May 21, 2025 • 28 mins
What happens when places meant for spiritual connection become tools of political power?
Aaron Scott takes listeners on a profound journey through the complex evolution of Israel from its original Zionist vision as a sanctuary for the persecuted Jewish people to its current role as a militarized extension of Western geopolitical interests. This exploration isn't about taking sides but understanding nuance – examining how terrorist organizations like Hamas exploit legitimate Palestinian grievances while committing unconscionable acts of violence, and how Israel's government actions often contradict Judaism's fundamental ethical imperatives.
Drawing from historical records, Aaron Scott reveals how Zionism began as a secular nationalist movement seeking liberation through sovereignty, not dominance through militarism. He examines Britain's imperial chess game that used the Balfour Declaration to secure strategic interests in the Middle East, creating contradictory promises that sowed lasting tensions. The conversation moves through Cold War dynamics, where Israel became a key U.S. ally against Soviet influence and Arab nationalism, forming a relationship that served American hegemonic aims while shaping Israel's military development.
Most powerfully, Aaron Scott explores the forgotten etymology of the name "Israel" itself – originally bestowed upon Jacob after wrestling with the divine, symbolizing transformation through spiritual struggle rather than territorial entitlement. This etymological journey reveals a profound irony: a name meant to honor inner awakening has become a nationalist symbol used to justify occupation and displacement. The episode concludes with a meditation on genuine peace requiring not military victory but collective transformation – recognizing our shared humanity beyond the boundaries of nationality, religion, or historical trauma.
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Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:04):
Hello everyone and welcome back to the Evolved
Podcast.
I'm here to ensure that allknowledge I give you finds
meaning and a practical place inyour everyday lives.
It's only through properlydigesting knowledge, in this
case of ourselves and the worldaround us, that we see things
clearly enough to break oldpatterns of behavior and begin a
new path forward to aheightened state of
consciousness.
Today we confront a painful andurgent truth the land long
(00:34):
revered as sacred, a place whereprophets walked, where faiths
converge and where the divineonce touched the earth, has been
weaponized.
What was meant to be asanctuary for the Jewish people
and a spiritual homeland forhumanity has, for decades, been
systematically perverted into amilitarized outpost serving
geopolitical agendas that arefar removed from its original
(00:56):
purpose.
Israel, founded on the traumaof persecution and the promise
of refuge, now functions as anextension of Western power,
fortified by arms surveillanceand unchecked nationalism.
In this episode, we examine howthe present-day Israeli
government's treatment ofPalestinians not only betrays
(01:17):
the foundational vision ofZionism, but also violates the
core tenets of Judaism itself,turning a land of prophecy into
a machine of control andpersecution.
This is not, however, anobvious black and white state of
affairs Terrorist organizationslike Hamas and Hezbollah have
capitalized on the suffering ofthe Palestinian people, using
(01:40):
Israel's prolonged occupation,blockade and repeated violations
of international law as arallying cry to consolidate
power.
But while they presentthemselves as resistance
movements, their tactics revealsomething far darker.
These groups have committedgross violations of human rights
and international norms,indiscriminately targeting
(02:01):
civilians, using human shieldsand embedding military
infrastructure within denselypopulated areas, all of which
endanger the very people theyclaim to protect.
Hamas has launched thousands ofrockets into Israeli civilian
areas without distinction, whileHezbollah has carried out
assassinations, cross-borderattacks and maintains a
(02:23):
paramilitary infrastructure thatundermines Lebanese sovereignty
.
These are not acts ofprincipled resistance.
They are acts of calculatedviolence rooted in ideology,
never justice.
Their actions are not justmorally indefensible, they are
outright evil.
They exploit real grievances topursue agendas that thrive on
(02:43):
perpetual war, religiousextremism and political chaos.
In doing so, they not onlysabotage the path to peace, but
also perpetrate cycles of traumaand fear that fracture both
Palestinian and Israelisocieties from within.
Let's look at how we got here.
We need to ask what was thefoundational ideology behind the
(03:05):
Zionist movement and what wasthe geopolitical framework
through which Zionism had tocontort itself in order to make
its dream of freedom frompersecution a reality.
Zionism was born in the late19th century of a secular
nationalist movement seeking toestablish a homeland where Jews
could live free from therelentless persecution they
(03:25):
faced in Europe and Russia.
Theodor Herzl, zionism'sfounding father, envisioned a
modern, democratic and peacefulJewish state, a haven in which
Jews would be safe not only fromexternal threats but also from
the burden of being seen asforeign within other societies.
In his 1896 Der Judenstaat,herzl wrote that the Jewish
(03:48):
state should be morallyexemplary.
A quote light unto the nations.
Zionist leaders like Ahad Ha'amalso cautioned against a narrow
, colonialist version of Jewishstatehood, warning as early as
1891, of the mistreatment ofPalestinian Arabs in arguing
that a just Jewish homeland mustrespect its indigenous
(04:10):
neighbors.
The early Zionist ethos wasabout liberation through
sovereignty, not dominancethrough militarism.
We must remember that in thelate 19th century, amid rising
anti-Semitism in Europe, theodorHerzl convened the first
Zionist Congress in 1897 inBasel, switzerland.
Here he advocated for theestablishment of a Jewish
homeland.
Another important historicalfact not commonly known is that
(04:34):
while Zionism emerged as alargely secular nationalist
movement, it quickly becameleveraged to pursue British
imperial interests.
During World War I, the BritishEmpire sought influence over the
Middle East and issued theBalfour Declaration in 1917,
pledging support for a quotenational home for the Jewish
people in Palestine.
This move served Britishstrategic goals of securing
(04:58):
control of the Suez Canal,limiting French influence and
appealing to pro-Zionistsentiment in the US and Russia.
Palestine was seen as astrategic land bridge between
Europe and the Suez Canal, thegateway to British India, the
jewel of the empire SupportingZionism allowed Britain to
establish a friendly populationand a key location that could
(05:19):
serve as a buffer between theSuez Canal and rising Arab
nationalism.
To many this fact will be asurprise.
It was the British elite,including Balfour himself, who
were influenced by ChristianZionism and biblical romanticism
.
You see, they saw a Jewishreturn to the Holy Land as a
fulfillment of prophecy or partof a civilizing mission.
(05:40):
The British Empire was alsoengaging in double-dealing by
promising Arab independence inexchange for a revolt against
the Ottomans.
