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Archive for the ‘Freemasonry’ Category
Jay’s Analysis - March 20, 2013
“The Tea Party, I always say, is more like the American Revolution, and Occupy Wall Street is more the French Revolution.” -Rand Paul
There are two major strands of the revolutionary tradition (or what we might call revlutionism) when viewed from the perspective of association with secret societies. Both are inheritors of the Enlightenment and both were connected with the French and American Revolutions. There is the laissez-faire capitalist tradition we see exemplified in characters like Adam Smith and David Ricardo, and on the other end is the Jacobin tradition of ‘Illuminism’ from characters like Robespierre, Marat, Danton and the other radicals of France. This account is fairly well-known: in the lecture from Zbigniew Brzezinski I posted, he referenced this same dual trend in revolutionary thought. I don’t mean to oversimplify: I recognize there are a whole host of varying shades of so-called “rebels” of all flavors – women’s rights activists (feminists), anarcho-Marxists, anarcho-capitalists, etc. What I am proposing that many are not aware of is that there are deeper currents of occult and secret society-linked systems of thought that undergird the revolutionary faith.
Both of these revolutionary traditions draw energy from Freemasonry, which is commonly divided into British and Continental. The British strand that influenced much of the American tradition retained a notion of theism and some connection with monarchy and aristocracy. This explains why the Queen of England is the royal patron of Masonry, with the Duke of Kent and others having well-known masonic positions of power. Similarly in America, the masonic tradition has tended to be connected to the upper class of white males, generally excluding women (except for women’s associations) and having racialist views. One may inquire as to whether many of these people are actual practitioners of the craft, but regardless, the institution is thus very useful from a geo-political perspective.
Known as MasoniChip, the program is openly administered by the Grand Lodge and is operated with the support of governments in both the United States and Canada. Indeed, MasoniChip has received so much support from the government sector that many have been duped into believing that it is merely a government program being supported by the Masons even though the reality is actually the opposite.
MasoniChip promoters set up fairs, advertise the program through local school districts and enter into partnerships with local law enforcement. In typical form, the mainstream media also promotes the program and the organization, which apparently has possession of its own police dog, Mason.
For those who may be in the dark as to what MasoniChip is, Amy MacPherson of the Huffington Post describes the program is this manner:
It begins on the surface as a child identification project, in case your loved ones are ever to be horrendously abducted. Parents are familiar with at-home kits to record their kids’ vital information, for protection against the greatest of all fears to be inflicted on a family. Normally height, weight, hair and eye colour are recorded, along with a set of fingerprints and hopefully a current photograph. It’s just the good folks at your local Masonic Lodge saw fit to take things further.
With advances in technology, they began to offer digital fingerprints, digital imaging, digital video, dental impressions and DNA mouth swabs. This data processing is managed by their proprietary software that’s designed to be compatible with local and national law enforcement. This is after all, a campaign created by police in the brotherhood regardless of its private funding.
Part one of a two-part series covering the years 1818 to 1823, in France.
This resource was originally created as a public service and published on Wednesday, April 29, 2009 for those wanting to know more about the Shriners’ secret sub-group, the Royal Order of Jesters as well as the former fishing tour operator who took 19 Jesters fishing in Brazil for girls over 13.
The original article listed ten articles. This has been updated with 25 new articles for a total of 35 articles that detail the greatest nonprofit fraud of our time. You can scan the headlines and read the summary of four years of findings that include actual dollar amounts from the Jesters’ nonprofit tax returns, available to the public on Guidestar.org.
The original intention was to provide more information in advance of the April 29 UTMB v Shriners hearing in Galveston, Texas and the May 6 and 7 sentencing’s of two Jesters caught by the FBI in a human trafficking sting out of Buffalo, NY. We’re way beyond that now. Read on with an Adult Content Warning. Yes, there is sex but the most offensive, IMHO, is the fact that these guys are operating a nationwide network of prostitution via human trafficking at tax payer expense.
Old BBC doc on Masonic cronyism.
by Joshua Levine
Magazines and newspapers all have stories they run in one form or another, year in, year out. The details may differ, but the stories are largely the same everywhere, striking universal chords of sex, health, and money. A few of these perennials, however, don’t travel. They drill deep into one country’s psyche while everyone else scratches their head and says, “Huh?”
In France, the story that keeps coming back is about Freemasons. It’s everywhere. Most big French magazines run at least one big Freemason cover a year. Books dissect the “state within a state,” to borrow from a recent title. Blogs abound.
“France has several of these marronniers—chestnuts,” says Alain Bauer, former grand master of France’s Grand Orient lodge and president Nicolas Sarkozy’s Masonic liaison. “There’s real estate prices and there’s how to cure headaches, and then there’s Freemasons. The ultimate French magazine story is a Freemason with a headache who’s moving. We don’t like these stories, but at the same time, we love them, because they make us feel like we’re still important.”
