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The connection with ancient Ireland is an extremely interesting one for me.
It's one that Monty started talking about after he died
and telling me where to look to get the information,
and showing me the connections with things that we were told in writings and that, which were not true,
and giving me the exact information. And it's been incredibly interesting
how ancient Irish history – real history – has been taken and used by other people.
And the Irish have been kept down, deliberately.
They even sing about it . . .
“the race that no one knows” because nobody is allowed to know.
And suddenly Ireland is giving up its secrets. Archaeologists are finding the truth,
and it's very exciting.
Gilad: I can imagine.
Do you know anything about this, Gilad ?
Nothing. Really nothing.
But I grew up in a society that was obsessed with its ancient truth
and apparently was very active in inventing this truth as well.
We realise now that actually, you know,
archaeological findings were not very flattering to the Zionist story.
The City of David, for instance, was . . .
you know . . . was a minor village with sewage in the streets . . .
and yet in was extremely glorified by the Zionists.
I'm very . . . interested . . . in Romanticism . . .
and . . . my . . .
research . . . or an inspiration in my
search for truth is inspired by German early romanticists . . .
that decided to look . . . to trace . . .
the true wisdom in ancient Greece.
So I think that you are probably on the . . . very much the right track there.
But unfortunately, I'm not knowledgeable enough about it. But it is very clear . . .
that . . . we always tend to believe that we are progressing.
Yes.
and . . .
an enlightenment, to some naive banal minds,
seems as the greatest moment of the human experience.
And for me, it's the complete opposite,
you know. It is another symptom of self-love.
It may be the lowest – for me as a self-hater, you know.
I'm very inspired by the . . . the idea that . . .
man, human being . . . is actually
. . . limited . . .
. . . is driven . . .
. . . by unconsciousness . . .
can never . . . have . . . a full-scope understanding of itself . . . and so on.
I'm very inspired by it.
Yes. But we're learning so much right now.
And that I find extremely exciting. Gilad: For sure.
We have people who are fully awake, such as David Icke,
and we are blessed with somebody like him.
This is indeed the issue. We are . . .
. . . learning . . .
because the . . . the . . .
experience of learning entails
that you are not . . . as great . . . as you may believe [yourself] to be.
There is a level of uncanniness
. . . and modesty . . .
that is necessary for the process of learning
and this is something that I never
find in enlightened discourses . . . you know.
So, when we liberate the world in [the] name of democracy, and what we really do is pouring
white phosphoros and uranium-depleted shells
on defenceless people in the other side of the planet,
this is really a product of self-loving, enlightened discourse.
Democracy . . . capitalism . . . liberalism . . . Coca-Cola.
And we will pay for it and we are already paying for it.
We will answer for everything we've done.
There is no hell.
You can imagine when my husband first died,
the first few séances we asked all the questions.
No, there is no hell. No, you punish yourself.
When you see what you've done . . .
that is your punishment.
This is a very interesting way to look at it . . . because
you ask yourself, indeed, why did we invent hell ? Veronica: Exactly.
We invent[ed] hell because we recognise our guilt . . .
. . . and why did we invent heaven ?
For exactly the same reason. Because we want to believe that in spite of our crimes
we may still manage to get, you know, good seats, the good seats in the cinema.
So much has been invented
and, I find it so sad that in this day and age,
there are people out there who believe all that and live by it.
For me, you know, it's like the question about God.
I . . . really find . . .
Jewishness . . .
– I'm not sure about Judaism, but – Jewishness
Atheism . . .
Marxism . . .
and [the] Holocaust . . . similar compatible religions.
You can easily move between . . . you can be . . . from Jewishness you can move into Atheism,
you can move into Marxism, and the Holocaust. You can even practise these four religions
together. Judaism is a bit different.
They're all supremacists. They are all intolerant.
And when it comes to God, for instance, atheists
would tell you, “Listen. There is no God, so let's move on.” Now, this is okay.
People are entitled . . . to drop God.
But if you tell him, “Sorry, you are so convinced that there is no God.”
But what about the slim possibility that there is God.
What do you do with that?
And this would be the end of the discourse.
[in a humorous manner] “Oh, you're crazy. I don't want to talk to you.”
and this is the level of intolerance . . . that I cannot stand.
