There is no way to state the law of attraction with finality, because thousands of people have tinkered with it, and some of them earnestly believe they have the only “true” version.  I’ll present several of the more popular descriptions first, and then comment.

skull and bonesTND Guest Contributor: Jay Syrmopoulos

Washington, D.C. – One of the most infamous secret societies in America, Yale University’s Skull and Bones Society, may be a little less secret come July, as the national archives is scheduled to publicly release 1,650 pages of records from the President George W. Bush-era.

The National Archives, which oversees White House records held at the George W. Bush Presidential Library in Dallas, Texas, reportedly received a request on April 15 for materials specific to George W. Bush’s presidency under the Freedom of Information Act.

The request specifically sought the public release of records containing 8,072 pages, 3,159 assets (such as presidential memoranda – cards, letters, etc.), and one video clip, according to the National Archives.

After having been thoroughly examined by both the National Archives and Records Administration (NARA) and former President George W. Bush himself, last month NARA sent a letter to representatives of the Obama and Bush administrations announcing plans to release 3,404 pages of the Bush-era records to the public, including 1,650 pages relating to The Skull and Bones Society, according to the letter.

However, several of the requested items proved restricted under the Freedom of Information Act’s 44 U.S. Code § 2204, which limits access to presidential materials based on their containment of sensitive information (i.e. national security secrets, trade secrets, and confidential communications).

In addition to the 3,404 pages of records, 1,503 assets and one video clip in whole, 582 pages and 186 assets in part will also be released to the public. You can be virtually certain that the juiciest tidbits of information held within the requested records will be shielded from public view as Skull and Bones is deeply intertwined with the U.S. intelligence community.

Skull and Bones was co-founded at Yale in 1832 by William Huntington Russell and the father of a future president, Alphonso Taft. The society’s alumni boasts many of America’s political elite, including former presidents William Taft, George H. W. Bush, George W. Bush, and current Secretary of State John Kerry. On April 26, Democratic presidential front-runner Hillary Clinton was made an “Honorary Bonesman” because she graduated from Yale Law School in 1973.

According to a report in The New American:

“Other prominent members have included both President George H.W. Bush; James Jesus Angleton, who is credited with “mothering” the Central Intelligence Agency (CIA); William F. Buckley, Jr.; Secretary of War Henry Stimson; multiple Supreme Court justices; Austan Goolsbee, chairman of President Barack Obama’s Council of Economic Advisors; Frederick Smith, the founder of FedEx; Harold Stanley, founder of Morgan Stanley; Secretary of Defense Robert Lovett; and both President William Howard Taft and his son, Senator Robert A. Taft. In fact, President Taft’s father, Alphonso, was among the group’s founders. Besides the Tafts, the group has included Rockefellers and Pillsburys among its members…

The organization has included prominent public office holders over the years, and even famous football coaches, including Walter Camp and Amos Alonzo Stagg. Charles Seymour, a founding member of the CFR, was a member, as was Winston Lord, who held the position of CFR chairman. Other members who have achieved high positions in American business, politics, and society include David McCullough, the famous historian who wrote the best-selling biography of John Adams; liberal columnist Dana Milbank; George H.W. Bush’s father, Senator Prescott Bush; William P. Bundy, who coordinated the Bay of Pigs invasion; diplomat and international banker Averill Harriman; and former Senator David Boren (who was on the Senate Intelligence Committee and is a good friend of former CIA Director George Tenet)…

Those who ascribe more nefarious origins and motivations to the group connect them to the Bavarian Illuminati, it having been founded by German university alumni. Perhaps most interesting is the group’s alleged connection to the founding of the CIA, since James Angleton, considered a founder of the CIA, was a Bones member, and several other members have been in the CIA in one capacity or the other over the years. For example, George Herbert Walker Bush was a director of the CIA, and William F. Buckley, Jr., founder of National Review magazine, was also a member.”

A FOIA request from author Robert Gaylon Ross Sr. prompted the National Archives to release the Skull and Bones records. Ross has authored several books about secret societies, including Who’s Who of the Elite : Members of the Bilderbergs, Council on Foreign Relations, & Trilateral Commission and The Elite Serial Killers of Lincoln, JFK, RFK & MLK, and claims that many of these organization, including the Skull and Bones Society, play a critical role in global governance; acting as an unseen hand behind the curtain.

The records will become public in July unless either Bush or Obama moves to block the release, Politico reports.

This work was published at The Free Thought Project and is reprinted with permission.

