Tagged: Freemasonry

The Influence of the Illuminati and Freemasonry on German Student Orders (and Vice Versa)

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by Terry Melanson (7/1/2010)

Not widely known is the fact that some of the key ideas behind the creation of the Bavarian Illuminati came from a member of a German Studentenorden.

In 1776 Adam Weishaupt confided to one of his students, eighteen year-old Franz Anton von Massenhausen, that he was thinking of creating a secret society (at the University of Ingolstadt) to combat the influence of both the Jesuits and the Rosicrucians. Massenhausen had told Weishaupt that this was good idea, and that he already had some experience in this area. Before matriculating at Ingolstadt, Massenhausen informed his teacher, he had been a member of a student secret society in Göttingen; he went on to describe the manner in which they operated, its statutes, and the attire they wore. Taking this as a model, then, on May 1st 1776 Weishaupt, Massenhausen and three others, formed the Order of the Perfectibilists.1

It is ironic that such should be the case, for afterwards the Illuminati, in turn, had not only infiltrated various educational establishments but student societies as well. As Klaus Epstein explains it:

The famous Karlsschule in Stuttgart (Schiller’s alma mater) had several Illuminati on its staff. The educational movement headed by Basedow taught Illuminati principles, though Basedow himself apparently never joined the order. The University of Göttingen had several Illuminati among its professors, which led Weishaupt to exclaim with surprise that Ingolstadt was giving the law to its far more distinguished North German rival. Tutorial positions offered excellent leverage for working for the future triumph of the Aufklärung: the prominent Illuminat Leuchsenring served, for example, as tutor to the Prussian crown prince who became Frederick William III (though the later conduct of his pupil must have disappointed him).2 The two leading student societies (Studentenorden), the Konstantisten and the Schwarze Brüder, were both infiltrated by Illuminati. The actual influence of the order upon the education of Germany’s youth obviously cannot be quantitatively defined, and statistical calculations of the infiltration of the professorate are equally impossible to make.3 These examples suffice to explain, however, the fact that Conservatives called for a drastic purge of educational institutions.4

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Masonic Emblems on Coins and Medallions during the French Revolution

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by Terry Melanson, April 24th, 2012 (Update/Introduction Aug 11, 2015)

The impetus for this compilation of numismatic Masonic symbolism during the French Revolution stems from a single paragraph (and accompanying end notes) in James H. Billington’s Fire in the Minds of Men: Origins of the Revolutionary Faith (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.[36] To be sure, most French Masons prior to the revolution had been “not revolutionaries, not even reformers, nor even discontent”;[37] and, even during the revolution, Masonry as such remained politically polymorphous: “Each social element and each political tendency could ‘go masonic’ as it wished.”[38] 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.[39]

[…]

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.

The Karmin article is the main source for what follows.

His methodology is simple: he mined a standard numismatic reference work and highlighted 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.

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Temple of Man: Freemasonry, Civil Religion, and Education

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by Terry Melanson, May 20, 2010

Freemasonry is…interested in and concerned for “the education of all the children of all the people.” The “Temple” which the Craft is building is nothing other than the human family living happily together.

– H. L. Haywood, Great Teachings of Masonry (Kessinger Publishing, 1942), p. 152

A fairly recent Lew Rockwell blog post by Christopher Manion highlights the efforts of the state and anti-Catholics to control the educational apparatus:

Few Americans today realize that the public school movement began 150 years ago as part of an attack on the Catholic Church.

In the mid-nineteenth century, Protestant “Know-Nothings” railed against the millions of newly-arrived Catholic immigrants — “criminals” who had a lot of kids and were starting their own schools, complete with armies of foreign nuns and papist priests. According to Rousas Rushdoony’s history, Horace Mann, the founder of the public school movement in Massachusetts, believed that “the [public] schools are the means, instruments, vehicles, and true church by which salvation is given to society.” Given that goal, Mann “changed the function of education from ‘mere learning’ or religiously-oriented education to ‘social efficiency, civic virtue, and character” (by the twentieth century, character “ceased to be a concern” in the public schools, Rushdoony notes). Mann also demanded that control of community schools be transferred into state hands.