This we find out in the openthrough the McMahon-Hussein
correspondence.
Additionally, they wereengaging in double-dealing by
secretly agreeing with France todivide the Middle East between
them after the war.
(06:01):
This was discovered through theSykes-Picot Agreement of 1916.
In fact, the BalfourDeclaration added a third
contradictory promise, creatinglasting tensions between Jews
and Arabs.
Historian James Renton describesthe Balfour Declaration as a
wartime propaganda tool cloakedin liberal ideals.
(06:21):
This ultimately prioritizedimperial leverage over
indigenous rights.
This is important to tietogether.
You see, britain's support wasnever singular.
It was part of a largerimperial chess game.
In fact, in showing its truesecular colors, zionism was not
geographically fixed toPalestine.
Herzl and other early Zionistleaders considered multiple
(06:43):
sites, including Argentina,which had vast unpopulated land,
cyprus and Uganda, which wasput forth during the British
East Africa proposal.
Due to the emergency nature,however, of European
anti-Semitism at the time,specifically the horrific
pogroms in 1903, kishinev,russia, the British government
(07:04):
offered Herzl land in BritishEast Africa now Kenya and Uganda
as a temporary Jewish homeland.
The proposal split the Zionistmovement.
Herzl supported it as atemporary refuge.
Many Eastern European Zionists,especially religious ones,
opposed it, insisting that onlythe biblical land of Israel was
legitimate.
(07:24):
At the Sixth Zionist Congressin 1903, the Uganda Plan was
approved for explorationno-transcript.
After the Ugandan plan wasabandoned, the Zionist movement
officially committed toPalestine as an acceptable
location for a Jewish homeland.
The modern-day state of Israelfinally became a physical
(07:47):
reality in the aftermath ofWorld War II, when new layers of
support and opposition surfaced.
After World War II and theHolocaust, global sympathy for
the Jewish plight facilitatedthe 1947 UN Partition Plan and
the 1948 establishment of theState of Israel.
Interestingly, not all supportcame from within the Jewish
(08:07):
community.
Christian Zionism, particularlyamong American evangelicals,
played a major role in politicalbacking.
Groups such as ChristiansUnited for Israel, which was
founded in 2006 but rooted in19th century dispensationalist
theology, support Israel as afulfillment of biblical prophecy
that precedes the second comingof Christ narrative.
(08:28):
Simultaneously, not all Jewssupported the political state.
Orthodox groups like NetureiKarta reject Zionism on
theological grounds, citingTalmudic restrictions against
forced return before the Messiah.
This diversity illustrates thatZionism is a political ideology
, not a monolithic Jewishconsensus.
(08:48):
The realization of Zionistaspirations came at a
significant human cost, oneoften marginalized than dominant
narratives.
In 1948, following the UNpartition plan, over 700,000
Palestinians were displaced inwhat became known as the Nakba
or catastrophe.
Villages were depopulated,families exiled and generations
(09:10):
rendered stateless.
Palestinian Christians andMuslims alike traced deep
ancestral and spiritual ties tothe land.
While the formation of Israeloffered Jew statehood, it came
at the cost of Palestiniansovereignty.
Historian Rashid Khalidi hasdescribed this as a quote
colonial encounter framed innationalist language.
(09:30):
As we move forward across thistimeline, we saw during the Cold
War the US beginning to useIsrael as a strategic extension
of its own geopoliticalinterests in the Middle East,
not the other way around.
Israel served as a militarizedally in a region critical for
oil, arms markets and thecontainment of Soviet influence.
Far from being controlled byIsrael, the US has often
(09:53):
leveraged the alliance tojustify military presence, arms
sales and regime change, usingIsrael's position to advance
Western hegemonic aims under theguise of mutual support.
This reality is rarelyacknowledged in mainstream
narratives, which tend to invertthe power dynamic for
ideological convenience,oftentimes fueling misguided
antisemitism.
(10:14):
After World War II, israelbecame a key US ally in the Cold
War.
The Middle East wasstrategically vital due to its
oil reserves, proximity to theSoviet Union and instability
that could invite foreign,especially communist, influence.
Israel functioned as a Westernmilitary, intelligence and
(10:35):
ideological stronghold in aregion tilting toward
pan-Arabism and socialism.
Arab leaders like Nasser ofEgypt promoted non-alignment in
socialism, opposing both US andSoviet dominance.
The US saw Arab nationalism asa threat to Western economic
control, especially over oil.
The US support for Israelensured that Arab states
(10:56):
remained fractured militarily,politically and diplomatically.
Additionally, israel has actedas an unsinkable aircraft
carrier in the Middle East,providing forward military
presence without requiring USbases Even more.
Mossad and the CIA have workedtogether on numerous covert
operations, includingsurveillance on Iran, iraq and
(11:16):
Syria.
Cyber espionage, with theStuxnet virus targeting Iran's
nuclear program, and targetedassassinations and black ops
destabilization.
Israel provides military andintelligence services that
extend American reach withoutdirect US involvement.
In truth, israel is both acustomer and a lab for US arms
(11:37):
manufacturers.
Billions in annual US militaryaid flow back to US defense
contractors Lockheed Martin andRaytheon.
Israel tests and developsweapons in real-world combat,
making it a proving ground forWestern militarization.
Now, while the Israeli lobby inWashington, particularly groups
like AIPAC, is undoubtedlyinfluential, it's essential to
(11:59):
remember that the United Statesis the global superpower, not
Israel.
The US possesses unmatchedmilitary, economic and
diplomatic leverage on the worldstage, and its foreign policy
is driven by its own strategicinterests, not directives from a
smaller ally.
Israel benefits from Americansupport, but this support is
consistently aligned with USgoals in the Middle East, such
(12:21):
as maintaining regionalstability, favorable to Western
energy markets, countering rivalpowers and projecting influence
through a reliable partner.
It is important, however, tounderstand that Israel hasn't
merely benefited from the West.
It has shaped and manipulatedthat relationship to entrench
its nationalist agenda securingterritory, suppressing
(12:41):
Palestinian sovereignty,projecting military strength and
expanding regional influence.
It has done so through acombination of fear-based
diplomacy, narrative control,technological leverage and real
politic alliances, provingitself to be not just a client
state but a co-strategist in thearchitecture of Western power.
