness. But there are foolish people... One MAHATMA came to see me a few years ago, and he said, "I have renounced money...

... because through money you cannot have bliss." But I said, "Who told you, in the first place, that you will have bliss? Through money you can have a beautiful house. Who told you that you will have bliss? Who has told you that you will have happiness? You will have a big car." There are foolish people who expect that through money bliss is going to happen. Then they become disillusioned...

... one day. Money is not wrong; their illusion, their projection, was wrong. Money is not at fault. If you go and try to squeeze oil out of sand, and oil does not come out of it, will you say that the sand is at fault? You were foolish, you were stupid. In the first place, who had told you that by squeezing sand you would get oil? Money cannot give you bliss, cannot give you peace, cannot give you God...

..., cannot give you paradise. But to come to know this, one has to have money. Then you become clearly aware of what money can give and what money cannot give. When a person has known what money can give, his efforts start moving beyond the money, beyond the world. Money is a beautiful invention, one of the most important inventions man has ever made, next only to language - the first is language, the...

... second is money. These are the two most important foundations for civilization, society, culture. I am not against it; I am simply saying what money can give and what money cannot give. If you are thinking that by hoarding money, one day suddenly you will become meditative, then you are a fool. Not bye hoarding money are you going to become mediative. And remember, not by renouncing money are you going...

... to become meditative. These are both foolish people. First they think that through money they will get God, then one day they think that by renouncing money they will get God - but in both cases they remain money-oriented. God has nothing to do with money. You can have God with as much money as you want, and you can have God without money, without as much money as you want. God has nothing to do...

... with money. A rich man can become meditative, a poor man can become meditative. But my understanding is thins: that if a poor man wants to become meditative, he will need TREMENDOUS intelligence - because he will have to see the futility of money which he does not have. He will need tremendous intelligence. Kabir must have been tremendously intelligent - I think more intelligent than Buddha and...

... Mahavir. My reason for saying so is this: Buddha had money, Mahavir had money. If they became fed-up, it is simple, it is logical. It is as simple as "two plus two are four." If Buddha had not renounced the palace, then it would have proved only one thing: that he was stupid. If he renounced, that does not prove that he was very greatly intelligent, that simply proves an average intelligence...

.... But Kabir, Christ, Mohammed - they are more intelligent people. They didn't have money, they didn't have anything, and still they became aware that money is useless. They didn't have a great kingdom, and without having it they renounced it. They must have been very sharp people, tremendously alert. They could see through things that they didn't have. Their transparency, their clarity, was tremendous...

... Babylonian Talmud: Baba Mezi'a 42         Previous Folio / Baba Mezi'a Contents / Tractate List / Navigate Site Babylonian Talmud: Tractate Baba Mezi'a Baba Mezi'a 42a MISHNAH. IF A MAN DEPOSITED MONEY WITH HIS NEIGHBOUR, WHO BOUND IT UP AND SLUNG IT OVER HIS SHOULDER1  [OR] ENTRUSTED IT TO HIS MINOR SON OR DAUGHTER AND LOCKED [THE DOOR] BEFORE THEM, BUT NOT PROPERLY, HE...

... IS LIABLE, BECAUSE HE DID NOT GUARD [IT] IN THE MANNER OF BAILEES. BUT IF HE GUARDED IT IN THE MANNER OF BAILEES, HE IS EXEMPT. GEMARA. As for all, it is well, since indeed he did not guard it in the manner of bailees: but if HE BOUND IT UP AND SLUNG IT OVER HIS SHOULDER — what else should he have done? — Said Raba in R. Isaac's name: Scripture saith, and thou shalt bind up the money in...

... thine hand2  — even if bound up, it should be in thy hand.3 R. Isaac also said: One's money should always be ready to hand,4  for it is written, and thou shalt bind up the money in thy hand. R. Isaac also said: One should always divide his wealth into three parts: [investing] a third in land, a third in merchandise, and [keeping] a third ready to hand. R. Isaac also said: A blessing is...

... it is said, The Lord shall command the blessing upon thee in thy hidden things. Samuel said: Money can only be guarded [by placing it] in the earth.10  Said Raba: Yet Samuel admits that on Sabbath eve at twilight the Rabbis did not put one to that trouble.11  Yet if he tarried after the conclusion of the Sabbath long enough to bury it [the money] but omitted to do so, he is responsible...