Now, when Monty was alive, I never, ever heard him say, “Gold bless you.” Never.
After he died, every time he materialised . . . and came through
and spoke to me in his own voice,
he would always end by saying, “. . . and God bless you, my dear.”
I found that so interesting.
And when he's writing with me and talking about . . . God
he refers to God as the Supreme Being.
And so . . .
I've come to the conclusion, yes, of course there had to be a God, didn't there.
But he's not the God we're told about, sitting in judgement on us. Gilad: For sure.
He gave us all free will, didn't he ?
I'm with you here.
I'm not impressed or inspired by institutionalised religion. But what is the notion of God.
The notion of God is a reflection of our . . .
understanding that we are limited,
that there is something that is far greater than us.
This can be even [be] ‘Being’ with a capital B.
But . . .
can I ask you some questions as well ? Veronica: Yes, of course !
Is it possible . . .
(which is very interesting for me, because it is a new domain for me. I've read about it, in the past . . .
but I've never engaged in a real dialogue with a person who engages
in para-psychological discourses, you would call it ?)
Is it possible that your dialogue with Monty
is . . .
a dialogue . . .
that, to a certain extent, you're having with yourself,
with yourself, but through (kind of) a level of
intellectual and spiritual energy that is left in this world ?
But how would you explain the information that I get? Information that I do not know about. I've never heard of, and I have to look it up.
I can explain it, as a musician . . . quite easily.
I think that there is a lot, out there, that we know, and we are not aware of.
And we learn it through this, kind of, very unique exchange.
I remember, in my early life,
I was a mathematician. I was very gifted.
And, I was obsessed (everything I do, I am obsessed with, you know).
And when I would deal with a problem, I would go to sleep with it . . . for a few days . . .
and then . . . sometimes through the dream,
I would . . .
I would wake up with a solution.
As a musician . . .
I learned to accept that consciousness is just a very . . .
partial understanding.
The real . . .
and most truthful moment
. . . of creativity . . .
come[s] into play when consciousness falls asleep.
Oh yes.
And this is why, for instance, the greatest jazz artists . . . were . . .
spending a lot of their income on drugs.
Ah, yes.
Alright ! This is very interesting,
because they really tried to kill consciousness and to let the ecstatic Being (with capital B) out.
When I play . . .
I never think of the music. It moves too fast, I can't.
I think about my next joke; I think about . . .
the kebab after the gig; and I'm playing ! I think joke,
kebab, maybe I should change the order, and all the time, the music is . . .
flows. And . . . I think about all those things, just not to interfere.
And when I try to think, “Oh, my God, this is . . . there is a kind of . . . a complicated rhythm or complicated chord-change . . .
chord-changes and . . .
when I . . . if I would try to think about it,
the music would fall apart.
I know. I know. You go into automatic gear. Gilad: Yeah. Yeah.
Gilad: Yeah . . . and . . . and . . .
I let it be.
And this is . . . I feel the same about my writing.
It kind of belongs to me. I signed the contract with the publisher, maybe,
but this is not my book.
If I would be very conscious of every word of it, it wouldn't come into play. It's kind of . . .
. . . insights . . .
that were . . .
synthesized or integrated into a bigger story
through some dialogues with . . .
myself, with unknown identities, with imaginary characters,
or with my detractors whom I have never . . . I hardly meet my detractors.
But I learn a lot from them. I have dialogues with them all the time. Veronica: Oh, yes. Yes.
And they give you the strength to go forward.
They don't realise. They're not achieving what they set out to achieve. They're achieving the opposite.
This is something very interesting and this is actually symptomatic . . . to Jewish political discourse.
They think . . . that they are about to destroy you and they really destroy themselves . . .
and what is most amazing . . . what is most amazing . . . is that it happens to them all the time.
When they really think that they are about to run the show,
like, you know – we cannot think of Jews being stronger than Germany in Weimar Republic –
everything collapses !
And we are about to see it happening now. It is devastating and I . . .
“Can't you see . . . that you bring on yourself a total disaster ? ”
I try to . . . this book is for them.
I wish they would read it and understand it because they've got to work out, who they are, what they are, and what their purpose is.
But you know what is the problem? I totally agree with you.