(13:02):
The fundamental tragedy is thatthe modern policies of the
Israeli state, particularly inGaza and the West Bank, have
abandoned the original Zionistethos of coexistence and
replaced it with containment,fragmentation and indefinite
occupation.
The Israeli state todayexercises military control for
(13:22):
millions of statelessPalestinians.
In the occupied West Bank,palestinians live under military
law, while Jewish settlers liveunder civil law, a form of dual
legal systems described bymajor human rights groups,
including Human Rights Watch andB'Tselem as apartheid.
In Gaza, human Rights Watch andB'Tselem as apartheid In Gaza.
Israel enforces a 16-plus yearblockade controlling borders,
(13:45):
airspace, maritime access andthe flow of food, fuel and
medical supplies.
This has resulted in awell-documented humanitarian
catastrophe.
To properly understand thepresent occupation and Israeli
justification, we must look towhat transpired in the region
following the 1967 Six-Day War.
At this time, israel seizedcontrol of the Gaza Strip,
(14:08):
alongside the West Bank, eastJerusalem, the Golan Heights and
the Sinai Peninsula from Egypt.
While Israel claimed theseacquisitions were the result of
a defensive war.
The continued militaryoccupation of Gaza has been
widely regarded as a violationof international law,
specifically the Fourth GenevaConvention.
This prohibits an occupyingpower from transferring its
(14:28):
population into occupiedterritories or imposing
collective punishment.
International legal consensus,including from the United
Nations, the International Courtof Justice and nearly every
major human rights body,maintains that territory
acquired through war, defensiveor not, cannot be legally
annexed or indefinitely occupied.
This principle was appliedglobally in post-war contexts,
(14:52):
from Kuwait to Crimea, and is acornerstone of the international
order.
Yet Israeli's control over Gazahas been uniquely tolerated,
despite violating the same rulesevery other state is expected
to follow.
The main Israeli justificationfor its overt violation of
international law is security,but this logic has evolved into
a form of collective punishment.
Homes are demolished not justfor security threats but as
(15:15):
punitive acts against entirefamilies.
Movement is restricted througha permit regime and hundreds of
checkpoints.
Civil infrastructure in Gaza isdeliberately degraded.
Water, electricity and sewageaccess fall well below
humanitarian standards.
Military operations frequentlyresult in mass civilian
casualties, especially indensely populated refugee zones.
(15:36):
This approach is not protective.
It's corrosive.
It undermines regionalstability, escalates hatred,
radicalizes youth and fostersthe very insecurity Zionism
sought to escape.
Rather than embodying Jewishsafety, these policies
perpetuate Jewish fear, lockingboth peoples into cycles of
(15:57):
trauma.
It's important to understand,too, that the state of Israel in
its current form is not onlyoperating in direct contrast to
Zionist ideals, but also to thefundamental tenets of Judaism.
In fact, their actions stand instark violation of Judaism's
core ethical obligations, whichare deeply rooted in Torah,
(16:17):
talmudic tradition and centuriesof prophetic teaching.
A few core principlesillustrating this disconnect In
the Hebrew Bible we have thedivine order quote you shall not
oppress the stranger, for youwere strangers in the land of
Egypt.
End quote found in Exodus.
This commandment is repeatedmore than 30 times in the Torah
(16:38):
or the Hebrew Bible.
More than any other moralimperative.
It is not symbolic, it isfoundational.
It binds the Jewish people to adeep awareness of suffering and
a sacred obligation to avoidreplicating oppression.
We have Tepikuach Nefesh,translated to the preservation
of life, where Judaismprioritizes the preservation of
(17:00):
life over virtually all othercommandments.
Policies that result in civiliandeaths, the denial of medical
care or the destruction of basicinfrastructure violate this
core principle, especially whenjustified by political or
territorial goals.
And third, the Preservation ofLife, where we have the tzelem
elohim, or image of God.
(17:20):
This states that every humanbeing, regardless of race,
religion or nationality, is madein the divine image.
This belief demands that wetreat every person with inherent
dignity.
To dehumanize Palestiniansrhetorically, politically or
militarily is to abandon thespiritual truth.
Spiritual truth A growingnumber of Jews, especially in
(17:44):
the diaspora, recognize thatsupport for Judaism is not
synonymous with support for theIsraeli government.
In fact, to be truly faithful toJewish values today often means
opposing state violence.
Groups like Jewish Voice forPeace, if Not Now Rabbis for
Human Rights, teruah, are partof a broader movement to reclaim
Judaism from nationalism andrestore it to its prophetic
(18:07):
roots, where justice, compassionand humility before God are
non-negotiable.
Another of the most misguidedand factually incorrect
understandings stems from thebelief that the state of Israel
is divinely promised as ahomeland to the Jewish people
and that this reference isrampant throughout the Hebrew
Bible.
(18:27):
This, unfortunately, is justanother half-baked understanding
of the true origin of thepromised land as divinely
ordained, as well as with theorigin of the literal name
Israel itself.
You see, in the Hebrew Bible'soral tradition, the name Israel
is first used in the book ofGenesis, with a traditional
(18:48):
dating of around 1400 to 1000BCE.
It's given to the patriarchJacob after he wrestles with the
divine.
So when he's renamed Israel,it's not a rebuke, it's a
recognition.
In Genesis it states, jacob wasgiven this new name to honor
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the transformation heexperiences through struggle.
In the Genesis story, jacobwrestles with the divine all
night and refuses to let gountil he receives a blessing.
He is wounded in the process,but he holds on, showing
tenacity and spiritual hunger.
His renaming marks a turningpoint in his life.
It honors his desire toconfront God directly, his
(19:34):
perseverance through hardship,his struggles to break through
illusion, ego and worldlydistractions and to return to
God or the source.
In a more complete sense, thename Israel becomes the
archetype for a person or peoplewho wrestle with life's hardest
questions, face divine mysteryhead-on and emerge changed but
(19:55):
faithful.
At its core, israel is arecognition of enlightenment
through struggle, awakening.
The struggle isn't with God asa foe, but with perceiving and
aligning with divinity, whilebeing limited by the human
condition, ego, fear, identity,history, trauma.
(20:15):
It's an inner rustling to seeclearly through the fog of
illusion.
The great irony in naming themodern state Israel lies in the
true meaning of the name itself.