A decade later and a continent away, another pioneer took up the cause. John Swett was responsible for “framing the basic legislation of the state system” as California’s Superintendent of Public Instruction during the 1860s. Swett made his goals perfectly clear: “Children arrived at the age of maturity belong not to the parents but to the State, to society, and to the country,” he insisted — so children should be educated not according to the beliefs of their parents, but those of the government. The “civil religion” taught in government schools was designed to neutralize the papist heresies taught in the parochial schools. For the Know-Nothings, Catholic families were not only the competition: they were the enemy. Catholics were inferiors that had to be raised to the level of civic virtue expected of everyone else.

Although I’m not comfortable with Manion utilizing Rushdoony as his main source, the facts are essentially sound. Not mentioned though, was that Masonic affiliation was probably a factor. According to 10,000 Famous Freemasons, John Swett was a Mason; while Horace Mann is claimed as such—perhaps by his wife—in Paul Fisher’s Behind the Lodge Door.

In Europe and North America, “culture war” was the socio-political preoccupation of the mid- to late-19th Century. However, the struggle for control of the educational establishment actually began a hundred years earlier during the Enlightenment.

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Masonic Congress of Wilhelmsbad

Wilhelmsbad in 1783
Wilhelmsbad in 1783

by Terry Melanson (08/11/2008)

The above was painted by Anton Wilhelm Tischbein (1730-1804) in 1783. The scene depicts the grounds of the spa – the ruined castle, the kitchen and the carousel in the background. In the foreground (right) is the hereditary prince William IX of Hesse-Kassel (1743-1821) with six year-old son William. William IX, at the time, was the ruler of the principality of Hanau, subsequently becoming William IX, Landgrave of Hesse-Kassel – after his father Frederick II, Landgrave of Hesse-Kassel had died in 1785 – and then William I, Elector of Hesse.

The castle as it looks today (from the German Wilhelmsbad entry at de.wikipedia)

The castle as it looks today (from the German Wilhelmsbad entry at de.wikipedia)

The Hanau-Wilhelmsbad spa, fashionable from 1777 to 1785, was the location of the Masonic Congress in the summer of 1782 (16 July – 29 August).  William IX made it his summer retreat, and the ruined castle, prominent in the painting, was where high-degree Masons from the whole of Europe had deliberated the fate of the rite of Strict Observance.

Photographer “Big Mike” in Germany, has this to say about the castle:

The Ruined Castle built between 1779 and 1781 close to the spa baths, although separated on its artificial island behind gnarled oaks, is the earliest pseudo-medieval castle on the European continent to have been purpose-built for a landscaped park in the form of a ruin. In fact, it served Wilhelm, the invested heir to Hesse-Kassel, as a summer residence. Its apparently dilapidated tower has been deliberately designed to bewilder the visitor, for it accommodates an elegant apartment on its ground floor and a magnificent domed hall with portraits of ancestors by Anton Wilhelm Tischbein on its upper floor.

Wilhelmsbad Pyramid

Wilhelmsbad Pyramid

There’s also a pyramid on the grounds, erected in 1784, in honor of William IX’s son Friedrich who died prematurely just shy of his twelfth birthday; designed by Franz Ludwig von Canerin.

William IX wasn’t a Freemason, but his brother Prince Karl, Landgrave of Hessen-Kassel (1744-1836), was. Karl was the chief organizer of the conference, and second in command to Grand Master (Magnus Superior Ordinis; ‘Eques a Victoria’) Ferdinand, Duke of Brunswick-Lüneburg-Wolfenbüttel (1721-92) – Illuminatus, February 1783.

The following is a list of the official deputies of the Strict Observance who attended the gathering:

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Albert Pike to Mazzini, August 15, 1871: Three World Wars?