By the time they understand it all, they won't be able to maintain their Jewish identity.
And this is why . . . so many people . . . are drifting away . . .
in different phases of history. As soon as they, they . . . were emancipated . . .
there was . . . a huge escape, called assimilation, or whatever. Many German Jews converted . . .
. . . and disappeared. Veronica: I know. They're their own worst enemies.
They don't need enemies. They are their own enemies.
I see it as such. Yeah.
. . . and it saddens me, because . . . I have had, as I said, some wonderful friends whom I revered.
Born Jewish, but stepped away from it. Were big enough to see it as it is, and step away from it.
And they became such wonderful people . . . because they had the strength to be who they were, not who they were told to be.
Now, this is a very interesting community . . . of people who drifted away.
But when we look . . . at people who stay within . . .
the Jewish world and celebrate Jewish politics and largely belong to the third category, which we defined earlier on,
they have an interesting dilemma to deal [with]. They are confronting . . . a growing abyss . . .
between whom, or what they claim to be, and what they happen to be.
And this abyss matures into a total discrepancy,
and this discrepancy matures – in most cases – into schizophrenia . . .
Yes.
. . . because they're, at a certain stage, it becomes a clear contradiction.
You become . . . you claim to be . . . chosen and special and clever and unique,
Gilad: and it doesn't work. Veronica: But every baby is unique.
And this is . . . where they detach themselves . . . from reality . . .
and this is the reason that they cannot really learn from their mistakes.
We are dealing with a form of collective psychosis, and this is why it is so dangerous in Israel.
And this is why the Jewish lobbies are so dangerous.
And to think that 80% . . . of our leading . . . parliament[arians] . . . you know . . . elected party
leading party . . . are funded and driven politically . . .
by . . . a psychopathic, collective lobby . . .
may explain how serious . . . the trouble this country is [in].
I know. It's falling apart.
Gilad: It's falling apart. Veronica: It really is.
Because what is most noticeable here, is that . . .
we are in a disaster . . . We buy time. We try to keep it together.
But I don't see any future planning !
What about industry. Are you going to try to make this country productive ?
What is the hope, this country offer[s] its young generations. To be estate agents ?
That's why they're dumbing down the education. Gilad: Yeah.
Gilad: It's horrible. Veronica: It really is . . .
when you look at it as a whole, it's quite frightening . . . that people have sleep-walked into it.
Gilad: I agree. Veronica: It's like mass-hypnosis.
And 90% of the English people you will meet out there . . . are totally blind to it.
They watch the television, and as long as Arsenal is winning (and I hope they do), that's all they care about.
They can tell you every goal, every free kick, everything; but ask them what's happening in the world and they look at you blankly. Gilad: I agree. I agree.
You know, obviously, even the so-called advanced Guardian readers are not much better.
A good example is . . . the war in Iraq.
Two of three weeks before the war, we all marched against the war.
There were, as far as I'm aware, four million people protesting against this criminal war.
The demo ended . . . we split . . . some went to So Suchi . . . others went to wagamama . . . a few went to watch the latest, I don't know . . . film.
And this was, basically, the end of the mass anti-war movement in this country.
Two weeks later, there was a war. One year later, it was clear that hundreds of thousands of Iraqis died in this war,
Yeah.
Gilad: . . . and there is no mass protests.
So we have a good reason to believe that the mass protest of 4 million, shouting “Not in my name” wasn't really genuine.
And this is our Guardian leader, the so-called intellectually orientated people in this country.
We have a serious problem. The liberal democracy, in its final stage, is a tranquiliser.
It is a system that is there to numb your ethical thinking, your empathic feelings.
Your are becoming . . . a machine . . . that is there to consume endlessly . . .
for no reason.
There's a lot of mind control going on through music
and I will introduce you to a short little film afterwards which proves it.
Now, when I was told this, I was rather surprised,
and that is why you have so many killings, because let's face it,
most kids are going around with ear-pieces in, and this music is blasting directly into their ears.
It's going into their subconscious mind,
and within this music you will hear, “ Kill ! Killing is good ! *** ! ”
My friend did some research on it and he's got the proof.
And these are . . . this is what the young children are listening to.
Now, Monty then told me that television is being used . . .
and I couldn't see it.