Israel is not one who wrestleswith God in opposition, but one
who struggles to recognize andalign with the divine while
trapped in the contradictions ofhuman existence.
(20:36):
And what greater metaphor isthere for the struggle than the
land where the descendants ofAbraham Jews, christians and
Muslims have waged war forcenturies, each convinced that
they alone carry divine truth?
The soil is sacred, not becauseit belongs to one, but because
it was meant to be shared by all.
Yet history has carved it intoblood-soaked borders, defined by
(20:58):
conquest, terror, dispossessionand cycles of revenge.
Defined by conquest, terror,dispossession and cycles of
revenge.
In this, the land has trulybecome Israel, a place where
humanity wrestles not with Godbut with its own inability to
see the divine in the other.
But the deeper message hasalways been this Enlightenment
doesn't arise from defeating oneanother.
It arises from recognizing thatthe struggle itself is a mirror
(21:20):
.
When the leaders of thesefaiths and the nations that
uphold them realize that peaceis not the end of the struggle
but the awakening from it, onlythen will Israel fulfill its
name, not as a battleground forgods but as a living altar to
our shared divinity.
Israel, at its origin, is not aterritory or nation.
(21:41):
It is a metaphor fortranscendence through struggle,
a name bestowed not fordominance but for endurance, for
the courage to engage withdivine mystery and come out
changed.
But over time the meaning beganto shift from inner awakening
to outer entitlement.
That shift can be tracedhistorically to a particular
(22:01):
moment the Babylonian exile inthe 6th century BCE.
This was a theological crisis.
The temple was destroyed, themonarchy gone, the land lost.
How could the Jewish people,exiled, without a king or
country, still be chosen?
Well, the answer was narrative.
It was during this period thatthe priestly source, one of the
(22:23):
core textual contributors to theHebrew Bible, began revising
oral traditions to preservenational identity.
In doing so, they introducedelements like genealogical
lineages, temple-centric ritualsand, most notably, land-grant
language.
Take Genesis 15.18.
To your descendants I give thisland from the river of Egypt to
(22:44):
the great river, the Euphrates.
End quote.
This phrasing is not unique toHebrew scripture.
No, no, it mirrors imperialclaims found in Egyptian and
Mesopotamian royal inscriptions.
Babylonian kings, for instance,frequently described their
domains as stretching from quotethe great river to the river of
Egypt.
End quote.
This was theological propaganda,not divine command.
(23:07):
The text was designed tocomfort an exiled people, to
promise restoration, to encodehope into law.
But it was also the beginningof a new theological framework,
one that would later bemisinterpreted as literal legal
title deed to land.
This matters because manymodern supporters of political
(23:27):
Zionism cite these verses asjustification for Israeli
territorial expansion.
But in doing so they ignore notonly the historical context but
the very nature of scriptureitself A layered, redacted and
evolving canon, not a monolith.
This is all well documented.
There are multiple creationstories.
Names for God change fromYud-Heh-Vav-Heh or Yahweh to
(23:52):
Elohim.
Timelines contradict these arenot flaws.
They are fingerprints ofhistory revealing that the Bible
is not a singular decree but acollective rustling.
And therein lies the tragedy.
The archetype of Israel, a namemeant to signify personal
awakening through struggle, hasbecome a nationalist slogan used
(24:13):
to justify control,displacement and war.
Only when we return to theoriginal spirit of the name and
recognize it not as property butas a path, can we begin to the
original spirit of the name andrecognize it not as property but
as a path, can we begin torestore meaning to what has been
defiled.
In this sense, israel becomes auniversal metaphor for what it
means to reflect, takeresponsibility and awaken
collectively.
As we all know, to be human isto wrestle with doubt, with
(24:37):
grief, with the past, with theillusion that we are separate
from one another, from the earthfrom the source.
This pulses through all things.
We grasp, at identities, atborders, at narratives that make
us feel safe.
But the sacred does not emergein the grasping.
It reveals itself in theletting go of fear, of ego, of
the delusional identity found inthe material world.
(25:00):
And here lies the great andpainful irony.
The modern state of Israelbears a name that speaks to
inner struggle and spiritualtransformation.
Yet it has become a place ofendless external struggle, a
land where the descendants ofAbraham Jews, christians,
muslims have battled forcenturies over who owns what was
always meant to be shared.
The soil is stained with theblood of those who believed they
(25:23):
carried the truth, whilefailing to see the same divinity
they claimed for themselvesexisted in their so-called
enemies.
They didn't realize the onethey were fighting was a mirror,
a reflection of their owntrauma, fears and forgotten
holiness.
And maybe, just maybe, theseconflicts, as horrific as they
(25:45):
are, have not been entirely invain.
Maybe they have served as akind of cosmic alarm clock not
ordained, not divinely justified, but usable, a wake-up call to
the soul of humanity, telling usit's time to stop, time to see,
time to change.
To be Israel is not to conquer,it is to transform.
It is to face the darkest partof ourselves and emerge limping,
(26:07):
yes, but blessed.
It is to realize that God isnot found in the conquest of
land but in the conquest ofillusion.
Not in claiming divine favor,but in the surrender of the ego
that demands it.
The story of Jacob becomingIsrael is one of the most
profound allegories in all ofspiritual literature.
But today, the state that bearsthat sacred name has forgotten
(26:29):
that struggle.
It operates not from humilitybut from hubris, not from
reflection but from rigidcertainty, not from sacred
vulnerability but from politicalentitlement.
The government wields the nameIsrael while ignoring its origin
Not a throne but a limp, not atitle of power but of process.
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The current conflict withPalestine, with its endless
casualties and generationaltrauma, mirrors an inner war
that so many of us have yet toface the struggle to forgive, to
let go of ancestral pain, torecognize the other, not as
obstacle but as a mirror.
Because peace, real peace, doesnot come when one side wins.
It comes when both sides awaken, when the battle shifts from
(27:13):
the ground to the heart, whenjustice is not vengeance but
restoration.
And this is the invitation, notjust for Israelis and
Palestinians, but for all of usto recognize that Israel is not
just a state.
It is a state of being.
It is a mirror, a reckoning, achoice to continue waging the
same wars of identity, ego andseparation, or to finally rustle
(27:36):
towards something higher.
And so we leave thisconversation with an
uncomfortable truth and an opendoor.
This conflict is not ourspiritual teacher, but it can be
our mirror and how we respond,what we choose to see and who we
choose to become in its wake.
