Freemasonry
Parts 13 through 17
By Willie Martin

Jew Watch

Freemasonry - Part 13

The institution fascinates the imagination and charms the disciple with these mysteries of life with which it deals and professes to unfold. It is hard to conceive of anything more exquisitely fitted to appeal to the natural man and incite him to fidelity than is this institution, because it deals not with the spiritual side of his nature, but with the carnal and psychical, and makes the gratification of those carnal desires a sacred privilege and a solemn duty.

 It is a religion which makes the mystery of procreation the objective fact upon which it rests; the mysterious life generating principle in man the object of adoration and worship; the generative acts the pattern for its rites and ceremonies; the generative organs the basis of its symbolism, and the passions the inspiring spirit. The peculiar charm and fascination which Freemasonry has for its disciples is to be accounted for on this intimate connection between the religious ideas which it holds and inculcates, and the functions of sex in the reproductive processes.

 It conceives of the divine nature as residing in man, and that it is especially active and expressive in the sexual passion; and that the gratification of this passion is pleasing to the deity and is the duty of the Mason. It aims to make passion, therefore, sacred by making its gratification a moral and religious duty. On its theological side, Freemasonry is a sort of Pantheism, the deity being the generative principle, the reproductive power which pervades all animated nature. And as this power inheres in man, it is viewed as "incarnate in humanity in toto," thus establishing man's union and unity with the divine nature.

 In the deification and worship of this generative principle, Freemasonry makes the dominant carnal passion the subjective fact upon which this Religion is based. The two constituent elements of this Masonic religion are the idea of the divine nature in man, and man's cooperation with the divine nature in the reproduction of life.

 This generation of human beings through sex agencies, is the "great work" of Freemasons, which it characterizes as "building a temple for the indwelling of the Great Architect of the Universe." Upon this "temple every Freemason is enjoined to labor." With desire as its deity, the procreative instinct for its animating spirit, humanity for the temple of its god, and the origin and destiny of the human soul for its mystery, Freemasonry appeals most powerfully to the natural man.

 "But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." (1 Corinthians 2:14)

 It is contended by some that Freemasonry is unworthy of serious notice and investigation, and that it will eventually decay, and lose its charm and influence. In this opinion we do not concur. It is a sex-cult, and like it prototypes and predecessors, will always have a large and influential following. Sex cults always have had a strange fascination for mankind.

 The ancient ethnic religions were sex cults, and more less secret. So long as public sentiment frowns upon indecencies, excesses, and sexual uncleanness, such cults can not exist except under esoteric forms. Their existence depends upon secrecy.

 If then these secrets of Freemasonry become known to the general public surely all decent and self respecting men who have been lured into the lodge under its veiled pleas of morality will leave it because of shame. They will confess their deeds, and burn their books. But so long as carnal minded men deify passion and worship it in secret, so long will there be men who will defend this religion and who will worship at its shrines.

 Over against this ancient religion modernized and veiled under a new name, and taught in the language and taught in the language and imagery of a builder's craft; Masons are thus taught that we as followers of Jesus Christ, must oppose the Mysteries of the Kingdom of God, the facts, the claims, the doctrines of His Gospel.

 We hold that Christianity is the pillar of society, the only safeguard of the nations, the parent of social order, the ground of that Truth, which alone is able to curb the passions, to teach men to love Truth, to practice charity, and to guarantee to each individual his inalienable rights.

 Christianity must not ignore its rivals and enemies, who hold down the Truth in unrighteousness. Christianity must enter their dark chambers and bring to light the "hidden things of darkness." It must not only point out the "cunningly devised fables whereby men lie in wait to deceive," but also set forth its testimonies over against all other claimants for man's service, devotion, and worship.

 In the facts, acts and teachings of Jesus Christ, and the Truth involved in them, the religious sentiment in man finds its steadfast anchor, its fullest, purest, highest and most symmetrical development and expression.

 Freemasonry with its boastful claims to antiquity, universality and sublime morality, can not offer any valid reason why it should not be investigated, compared with Christianity, and tested in the light of history and of the Word of God. We must oppose the Mystery of the Incarnation of the Son of God over against the mystery of procreation; of spiritual entities and facts over against the psychical mysteries of these cults; spiritual regeneration over against carnal generation.