Freemason Joe Steve Swick III criticizes Samuel Morris Brown’s new book on Masonic influences in Mormonism. In an editorial review, professor Richard Bushman described Brown’s book as weaving “the most exotic elements of Mormonism-seerstones, new names, hieroglyphs, angels, the Adamic tongue, Masonic catechisms, seals, ritual adoptions-into an illuminating and compelling explication of Joseph Smith’s beliefs about the temple, family, and human salvation.”
Joe Swick, however, as a Mormon and Mason, feels that Brown didn’t go far enough.
Almost unbelievably, Sam fails to anywhere significantly engage the funerary rites or traditions of Freemasons … the funeral sermon of King Follett—contained several clear Masonic references relevant to the topic of his book. These Masonic references likely exist because King Follett was the Prophet’s Masonic Brother, and the funeral itself was Masonic.
The “funerary traditions,” Swick notes, is symbolized by the apron. “Sam is unwilling to directly state that Masons – or Mormons – even wear aprons,” he writes.
For further investigation, see John L. Brooke’s The Refiner’s Fire: The Making of Mormon Cosmology, 1644-1844 for more evidence of Masonic influences, including that of alchemy, Rosicrucianism and Hermeticism; Lance S. Owens’ classic “Joseph Smith and Kabbalah: The Occult Connection“; and here.
by Terry Melanson - April 27, 2012
Fire in the Minds of Men: Origins of the Revolutionary Faith, by James H. Billington, is arguably the most valuable reference on revolutionaries ever written. (The softcover that I purchased in 2004 is in tatters from overuse and nearly impossible to handle; the situation is the same, I suspect, for many students and historians of the subject.) The body of the text is remarkable enough, however his extensive notes also feature a narrative full of minutia, and multiple citations ranging from a paragraph to a full page. I continually mine it for new leads, and constantly discover that many of the obscure older sources – once only housed in prestigious University and libraries – are now accessible on the internet.
An example that I’ve found lately is a 1910 article by Otto Karmin. Here’s the passage from Billington followed by citations (pp. 93, 537-8):
In the early days of the revolution, Masonry provided much of the key symbolism and ritual—beginning with the Masonic welcome under a “vault of swords” of the king at the Hotel de Ville three days after the fall of the Bastille. To be sure, most French Masons prior to the revolution had been “not revolutionaries, not even reformers, nor even discontent”; and, even during the revolution, Masonry as such remained politically polymorphous: “Each social element and each political tendency could ‘go masonic’ as it wished.” But Masonry provided a rich and relatively nontraditional foraging ground for new national symbols (coins, songs, banners, seals), new forms of address (tu, frère, vivat!), and new models for civic organizations, particularly outside Paris.
36. On the use of the voûte d’acier on Jul 17, see J. Palou, La Franc-maçonnerie, 1972, 187.
37. D. Mornet, Les Origines intellectuelles de la révolution française (1715–1787), 1954, 375; discussion 357–87; bibliography, 523–5; and outside of France, Billington, Icon, 712–4. A. Mellor, Les Mythes maçonniques, (1974) also minimizes Masonic influence, though vaguely acknowledging the influence of the occultist revival on the revolutionary movement.
38. Ligou, “Source,” 46, also 49.
39. This subject has never been comprehensively studied. For the best discussions in general terms, see O. Karmin, “L’Influence du symbolisme maçonnique sur le symbolisme révolutionnaire,” Revue Historique de la Révolution Française, 1910, I, 183–8 (particularly on numismatics); J. Brengues, “La Franc-maçonnerie et la fête révolutionnaire,” Humanisme, 1974, Jul–Aug, 31– 7; Palou, 181–215; R. Cotte, “De la Musique des loges maçonniques à celles des fêtes révolutionnaires,” Les Fêtes de la révolution, 1977, 565–74; and the more qualified assessment of Ligou, “Structures et symbolisme maçonniques sous la révolution,” Annales Historiques, 1969, Jul Sep, 511–23.
For the heavy reliance on Masonic structures in provincial civic rituals, see, for instance, F. Vermale, “La Franc maçonnerie savoisienne au début de la révolution et les dames de Bellegarde,” Annales Révolutionnaires, III, 1910, 375–94; and especially the monumental work for la Sarthe which lifts the level of research far above anything done for Paris: A. Bouton, Les Franc-maçons manceaux et la révolution française, 1741–1815, Le Mans, 1958. See also his successor volume Les Luttes ordentes des francs-maçons manceaux pour l’établissement de la république 1815–1914, Le Mans, 1966.