And being me, I said, “Okay, I want to see it for myself. Then I'll accept it.”
And to my horror, watching television, every now and again, the whole screen changes.
It becomes red, with white writing.
It's momentary, but that goes into your subconscious mind
and that's why they're keeping these people in a hypnotic state.
As you probably realise, I'm involved in the music industry
Veronica: Ah, but not your kind of music ! Gilad: No. No. For sure. For sure. But . . .
I believe that there are some . . . weird and wild . . . murderous tunes.
At a certain stage, my daughter was, kind of, following one of those strange cults,
so yeah, it's frightening music, but . . .
And I love music.
No, but I myself never kind of . . . came across . . .
it's not an institutional thing in the industry. The industry was there to make money.
If they would make money by producing blood-thirsty tunes,
it would become a genre.
No. The tunes are fine. It's the message you get in-between, that you only pick up with your subconscious,
and you've got to play it at a rate . . . that is on this film that I'll show you.
I'll be very interested to see it. You know, maybe when you put it, maybe you want to put this film into the video.
That would be good. Yeah, I'm sure Richard would let me do that.
But it's very important that people realise that that is why children kill so easily.
And, do you . . . well, you didn't live here. When I was young, many, many years ago,
we had a lot of comedy and people laughed and people enjoyed . . . you know.
All that's gone.
Let me tell you something.
When I was a kid, which was a few years after you were a kid, I guess.
Veronica: A long time. Gilad: Not that long.
There was [a] future.
We had [a] future. We knew that we can go to study and there was a reason to go to study,
because there were some nice jobs for educated people.
But we also knew that if you won't go to study, we can always work in a factory . . .
. . . and this would be enough . . . to support . . . our families.
Maybe we won't have the best cars . . . but we would have a car.
What do we have now ?
What [do] our kids . . . what [do] your grand-kids have . . . in the future ?
Not a lot.
Well . . . if . . .
Gilad: And this is depressing. Veronica: It is depressing.
But things are not going to stay as they are. Gilad: I agree.
They're changing . . . and as Monty says, we, people like you, David Icke,
David Wilcock, people like that around the world, are helping the change to happen.
And when the change happens, then, and only then, will you have people coming together in peace.
People won't kill each other any more.
I mean, this is the one thing that drives me forward every day.
The thought of stopping the killing.
People accepting that we're all here, to live our lives as best we can,
and then to move on to the next life.
But, until you get the armies and the police force and people like that
realising what they're involved in doing,
and, “I was only taking orders” will not be accepted.
You know what you're doing. You're choosing to do it.
They've got to realise . . .
they can't go on doing that. The killing's got to stop.
I assume that you are talking about a very high level of . . . consciousness . . .
and . . . that would bring . . .
and that would bring such a shift in our world.
I er . . . it sounds great.
I would . . . It sounds great. I think . . .
that there are a lot of things that are happening and it's very hard for me to estimate
what will happen, what kind of shift we are about to face.
But one thing is clear to me:
the liberal democratic state already belongs to the past.
It is now maintained . . . by big monopolies.
So the governments in the West are just engaged in one thing –
turning us into customers.
But now, there is a new development. There is no money. Veronica: Yes !
So we cannot even consume.
So there is a big question where the monopolies . . .
are going to end. So the governments are maintaining now, spending most of its money
on police forces . . . that would confront the riots to come. And er . . .
it is a snowball that leads nowhere,
and as I said before,
once you realise for yourself, who the enemy is, it is called a revolution.
And er . . . I think that my book . . . definitely points . . . at
a very problematic lobby that operates within us.
Hopefully, hopefully . . . Jews would find . . . the power within themselves to oppose . . . the Lord Levis and the Dershowitzes . . . and Abe Foxman.
Whether they can do it or nor, I don't know.
But this is just part of the problem.
The enlightenment discourse is another form of supremacy.
Oh, I wouldn't see it like that.
I am afraid so. I am afraid so . . . because the . . .
because the . . . the idea . . . that man is the most . . .
clever consciousness around.
[That a] man should look into oneself or herself for answers . . . is beautiful, yet it can be very, very dangerous.
For instance, for instance . . .
the colonial epic story. “We are going to liberate you in the name of democracy.”