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by Terry Melanson, Oct. 5th, 2010

Le diable au XIXe siecle Or, how Michael Haupt said, that William Guy Carr said, that Cardinal Caro y Rodriguez of Santiago, Chile said, that The Cause of World Unrest said, that the confessed hoaxer Gabriel Jogand-Pagès aka Dr. Bataille aka Leo Taxil said about Albert Pike and Giuseppe Mazzini in Le diable au XIXe siècle, v. II, 1892-1894, p. 605 (but actually pp. 594-606). Got it?

I don’t derive any satisfaction from a debunking. I really don’t. Discovering the truth is a reward in itself.

Having a knack for getting to the bottom of a thing also helps with maintaining credibility. Historiography is among other things concerned with source criticism. And while I’m not an academically trained historian, I am quite aware that one should strive to consult the primary source as opposed to relying on the word of secondary or even tertiary accounts.

The matter at hand deals with an alleged “three world war” prediction from famed Mason, Scottish Rite Sovereign Grand Commander Albert Pike. William Guy Carr was the key purveyor of the tale which, to me, was suspicious at the least.

Off and on I’ve been working at it. And I’ve finally cracked the case.

The “Three World Wars” website and Carr

Let’s begin with the modern populariser of the Pike/Mazzini, 1871 “letter.”

In 2003, an Englishman by the name of Michael Haupt [fig 1] launched [fig 2] his website threeworldwars.com in response to Jihadist terrorism and the American invasion of Iraq. Backed by the knowledge gleaned from a conspiratorial view of history and an obvious impending cataclysm, the words of William Guy Carr, attributed to Albert Pike, seemed to precisely predict the dire circumstances unfolding in the Middle East.

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‘Ndrangheta, the Freemasonry of Crime

Italian police have videotaped the initiation ceremony of an elite circle within ‘Ndrangheta – La Santa.

A translation has been provided by Euronews:

Good evening, and good evening to the “santisti”.

Indeed in this holy evening in the silence of the night under the light of the stars and the splendor of the moon, I form the holy chain, in name of Garibaldi, Mazzini and Lamarmora, with words of humbleness, I form the holy society! Say all together with me: I swear ….to repudiate…altogether up to the seventh generation… all the criminal society that I have recognized so far, in order to defend the honour of my wise brothers!

Until yesterday you belonged to the criminal society. As far as “N’drangheta” is concerned up to yesterday you were complete! Now you must take a different path. You must arm yourself. You must repudiate all you knew until yesterday. Here there are two paths….the mountains…the holy mountain..

Today, from now on, you judge by yourself! There are two possibilities: if in your life you fail to do something important, your brothers must not judge you. You must know by yourself that you failed and you must choose the way to follow. The oath of poison!! A pill, there is a pill!!…. Cyanide! ….Or you poison yourself. Or you take this one that shoots. The bullets in the gun.. You must always keep one bullet! That is for you!

If they ask you: “Excuse me, do you know whose son are you? Who is your father? You must answer: My father is the sun. My mother is the moon.”

Invoking the names Garibaldi, Mazzini and La Marmora in the opening is a Masonic reference, as are mention of the stars, the sun and the moon.

The rank of santisti, originally “only conferred on no more than thirty-three people,” was instituted as a secret society within a secret society. An innovation from the 1970s, the most important ‘Ndrangheta mafia chiefs decided to implement an occult stage, a secret sect, to “maximize the power and invisibility” of the bosses, the existence of which would only be known by other santisti (Paoli 114).

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Enter The House Of The Temple

The young tour guide tells the camera man those snakes near the pillars represent “chaos.” Poppycock. The meaning of the serpent in Masonry is the same as other occult initiatory sects, namely the keeper of wisdom or the mysteries themselves.