... [if it is stolen]. But if he [the depositor] was a scholar, he [the bailee] might have thought, He may require the money for habdalah.12  But nowadays13  that there are money-diviners,14  it can be properly guarded only [by placing it] under the roof beams. But nowadays that there are house breakers,15  it can be guarded only [within the void spaces] between bricks. Raba said...

... not required. And how much [is necessary]? — Said Rafram of Sikkara:24  one handbreadth. A certain man deposited money with his neighbour, who placed it in a cot of bulrushes.25  Then it was stolen. Said R. Joseph: Though it was proper care in respect to thieves,26  yet it was negligence in respect to fire: hence the beginning [of the trusteeship] was with negligence though its...

... deposited money with his neighbour. On his demanding, 'Give me my money,' he replied, 'I do not know where I put it.' So he went before Raba, [who] said to him: Every [plea of] 'I do not know' constitutes negligence: go and pay him. A certain man deposited money with his neighbour, who entrusted it to his mother; she put it in her work basket and it was stolen. Said Raba: What ruling shall judges give in...

... justified in not burying the money, as the scholar might require same for wine. The practice of reciting habdalah at home was not widespread; v. Ber. 331. [In the third century, when Babylonia entered upon its bitter struggles with the Romans for the possession of the rich lands of the Euphrates; v. Krauss, op. cit., p. 415.] Lit., 'sounders', who can sound the earth to discover cavities where money may...

... be hidden. Who break through the beams. Who by rapping at the wall can discover its cavities and treasures. Asheri a.l. observes that all this held good only in the days of Samuel and his successors, when rappers, diviners, etc. were to be feared. Nowadays, however, we do not fear all this, and it is sufficient if a bailee puts the money entrusted to his charge in the place where he keeps his own...

... placing money in the earth. If the leaven is covered by less, a dog can smell it. A town S. of Mahuza. So Jast. Rashi: in a fowler's trap. Who would normally not think of looking there for it. V. supra 36b. Because if a bailee entrusts the deposit to another he is responsible. Tractate List / Glossary / / Bible Reference Baba Mezi'a 42b 'All who deposit do so with the understanding that the wife and...

... children [of the depositary may be entrusted with the bailment].' Shall we say to his mother, 'Go and pay:' she can plead, 'He did not tell me that it [the money] was not his own, that I should bury it.' Shall we say to him, 'Why did you not tell her?'1  he can argue, 'If I told her it was mine, she was the more likely to guard it well.' But, said Raba, he must swear that he had entrusted that money...

... to his mother, and his mother must swear that she had placed that money in her work basket, and it was stolen. Then he [the bailee] is free. A certain steward for orphans2  bought an ox on their behalf and entrusted it to a herdsman. Having no molars or [front] teeth to eat with, it died.3  Said Rami b. Hama: What verdict shall judges give in this case? Shall we say to the steward, 'Go...

... loss, it would be even so. But we treat here of a case where the orphans suffered no loss, because the [first] owner of the ox was found and they received their money back from him.5  Then who is the plaintiff? — The owner of the ox, who pleads that he [the steward] should have informed him. But what was he to inform him? He knew full well that it was a sale under false pretences! &mdash...

... MONEY TO JEHOIARIB AND THE TRESPASS OFFERING TO JEDAIAH etc. Our Rabbis taught: Where he gave the trespass offering to Jehoiarib and the money to Jedaiah the money will have to be brought to [whom] the trespass offering [is due].5  This is the view of R. Judah, but the Sages say that the trespass offering will have to be brought6  to [whom] the money [is due].7  What are the...

... circumstances? Do we suppose that the trespass offering was given to Jehoiarib during the [time of the] division of Jehoiarib and so also the money was given to Jedaiah during the [time of the] division of Jedaiah? If so, why should the one not acquire title to his and the other to his?8  — Said Raba: We are dealing here with a case where the trespass offering was given to Jehoiarib during the...

... [time of the] division of Jehoiarib and [so also] the money was given to Jedaiah during [the time of] the division of Jehoiarib. In such a case R. Judah maintained that since it was not [the time of] the division of Jedaiah,9  it is Jedaiah whom we ought to penalise, and the money has therefore to be brought to the [place of the] trespass offering,5  whereas the Rabbis maintained that as it...