 The most dangerous antagonists of Christianity in its earliest days were the worship of Isis, under various modifications as Demeter, Cybele, Diana, or as the power of fertility; and Mithraism, the worship of the generative power under the aspect of light. "And no marvel; for Satan himself is transformed into an angel of light." (2 Corinthians 11:14)

 The most deadly enemy of Christianity for all time is Judaism (Dictionnaire Apologetique de la Foi Catholique, art. "Juifs et Chr�tiens," cols. 1651-1764, especially cols. 1666-1668 (a well balanced and comprehensive sketch with an excellent bibliography, by Felix Vernot); also art. "Kabbalah"; and finally art. "Franc-Ma�onnerie," by Gautherot (cols. 98-99 and 124-126); Deschamps, Liv. II, chap. xi, sec. 6, Liv. III, chap. prelim., sec. 9; also vol. iii, "Annexes," "Document B." Mgr. Jouin, Les Fid�les de la Contre-Eglise, pp. 24-69, and Les Actes de la Contre-Eglise, pp. 21-115. Analecta Juris Pontificii (Rome, 1855), Premi�re Serie, i�me liv. cols. 770-779 ("Livres Talmudiques et Rabbiniques"); also Quatri�me Serie, 35i�me. liv. cols. 1417-1421 ("Livres Talmudiques"). Bonsirven, Sur les Ruines du Temple. This work forms a volume of the series La Vie Chretienne (published by B. Granet, Paris, 1928). Webster, World Revolution (2nd edition); also Secret Societies and Subversive Movements. Lambelin, Les Victoires d'Israel (Paris: B. Grasset, 1928). This book, which is well documented, treats among other things of the rapid conquest which the Jews have made (since their emancipation after the French Revolution) in the European countries over the Christian organization of society. Sombart, The Jews and Modern Capitalism (translated from the German by M. Epstein, Dutton & Co., New York, 1913; the French translation of the same book is published by Payot, Paris. Werner Sombart is a Jew, and was a professor in the Handelhochschule of Berlin. His book is scholarly and thorough. Leroy-Beaulieu, Israel Among the Nations (translated from the French Israel chez les Nations, 15th edition, undated, an apology or defense of the Jews, written some years ago by a French non-Jewish writer). Sydney and Beatrice Webb, Problems of Modern Industry (London, 1898), chap. II. "The Jews of East London" (an interesting and useful sketch by a friendly writer, of the social characteristics of the modern Jew). B. Lazare, L'Anti-Semitisme, son histoire et ses causes (Paris, 1894). Lazare is a Jew, and is one of the few Jewish apologists who do not lay all the responsibility for the antipathy between Jew and Christian at the door of the latter. H. Belloc, The Jews (London, 1922). Belliot, pp. 366-371 (a useful summary of the Jewish question in its relation to modern social science). Catholic Bulletin (1928), pp. 822 ff, article by Rev. Dr. Fahey, C.S.Sp) and its Jewish adherents. Therefore, we must present the:

Freemasonry - Part 14

Jewish Element In Freemasonry

 On March 23, 1928, the Sacred Congregation of the Holy Office (the Roman Catholic Church) issued an important decree containing the decision of the Holy See on "the nature and purpose of the Association called the 'Friends of Israel,' and on the pamphlet entitled 'Pax super Israel,' edited by the directors of the Association."

 Although "many priests, bishops and even cardinals gave their adhesion to this association," the Sacred Congregation condemns and completely suppress it, by reason of "its mode of acting and speaking which is out of harmony with the traditional sense of the Church, the mind of the Fathers, and even the Sacred liturgy itself." (Aeta Apostol, Sedis, April 12, 1928, vol. xx, p. 103)

 Implications of the Church's Condemnation of "The Friends of Israel.": The secularist Press, which is mostly controlled by the great Jewish financiers, immediately showed its appreciation of the importance of the decree by striving to misrepresent it as a gesture of disapproval on the part of the Holy See of certain Catholic anti-Masonic writers, whereas the contrary is the case.

 The decree is an authoritative reassertion of the traditional attitude of the Church towards the Jewish people. The Church desires sincerely the conversion of the Jews to the Faith. But she cannot compromise with them any more than she can with the Modernists or even with the so-called Anglo-Catholics.

 Hence, in the present decree, the Holy See takes prudent measures against the Jewish infiltrations into the Church, which were being attempted through the medium of the condemned association and pamphlet. On the other hand, she also reprobates as contrary to the Christian spirit and teaching Anti-Semitism, properly so-called, just as she reprobates anti-Germanism or any other similar anti-ism that would imply "racial or national hatred."

 But to follow the direction of Leo XIII and "tear away the mask from Freemasonry and let it be seen as it really is," (Humanum Genus, 1884) is not anti-Semitism even when the Freemasons in question are Jews; and needless to say, the Holy See does not follow the example of the Masonic sectaries in so misapplying the term. (Rev. Internat. de Soc. Sec., April 29, 1928, p. 367 where an account is given of the condemned league, and of the pamphlet Pax Super Israel)

 How Far Modern Judaism is Identified with Freemasonry: Although the Jewish role in Freemasonry is for many reasons difficult to deal with, some acquaintance with that aspect of the subject is essential for an intelligent grasp of the whole. It is a common belief among Catholics and other Christians (Thus, an apologist of Freemasonry in the Irish Times of April 20, 1928, writes of Amanullah, King of Afghanistan: "It is not surprising to anyone who knows the Craft that he is a Freemason, in view of the Jewish ancestry.") that Freemasonry is somehow or other closely associated with modern Judaism. Our present purpose is to discuss how far such a belief is well-founded, and what is the nature of the relations between the two. We may say at once that the available evidence points at least to the following general conclusions:

 (1) That much of the external trappings of Freemasonry, such as its ritual, its terminology, its legends, etc., are of Jewish origin;

 (2) That the philosophy or religion of esoteric Free-masonry (that is of the inner circles and  controlling power) is practically identical with the doctrines of the Jewish Cabala (Kabbalah), which is the religion or philosophy of a certain section of the Jews;

 (3) That a certain group of Jews, probably very few in number, but of immense influence and power, are leading Freemasons; and

 (4) That a somewhat larger group of very influential Jews pursue the same ends as Freemasons, and use similar means, and are at least in close alliance with them.