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Michael Richards: Freemason, Shriner, Racist

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by Terry Melanson ©, Nov. 22nd, 2006

As everyone has learned by now, Michael Richards (aka “Cosmo Kramer”) went into an insane racial tirade on November 17th at the Laugh Factory in West Hollywood, California after being heckled. In a failed attempt at gaining control of his act Richards shouted, “Shut up! Fifty years ago we’d have you upside-down with a fucking fork up your ass!” After this blatant reference to the “good ‘ole days” of lynching, he escalated the situation by screaming, “Throw his ass out. He’s a nigger! He’s a nigger! He’s a nigger! A nigger! Look, there’s a nigger!” The video has to be seen to be believed. Multiple copies have been posted on YouTube, resulting in thousands of comments from viewers.

Monday night, Jerry Seinfeld appeared on Late Night with David Letterman to support his friend. Richards apologized for his behaviour via satellite.

…You know, I’m really busted up over this and I’m very, very sorry to those people in the audience, the blacks, the Hispanics, whites – everyone that was there that took the brunt of that anger and hate and rage and how it came through, and I’m concerned about more hate and more rage and more anger coming through, not just towards me but towards a black/white conflict. There’s a great deal of disturbance in this country and how blacks feel about what happened in Katrina, and, you know, many of the comics, many of performers are in Las Vegas and New Orleans trying to raise money for what happened there, and for this to happen, for me to be in a comedy club and flip out and say this crap, you know, I’m deeply, deeply sorry.

Yes, of course he’s “very, very sorry.” I don’t buy it though, the video speaks for itself. It is a display of hate and rage – vicious, elitist, childish – and thoroughly rancid in nature. One can picture him at a KKK rally, in exactly the same frenzied state, instigating a lynching.

Bro. Michael A. Richards, 33°

Richards’ conduct might ultimately stem from his association with Freemasonry. There’s a controversy going on right now in the South, whether to officially recognize Prince Hall Masonry. In his convoluted apology on Letterman, Richards inserted a reference to the racial tension (“black/white conflict”) in the wake of Katrina. Perhaps it’s a Freudian slip, alluding to the Dixie Lodges’ struggle to come to terms with its own racial divide. As a very active and high-ranking Mason, Richards is most likely privy to the ongoing discussions taking place behind the scenes.

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The New Age Magazine and Occult Explanations of the Great Seal

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by Terry Melanson ©, Dec. 3rd, 2005

New Age Magazine, February 1971I‘ve recently acquired sixty issues of The New Age Magazine, spanning the years 1968-73. The New Age Magazine was “the official organ of the Supreme Council 33°, Ancient & Accepted Scottish Rite of Freemasonry Southern Jurisdiction.” The magazine was inaugurated in 1904 and still continues today. In 1990, however, the title of the publication was changed to the Scottish Rite Journal—probably in an effort to distance themselves from being identified with the New Age Movement. In any case, the original name for the magazine alludes to those same esoteric yearnings of the socialist utopians and occult theosophists at the turn of the 20th century. They believed that the world was on the cusp of a New Age of enlightenment. The Age of Aquarius was about to begin; occultists had generally agreed that a shift in consciousness was imminent, and the transformation of society—based upon a masonic ideal—would soon be realized. It is thus appropriate that Grand Commander George Moore, in 1904, named the magazine after the “rite of perfection” conferred on those who partake in the ritual of the 18th degree, the Rose Croix. Candidates who pass through this degree symbolically ascend the mystic ladder from darkness to glory and perfection. The Rose Croix degree, in turn, refers to the 17th Century mystic secret society of adepts, the Rosicrucians, who themselves called for a new age. They practiced the transformation of self through an amalgam of rituals involving hermeticism, gnosticism, alchemy and the kabbalah.

The February 1971 edition of The New Age Magazine has an article about the Great Seal of America, pp. 51-5. Simply titled “The Great Seal of the United States,” Elmer W. Claypool, 32°, gives his own opinion of the symbolic meaning of the seal and then quotes from a 33rd degree mason who elucidates a more esoteric viewpoint. I will include the whole piece and make a few comments afterwards (illustrations are mine):

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