East and West converge on the “power of now”

TND Guest Contributor: Sandy Ikeda |20150304_zenbuddhadetail

According to Eckhart Tolle, the popular author of spiritual books including The Power of Now, happiness is only possible in the present, the now. Past and future are beyond reach, and so “the present moment is all you ever have.” He writes:

Nothing ever happened in the past; it happened in the Now. Nothing will ever happen in the future; it will happen in the Now.

His message isn’t that we should forget the past or abandon planning for the future. Rather, he’s expressing a psychological attitude consistent with many spiritual and religious traditions, Eastern and Western.

Economists, Ludwig von Mises and Adam Smith among them, have written in similar terms about the meaning and significance of the Now.

The praxeological Now

It’s true that Mises’s focus on the Now isn’t to explain how to achieve happiness. In fact, in the tradition ofCarl Menger that Mises helped to develop, one of the requirements for human action is that we feel uneasy about our current situation, and uneasiness isn’t consistent with most concepts of happiness. But the relevant point for Mises is that human action only takes place in the present. Specifically, “from thepraxeological aspect [that is, the aspect relevant to economics] there is between the past and the future a real extended present. Action is as such in the real present because it utilizes the instant and thus embodies its reality,” he writes.

And he doesn’t quite say, with Tolle, that it’s only in the present that we can tap into reality. But he does say that the only time available to us in which to act — to apply the knowledge gained from the past to change the future in accordance with our expectations — is the “real extended present.” The Now exists between memory and expectation.

Smith also wrote about the power of Now, and in much the same spirit as Tolle.

A Smithian perspective

Smith’s Wealth of Nations, published in 1776, is considered the first extended and systematic treatment of economics. Its lessons are still relevant, and I highly recommend it to anyone who seriously wants to learn about economic theory and economic history. But it’s not my favorite work by Smith.

My favorite, because of its subject matter and especially its beautiful writing, is Smith’s Theory of Moral Sentiments, published in 1759. I won’t attempt to summarize it except to say that it concerns the nature and origins of sentiments, such as sympathy, and the role they play in our social relations, similar to what today would fall under the heading of “cultural economics.”

The very first chapter, “On Sympathy,” begins:

How selfish soever man may be supposed, there are evidently some principles in his nature, which interest him in the fortune of others, and render their happiness necessary to him, though he derives nothing from it except the pleasure of seeing it. Of this kind is pity or compassion, the emotion which we feel for the misery of others, when we either see it, or are made to conceive it in a very lively manner.

If you only know Smith from The Wealth of Nations, with its important lesson that “it is not from the benevolence of the butcher, the brewer, or the baker that we expect our dinner, but from their regard to their own interest,” it may surprise you to see this opening observation on compassion. Personally, I was surprised by the level of psychological analysis contained in The Theory of Moral Sentiments, especially the insights into human happiness and unhappiness:

The great source of both the misery and disorders of human life, seems to arise from over-rating the difference between one permanent situation and another. Avarice over-rates the difference between poverty and riches: ambition, that between a private and a public station: vain-glory, that between obscurity and extensive reputation.

So avarice and misplaced pride and ambition are the sources of misery to anyone, regardless of status or station. And the social distinctions we make between people in different professions aren’t due to differences in nature, a point Smith makes in a famous passage in The Wealth of Nations:

The difference between the most dissimilar characters, between a philosopher and a common street porter, for example, seems to arise not so much from nature as from habit, custom, and education. When they came into the world, and for the first six or eight years of their existence, they were, perhaps, very much alike, and neither their parents nor playfellows could perceive any remarkable difference.

This passage reflects Smith’s characteristically liberal (in the original, classical sense of the word) belief that all persons are created equal. And that, in turn, leads me to this wonderful passage in The Theory of Moral Sentiments:

What the favourite of the king of Epirus said to his master, may be applied to men in all the ordinary situations of human life. When the King had recounted to him, in their proper order, all the conquests which he proposed to make, and had come to the last of them; And what does your Majesty propose to do then? said the Favourite. — I propose then, said the King, to enjoy myself with my friends, and endeavour to be good company over a bottle. — And what hinders your Majesty from doing so now? replied the Favourite.

How wise! Smith goes on to explain,

In the most glittering and exalted situation that our idle fancy can hold out to us, the pleasures from which we propose to derive our real happiness, are almost always the same with those which, in our actual, though humble station, we have at all times at hand, and in our power.

This isn’t merely about stopping to smell the roses. Smith is saying that it’s always in our power to be happy, whoever and wherever and whenever we are. Happiness is and can only be here and now, and never “just around the corner.” In this sense, the relentless pursuit of happiness is the very source of our misery.