... was the members of the Jehoiarib division that acted unlawfully7  in having accepted the trespass offering before the money,10  it is they who have to be penalised and the trespass offering accordingly should be brought6  to the [place where] the money [is due].7 It was taught: Rabbi said: According to the view of R. Judah, if the members of the Jehoiarib division had already...

....15 It was taught: Rabbi said: According to R. Judah, if the trespass offering was still in existence, the trespass offering will have to be brought16  to [whom] the money [is due]. But is R. Judah not of the opinion that the money should be brought to [whom] the trespass offering [is due]?17  We are dealing here with a case where e.g. the division of Jehoiarib has already left without...

..., however, having made any demand,18  and what we are told therefore is that this should be considered as a waiving of their right in favour of the members of the division of Jedaiah. Another [Baraitha] taught again: Rabbi said: According to R. Judah, if the trespass offering was still in existence, the money would have to be brought to [whom] the trespass offering [is due].19  But is this not...

... the ram of the atonement whereby an atonement shall be made for him,24  thus implying25  that the money must be paid first. One of the Rabbis, however, said to Raba: But according to this reasoning will it not follow that in the verse: Ye shall offer these beside the burnt offering in the morning26  it is similarly implied27  that the additional offering will have to be...

... the husband's brother, Keth. 75a. [H] two bodies, (Rashi); last. 'with a load of grief'. So that irrespective of any undesirable consequences whatsoever it was an advantage to her to become betrothed to 'the person she hath chosen to dwell together'; cf. Rashi a.l. I.e. to Jehoiarib. To Jedaiah. V. p. 642, n. 7. At least so far as the division of Jedaiah accepting the money is concerned; why then...

... did R. Judah order the payment to be taken away from Jedaiah and handed over to Jehoiarib? That Jedaiah accepted the money. V. p. 642, n. 8. Before the money was paid, in which case the trespass offering becomes disqualified. To whom the money was paid and not by Jehoiarib who accepted the previous trespass offering. I.e., of the Jehoiarib division. I.e., to the disqualified trespass offering. V. p...

.... 646, n. 16. V. p. 648, n. 6. V. p. 648, n. 5. For the money accepted by Jedaiah. To Jehoiarib. Regarding the money and the trespass offering. And the money should thus remain with Jedaiah. Even from Jedaiah (during his time of service) for the trespass offering accepted by Jehoiarib. I.e., the money will be handed over to Jehoiarib who will sacrifice the trespass offering when their time of service...

... Frankfurt which he shares with the Schiff family 1786 The Bavarian government publish the details of the "Illuminati," plot 1788 Kalmann (Carl) Mayer Rothschild is born 1790 Mayer Amschel Rothschild states: "Let me issue and control a nation's money and I care not who writes the laws" Julie Rothschild is born 1791 The Rothschilds' get, "control of a nation's money". Government debt and inflation soar...

... Secret Meetings of Freemasons, Illuminati and Reading Societies." David Pappen, President of Harvard University, lectures on the influence "Illuminism" is having on American politics and religion Nathan Mayer Rothschild leaves Frankfurt for England, where with a large sum of money given to him by his father, he sets up a banking house in London 1800 The Bank of France is set up. Napoleon: "The hand...

... that gives is among the hand that takes. Money has no motherland, financiers are without patriotism and without decency, their sole object is gain" Salomon Mayer Rothschild marries Caroline Stern 1806 Napoleon: "to remove the house of Hesse-Cassel from ruler-ship and to strike it out of the list of powers" On hearing this, Prince William IX of Hesse-Hanau, flees Germany, goes to Denmark and entrusts...

... back to colonial status" 1812 Backed by Rothschild money, and Nathan Mayer Rothschild's orders, the British declare war on the United States The Rothschilds' plan is to cause the United States to build up such a debt in fighting this war that they have no option but to surrender to the British Mayer Amschel Rothschild dies. In his will he lays out specific laws that the House of Rothschild are to...