This is where the sacred begins.
I'm Aaron Scott.
(27:56):
Until next time.
Stay awake, stay free and stayrooted in what's real.
As you continue listening tothe Evolved Podcast, I'm going
to unveil the true nature of theworld that exists right under
your nose.
I'm going to analyze with you,out in the open, the systems at
play here and the ways we cangrow together and evolve.
My aim To provide you with realways to touch higher levels of
(28:17):
awareness through truth andknowledge.
Episodes are updated weekly.
If you want to change yourworld for the better and support
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linked in the show notes belowUntil next week, let's level up
(28:38):
and master your universe.
Hello everyone and welcome back to the Evolved
Podcast.
I'm here to ensure that allknowledge I give you finds
meaning and a practical place inyour everyday lives.
It's only through properlydigesting knowledge, in this
case of ourselves and the worldaround us, that we see things
clearly enough to break oldpatterns of behavior and begin a
new path forward to aheightened state of
consciousness.
Today we confront a painful andurgent truth the land long
(00:34):
revered as sacred, a place whereprophets walked, where faiths
converge and where the divineonce touched the earth, has been
weaponized.
What was meant to be asanctuary for the Jewish people
and a spiritual homeland forhumanity has, for decades, been
systematically perverted into amilitarized outpost serving
geopolitical agendas that arefar removed from its original
(00:56):
purpose.
Israel, founded on the traumaof persecution and the promise
of refuge, now functions as anextension of Western power,
fortified by arms surveillanceand unchecked nationalism.
In this episode, we examine howthe present-day Israeli
government's treatment ofPalestinians not only betrays
(01:17):
the foundational vision ofZionism, but also violates the
core tenets of Judaism itself,turning a land of prophecy into
a machine of control andpersecution.
This is not, however, anobvious black and white state of
affairs Terrorist organizationslike Hamas and Hezbollah have
capitalized on the suffering ofthe Palestinian people, using
(01:40):
Israel's prolonged occupation,blockade and repeated violations
of international law as arallying cry to consolidate
power.
But while they presentthemselves as resistance
movements, their tactics revealsomething far darker.
These groups have committedgross violations of human rights
and international norms,indiscriminately targeting
(02:01):
civilians, using human shieldsand embedding military
infrastructure within denselypopulated areas, all of which
endanger the very people theyclaim to protect.
Hamas has launched thousands ofrockets into Israeli civilian
areas without distinction, whileHezbollah has carried out
assassinations, cross-borderattacks and maintains a
(02:23):
paramilitary infrastructure thatundermines Lebanese sovereignty
.
These are not acts ofprincipled resistance.
They are acts of calculatedviolence rooted in ideology,
never justice.
Their actions are not justmorally indefensible, they are
outright evil.
They exploit real grievances topursue agendas that thrive on
(02:43):
perpetual war, religiousextremism and political chaos.
In doing so, they not onlysabotage the path to peace, but
also perpetrate cycles of traumaand fear that fracture both
Palestinian and Israelisocieties from within.
Let's look at how we got here.
We need to ask what was thefoundational ideology behind the
(03:05):
Zionist movement and what wasthe geopolitical framework
through which Zionism had tocontort itself in order to make
its dream of freedom frompersecution a reality.
Zionism was born in the late19th century of a secular
nationalist movement seeking toestablish a homeland where Jews
could live free from therelentless persecution they
(03:25):
faced in Europe and Russia.
Theodor Herzl, zionism'sfounding father, envisioned a
modern, democratic and peacefulJewish state, a haven in which
Jews would be safe not only fromexternal threats but also from
the burden of being seen asforeign within other societies.
In his 1896 Der Judenstaat,herzl wrote that the Jewish
(03:48):
state should be morallyexemplary.
A quote light unto the nations.
Zionist leaders like Ahad Ha'amalso cautioned against a narrow
, colonialist version of Jewishstatehood, warning as early as
1891, of the mistreatment ofPalestinian Arabs in arguing
that a just Jewish homeland mustrespect its indigenous
(04:10):
neighbors.
The early Zionist ethos wasabout liberation through
sovereignty, not dominancethrough militarism.
We must remember that in thelate 19th century, amid rising
anti-Semitism in Europe, theodorHerzl convened the first
Zionist Congress in 1897 inBasel, switzerland.
Here he advocated for theestablishment of a Jewish
homeland.
Another important historicalfact not commonly known is that
(04:34):
while Zionism emerged as alargely secular nationalist
movement, it quickly becameleveraged to pursue British
imperial interests.
During World War I, the BritishEmpire sought influence over the
Middle East and issued theBalfour Declaration in 1917,
pledging support for a quotenational home for the Jewish
people in Palestine.
This move served Britishstrategic goals of securing
(04:58):
control of the Suez Canal,limiting French influence and
appealing to pro-Zionistsentiment in the US and Russia.
Palestine was seen as astrategic land bridge between
Europe and the Suez Canal, thegateway to British India, the
jewel of the empire SupportingZionism allowed Britain to
establish a friendly populationand a key location that could
(05:19):
serve as a buffer between theSuez Canal and rising Arab
nationalism.
To many this fact will be asurprise.
It was the British elite,including Balfour himself, who
were influenced by ChristianZionism and biblical romanticism
.
You see, they saw a Jewishreturn to the Holy Land as a
fulfillment of prophecy or partof a civilizing mission.
(05:40):
The British Empire was alsoengaging in double-dealing by
promising Arab independence inexchange for a revolt against
the Ottomans.
This we find out in the openthrough the McMahon-Hussein
correspondence.
Additionally, they wereengaging in double-dealing by
secretly agreeing with France todivide the Middle East between
them after the war.
(06:01):
This was discovered through theSykes-Picot Agreement of 1916.
In fact, the BalfourDeclaration added a third
contradictory promise, creatinglasting tensions between Jews
and Arabs.
Historian James Renton describesthe Balfour Declaration as a
wartime propaganda tool cloakedin liberal ideals.
(06:21):
This ultimately prioritizedimperial leverage over
indigenous rights.
This is important to tietogether.
You see, britain's support wasnever singular.
It was part of a largerimperial chess game.
In fact, in showing its truesecular colors, zionism was not
geographically fixed toPalestine.