Hence, although the Jewish element in Freemasonry is of predominant importance, and although it may be true that the Masonic Jewish leaders do often exploit for their evil purposes Jewish solidarity and internationalism, and the age-long antipathy between Judaism and Christianity, one cannot on that account justly accuse or condemn the Jewish people as a whole. Indeed, the facts of the case point to the conclusion that the rank and file of the Jews suffer no less, possibly even more, than the Christians from the unscrupulous and altogether wicked activities of the ruling Masonic junta.

 Modern Judaism - The Talmud: A few words on modern Judaism by way of preliminary explanation will be acceptable to those of our readers who are not familiar with the subject. The two main sources of the religious system of modern Judaism are the Talmud and the Cabala (Kabbalah). The former, which is founded upon the religious and moral teachings of the Pharisees of Our Lord's time, is made up principally of the rabbinical interpretations of the law of Moses, cleverly distorted, and the traditions that have gathered around it. With the vast majority of modern orthodox Jews the Talmud has almost entirely supplanted the Old Testament. (Dict. Apolog., loc. cit., col. 1687-1694. Also Sch�rer, History of the Jewish People in the Time of Jesus Christ. (Macpherson's translation, Edinburgh, 1905), vol. I, pp. 119-166; vol. ii, pp. 10-13; Analecta Juris Pontificii, li�re serie, i�me livre, col. 772)

 B. Lazare, the Jewish apologist, refers to the Talmud as "the creator of the Jewish nation, and the mold of the Jewish soul." (L'Antisemitisme, p. 293) The Talmud has, in fact, been the principal factor in forming the national character of the modern Jewish nation, and of holding the Jews together as one people.

 The Talmudic compilation is deeply impregnated with opposition to Christianity. (Dict. Apol., loc. cit. Analecta, loc. cit. and i�me Ser. liv. 35, col. 1417 ff; Plot Against Christianity, by Elizabeth Dilling) In medieval times not only was the Talmud strictly forbidden to all Catholics, but the possession of the Talmudic books was regarded, before the Protestant revolt, as a criminal offense in most of the States of Europe. (Dict. Apol., loc. cit. Analecta, loc. cit. and i�me Ser. liv. 35, col. 1417 ff; Plot Against Christianity, by Elizabeth Dilling)

 The most offending and anti-Christian passages of the Talmud are, however, apparently omitted in the ordinary English translations and hand-books; and, probably, are unknown to most Jews brought up and educated in these countries, just as the esoteric teachings and real objects of Freemasonry are unknown to the vast majority of those that adhere to the Masonic sect or lend it their support.

 The Cabala: The second main source of the religion of modern Judaism, or at least of a certain section of modern Jews, is  the Cabala. (Jewish Encyclopedia, art. "Cabala;" Dict. Apolog., art. "Kabbalah;" Dict. de la Th�ologie Catholique (Paris, 1923), art. "Cabala;" Plot Against Christianity, Elizabeth Dilling, art. Cabala)

 The term Cabala (Kabbalah) was originally used to indicate that portion of the Mosaic Law which was handed down by tradition, and consigned to writing by the Jewish prophets and others. Since the thirteenth century, however, this ancient use of the term has fallen into desuetude, so that in modern times the Cabala means the collection of the esoteric or occult doctrines of Judaism. (The most authoritative work on the Jewish Cabala is the Zohar ("Splendor") or Sepher La-Zohar ("The Book of Splendor"). There are two standard editions of the Zohar - the Mantua edition (1559) and that of Amsterdam (1805). A French translation by Jean de Paisley was published in 1906-1911 (Librairie Leroux, Paris))
 


Freemasonry - Part 15

 These latter are mainly founded on the Neo-Platonic philosophy and the doctrines of the early Gnostics, and are closely connected with the occult worship of the Eastern sectaries of both ancient and modern times, which have continued since the early ages of the Christian era and even before that period, to infiltrate through the medium of the rabbinical writings into the Jewish religious system. The philosophic and religious teachings of the Cabala illustrate and explain the strong tendency to occultism and false mysticism, which a section of the Jews have always manifested, and which they and the Freemasons have helped so much to propagate in the modern world.