This is very, very problematic and these kinds of thoughts are driven by
a Western enlightenment philosophy.
If we take the enlightenment as a modest interpretation . . .
of tolerance and self-criticism, and a bit of self-hatred to spice it up . . . it's wonderful.
Yes. It's . . . consciousness is something that we are only beginning to learn . . . about.
We have been dumbed down for so long
that we didn't realise we are powerful conscious human beings.
But that light is beginning to come on and you're beginning to realise . . .
that there is so much that we can connect with.
I mean, you just look at the rose. Look at the beauty of the rose.
Who created that ?
Where did that come from ?
You know . . . we lost our connection with the planet.
You look when there's a tsunami . . .
the animals are still very much consciously connected with the Earth and the move to higher ground.
They know ! But mankind has lost all that.
Why ? Because of technology.
Technology is a form of detachment.
It makes Man believe that Man is bigger than Nature,
and it is an instrumental, materialistic approach towards being in the world.
And er . . . I'm, in my work, in my book, I really try to go to basics . . .
love, beauty, and compassion.
Oh, yes, very definitely.
And when people talk about . . . TJP – Truth, Justice, and Peace, it's exactly the same thing.
Truth . . . we don't claim to know the truth . . .
but we like to search for it.
Peace . . .
we don't argue . . . we don't claim . . . to be the most . . . peaceful people on this planet,
but we accept that peace is precious . . . and we will fight for it.
Justice . . .
there is no justice.
Tell me about it !
there is no justice, but we can find in ourself the realisation that justice is the most beautiful thing.
And when you talk about . . . Truth, Justice, Peace . . . Love, Compassion . . .
you realise that this is the complete opposite of anything, Jewish identity politics, for instance, tries to achieve.
'cos Jewish identity politics is exclusive, it's racially exclusive,
It's all about segregation. It's all about differentiation between the Jew and the Goy . . .
between the Israeli and the Palestinian, between the kosher and the treif.
It is not about just[ice], it's about your own justice.
It's not about peace, it's about security for the Jew . . .
and this is, for me, a very troubling issue, and . . .
there was only one critic of my book, so far, written by . . . a guy from the . . .
CST, Community Security Trust (I don't remember his name)
and he obviously didn't like the book, because this book, he said,
is bringing [up], again, the Jewish question. And I say, “Yes.”
The Jewish question must be scrutinized again because all the solutions
that were provided by . . . 150 years of Jewish ideological thinking . . .
failed.
They were wrong. There is no collective . . . tribal, humanist approach.
Zionism, funnily enough, was the only genuine attempt to create a Jewish ethical discourse, and it obviously failed completely.
They said, we have a problem, we have a problem. Zionism, early Zionism was an anti-semitic movement.
We have a problem. We have to deal with it. And they failed completely.
The failed completely because they wanted to deal with it on someone else's land.
So they were doomed to fail.
And I believe now, that there is no[t] any universal collective, ethical solution to the Jewish question.
If Jews want to save themselves, they have to search as individuals . . .
for a solution. There is no collective solution.
So Monty found a way. I find my way! I am in the process.
I fight with every Jewish aspect within me and I feel quite a bit. Quite a few.
But this is my job. This is my task. This is one to one. Me against myself.
I don't want Jews to follow me.
I want Jews to follow their own search . . . for ethical thinking.
And this is the message of my book.
And I have a lot of Jewish individuals (I just remember that I have to call one).
They call me all [from] over the world! And they say, “Gilad, man, we are confused for 40, 50, 60 years.
You have managed to help us, to show us the light . . . on this issue.”
And I'm very happy with it. I'm very happy with it. I'm not a prophet. I don't want followers.
But, it is very important for me to let people understand . . .
that there is a way out. But . . . I'm getting a lot of support from many other people.
From Muslims, who are telling me, “Gilad, we are now . . . exactly where Jews . . . [have] been 120 years ago.
We are now in the process of assimilating. We have all those identity issues,
I know. But can you just imagine what it would be like if people could just talk to each other.
and this text helps us to understand that there is no . . . that the identity politics . . . is a no-go.”
I know . . . which is happening now.
Veronica: It doesn't work. Gilad: It doesn't work.
