This article by Miles Mathis argues that Thich Nhat Hanh, Thomas Merton, and B. R. Ambedkar were all agents, likely working for Western Intelligence, and not genuine spiritual figures. The author uses biographical details and historical events to support his claims, suggesting that these individuals, despite their public personas, were part of a larger plan to manipulate and disempower populations.
Mathis begins by discussing an email that inspired this paper, which criticized his previous article “Fear and the Phoenicians.” This critique prompted him to investigate Thich Nhat Hanh, whom the sender recommended. Mathis claims Hanh was involved in Vietnam War propaganda and later associated with “usual suspects.” He also notes Hanh was nominated for a Nobel Peace Prize by Martin Luther King Jr., whom Mathis claims was a “gay Jewish agent who faked his death.”
The author then focuses on B. R. Ambedkar, linking him to Hanh through “Engaged Buddhism.” Mathis argues that Ambedkar’s claims of being a Dalit were a “sob story,” pointing to his family’s history as officers in the Indian Army and the British East India Company. He questions Ambedkar’s education at institutions like Elphinstone High School, Elphinstone College, Columbia University, and the London School of Economics, suggesting his access was improbable for a Dalit. Mathis also suggests Ambedkar’s family name, Sakpal, is a code for Saks, linking him to Phoenicians. He asserts that Ambedkar’s promotion of Buddhism was a tactic to keep Untouchables disempowered and that he was a “hack” who served Nehru’s government as Law Minister.
Next, Mathis turns his attention to Thomas Merton, dismissing him as “inconsequential” and his fame as “manufactured by Intel.” He questions the authenticity of Merton’s autobiography, “The Seven Storey Mountain,” and his rapid rise within the Trappist order. Mathis scrutinizes Merton’s affiliations with Columbia University and his Jewish friends there, including Robert Giroux, Adolph Reinhardt, Robert Lax, Seymour Freedgood, and Ralph de Toledano. He also connects Merton to Mark van Doren, whose son Charles van Doren was involved in the Twenty-One quiz show scandal, and to the Fiennes family, whom Mathis claims are Jewish industrialists with Phoenician links. Mathis also mentions Brahmachari, a Hindu monk with Phoenician links, as an influence on Merton’s conversion to Catholicism. Merton’s death in Thailand is presented as a likely assassination.
Thich Nhat Hanh is further analyzed, with Mathis suggesting his chosen name “Hanh” is a slur on Goldie Hawn’s surname, implying a Jewish connection. He links Hanh’s Shakyas clan to the Sakya clan and Ambedkar’s Sakpal name, both pointing to Saks and Phoenicians. Mathis claims Hanh’s education at Saigon University and his subsequent expulsion from Buddhist temples indicate early recruitment by Western Intelligence. His Fulbright Scholarship at age 34 and subsequent lecturing at Cornell University and Columbia University are presented as further proof of his agent status. Mathis states that Hanh acted as a CIA agent after the overthrow of Diem, promoting Buddhism as part of “Operation Chaos” to undermine Christianity and promote “spiritual relativism.”
The author then addresses an email from a Catholic priest responding to his “Fear and the Phoenicians” paper. The priest discusses his research on the dialogue between Chinese Buddhism, Taoism, Confucianism, and the Catholic Church, particularly regarding moral norms and reincarnation. Mathis dismisses the priest’s views on eternal suffering and non-existence, calling them “heretical” and a Phoenician fabrication. He contrasts this with Jesus’ teachings of eternal joy and existence. He criticizes Buddhism as a “greater poison,” suggesting it’s a Phoenician creation designed to lead people away from truth.
Mathis concludes by reiterating his belief that truth is innate and that Phoenician influence, particularly through education, corrupts this innate understanding. He asserts that individuals possess the truth within themselves and that the journey of spiritual advancement occurs over many lifetimes. He criticizes ideas of eternal suffering and non-existence as Phoenician deceptions that distort genuine spiritual growth.