Herzl and other early Zionistleaders considered multiple
(06:43):
sites, including Argentina,which had vast unpopulated land,
cyprus and Uganda, which wasput forth during the British
East Africa proposal.
Due to the emergency nature,however, of European
anti-Semitism at the time,specifically the horrific
pogroms in 1903, kishinev,russia, the British government
(07:04):
offered Herzl land in BritishEast Africa now Kenya and Uganda
as a temporary Jewish homeland.
The proposal split the Zionistmovement.
Herzl supported it as atemporary refuge.
Many Eastern European Zionists,especially religious ones,
opposed it, insisting that onlythe biblical land of Israel was
legitimate.
(07:24):
At the Sixth Zionist Congressin 1903, the Uganda Plan was
approved for explorationno-transcript.
After the Ugandan plan wasabandoned, the Zionist movement
officially committed toPalestine as an acceptable
location for a Jewish homeland.
The modern-day state of Israelfinally became a physical
(07:47):
reality in the aftermath ofWorld War II, when new layers of
support and opposition surfaced.
After World War II and theHolocaust, global sympathy for
the Jewish plight facilitatedthe 1947 UN Partition Plan and
the 1948 establishment of theState of Israel.
Interestingly, not all supportcame from within the Jewish
(08:07):
community.
Christian Zionism, particularlyamong American evangelicals,
played a major role in politicalbacking.
Groups such as ChristiansUnited for Israel, which was
founded in 2006 but rooted in19th century dispensationalist
theology, support Israel as afulfillment of biblical prophecy
that precedes the second comingof Christ narrative.
(08:28):
Simultaneously, not all Jewssupported the political state.
Orthodox groups like NetureiKarta reject Zionism on
theological grounds, citingTalmudic restrictions against
forced return before the Messiah.
This diversity illustrates thatZionism is a political ideology
, not a monolithic Jewishconsensus.
(08:48):
The realization of Zionistaspirations came at a
significant human cost, oneoften marginalized than dominant
narratives.
In 1948, following the UNpartition plan, over 700,000
Palestinians were displaced inwhat became known as the Nakba
or catastrophe.
Villages were depopulated,families exiled and generations
(09:10):
rendered stateless.
Palestinian Christians andMuslims alike traced deep
ancestral and spiritual ties tothe land.
While the formation of Israeloffered Jew statehood, it came
at the cost of Palestiniansovereignty.
Historian Rashid Khalidi hasdescribed this as a quote
colonial encounter framed innationalist language.
(09:30):
As we move forward across thistimeline, we saw during the Cold
War the US beginning to useIsrael as a strategic extension
of its own geopoliticalinterests in the Middle East,
not the other way around.
Israel served as a militarizedally in a region critical for
oil, arms markets and thecontainment of Soviet influence.
Far from being controlled byIsrael, the US has often
(09:53):
leveraged the alliance tojustify military presence, arms
sales and regime change, usingIsrael's position to advance
Western hegemonic aims under theguise of mutual support.
This reality is rarelyacknowledged in mainstream
narratives, which tend to invertthe power dynamic for
ideological convenience,oftentimes fueling misguided
antisemitism.
(10:14):
After World War II, israelbecame a key US ally in the Cold
War.
The Middle East wasstrategically vital due to its
oil reserves, proximity to theSoviet Union and instability
that could invite foreign,especially communist, influence.
Israel functioned as a Westernmilitary, intelligence and
(10:35):
ideological stronghold in aregion tilting toward
pan-Arabism and socialism.
Arab leaders like Nasser ofEgypt promoted non-alignment in
socialism, opposing both US andSoviet dominance.
The US saw Arab nationalism asa threat to Western economic
control, especially over oil.
The US support for Israelensured that Arab states
(10:56):
remained fractured militarily,politically and diplomatically.
Additionally, israel has actedas an unsinkable aircraft
carrier in the Middle East,providing forward military
presence without requiring USbases Even more.
Mossad and the CIA have workedtogether on numerous covert
operations, includingsurveillance on Iran, iraq and
(11:16):
Syria.
Cyber espionage, with theStuxnet virus targeting Iran's
nuclear program, and targetedassassinations and black ops
destabilization.
Israel provides military andintelligence services that
extend American reach withoutdirect US involvement.
In truth, israel is both acustomer and a lab for US arms
(11:37):
manufacturers.
Billions in annual US militaryaid flow back to US defense
contractors Lockheed Martin andRaytheon.
Israel tests and developsweapons in real-world combat,
making it a proving ground forWestern militarization.
Now, while the Israeli lobby inWashington, particularly groups
like AIPAC, is undoubtedlyinfluential, it's essential to
(11:59):
remember that the United Statesis the global superpower, not
Israel.
The US possesses unmatchedmilitary, economic and
diplomatic leverage on the worldstage, and its foreign policy
is driven by its own strategicinterests, not directives from a
smaller ally.
Israel benefits from Americansupport, but this support is
consistently aligned with USgoals in the Middle East, such
(12:21):
as maintaining regionalstability, favorable to Western
energy markets, countering rivalpowers and projecting influence
through a reliable partner.
It is important, however, tounderstand that Israel hasn't
merely benefited from the West.
It has shaped and manipulatedthat relationship to entrench
its nationalist agenda securingterritory, suppressing
(12:41):
Palestinian sovereignty,projecting military strength and
expanding regional influence.
It has done so through acombination of fear-based
diplomacy, narrative control,technological leverage and real
politic alliances, provingitself to be not just a client
state but a co-strategist in thearchitecture of Western power.
(13:02):
The fundamental tragedy is thatthe modern policies of the
Israeli state, particularly inGaza and the West Bank, have
abandoned the original Zionistethos of coexistence and
replaced it with containment,fragmentation and indefinite
occupation.
The Israeli state todayexercises military control for
(13:22):
millions of statelessPalestinians.
In the occupied West Bank,palestinians live under military
law, while Jewish settlers liveunder civil law, a form of dual
legal systems described bymajor human rights groups,
including Human Rights Watch andB'Tselem as apartheid.
In Gaza, human Rights Watch andB'Tselem as apartheid In Gaza.
Israel enforces a 16-plus yearblockade controlling borders,
(13:45):
airspace, maritime access andthe flow of food, fuel and
medical supplies.
This has resulted in awell-documented humanitarian
catastrophe.