Let's ask ourselves, who are the people who talk with each other,
“So, you've save[d] us decades . . . of struggles.”
and who are the people who . . . refuse to talk? It is very interesting.
I have a lot of ‘gays’ who write to me, and say, “Listen. It is very interesting because we are troubled.”
We talk. We don't have any problem to talk. We come from very, very different world[s], you know . . .
You know, I came across people who define themselves as ‘self-hating gays’.
you know, a lot of the things [in which] you are engaged, are completely foreign to me.
Because they say, “Yes, I have my *** preferences,
But we talk and I don't have any . . . any problem
but I'm not sure about the politics.”
It is very interesting. I would say that Self-Hater United, it sounds almost like a football team.
Gilad: I think that a lot of people talk with each other.
when you say something that I don't really understand, I would allow myself to . . . to ask you.
But who wouldn't talk ?
I find that very difficult when people are just closed.
Who are the people who are closed ? I mean, it's not an ethnicity or a race, or . . .
I think that it is very, very clear. The people . . . who think . . . that they know better.
People who think, who are convinced that they know better, wouldn't engage in a dialogue. Now, who are those people ?
For instance, people within the political discourse. People who call themselves progressive.
The progressives call themselves progressive because they think that they know more than the reactionary.
This is ‘the Left’ calls itself progressive. The Left won't budge, they won't talk to the Muslims,
because the Muslims are reactionary.
They wouldn't talk to me, many of them,
because my ideas are very . . . throw some doubts on their progressiveness, on this whole issue of progressiveness.
The Guardian . . . wouldn't talk to you . . .
Veronica: Oh . . . probably not. No.
. . . you know, The Guardian wouldn't debate me . . .
anymore . . . because they know . . . what is right and what is wrong.
But what is progressiveness ?
Progressiveness is a form of ‘chosen-ness’. Veronica: It is . . . it is.
. . . and who invented ‘chosen-ness’ ?
Well, Monty called it ‘horse-trading’ that went on between the Jews and the Roman Catholic Church,
and he said they did a deal that . . . the Jews could become God's chosen people and the Roman Catholics would control the rest.
They did a deal ! Monty said you can't call it anything other than horse-trading.
Maybe. Maybe. This is . . . so you believe that there is a complementary relationship there . . .
Oh, I know there is !
This is interesting. I ask myself where ‘chosen-ness’ comes from and it is very interesting.
I don't say that what you're suggesting is wrong, but within Judaic culture,
‘chosen-ness’ is a burden.
God . . .
had chosen the Jewish people
to stand as an exemplary case of moral behaviour.
I haven't seen any evidence of that.
I don't argue. I don't argue, but this is the Judaic . . . Judaic ‘take’ on it.
And some, by the way, when you look into Torah Jews,
who fight for Palestine, I think this is exactly what they try to say, to do.
They say, we are Torah Jews, we follow our bible. We follow the Torah, the Old Testament, the Talmud,
and we have to stand up for the Palestinians.
So the only collective within the Jewish people . . .
collective, you know . . . collective with a future, you know, that is doing it for the Palestinians
are the Torah Jews and they are beautiful. They don't try to tell the Palestinian[s] how to run the country,
they don't try to control the Solidarity Movement . . .
they are a beautiful, homogenous group of people.
However, in the process of secularisation,
that leads towards supremacy,
they dropped God, so ‘chosen-ness’ (being chosen by God) wasn't needed any more.
So they were actually . . . along the process of secularisation,
Jews, actually, have managed to decide that they are chosen by themselves – to be the chosen !
Gilad: Self-appointed chosen ! Veronica: That is correct.
Self-appointed chosen. They don't have to prove anything, you know.
Once you chop a little boy's ‘willy’ (which is a kind of a primitive blood ritual) between the two of us . . .
My husband . . . that's something that upset him terribly.
A boy, this boy, becomes joined [to] the family of the chosen.
And this is [an] extremely problematic concept . . .
and it is very difficult . . . once you become an adult . . . and you still regard yourself as a superior
human being, just to degrade yourself and to become an ordinary.
Veronica: But it's not degrading that . . . Gilad: No, no, no, no, you don't have to convince me.
But this is why it cannot be a collective . . . a collective path.
Yeah. I see where you're coming from.