The inscription upon the tomb-stone of the man who had endeavoured to mend a tolerable constitution by taking physic; “I was well, I wished to be better; here I am”; may generally be applied with great justness to the distress of disappointed avarice and ambition.

Tolle couldn’t have expressed it better.

About the author:

Sandy Ikeda is a professor of economics at Purchase College, SUNY, and the author of The Dynamics of the Mixed Economy: Toward a Theory of Interventionism.

This work was published at Foundation of Economic Education, FEE, and is licensed under a Creative Commons Attribution 4.0 International License


TND Podcast Spotlight:  Bristol Broadband Co-operative

Paul_T_Hellyer_The_Money_MafiaAt 24 minute, 55 second mark:  The Honourable Paul T. Hellyer, former Canadian defence & transport minister joins us to discuss the looming financial crisis caused by what Paul calls ‘The Money Mafia‘. He expains how ‘the cabal’ of the Bilderberg group, Council on Foreign Relations and BIS Central Bankers have complete control of the Western world and want a One World Government which they control as an elite with the rest of us hopelessly in debt. Thankfully in his new book ‘The Money Mafia’ he also presents solutions, such as governments creating debt-free money themselves but explains we better hurry up because unless we act now against this New World Order, Fourth Reich, to regain control of money we could be enslaved.

First interview:  Peter Campbell-Barker was a rock and pop musician who went to Africa in 1967. There he soon became interested in various witchcraft practices of the native witchdoctors and began gathering information about these cults, particularly in Malawi. He tells several stories about what he found there and how it influenced his born-again Christian beliefs. Guided by a fellow US researcher he even says he saw the power of prayer destroy some peculiar disc in the sky at one of these native magic or witchcraft rituals. Peter then gives us his thoughts about witchcraft in the West and what the Bible prophecies in the book of Revelation for the mark of the beast and the future rule by the antichrist who he believes will be Greek.

Source:  Bristol Broadband Co-operative can be downloaded at a-infos radio project.

Creative commons license.

Click here for full story if not on The News Doctors


TND full (1)

Follow All Of’s Exclusive Articles:


Subscribe To Receive All TND’s Exclusive Articles In Your RSS Feed:


TND Guest Contributor: Jon Rappoport zen

Nothing is wrong with Zen, except the people who practice it.

That’s a joke. Sort of.

In the modern style, especially in America, Zen is mostly meditation, and more meditation, and more meditation, and the point of it seems to be to get to a zero point, where you can watch your own mind, your own thoughts, and finally, without effort, stay separate from them, separate from all that radio static, and separate also from your own unbidden parade of emotions that swing by with tooting horns and crashing symbols and clacking drums and gawking dancing clowns.

A laudable goal.

But on the whole, how many people who do this wind up becoming passive? That’s the thing. People tend to opt for quietness.

Whereas, the whole idea ought to be: launch a tremendous amount of dynamic action from the platform of zero-stillness.

Because stillness as a way of life sooner or later begins to disintegrate.

In original Zen, there were ordeals. The teacher gave the student things to do, tasks which eventually became absurd, without discernible purpose. The teacher spoke to the student in riddles and wisecracks. The teacher drove the student into a state of desperation, because the student’s rational faculties, which were obsessively involved in systems, couldn’t supply answers to questions which defied logic.

The teacher did whatever he had to do to bring the student out over the edge of the cliff, where in mid-air, there were no foundations…and the student felt terror. But the teacher persisted.

And then, in one explosive moment, the student found himself floating in the air. He saw there was no need to explain his existence. There was no need to place a veil between himself and the present moment. He didn’t die. He was, finally, alive.

Who knows how this radical approach actually worked out in the many cloisters and huts and cottages where it was practiced, where the stories grew and expanded in their retelling.

But compare the image of silent monks in robes, their heads shaved, gliding through temples, with this old Zen story about a teacher and a prospective student (from

A soldier named Nobushige came to Hakuin, and asked: “Is there really a paradise and a hell?”

“Who are you?” inquired Hakuin.

“I am a samurai,” the warrior replied.

“You, a soldier!” exclaimed Hakuin. “What kind of ruler would have you as his guard? Your face looks like that of a beggar.”

Nobushige became so angry that he began to draw his sword, but Hakuin continued: “So you have a sword! Your weapon is probably much too dull to cut off my head.”

As Nobushige drew his sword Hakuin remarked: “Here open the gates of hell!”

At these words the samurai, perceiving the master’s discipline, sheathed his sword and bowed.

“Here open the gates of paradise,” said Hakuin.

Those old teachers were tough characters. They weren’t merely meditation instructors.