In the New World, where the links between Masonic and revolutionary organizations were particularly strong, rival revolutionary parties sometimes assumed the names of rival rites. In Mexico, for instance, escoceses (pro-English “centralists” from Scottish rite lodges) battled yorquinos (federalists from the rite of York introduced by the first U.S. ambassador, Joel Poinsett). See A. Bonner, “Mexican Pamphlets in the Bodleian Library,” The Bodleian Library Record, 1970, Apr, 207–8.
Leads a plenty.
It was the Karmin article, after finding it online, which compelled me to compile “Masonic Emblems on Coins and Medallions during the French Revolution.”
Basically, what he did was mine the data in a standard numismatic reference work and highlight the examples of Masonic influence – minus illustrations, hence the need for my own treatment. The evidence is clear and seems deliberate, although one isn’t quite sure whether the artists involved were actually Masons themselves.
JACK CORAGGIO - March 24, 2012
WASHINGTON — At every corner, beneath you and above you and to all sides, the inscrutably familiar symbolism of the Freemason organization is hidden in plain sight. This historic home is like a dollar bill—if a dollar bill was priceless.
Think of that pyramid and unblinking illuminated eye on the back of a dollar; these kinds of symbols are methodically carved or built into the walls of a house that has been revitalized in Washington, and so are the squares and the suns that denote the historic and quietly influential fraternity.
These icons are found in the most cleverly apt places. A ceiling lamp hangs from a depiction of a glowing sun, suns are found in fireplace mantles, and, in fact, in any place the image could illuminate. Consider the circular window on the due solar west end of the home.
Laws Of Silence - September 9, 2011
Like everywhere else in Europe, the first half of the 19th century was an especially turbulent time for France: the First Republic (1792-1804) gave way to Napoleon’s Empire (1804-1814/15), in turn followed by the Bourbon Restoration (1814-1815–”The 100 Days”–1815-1830). The July Revolution of 1830 led to the so-called July Monarchy of the House of Orléans, which ruled until 1848. In 1848 the Second Republic was established and the year is considered as the end of France’s “revolutionary era” (The current state, btw, is no less than the Fifth Republic, proof that the turbulent times were far from over!)
In any event, to celebrate the newborn Second Republic, a competition was held to find a painting that could be displayed in town halls across the country. Between 1848 and 1849, Armand Cambon created the painting above as his entry (he didn’t win). La République is a symbol-heavy allegory and many of these Republican symbols are quite obviously also Masonic. But as I’ve said before, half-jokingly, what symbol isn’t?
According to the website for the museums of the Midi-Pyrenées, the woman is an allegory of the Republic, or perhaps the Law, crowned with a victory laurel, thus recalling the recent overthrow of the last French monarch Louis-Philippe. The flag crowned with the eagle and the lion immobilizing the serpent symbolize the Republic’s capacity for defense. The clasped hands, the square and the hand in benediction represent Equality and Justice; the beehive, Fraternity and Work. The tricolor rainbow is said to symbolize the glory of Republican government. (We’ve seen the hand before on Urbain Vitry’s tomb, 1863.)
Freemason set up network of corrupt police, customs officials, taxmen and bank staff to gain valuable information
Nick Davies - 8 June 2011
Years ago, Jonathan Rees became a freemason. According to journalists and investigators who worked with him, he then exploited his link with the lodges to meet masonic police officers who illegally sold him information which he peddled to Fleet Street.
As one of Britain’s most prolific merchants of secrets, Rees expanded his network of sources by recruiting as his business partner Sid Fillery, a detective sergeant from the Metropolitan Police. Fillery added more officers to their network. Rees also boasted of recruiting corrupt Customs officers, a corrupt VAT inspector and two corrupt bank employees.
Other police contacts are said to have been blackmailed into providing confidential information. One of Rees’s former associates claims that Rees had compromising photographs of serving officers, including one who was caught in a drunken state with a couple of prostitutes and with a toilet seat around his neck.
It is this network of corruption which lies at the heart of yesterday’s claim in the House of Commons by Labour MP Tom Watson that Rees was targeting politicians, members of the royal family and even terrorist informers on behalf of Rupert Murdoch’s News International. The Guardian’s own inquiries suggest that Watson knows what he is talking about.
Sand Frost - Mar 19, 2011
The tax man approacheth.
Imagine answering the door to find IRS criminal investigators, badges on belts next to holstered guns, serving search warrants after they read a U.S. Attorney’s description of your group as having guys in nearly every club nationwide who gets prostitutes for your weekend parties.
This is a partial list of names of those in charge of such groups from the nonprofit tax returns of the Royal Order of Jesters, the Shriners’ secret sub-group, currently under investigation for sex trafficking, prostitution and child sex tourism.