 Occultism or Hermeticism: The whole system of occultism, which is so elusive and difficult to define, is sometimes called Hermeticism, from Hermes, the Greek name of the god of wisdom, partially corresponding to the Latin god Mercury, to whom was ascribed the authorship of the sacred books of Eastern occultism. Hermeticism is commonly taken to include Theosophism, Christian Scientism, Neo-Platonism, Philonic Judaism and Jewish and pagan Cabalism. It is in a large part a revival of the heresies of the Gnostics, Manichaeans, Albigenses, Waldenses, etc., and aims at providing the modern European race with some acceptable substitute for Christianity. (Encyclop. Britt., 11th Edition, 1911, vol, xiii, p. 371 (a); vol. xiv., p. 339 (b); and vol. xvii, p. 346 (b). The British Hermetic Society, founded by Edward Maitland in 1884, has for its object the investigation and propagation of occultism)

 Judaism and the Origin of Freemasonry: The evidence of a connection between Freemasonry and certain aspects of Judaism, refer principally to the Cabala and the Cabalistic section of the Jews. That there exists a close affinity between the Cabala and the doctrine and practices of esoteric Freemasonry is clear from what we have written in this book. One school of writers indeed maintain that Freemasonry is an instrument invented and utilized by the Jewish leaders for the destruction of Christianity.

 This view of the case, however, which is at present widely accepted by anti-Jewish writers, and many Catholic apologists, (Gougenot de Mousseaux, Le Juif, la Judaisme et la Judaisation des Peuples Chr�tiennes, p. xxxi, 336, 337. Copin-Albancelli, Le drame Ma�onnique, La conjuration Juive contre le Monde Chr�tien (12th ed., Paris, 1909). Dict. Apolog., art. "Juifs et Chr�tiens," Col. 1667. Again, Mr. H. Belloc writes: "Specially Jewish Institutions, such as Freemasonry (which the Jews had inaugurated as a sort of bridge between themselves and their hosts in the seventeenth century) were particularly strong in Britain; and there arose a political tradition whereby the British State was tacitly accepted by foreign Governments as the official protector of the Jews in other countries." The Jews, p. 23) hardly accords, at least as regards the origin of Freemasonry, with many well-established facts.

 For a long time the Jews were excluded from most of the German, English, and French lodges; and up to the end of the eighteenth century the total number of Jewish Freemasons was inconsiderable. Again, the assertion that the real founders of German Illuminism and French Martinism, which are the sources of the worst and most destructive elements in Freemasonry, were Jews, has been proven over the years. Elias Ashmole (1617-1646), the celebrated English antiquarian, and the founder of the Oxford Museum, to whom is probably due the first introduction of Hermeticism into the English Masonic lodges in the seventeenth century, long before the formal inauguration of speculative Freemasonry, was not a Jew. (Nesta Webster, Secret Societies and Subversive Movements, pp. 102 and 120)

 Again, it can be proven that Weishaupt, Martinez Pasqualis, or Joseph Balsamo, commonly known were Jews, and these were largely due the Illuminist and Martinist influences in the Freemasonry of the eighteenth century. Even at the present day it is well-known (although the fact does not prove anything) that many Masonic lodges refuse to admit Jews, (This is true, for instance, of the Grand Lodge of Prussia, and the so-called "Christian" lodges affiliated to it. It is also apparently true of the lodges of some of the rites practiced in Ireland such as that of the Order of the Temple) as they fear their dominating influence, and find by experience that Jews, once admitted, soon acquire the mastery of the lodge.

 On the other hand, it is certain that the Jewish Cabalistic tradition was one of the principal mediums through which Eastern occultism (which has so many times come to the surface in European history) has been transmitted to modern Europe; and that many, if not all, of the recognized founders of the eighteenth- century Illuminism (which included Weishaupt, Pasqualis, and Cagliostro) were initiated into its secrets by Jewish Cabalists or drew their inspiration and their methods from the Jewish esoteric writings. (Nesta Webster, Secret Societies and Subversive Movements, chaps. vii, and ix) The Jewish apologist, Bernard Lazare, states that "there were Cabalistic Jews around the cradle of Freemasonry, as certain rites still in existence conclusively show." (L'Antiisemitisme, p. 339)

 Identity of Masonic and Cabalistic Theology: From Albert Pike's "Morals and Dogma of Freemasonry," which we have already referred to as one of the most authoritative works on Masonic teaching, it is clear that the doctrines of esoteric Freemasonry, on such subjects as the nature of God, and His supposed identity with the universe, the nature of the human soul, the true interpretation of the Bible, etc., are identical with the expositions of these subjects contained in the Jewish Cabala. (Preuss, American Freemasonry. See index "Kabbalah" and "Kabbalists" Also Dict. Apolog., loc. cit., col. 126)

 The authoritative works of Ragon, "the sacred author" of Masonry, who was himself a Jew, illustrate the same theme. So do many other Jewish writings. "Are we to wonder (writes the pious Jewish rabbi, Benamozegh) that Judaism has been accused of forming a branch of Freemasonry? It is quite certain that Masonic theology is at root nothing else than Theosophy, and that it corresponds to the theology of the Cabala. Besides, a deep study of the rabbinical monuments of the early ages of the Christian era supply numerous proofs that the aggada was popular form of an esoteric science, which presents, in its methods of initiation, the most striking resemblance to the Masonic system."

