There are people that keep spreading the false idea there is a connection between “Coudenhove-Kalergi’s” ideas to theosophy and freemasonry. The Theosophical concept is based on an ancient doctrine about cycles of the cosmos, and emanationism, i.e., natural processes. The idea of Coudenhove-Kalergi is not the Theosophical Concept of Root-Races. He describes an “artificial selection process.”
Arnold Toynbee on The Trend of International Affairs Since the War (1931)
“If we are frank with ourselves, we shall admit that we are engaged on a deliberate and sustained and concentrated effort to impose limitations upon the sovereignty and independence of the fifty or sixty local sovereign independent States which at present partition the habitable surface of the earth and divide the political allegiance of mankind. It is just because we are really attacking the principle of local sovereignty that we keep on protesting our loyalty to it so loudly. The harder we press our attack upon the idol, the more pains we take to keep its priests and devotees in a fool’s paradise—lapped in a false sense of security which will inhibit them from taking up arms in their idol’s defense. The local national state, invested with the attributes of sovereignty — is an abomination of desolation standing in the place where it ought not. It has stood in that place now — demanding and receiving human sacrifices from its poor deluded votaries — for four or five centuries. Our political task in our generation is to cast the abomination out, to cleanse the temple and to restore the worship of the divinity to whom the temple rightfully belongs. In plain terms, we have to re-transfer the prestige and the prerogatives of sovereignty from the fifty or sixty fragments of contemporary society to the whole of contemporary society — from the local national states by which sovereignty has been usurped, with disastrous consequences, for half a millennium, to some institution embodying our society as a whole.
In the world as it is today, this institution can hardly be a universal Church. It is more likely to be something like a League of Nations. I will not prophesy. I will merely repeat that we are at present working, discreetly but with all our might, to wrest this mysterious political force called sovereignty out of the clutches of the local national states of our world. And all the time we are denying with our lips what we are doing with our hands…” (Address to the 1931 Copenhagen conference as published in International Affairs: Journal of the Royal Institute of International Affairs, November 1931)
Count Richard von Coudenhove-Kalergi was the founder and President of the Pan-European Union for 49 years, which was the forerunner to the European Union. In his work, Praktischer Idealismus (Practical Idealism, 1925), he describes the role of “Jewish emancipation” during the fall of power in Europe’s feudal aristocracy, and against the phenomenon of modern “Antisemitism.” Count Coudenhove-Kalergi describes in his work the spiritual supremacy of the Jews, referring to Trotsky as the frontrunner of modern politics, and Russian Bolshevism as being a step forward towards the man of the future — the mixed-race Eurasian-Negroid.
“The man of the future will be of mixed race. Today’s races and classes will gradually disappear owing to the vanishing of space, time, and prejudice. The Eurasian-Negroid race of the future, similar in its appearance to the Ancient Egyptians, will replace the diversity of peoples with a diversity of individuals. (…)
Instead of destroying European Jewry, Europe, against its own will, refined and educated this people into a future leader-nation through this artificial selection process. No wonder that this people, that escaped Ghetto-Prison, developed into a spiritual nobility of Europe. Therefore a gracious Providence provided Europe with a new race of nobility by the Grace of Spirit. This happened at the moment when Europe’s feudal aristocracy became dilapidated, and thanks to Jewish emancipation.” (Richard von Coudenhove-Kalergi, Praktischer Idealismus [Practical Idealism], 1925, pp. 20, 23, 50)