But, for me, for me, it's really something that happened – I show it in the book –
it's something that happened in the process of secularisation.
The Zionists . . . the Israelis . . . and the anti-Zionists . . . and the Jewish Marxists (as opposed to the Marxists who happen to be Jews)
are all either falling victims into this . . . morbid way of thinking,
or just celebrating this morbid way of thinking. It depends, you know, what is your ‘take’ on it.
But they're not happy.
I don't know. Happiness is a . . . is a relative . . .
I know, mixing, when I did, when my husband was alive, and, all they were ever interesting in is . . .
what they'd just bought . . . what they'd just acquired . . .
wanting the next thing. It was never, you know, never content.
Why? Because once your spirituality is reduced into zilch,
you replace it with heavy materialism.
Now . . . Jewishness . . . is a materialist concept . . . because another problem that we have with ‘chosen-ness’. . .
if you are chosen . . . the other, is insignificant.
If you lack a real, vivid notion of otherness . . .
you cannot be familiar with compassion.
If you cannot be familiar with compassion,
you lack empathy.
Yes, oh yes.
If you lack (and this is something that we see . . . I see all the time) . . .
it is the people who fight me . . .
lack any empathic feeling. They are desperate to destroy me.
But their lack of empathy, reflects so badly on them.
And here we go back into this vicious circle . . .
the more vicious they are, the more horrified they become,
by the idea of viciousness . . . yeah !
So they become more vicious . . .
and when this happens, they are establishing a vicious circle that . . .
presents them in[a] more and more grave and horrifying light . . .
and this is something that eventually leads towards a disaster.
Veronica: I'm afraid you're absolutely right. Gilad: It is horrifying.
I know . . . and it would give me no pleasure.
It's sadness, it really is sad . . . to see a people self-destruct.
Yeah . . . I totally agree with you and, again, you know . . .
I wrote my first book in Hebrew.
Veronica: Really ! Gilad: Yeah.
It is shocking, A Guide to the Perplexed
was written in Hebrew. It was written in ’97, ’96, when I was doing my PhD at the time . . .
and it's there, it talks about . . . the separation wall,
it really predicts exactly where Israel is, now.
It's frightening. I'm sure that we will release it again, now - republish it.
Veronica: You should, because . . . Gilad: Yeah, yeah. There are still copies.
people are interested in what you have to say, and so it's important to make it available.
It is still available, but . . . but, I don't even have [a] copy myself.
But it is all about where Israel . . . how Israel is bringing about the ‘doom-ness’ of the Jewish State.
It was released, published in Israel.
It was a best seller for a week . . . and it was then banned !
So they don't have the mental power to deal with their prophets of doom.
And I was one.
And now, I'm not any more a prophet of doom because their ‘doom-ness’ is now in the mainstream news.
That's right.
When they talk in public . . . about launching an attack on Iran,
and The Guardian . . . cut-and-paste their idiotic drivel without censoring itself or offering sharp criticism,
this means that they are doomed.
They don't have the intellectual powers, within themselves, to stop themselves from celebrating their idiotic symptoms . . .
and this is the most horrible thing that can happen.
In my band, I surround myself with people who are more clever than me.
In my . . . literature career or writing, I surround myself with people [who] are more intelligent than me.
So in my band, in my music, I try to do something and
my bass player says, “Oh, Gilad, you know, maybe, maybe we shouldn't repeat it again.”
And I know, he's clever, he's good, he's a great musician, and my pianist says,
“Oh, maybe we should try that.”
I am the king! I am good because I'm surrounded by good people.
When it comes to my writing, if I'm not so sure about something I'm about to say,
I consult with people whom I admire.
I don't see out politicians doing it.
We are . . . ruled . . . by a bunch of amateurs . . . that are . . . driven by a foreign state and a foreign lobby.
Our papers, that are supposed to criticise it and protect us
are driven by the same people, the same lobby,
that's BICOM and so on . . . [Britain Israel Communications and Research Centre]
It is pathetic !
And this is exactly the time and the consciousness that is needed . . .
for people to realise that something went horribly wrong.
I know. When Monty died, he explained that he was taken.
Because we'd made a pact . . . that whichever one of us went first (and it was expected to be me)
that we would communicate and we would bring through as much information as possible
to help bring about the change in the world.