 Besides the existence of the Cabalistic element in Masonic morals and dogma there are numerous other indications which point to the important influence of Judaism on the early formation and development of Freemasonry. The Masonic coat-of-arms still used by the Grand Lodge of England is of Jewish design. Some of the more important legends of Freemasonry, especially the Legend of Hiram, on which much of Masonic rite is founded, are Jewish. "The technical language, symbolism, and rites of Masonry are full of Jewish ideas and terms...In the Scottish rite, the dates of all the official documents are given according to the Hebrew month and the Jewish era; and use is made of the older forms of the Jewish alphabet." (Jewish Encyclopedia, vol. v, p. 503, art. "Freemasonry.") Hence, approved Jewish writers generally recognize that practically the whole Masonic ritual is of Jewish origin.

 These latter are mainly founded on the Neo-Platonic philosophy and the doctrines of the early Gnostics, and are closely connected with the occult worship of the Eastern sectaries of both ancient and modern times, which have continued since the early ages of the Christian era and even before that period, to infiltrate through the medium of the rabbinical writings into the Jewish religious system. The philosophic and religious teachings of the Cabala illustrate and explain the strong tendency to occultism and false mysticism, which a section of the Jews have always manifested, and which they and the Freemasons have helped so much to propagate in the modern world.

 Occultism or Hermeticism: The whole system of occultism, which is so elusive and difficult to define, is sometimes called Hermeticism, from Hermes, the Greek name of the god of wisdom, partially corresponding to the Latin god Mercury, to whom was ascribed the authorship of the sacred books of Eastern occultism. Hermeticism is commonly taken to include Theosophism, Christian Scientism, Neo-Platonism, Philonic Judaism and Jewish and pagan Cabalism. It is in a large part a revival of the heresies of the Gnostics, Manichaeans, Albigenses, Waldenses, etc., and aims at providing the modern European race with some acceptable substitute for Christianity. (Encyclop. Britt., 11th Edition, 1911, vol, xiii, p. 371 (a); vol. xiv., p. 339 (b); and vol. xvii, p. 346 (b). The British Hermetic Society, founded by Edward Maitland in 1884, has for its object the investigation and propagation of occultism)

 Judaism and the Origin of Freemasonry: The evidence of a connection between Freemasonry and certain aspects of Judaism, refer principally to the Cabala and the Cabalistic section of the Jews. That there exists a close affinity between the Cabala and the doctrine and practices of esoteric Freemasonry is clear from what we have written in this book. One school of writers indeed maintain that Freemasonry is an instrument invented and utilized by the Jewish leaders for the destruction of Christianity.

 This view of the case, however, which is at present widely accepted by anti-Jewish writers, and many Catholic apologists, (Gougenot de Mousseaux, Le Juif, la Judaisme et la Judaisation des Peuples Chr�tiennes, p. xxxi, 336, 337. Copin-Albancelli, Le drame Ma�onnique, La conjuration Juive contre le Monde Chr�tien (12th ed., Paris, 1909). Dict. Apolog., art. "Juifs et Chr�tiens," Col. 1667. Again, Mr. H. Belloc writes: "Specially Jewish Institutions, such as Freemasonry (which the Jews had inaugurated as a sort of bridge between themselves and their hosts in the seventeenth century) were particularly strong in Britain; and there arose a political tradition whereby the British State was tacitly accepted by foreign Governments as the official protector of the Jews in other countries." The Jews, p. 23) hardly accords, at least as regards the origin of Freemasonry, with many well-established facts.

 For a long time the Jews were excluded from most of the German, English, and French lodges; and up to the end of the eighteenth century the total number of Jewish Freemasons was inconsiderable. Again, the assertion that the real founders of German Illuminism and French Martinism, which are the sources of the worst and most destructive elements in Freemasonry, were Jews, has been proven over the years. Elias Ashmole (1617-1646), the celebrated English antiquarian, and the founder of the Oxford Museum, to whom is probably due the first introduction of Hermeticism into the English Masonic lodges in the seventeenth century, long before the formal inauguration of speculative Freemasonry, was not a Jew. (Nesta Webster, Secret Societies and Subversive Movements, pp. 102 and 120)

 Again, it can be proven that Weishaupt, Martinez Pasqualis, or Joseph Balsamo, commonly known were Jews, and these were largely due the Illuminist and Martinist influences in the Freemasonry of the eighteenth century. Even at the present day it is well-known (although the fact does not prove anything) that many Masonic lodges refuse to admit Jews, (This is true, for instance, of the Grand Lodge of Prussia, and the so-called "Christian" lodges affiliated to it. It is also apparently true of the lodges of some of the rites practiced in Ireland such as that of the Order of the Temple) as they fear their dominating influence, and find by experience that Jews, once admitted, soon acquire the mastery of the lodge.

 On the other hand, it is certain that the Jewish Cabalistic tradition was one of the principal mediums through which Eastern occultism (which has so many times come to the surface in European history) has been transmitted to modern Europe; and that many, if not all, of the recognized founders of the eighteenth- century Illuminism (which included Weishaupt, Pasqualis, and Cagliostro) were initiated into its secrets by Jewish Cabalists or drew their inspiration and their methods from the Jewish esoteric writings. (Nesta Webster, Secret Societies and Subversive Movements, chaps. vii, and ix) The Jewish apologist, Bernard Lazare, states that "there were Cabalistic Jews around the cradle of Freemasonry, as certain rites still in existence conclusively show." (L'Antiisemitisme, p. 339)

 Identity of Masonic and Cabalistic Theology: From Albert Pike's "Morals and Dogma of Freemasonry," which we have already referred to as one of the most authoritative works on Masonic teaching, it is clear that the doctrines of esoteric Freemasonry, on such subjects as the nature of God, and His supposed identity with the universe, the nature of the human soul, the true interpretation of the Bible, etc., are identical with the expositions of these subjects contained in the Jewish Cabala. (Preuss, American Freemasonry. See index "Kabbalah" and "Kabbalists" Also Dict. Apolog., loc. cit., col. 126)

 The authoritative works of Ragon, "the sacred author" of Masonry, who was himself a Jew, illustrate the same theme. So do many other Jewish writings. "Are we to wonder (writes the pious Jewish rabbi, Benamozegh) that Judaism has been accused of forming a branch of Freemasonry? It is quite certain that Masonic theology is at root nothing else than Theosophy, and that it corresponds to the theology of the Cabala. Besides, a deep study of the rabbinical monuments of the early ages of the Christian era supply numerous proofs that the aggada was popular form of an esoteric science, which presents, in its methods of initiation, the most striking resemblance to the Masonic system."

 Besides the existence of the Cabalistic element in Masonic morals and dogma there are numerous other indications which point to the important influence of Judaism on the early formation and development of Freemasonry. The Masonic coat-of-arms still used by the Grand Lodge of England is of Jewish design. Some of the more important legends of Freemasonry, especially the Legend of Hiram, on which much of Masonic rite is founded, are Jewish. "The technical language, symbolism, and rites of Masonry are full of Jewish ideas and terms...In the Scottish rite, the dates of all the official documents are given according to the Hebrew month and the Jewish era; and use is made of the older forms of the Jewish alphabet." (Jewish Encyclopedia, vol. v, p. 503, art. "Freemasonry.") Hence, approved Jewish writers generally recognize that practically the whole Masonic ritual is of Jewish origin.
 


Fremasonry - Part 16

 Although during the eighteenth century the number of Jews in the Masonic lodges, was purported to have been few, the prejudice against them was lessened or eliminated as a result of the movement towards Jewish emancipation, which was itself largely due to Liberal and Masonic influences; and since the middle of the nineteenth century the Cabalistic Jewish element became predominant at least in Continental Freemasonry.

 Thus, while Jews are said to be excluded from the so-called "Christian" lodges of Germany, the influence of the latter is now over-shadowed by those lodges which admit Jews, and in which the Jewish element more or less prevails. Even in 1900 there were at least 800 such lodges in the German Empire exclusive of the B'nai B'rith lodges, which are entirely Jewish. So marked, indeed, is the dominance of the Jewish element in Freemasonry that the Masonic Journal Latomia (February, 1928) quotes a saying of Ludendorf: "The Freemasons are the henchmen of the Jews." (Rev. Intern. des. Soc. Sec., May 6, 1928) Again it was the Jews which introduced Freemasonry into the United States; and Jews have always been a powerful influence in the American Masonic organizations. (Jouin, Les Fid�les de la Contre-Eglise Ma�ons, pp. 37-45, where full documentation is given)

 Special Jewish Rites in Freemasonry: The Masonic rite of Mizraim, which includes no less than ninety degrees, and is, perhaps, the most esoteric and highly elaborated of all the Masonic rites, (Benoit, La Franc-Maconnerie (Paris, 1895), vol. ii, pp. 326-330) has been founded by Jews. So also has been the order of B'nai B'rith ("Sons of the Alliance" sometimes called the "Sons of the Covenant"), and several other organizations of a similar type. (Fedee Ragione (Fiesole), January 30, 1921, p. 6, for a detailed account of these organizations) The Masonic rite of Mizraim belongs mainly to Europe, and some of its lodges are exclusively Jewish. The order of B'nai B'rith, which is altogether Jewish, is (or rather was up to a few years ago) mainly American, and if not formally and professedly Masonic, bears a striking resemblance to Freemasonry, in its organization and avowed objects, and is in intimate alliance with Masonry. (Les Fid�les de la Contre-Englise Ma�ons, p. 76 for proofs with full documentation. In the German Masonic review Latomia, February 28, 1928, the lodges of B'nai B'rith are explicitly referred to as Masonic lodges. In fact, they are the controlling power in German Freemasonry)

 Identity of Jewish and Masonic Anti-Christian Policy: The indications of a close connection or working alliance between Freemasonry and important sections of the Jews are innumerable.

 Masonry tolerates everything except a narrow clericalism (Catholicism) and it possesses a special attraction for the Jews. Clericalism has always persecuted Masonry everywhere it can...and the spirit of persecution has attracted the Jews towards Masonry by an invisible but potent bond of sympathy. (Jewish Chronicle, October 29, 1889) In London there are no less than five Jewish lodges. There are some also at Birmingham, Liverpool and Manchester.

 Jews and Freemasons in Finance and in the Revolutionary Movement: A well-known British review called attention to the dominant influence of the Jews, not only in politics, the press, and international finance, but also in the revolutionary outbreaks of the century. "The influence of the Jews at the present time is more noticeable than ever. That they are at the head of European capitalism, we are all aware...In politics many of the Jews are in the front rank...That their excessive wealth, used as it has been, acts as a solvent influence in modern society cannot be questioned...But while on the one hand the Jews are thus beyond dispute the leaders of the plutocracy of Europe... another section of the same race (people) from the leaders of that revolutionary propaganda which is making way against that very capitalist class, representing their own fellow Jews. Jews, more than any other men...are acting as the leaders in the revolutionary movement which I have endeavored to trace." (Nineteenth Century, January, 1881, pp. 10-11, art. by H.M. Hyndman, entitled "The Dawn of a Revolutionary Epoch.")

 It is generally admitted, that the revolutionary outbreaks of the nineteenth century, were the result of Jewish influence, and the work of Freemasonry. That international finance is also largely dominated by Freemasonry is also generally admitted.

 Disraeli, himself Jewish, and an enthusiastic admirer of the Jews, called attention in an oft-quoted passage to the dominant but hidden influence of the Jews in the political and economic life of Europe: "That mysterious Russian diplomacy which so alarms Western Europe was organized and principally carried on by Jews; that mighty revolution which is at this moment preparing in Germany, which will be in fact a second and greater Reformation, and of which so little is yet known in England, is entirely developing under the auspices of the Jews, who almost monopolize the professorial chairs in Germany...I hear of peace and war in the newspapers, but I am never alarmed, except when I am informed that the sovereigns want treasure; then I know that monarchs are serious. A few years ago we (a Jewish family of financiers, in whose name he speaks) were applied to by Russia...I resolved to go myself to St. Petersburg. I had an interview with the Russian Minister of Finance, Count Cancrin.

 I behold the son of a Lithuanian Jew... I resolved on repairing to Spain from Russia. I had an audience with the Spanish Minister, Senor Mendezabel: I behold one like myself, the son of a Nuovo-Christiano, a Jew of Aragon...I went straight to Paris to consult the President of the French Council: I beheld the son of a French Jew. 'And is Soult a Jew?' 'Yes! and several of the French Marshals, Massena, for example.' The President of the French Council made an application to the Prussian Minister...Count Arnim entered the Cabinet, and I beheld a Prussian Jew. So you see, my dear Coningsby, that the world is governed by very different personages to what is imagined by those who are not behind the scenes." (Coningsby, London, 1844, pp. 183-184)

 That the hidden influences (which Disraeli here connects with Jews) dominating the Liberal governments of Europe during the last century were also closely allied with Freemasonry we have already shown, and it is now commonly admitted. (Four years after the publication of Coningsby, the year 1848, Disraeli is quoted as saying that "nearly all the Secret Societies have a Jew at the head." L'Histoire et les Histoires, p. 98, par Mgr. Landrieux, Bishop of Dijon (Paris, 1921))

 Jews in the Inner Circles of Freemasonry: Gougenot de Mousseaux, in a remarkable study upon this question, collects a large number of facts pointing to the close connection of the inner and controlling elements of Freemasonry with certain sections of Judaism. He thus summarizes his conclusions: "The real chiefs of this immense association of Freemasonry (the few within the innermost circles of initiation), who must not be confounded with the nominal leaders or figure-heads, are mostly Jews, and live in close and intimate alliance with the militant members of Judaism, those, namely, who are the leaders of the Cabalistic section. This �lite of the Masonic association, these real chiefs, who are known to so few even of the initiated, and whom even these few know only under assumed names (noms de guerre) carry on their activities in secret dependence (which they find very lucrative for themselves) upon the Cabalistic Jews." (Le Juif, la Judaisme, et la Judaisation des Peuples Chr�tiens (Paris, 1869), p. 340)
 

Freemasonry - Part 17

 This same writer brings forward evidence of the existence in Germany, Italy, and London, of supreme lodges of this type, controlled by a Jewish majority, and quite unknown to the general body of Freemasons. He mentions two supreme lodges in London which none but Jews are allowed to enter, and in which the different threads of the contemporary revolutionary conspiracies, which were elaborated in the outer lodges, were brought together and co-ordinated; and another lodge, at Rome, also exclusively Jewish, which, he says, was the supreme tribunal of the revolution against Christianity.