There was another aspect of Zen, which survives to this day. It could be summarized as: “become the other.” The archer becomes the target. He becomes the bow, the arrow, and the target.

The runner becomes the road and the air and the sky and the clouds. The artist becomes the canvas.

The theater of merging with the other.

And as in any theatrical setting, the actor can, by choice, merge with, and un-merge from, his role.

But again, in these times, the main thrust of Zen teaching seems to be meditation, and the culture of stillness, quietude, and passive acceptance.

I’m not saying the meditation is easy to do. It isn’t. But somehow, its environment has become circumscribed.

This is unsurprising in America, where every philosophic and spiritual import from Asia has been distorted and watered down for the seeker-consumer. The overriding intent has been to create The Quiet Person.

The world of action has been painted as too disturbing to the “student seeking inner peace.” Therefore, retreat. Therefore, set up a buffer zone within which all is harmonized and balanced.

Where is the Zen now that sends people out into the world to revolutionize it down to its core, that stimulates the desire to find and invent a Voice that will shatter delusions and create new realities that have never been seen before?

If the moment of insight, satori, doesn’t instigate this, what good is it?

How can satori be “seeing into one’s true nature,” if the result is a wan gaze out on a uniform landscape of soft-boiled bupkis?

The answer is obvious. Breaking apart, exploding the primary illusions and fears that hold an individual in check is not the goal of most Zen as it is now practiced. That objective has been replaced with the false promise that some ultimate “ordinary consciousness” will reconcile the soul with itself.

The way this promise is offered and the way it is taught and the way its surrounding social culture is embroidered is a dud. Dead on arrival.

It’s time for a few new koans.

What is the real sound of David Rockefeller? What does Henry Kissinger say when somebody finally puts him in a small bottle with a cork on it? How does an android disguise himself as a human?

If I need a Zen teacher, I’ll go to Henny Youngman: “A doctor gave a man six months to live. The man couldn’t pay his bill, so he gave him another six months.”

In the beginning, the whole point of Zen was to shake things up, not calm them down.

The master assumed a new student was an annoying clod. But that doesn’t comfortably mesh with today’s “tolerant culture.” Today, annoying clods are a special interest group.

Silence, as a key Zen feature, isn’t only about a desired inner condition now. It’s about a synthetic attitude. So show me a temple where the meditation room is outfitted with a few dozen giant TV screens. The students do their meditation while CNN, Christingle Matthews, Sean Hannity, Oprah, news-boy-on-a bike Brian Williams, the vampire Scott Pelley, don’t-cry-for-me-America Diane Sawyer, Hawaii Five-O, the Shopping Channel, Pawn Stars, Jimmy Fallon and his screaming pubescent audience, and four or five Spanish soaps are going full blast.

That would be a start.

Or throw on 20 or 30 TED lectures simultaneously—prancing grasshoppers extolling the future of technology.

I submit that if the one of the ancient Zen teachers walked into a modern American Zen cloister today, that’s exactly what he’d do. Turn on a few hundred TV sets, computers, and mobile devices and say, “Okay, try being quiet in the middle of this!”

Another Koan for our times: What did Bill Gates look like before he was Alfred E Neuman?

Zen is sacred? What? When was it ever sacred? Soft bells, empty halls?

No, you must have Zen confused with a funeral home.

Every age has its massive collection of heavily loaded apple carts, and the job of Zen is to overturn them. When up is down, and insanity is called normal, that’s where you begin.

# # # # About Jon Rappoport: The author of two explosive collections, THE MATRIX REVEALED and EXIT FROM THE MATRIX, Jon was a candidate for a US Congressional seat in the 29th District of California. Nominated for a Pulitzer Prize, he has worked as an investigative reporter for 30 years, writing articles on politics, medicine, and health for CBS Healthwatch, LA Weekly, Spin Magazine, Stern, and other newspapers and magazines in the US and Europe. Jon has delivered lectures and seminars on global politics, health, logic, and creative power to audiences around the world. You can sign up for his free emails at

The Matrix Revealed

TND full (1)

Follow All Of’s Exclusive Articles:


Subscribe To Receive All TND’s Exclusive Articles In Your RSS Feed:


Click here for full story if not on The News Doctors

Was There An Explosion in the Great Pyramid? (via

Was There An Explosion in the Great Pyramid?  What Happened to the Giza Power Plant? Following the Evidence By Christopher Dunn   As The Giza Power Plant was going to press, most of my communication was with like minded people who knew of my work…



TND full (1)

Follow All Of’s Exclusive Articles:


Subscribe To Receive All TND’s Exclusive Articles In Your RSS Feed: