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During the German occupation, I was 14 years old and surprisingly, it was the happiest year of my life. Despite the suffering and danger around me, I had a strong belief in myself and my father, which made it an exhilarating experience. I started experimenting with subversive activities, finding them enjoyable and ultimately becoming hooked on the whole enterprise.

George Soros had begun to make a name for himself as a conscience-free economic hitman as early as World War II, collaborating with Nazis, which he described as “the best time of my life.” A subsequent exchange recalls that he went out with a protector who swore he was his adopted godson, and helped in the confiscation of property from the Jews. When asked if it was difficult, the respondent says, “Not at all. No problem,” and adds that even if he weren’t there, somebody else would be taking it away anyway, suggesting a market-driven rationale for the actions. The narrative then traces a mentorship under the Fabian Society’s Karl Popper at the Langdon School of Economics, where Soros acquired his idea of open societies as a cover for world government control. It also notes an Edmund de Rothschild–connected influence: George Karlweiss, chairman of the Rothschild Swiss-based bank Privy, endowed Soros with the financial resources to launch a new type of organization called a hedge fund. From that moment, the young speculator began to amass a fortune as a financial mercenary, released during the new age of deregulation and deployed to destroy the economies of any nation resisting a banker’s dictatorship through currency speculation. Using his ill-begotten resources, Soros was said to set up a network of private organizations to advance democracy-building around the world. In 1979, Soros’s Open Society Foundations came online and began to interface closely with the National Endowment for Democracy, which soon set up two offices in China in the 1980s. David Ignatius, the former head of the NED, admitted in 1991 that the organization was little more than a front for the CIA, noting that “a lot of what we do today was done covertly twenty five years ago by the CIA.” Throughout the 1980s, a new world order was staged, described by some as the end of history. In Hungary, Soros’ Open Society Foundations infused restructuring, privatization, and other market-driven reforms in 1988, leading to the emergence of a new oligarchical class beholden to Wall Street and contributing to election manipulation that ousted Ferdinand Marcos’s national leadership and installed Corazon Aquino in an early color revolution called the People Power Revolution. Russia warmly embraced Soros and the NED under Mikhail Gorbachev, who ensured the stage would be set for Russia’s submission to a new age of destruction called Perestroika. In the 1990s, the program was titled Operation Hammer by the Trilateral Commission’s George Bush Sr., a program of looting of former state enterprises under the watch of the IMF, taking the name “shock therapy.”

As a child survivor of the Nazi reign, I experienced the consequences of being stigmatized and excluded. We were forced to wear a yellow Star of David and were forbidden from participating in normal activities. Travel was also prohibited. Today, I see similarities in the current situation with vaccine mandates. While it is your choice not to get vaccinated, it is important to consider the risk you may pose to others. The memories of the Nazi regime have made me sensitive to the dangers of government control in the name of public health. Fear and propaganda were used then, just as they are now, to enforce harmful policies. We must learn from history and not let fear prevent us from taking action.

As a child, I had no negative views of Jews. In Vienna, I started hearing about the Jewish question and began to question my beliefs. I noticed Jews stood out as a different race and saw their influence in cultural degradation. Eventually, I became an anti-Semite, believing Jews were morally corrupt and responsible for societal decay. I saw Jewish control in the press and their involvement in immoral activities. I concluded that fighting against Jews was following God's will.

I was raised by my great grandmother, a Holocaust survivor who lost her entire extended family. She never supported the State of Israel because she believed it was wrong to inflict on others what was done to the Jewish people. She saw the state and the Zionists as becoming what they had once fought against. As a woman raised Jewish, it's unpopular for me to say this, but I no longer believe in the faith. However, the Jewish people are still my family.

I went out with my protector who claimed to be my adopted godson and helped confiscate property from Jews. It may sound like a traumatic experience, but it didn't bother me at all, even as a child. I didn't feel any guilt.

I have been blamed for financial collapses in several countries. I don't consider the social consequences of my actions. As a Hungarian Jew who survived the Holocaust, I was shaped by those experiences. I was involved in confiscating property from Jews, but I don't feel guilty about it. I am not religious and do not believe in God. My work is amoral and separate from feelings of guilt.

My family's history, escaping Nazi Germany, should not be used to justify the killing of others.

During the Holocaust, George Soros, a Hungarian Jew, posed as a Christian to escape. He witnessed others being sent to death camps and helped confiscate property from Jews. Despite this, he felt no guilt or connection to the situation. Soros believed that someone else would have taken the property regardless of his presence. He is not religious and does not believe in God. Surprisingly, Soros described the year of German occupation as the happiest time of his life, as he felt a sense of invincibility and had faith in himself and his father.

George Soros, born in Budapest to wealthy Jewish parents, discussed his experiences during the German occupation. He mentioned being a spectator to property confiscation from Jews, feeling no guilt or religious beliefs. He described the occupation as a positive and exhilarating experience, despite witnessing suffering.

I was born in 1911 in Bavaria to a middle-class Catholic family. Despite my father's hopes for me to join the family business, I pursued medicine, earning doctorates from Munich University and Frankfurt Main University. In 1937, I joined the National Socialist Party and became an SS officer in 1938. After a brief stint in frontline action, I was assigned as a physician at the Birkenau Subcamp at Auschwitz in 1943. Claims about my research on twins are frequent, with some accounts alleging murder, vivisection, and other atrocities. However, I also oversaw a kindergarten for children in the camp. Some accounts portray me as kind, while others depict me as ruthless, especially regarding selections for the gas chamber.

I come from a prominent Jewish family, focused on truth and the piano. I've studied the Holocaust for years and believe it's a lie due to math. The number of Jews in Europe doesn't match the reported deaths. I reject propaganda and value truth over wealth.

Now let me make quite plain so there's no misunderstandings. I'm not challenging the holocaust. I'm not challenging any of the central core stories of the of the holocaust. There was a huge tragedy of some kind or other. I do challenge however the version which had been so glibly presented that Adolf Hitler himself ordered it.

During the Holocaust, George Soros, posing as a Christian, accompanied his phony godfather confiscating property from Jews. Soros stated that this period shaped his character, teaching him to anticipate events when threatened by evil. Soros admitted to participating in the confiscation of property from Jews, but claimed it caused him no difficulty or guilt. He explained that he could have been on either side, but felt like a spectator, as the property would have been taken regardless of his presence. Soros stated he is not religious and does not believe in God. He described the year of German occupation as the happiest of his life, a positive and exhilarating experience, despite the suffering and danger, because he was 14 and believed he was untouchable.

As a Hungarian Jew, I escaped the Holocaust by pretending to be Christian. I witnessed many people being sent to death camps, which shaped my character. It taught me to think ahead, anticipate events, and understand the threat of evil. I had a protector who claimed I was his adopted God son and together, we participated in confiscating property from Jews. Surprisingly, this experience didn't trouble me. I didn't feel guilt or think about the fact that I could easily be in their position. I saw myself as a mere spectator, knowing that someone else would have done it if I hadn't been there. Therefore, I didn't feel responsible or guilty for taking away their property.

Speaker 1 admits to being blamed for the financial collapse of several countries but denies having power or considering the social consequences of his actions. He claims to be both amoral and moral, engaging in amoral activities at times but trying to be moral the rest of the time. Speaker 1, a Hungarian Jew who escaped the Holocaust, acknowledges participating in the confiscation of property from Jews but shows no remorse or guilt. He compares his role to that of a spectator in markets, stating that someone else would have done it if he hadn't been there. Overall, Speaker 1 shows a lack of concern for the social impact of his actions.

I survived Auschwitz at 13, the sole survivor in my family. We were close to the gas chambers, smelling the burning bodies. The Holocaust is profitable, with Germany paying over $200 billion to Jews. Some receive $1,000 monthly. Few know Jewish ships brought slaves to America.

I am a Hungarian Jew who escaped the Holocaust by pretending to be Christian. I witnessed people being sent to death camps at 14, shaping my character to think ahead and anticipate threats. I assisted in confiscating property from Jews without feeling guilt, as I saw myself as a mere spectator, not actively involved.

I went out with my protector who claimed to be my adopted godson and helped confiscate property from Jews. It may sound like a traumatizing experience, but it didn't bother me at all, even as a child. I didn't feel any guilt.

The speaker visited Germany in 1933 because the papers were full of what was happening there. Someone offered to introduce her to Hitler, and she was extremely interested, as everyone was at the time. Upon meeting him, she found him to be a very interesting and fascinating man. The speaker emphasizes that Hitler was charming and completely different from anyone she had ever met. She notes that he possessed something special to rise from being an out-of-work painter to dictator of Germany. When asked about Hitler's responsibility for the deaths of 6,000,000 Jews, the speaker states that it is inexcusable. She says the man she knew was not someone she could have believed capable of such acts. She also points out that other dictators have killed more people than Hitler, yet were still visited and found charming by world leaders long after committing their crimes. She initially didn't believe the reports of atrocities, but eventually accepted them.

As a child, I had no particular thoughts about Jews, viewing them simply as people of a different religion. My perspective shifted in Vienna, where I began to notice the Jewish presence and the so-called Jewish question. Initially, I felt sympathy for Jews, but over time, I became increasingly aware of their distinctiveness and behaviors. I observed the influence of Jews in the mainstream press and cultural life, leading me to perceive them as morally corrupt and responsible for societal decay. My admiration for the press faded as I recognized its bias and manipulation. Ultimately, I transformed from a cosmopolitan to an outspoken anti-Semite, convinced that Jews posed a significant threat to humanity, and I believed I was acting in accordance with a higher moral purpose in opposing them.

When people read about Nazi Germany, they often see themselves as heroes like Schindler or Anne Frank's savior. But I see it differently. During the pandemic, 30% of Canadians were eager to report on others, finding joy in feeling morally superior by wearing masks.

In this video, a Hungarian Jew who escaped the Holocaust shares his experience. He explains that witnessing the deportation of his friends and neighbors had a profound impact on him. He also admits to assisting in the confiscation of property from Jews, but claims it didn't create any guilt or remorse. He rationalizes his actions by saying that if he wasn't involved, someone else would have done it. He compares it to being a spectator in a market where property is taken away. Overall, he reflects on the personal experience of evil during that time.

As a child, I had no negative views towards Jews. However, as I grew older and moved to Vienna, I started to notice and question their presence. My observations of Jewish behavior and their influence in society led me to become increasingly anti-Semitic. I began to see Jews as a morally corrupt and degenerate people, responsible for cultural pollution and societal decay. This realization fueled my transformation from a cosmopolitan to a staunch anti-Semite, believing that I was fighting for the will of God in defending myself against the Jews.

As a child in Hebrew school, I learned about the Holocaust and questioned why the Germans acted as they did. My father's explanation of anti-Semitism didn't resonate with me, as I believed there should be a motive for such actions. The truth is often obscured. Benjamin Friedman’s 1961 speech sheds light on this. During World War I, Zionist Jews convinced England not to surrender, promising support if they granted Palestine. This led to over 100,000 American casualties and Germany's defeat. The Treaty of Versailles crippled Germany, and when they discovered the Zionists' secret deal, they felt betrayed. Friedman compares this to a hypothetical situation where Americans would feel similarly if a group secretly aided an enemy during a war. This illustrates the resentment that grew in 1920s Germany, although it did not lead to immediate harm against Jews.