... On the stolen money Nathan made no less than four profits 1815 The five Rothschild brothers work to supply gold to both Wellington's army (through Nathan in England), and Napoleon's army (through Jacob in France), and begin their policy of funding both sides in wars The Rothschilds love wars because they are massive generators of risk free debt Risk free, because the victor will honour the debts of...

... and Rothschild do a massive bonds seloff At the seloff climax, Rothschild begins to buy it all back, making a killing on the highest quality, government guaranteed paper When news comes out about the war, the Rothschild end up making 20 times more money on their investment scam Nathan Rothschild openly brags that he made 2500 times more money compared to hist startup capital The ownership of these...

..., Nathan Mayer Rothschild swears that some day he or his descendants will destroy the Tsar Alexander Ist's entire family and descendants 1816 The American Congress pass a bill permitting yet another Rothschild dominated central bank, which gives the Rothschilds' control of the American money supply again 1818 Rothschild agents purchase vast amounts of French government bonds causing their value to...

... increase Then they dump the lot on the open market causing their value to plummet and they step in and take control of the French money supply 740 Khazaria Khazaria - 740 (Click on map) In 740 A.D. in a land locked between the Black Sea and the Caspian Sea, known as Khazaria, a land which today is predominantly occupied by Georgia, but also reaches into Russia, Poland, Lithuania, Hungary, and Romania...

... be born just over 1,000 years later in Germany, a man named Bauer, who would spawn the Rothschild dynasty. He would not live to see this dynasty usurp the wealth of the world through deception and intrigue, which they would finance through the vast riches they accumulate as they usurp the wealth of the world by gaining control of the world's money supply. He would not live to see his people demand...

... England for the purpose of lending money to the Crown. Britain had paid her way as she went until the Jew arrived." 1694 The deceptively named, "Bank of England" is founded. In fact it is a private institution founded by Jews The deceptively named, "Bank of England," is founded. It is deceptively named as it gives the impression it is controlled by the Government of England when in fact it is a private...

... institution founded by Jews. In his book, "The Breakdown of Money," published in 1934, Christopher Hollis explains the formation of the Bank of England, as follows. William III William Paterson "In 1694 the Government of William III (who had come in from Holland with the Jews) was in sore straits for money. A company of rich men under the leadership of one William Paterson offered to lend William £1,200,000...

... years Following four years of the Bank of England, the Jewish control of the British money supply had come on in leaps and bounds. They had flooded the country with so much money that the Government debt to the Bank had grown from its' initial £1,250,000, to £16,000,000, in only four years, an increase of 1,280%. Why do they do it? Simple, if the money in circulation in a country is £5,000,000, and a...

... money in circulation with the £15,000,000 they sent out into the economy. Stage two of the plan This causes inflation which is simply the reduction in worth of money borne by the common person, due to the economy being flooded with too much money, an economy which the Central Bank are responsible for. As the common person's money is worth less, he has to go to the bank to get a loan to help run his...

... business etc, and when the Central Bank are satisfied there are enough people with debt out there, the bank will tighten the supply of money by not offering loans. This is stage two of the plan. Stage three, is sitting back and waiting for the people in debt to them to go bankrupt, then seize from them real wealth, businesses and property etc, for pennies on the pound Stage three, is sitting back and...

... waiting for the people in debt to them to go bankrupt, allowing the bank to then seize from them real wealth, businesses and property etc, for pennies on the pound. Inflation never affects a central bank, in fact they are the only group who can benefit from it, as if they are ever short of money they can simply print more. 1744 Mayer Amschel Bauer, an Ashkenazi Jew, is born in Frankfurt, Germany Mayer...

... Amschel Bauer On February 23rd, Mayer Amschel Bauer, an Ashkenazi Jew, is born in Frankfurt, Germany, the son of Moses Amschel Bauer, a money lender and the proprietor of a counting house. Moses Amschel Bauer places a red hexagram sign above the entrance door to his counting house. This sign is translates into the number 666) Moses Amschel Bauer places a red sign above the entrance door to his counting...

.... Rothschild becomes close associates with Prince William, and ends up doing business with him and members of the court Rothschild subsequently becomes close associates with Prince William, and ends up doing business with him and members of the court. He soon discovers that loaning money to governments and royalty is far more profitable than loaning to individuals, as the loans are bigger and they are...