To properly understand thepresent occupation and Israeli
justification, we must look towhat transpired in the region
following the 1967 Six-Day War.
At this time, israel seizedcontrol of the Gaza Strip,
(14:08):
alongside the West Bank, eastJerusalem, the Golan Heights and
the Sinai Peninsula from Egypt.
While Israel claimed theseacquisitions were the result of
a defensive war.
The continued militaryoccupation of Gaza has been
widely regarded as a violationof international law,
specifically the Fourth GenevaConvention.
This prohibits an occupyingpower from transferring its
(14:28):
population into occupiedterritories or imposing
collective punishment.
International legal consensus,including from the United
Nations, the International Courtof Justice and nearly every
major human rights body,maintains that territory
acquired through war, defensiveor not, cannot be legally
annexed or indefinitely occupied.
This principle was appliedglobally in post-war contexts,
(14:52):
from Kuwait to Crimea, and is acornerstone of the international
order.
Yet Israeli's control over Gazahas been uniquely tolerated,
despite violating the same rulesevery other state is expected
to follow.
The main Israeli justificationfor its overt violation of
international law is security,but this logic has evolved into
a form of collective punishment.
Homes are demolished not justfor security threats but as
(15:15):
punitive acts against entirefamilies.
Movement is restricted througha permit regime and hundreds of
checkpoints.
Civil infrastructure in Gaza isdeliberately degraded.
Water, electricity and sewageaccess fall well below
humanitarian standards.
Military operations frequentlyresult in mass civilian
casualties, especially indensely populated refugee zones.
(15:36):
This approach is not protective.
It's corrosive.
It undermines regionalstability, escalates hatred,
radicalizes youth and fostersthe very insecurity Zionism
sought to escape.
Rather than embodying Jewishsafety, these policies
perpetuate Jewish fear, lockingboth peoples into cycles of
(15:57):
trauma.
It's important to understand,too, that the state of Israel in
its current form is not onlyoperating in direct contrast to
Zionist ideals, but also to thefundamental tenets of Judaism.
In fact, their actions stand instark violation of Judaism's
core ethical obligations, whichare deeply rooted in Torah,
(16:17):
talmudic tradition and centuriesof prophetic teaching.
A few core principlesillustrating this disconnect In
the Hebrew Bible we have thedivine order quote you shall not
oppress the stranger, for youwere strangers in the land of
Egypt.
End quote found in Exodus.
This commandment is repeatedmore than 30 times in the Torah
(16:38):
or the Hebrew Bible.
More than any other moralimperative.
It is not symbolic, it isfoundational.
It binds the Jewish people to adeep awareness of suffering and
a sacred obligation to avoidreplicating oppression.
We have Tepikuach Nefesh,translated to the preservation
of life, where Judaismprioritizes the preservation of
(17:00):
life over virtually all othercommandments.
Policies that result in civiliandeaths, the denial of medical
care or the destruction of basicinfrastructure violate this
core principle, especially whenjustified by political or
territorial goals.
And third, the Preservation ofLife, where we have the tzelem
elohim, or image of God.
(17:20):
This states that every humanbeing, regardless of race,
religion or nationality, is madein the divine image.
This belief demands that wetreat every person with inherent
dignity.
To dehumanize Palestiniansrhetorically, politically or
militarily is to abandon thespiritual truth.
Spiritual truth A growingnumber of Jews, especially in
(17:44):
the diaspora, recognize thatsupport for Judaism is not
synonymous with support for theIsraeli government.
In fact, to be truly faithful toJewish values today often means
opposing state violence.
Groups like Jewish Voice forPeace, if Not Now Rabbis for
Human Rights, teruah, are partof a broader movement to reclaim
Judaism from nationalism andrestore it to its prophetic
(18:07):
roots, where justice, compassionand humility before God are
non-negotiable.
Another of the most misguidedand factually incorrect
understandings stems from thebelief that the state of Israel
is divinely promised as ahomeland to the Jewish people
and that this reference isrampant throughout the Hebrew
Bible.
(18:27):
This, unfortunately, is justanother half-baked understanding
of the true origin of thepromised land as divinely
ordained, as well as with theorigin of the literal name
Israel itself.
You see, in the Hebrew Bible'soral tradition, the name Israel
is first used in the book ofGenesis, with a traditional
(18:48):
dating of around 1400 to 1000BCE.
It's given to the patriarchJacob after he wrestles with the
divine.
So when he's renamed Israel,it's not a rebuke, it's a
recognition.
In Genesis it states, jacob wasgiven this new name to honor
(19:13):
the transformation heexperiences through struggle.
In the Genesis story, jacobwrestles with the divine all
night and refuses to let gountil he receives a blessing.
He is wounded in the process,but he holds on, showing
tenacity and spiritual hunger.
His renaming marks a turningpoint in his life.
It honors his desire toconfront God directly, his
(19:34):
perseverance through hardship,his struggles to break through
illusion, ego and worldlydistractions and to return to
God or the source.
In a more complete sense, thename Israel becomes the
archetype for a person or peoplewho wrestle with life's hardest
questions, face divine mysteryhead-on and emerge changed but
(19:55):
faithful.
At its core, israel is arecognition of enlightenment
through struggle, awakening.
The struggle isn't with God asa foe, but with perceiving and
aligning with divinity, whilebeing limited by the human
condition, ego, fear, identity,history, trauma.
(20:15):
It's an inner rustling to seeclearly through the fog of
illusion.
The great irony in naming themodern state Israel lies in the
true meaning of the name itself.
Israel is not one who wrestleswith God in opposition, but one
who struggles to recognize andalign with the divine while
trapped in the contradictions ofhuman existence.
(20:36):
And what greater metaphor isthere for the struggle than the
land where the descendants ofAbraham Jews, christians and
Muslims have waged war forcenturies, each convinced that
they alone carry divine truth?
The soil is sacred, not becauseit belongs to one, but because
it was meant to be shared by all.
Yet history has carved it intoblood-soaked borders, defined by
(20:58):
conquest, terror, dispossessionand cycles of revenge.
Defined by conquest, terror,dispossession and cycles of
revenge.
In this, the land has trulybecome Israel, a place where
humanity wrestles not with Godbut with its own inability to
see the divine in the other.
But the deeper message hasalways been this Enlightenment
doesn't arise from defeating oneanother.
It arises from recognizing thatthe struggle itself is a mirror
(21:20):
.