Now, yes, we made a pact, and I thought it would be just husband and wife communicating.
I never dreamed that the information would be dealing with what's happening in the world, and what's happening in the universe.
And so that was quite a shock to me.
And Monty needed to go then, to set up everything as it is now . . .
so that he could complete his work.
I had to stay here. I didn't have a choice.
And he works very hard, and he works me very hard as well, I can tell you.
But, I see everything that he has said would happen, it's happening.
Veronica: That is fascinating. Gilad: It is.
You have to tell me. I agree. I agree . . . and you have to tell me something.
I really like my Macintosh. Will I be able to take my Macintosh with me ?
[general laughter]
You can have anything on the other side. You just think, and it's there. It's as simple as that.
When Monty first went over, his excitement . . .
at everything, was beyond his wildest dreams . . .
and he said, if people had any idea just how wonderful it is, they'd be queueing up to come over.
Now, interestingly, John Mack, a few months later, John was killed.
He, again . . . oh, my God . . . bursting to tell you how exciting it is and how wonderful it is.
Now, I think that's great. And they're excitement at meeting other people, and . . .
Gilad: Out there ? Veronica: Yeah.
It is absolutely a joy to work with them.
And they create so much love. Monty . . . I'm surrounded by love.
Yes, I live alone. Yes, I miss my husband, physically. But he never leaves me, he's always around me . . .
and he proves it all the time. He answers questions before I ask them . . . and it's . . . oh, my God.
It would be very interesting, for me, to interview you, actually.
Because I think that there is . . . there is a very deep level . . .
of . . . a possibility, obviously . . . I'm not an expert on these issues
of para-psychological projection here . . .
I think that . . .
it is possible (I mentioned it before) that you are gathering a lot of information, now . . . that . . .
is . . .
is there, in your psyche, through communication with yourself through the other.
I er . . .
What is love ?
Love is . . . according to Lacan, to the French psycho-analyst,
which is very self-centric, loving yourself through the other.
So the other is just an instrument for self-assurance . . .
. . . and love is a true feeling. Veronica: Oh, my God, yeah.
So, when we are talking about para-psychological communication,
it is possible that we are talking, again, about a level of . . .
gathering information and reassuring ourselves through the other.
But it is very interesting because it means
that we have all the information there, anyway.
Oh, Monty says, that we carry information within our consciousness from all our past lives
and it's just a matter of tapping into it.
And he said . . . have you ever heard of Michael Tsarion ? Gilad: Yeah.
Brilliant, brilliant man.
He said, the reason he found, delving into ancient Irish history
and doing all the research he did, was . . .
he was there. Part of it, he was remembering !
Yeah.
We carry it. It just needs a good . . . (what word am I looking for) . . . hypno-therapist,
to tap into it. It's all there, we carry it.
Amazing.
And I didn't realise that, we carry it all. It's all within us.
No, no, for sure. So this is . . . this is exactly . . .
this is exactly the essence of it.
We are using different instruments to bring this knowledge about.
You use the written word.
The written word is just, again, just an instrument. I, I . . . as I said . . .
I start to write and then, basically, the text writes itself.
I'm, again, just an instrument. The same applies to my music.
It's fascinating when you start looking at it, isn't it ?
Yep. Absolutely.
It is. We are so privileged to be here, right now, when the big change is happening . . .
and we need people like you, writing books like this.
Believe me, I never thought I would see the day that a man who grew up in Israel,
or anywhere else, for that matter, would write a book that is so important for our time.
When I saw it on David Icke's website, I couldn't wait to get my hands on it,
and I stayed up till 2 o' clock in the morning, reading it. I couldn't put it down . . .
and I thought, oh, my God, I've got to meet this man. I've just got to . . .
and I hope it enlightens other people in the way that it has, me,
and all my friends that I've given it to.
They have been so impressed with it.
It's honest, and that's the big thing that jumps out at you. This was honestly written.
It came from the heart. It's fantastic.
What can I say, you know. You don't need much more than that
to make your . . . not even day, the week, the month.
It was a lot of fun, writing it . . .
and I really hope that it will bring some . . . changes,
and positive changes, that would prevent any disaster.