... tithes (taxes) and also removes the Church's exemption from taxation. 1790 Mayer Amschel Rothschild states: "Let me issue and control a nation's money and I care not who writes the laws" Mayer Amschel Rothschild states. "Let me issue and control a nation's money and I care not who writes the laws." Julie Rothschild is born On May 1st, Julie Rothschild is born. 1791 The Rothschilds' get, "control of a...

... nation's money". Government debt and inflation soar The Rothschilds' get, "control of a nation's money," through Alexander Hamilton (their agent in George Washington's cabinet) when they set up a central bank in the United States called the First Bank of the United States. This is established with a 20 year charter. Within the first five years of the life of this central bank, the American Government...

... sum of money given to him by his father, he sets up a banking house in London At the age of twenty-one, Nathan Mayer Rothschild leaves Frankfurt for England, where with a large sum of money given to him by his father, he sets up a banking house in London. 1800 The Bank of France is set up. Napoleon: "The hand that gives is among the hand that takes. Money has no motherland, financiers are without...

... patriotism and without decency, their sole object is gain" In France, the Bank of France is set up. Napoleon would soon see that a free France would mean a country free of debt, and he subsequently states,. "The hand that gives is among the hand that takes. Money has no motherland, financiers are without patriotism and without decency, their sole object is gain." Salomon Mayer Rothschild marries Caroline...

... status." 1812 Backed by Rothschild money, and Nathan Mayer Rothschild's orders, the British declare war on the United States Backed by Rothschild money, and Nathan Mayer Rothschild's orders, the British declare war on the United States. The Rothschilds' plan is to cause the United States to build up such a debt in fighting this war that they have no option but to surrender to the British The...

... Prince William IX of Hesse-Hanau had entrusted to Mayer Amschel Rothschild for safekeeping, the Jewish Encyclopaedia, 1905 edition, Volume 10, page 494, gives the following account of where it ended up. "According to legend this money was hidden away in wine casks, and, escaping the search of Napoleon's soldiers when they entered Frankfurt, was restored intact in the same casks in 1814, when the...

... elector (Prince William IX of Hesse-Hanau) returned to the electorate (Germany). The facts are somewhat less romantic, and more businesslike." This last line indicates the money was never returned by Rothschild to Prince William IX of Hesse-Hanau. The encyclopaedia goes on to state. "Nathan Mayer Rothschild invested this $3,000,000 in, gold from the East India company knowing that it would be needed for...

... Wellington's peninsula campaign." On the stolen money Nathan made no less than four profits Furthermore, on the stolen money Nathan made "no less than four profits". On the sale of Wellington's paper which he bought at 50 cents on the dollar and collected at par. On the sale of gold to Wellington. On its' repurchase. On forwarding it to Portugal." 1815 The five Rothschild brothers work to supply gold to both...

... instructs his workers to purchase all the consuls they can lay their hands on. When news comes out about the war, the Rothschild end up making 20 times more money on their investment scam When the news comes through that the British had actually won the war, the consuls' rocket up to a level even higher than before the war started, leaving Nathan Mayer Rothschild with a return of approximately twenty to...

... one on his investment. Nathan Rothschild openly brags that he made 2500 times more money compared to hist startup capital In fact, Nathan Rothschild openly brags that in his seventeen years in England he has increased his initial £20,000 stake given to him by his father, 2500 times to £50,000,000.. The ownership of these bonds, or consuls, gives the Rothschild family complete control of the British...

... care not what puppet is placed upon the throne of England to rule the Empire on which the sun never sets" "I care not what puppet is placed upon the throne of England to rule the Empire on which the sun never sets. The man who controls Britain's money supply controls the British Empire, and I control the British money supply." The Rothschilds' also use their control of the Bank of England to replace...

... Rothschilds' control of the American money supply again The American Congress pass a bill permitting yet another Rothschild dominated central bank, which gives the Rothschilds' control of the American money supply again. This is called the Second Bank of the United States and is given a twenty year charter. This of course means the end of the British war against America with the deaths of thousands of...

... increase. Then they dump the lot on the open market causing their value to plummet and they step in and take control of the French money supply On November 5th they dump the lot on the open market causing their value to plummet and France as a whole to go into a financial panic. The Rothschilds' then step in to take control of the French money supply, in a similar way to their manipulation of the British...