When the leaders of thesefaiths and the nations that
uphold them realize that peaceis not the end of the struggle
but the awakening from it, onlythen will Israel fulfill its
name, not as a battleground forgods but as a living altar to
our shared divinity.
Israel, at its origin, is not aterritory or nation.
(21:41):
It is a metaphor fortranscendence through struggle,
a name bestowed not fordominance but for endurance, for
the courage to engage withdivine mystery and come out
changed.
But over time the meaning beganto shift from inner awakening
to outer entitlement.
That shift can be tracedhistorically to a particular
(22:01):
moment the Babylonian exile inthe 6th century BCE.
This was a theological crisis.
The temple was destroyed, themonarchy gone, the land lost.
How could the Jewish people,exiled, without a king or
country, still be chosen?
Well, the answer was narrative.
It was during this period thatthe priestly source, one of the
(22:23):
core textual contributors to theHebrew Bible, began revising
oral traditions to preservenational identity.
In doing so, they introducedelements like genealogical
lineages, temple-centric ritualsand, most notably, land-grant
language.
Take Genesis 15.18.
To your descendants I give thisland from the river of Egypt to
(22:44):
the great river, the Euphrates.
End quote.
This phrasing is not unique toHebrew scripture.
No, no, it mirrors imperialclaims found in Egyptian and
Mesopotamian royal inscriptions.
Babylonian kings, for instance,frequently described their
domains as stretching from quotethe great river to the river of
Egypt.
End quote.
This was theological propaganda,not divine command.
(23:07):
The text was designed tocomfort an exiled people, to
promise restoration, to encodehope into law.
But it was also the beginningof a new theological framework,
one that would later bemisinterpreted as literal legal
title deed to land.
This matters because manymodern supporters of political
(23:27):
Zionism cite these verses asjustification for Israeli
territorial expansion.
But in doing so they ignore notonly the historical context but
the very nature of scriptureitself A layered, redacted and
evolving canon, not a monolith.
This is all well documented.
There are multiple creationstories.
Names for God change fromYud-Heh-Vav-Heh or Yahweh to
(23:52):
Elohim.
Timelines contradict these arenot flaws.
They are fingerprints ofhistory revealing that the Bible
is not a singular decree but acollective rustling.
And therein lies the tragedy.
The archetype of Israel, a namemeant to signify personal
awakening through struggle, hasbecome a nationalist slogan used
(24:13):
to justify control,displacement and war.
Only when we return to theoriginal spirit of the name and
recognize it not as property butas a path, can we begin to the
original spirit of the name andrecognize it not as property but
as a path, can we begin torestore meaning to what has been
defiled.
In this sense, israel becomes auniversal metaphor for what it
means to reflect, takeresponsibility and awaken
collectively.
As we all know, to be human isto wrestle with doubt, with
(24:37):
grief, with the past, with theillusion that we are separate
from one another, from the earthfrom the source.
This pulses through all things.
We grasp, at identities, atborders, at narratives that make
us feel safe.
But the sacred does not emergein the grasping.
It reveals itself in theletting go of fear, of ego, of
the delusional identity found inthe material world.
(25:00):
And here lies the great andpainful irony.
The modern state of Israelbears a name that speaks to
inner struggle and spiritualtransformation.
Yet it has become a place ofendless external struggle, a
land where the descendants ofAbraham Jews, christians,
muslims have battled forcenturies over who owns what was
always meant to be shared.
The soil is stained with theblood of those who believed they
(25:23):
carried the truth, whilefailing to see the same divinity
they claimed for themselvesexisted in their so-called
enemies.
They didn't realize the onethey were fighting was a mirror,
a reflection of their owntrauma, fears and forgotten
holiness.
And maybe, just maybe, theseconflicts, as horrific as they
(25:45):
are, have not been entirely invain.
Maybe they have served as akind of cosmic alarm clock not
ordained, not divinely justified, but usable, a wake-up call to
the soul of humanity, telling usit's time to stop, time to see,
time to change.
To be Israel is not to conquer,it is to transform.
It is to face the darkest partof ourselves and emerge limping,
(26:07):
yes, but blessed.
It is to realize that God isnot found in the conquest of
land but in the conquest ofillusion.
Not in claiming divine favor,but in the surrender of the ego
that demands it.
The story of Jacob becomingIsrael is one of the most
profound allegories in all ofspiritual literature.
But today, the state that bearsthat sacred name has forgotten
(26:29):
that struggle.
It operates not from humilitybut from hubris, not from
reflection but from rigidcertainty, not from sacred
vulnerability but from politicalentitlement.
The government wields the nameIsrael while ignoring its origin
Not a throne but a limp, not atitle of power but of process.
(26:49):
The current conflict withPalestine, with its endless
casualties and generationaltrauma, mirrors an inner war
that so many of us have yet toface the struggle to forgive, to
let go of ancestral pain, torecognize the other, not as
obstacle but as a mirror.
Because peace, real peace, doesnot come when one side wins.
It comes when both sides awaken, when the battle shifts from
(27:13):
the ground to the heart, whenjustice is not vengeance but
restoration.
And this is the invitation, notjust for Israelis and
Palestinians, but for all of usto recognize that Israel is not
just a state.
It is a state of being.
It is a mirror, a reckoning, achoice to continue waging the
same wars of identity, ego andseparation, or to finally rustle
(27:36):
towards something higher.
And so we leave thisconversation with an
uncomfortable truth and an opendoor.
This conflict is not ourspiritual teacher, but it can be
our mirror and how we respond,what we choose to see and who we
choose to become in its wake.
This is where the sacred begins.
I'm Aaron Scott.
(27:56):
Until next time.
Stay awake, stay free and stayrooted in what's real.
As you continue listening tothe Evolved Podcast, I'm going
to unveil the true nature of theworld that exists right under
your nose.
I'm going to analyze with you,out in the open, the systems at
play here and the ways we cangrow together and evolve.
My aim To provide you with realways to touch higher levels of
(28:17):
awareness through truth andknowledge.
Episodes are updated weekly.
If you want to change yourworld for the better and support
this evolution of consciousness, please show me by following,
sharing this podcast with thoseyou love and leaving a review.
If you enjoyed our time today,please donate on BuyMeACoffee,
linked in the show notes belowUntil next week, let's level up
(28:38):
and master your universe.
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