 On the same subject M. Doinel, at one time member of the Council of the Grand Orient, who became a Christian, wrote: "How often have I heard the Freemasons lament the dominance of the Jews...Ever since the Revolution the Jews have taken possession of the Masonic lodges more and more completely: and their dominance is now unquestioned. The Cabala rules as mistress in the inner lodges; and the Jewish spirit dominates the lower grades...In the mind of Satan the synagogue has an all important part to play...The great enemy counts on the Jews to govern Masonry as he counts on Masonry to destroy the Church of Jesus Christ (Christianity)." (L'Abb� Emmanuel Barbier, Infiltrations Ma�oniques, quoted in Dict. Apolog. art. "Franc- Ma�onnerie," col. 99)

 Leroy-Beaulieu, a French Jewish apologist, describes the social ideals of modern Judaism: "Progress is the true Messiah, whose near advent she (Judaism) proclaims with all her hosannahs...The (French) Revolution was its introduction, our doctrine of human rights, its manifesto, and its signal was given to the world, when, at the approach of our Tricolor, the barriers of caste and the walls of the Ghetto fell to the ground...The emancipated Jew takes pride in working for its realization... assailing superannuated hierarchies, battling with prejudices... struggling to pave the way for future revolution." (Leroy-Beaulieu, Israel Among the Nations)

 The national aims and ideals here attributed to although they belong, probably, only to a comparatively small section of the Jewish nation, are practically identical with those of freemasonry. Hence, an International Jewish synod held at Leipsic, 1869, passed the following resolution: "This Synod recognizes that the development and realization of modern ideas are the surest guarantee in favor of the Jewish race for the present and future." (Rev. S.J. Deschamps, Les Soci�t�s et la Soci�t�, vol. iii, p. 25)

 It seems clear that the "modern ideas" here referred to are those of un-Christian Liberalism, of which Freemasonry has been the protagonist for the past two centuries, and more.

 The professed objects of the "Universal Israelite Alliance," founded in 1860 (whose headquarters are in Paris (For a list of the central governing committee of the Universal Israelite Alliance, the Jews' Who's Who. Some writers state that the headquarters have been transferred to New York), and which is probably the most influential and most representative body of the Jewish nation), are similar to the professed aims of Freemasonry.

 These objects are thus summarized by its founder, the Jew, Adolphe Cremieux, who for many years held the position of Grand Master of the Supreme Council of the Ancient Scottish Rite of Freemasonry: "The Universal Israelite Alliance... addresses itself to every type of worship. It wishes to penetrate all religions, as it has found access to all countries...Let all men of enlightenment, without distinction of sec, find a means of union in the Universal Israelite Association, whose aims are so noble, so broad, and so highly civilizing...To reach out a friendly hand to all who, although born in a different worship from ours, offer us the hand of fellowship, acknowledging that all religions which are based on morality and acknowledge God ought to be friendly towards one another: thus to destroy the barriers separating what is destined one day to be united, that is the grand supreme object of our Alliance...I summon to our Association our brethren of every form of worship. Let them come to us...Our grand mission is to put the Jewish population in touch with the authorities in every country...to make our voices heard in the cabinets of ministers and in the ears of princes, whatever be the religion that is despised, persecuted, or attacked." (Archives Israelites Universelle, tom. xxv, pp. 511-520 (1861). Quoted in Deschamps, loc. cit., p. 24)

 The striking similarity between this program and the religious ideals of Freemasonry (humanism, cosmopolitanism, and non- sectarianism, or religious indifference) needs no elaboration. Again, practically all writers on the subject, including the Jews themselves, recognize the leading part which the Jews have played in the activities of the French Grand Orient. Thus we read in the Jewish Encyclopedia: "Jews have been most conspicuous in connection with Freemasonry in France since the Revolution." (Deschamps, loc. cit., vol. v, art. "Freemasonry.")

 Hence P�re Deschamps writes, of the present question: "Judaism itself is a kind of Freemasonry, owing to the national solidarity of the Jews, their cosmopolitanism, which set the Jews free from all local and patriotic ties, and finally, the opposition of the Jews to Christianity." (Deschamps, loc. cit., p. 24)

 It is, in fact, the Cabalistic elements in Freemasonry that act as the main driving force in the envenomed and aggressive opposition of the latter to Christianity, and its never-flagging efforts for the undermining and destruction of the Christian organization of society. (Mgr. Dillon, The War of Anti-Christ with the Church, p. 20) "This intimate connection between the two powers (Freemasonry and Cabalistic Judaism) (writes R. Lambelin) is becoming so evident that there is no longer any attempt made to deny it. The Jewish lodges of B'nai B'rith, which originated in the English-speaking countries, have swarmed all over Europe, and even into Asia; and they assume the leadership of control in the whole Masonic organization. Under cover of Theosophy a new religion, which is specifically Jewish, though enveloped in a nebulous mist that obscures its character, is bidding fair to take the place of the traditional Christian belief which it flatters, and insensibly destroys." (Roger Lambelin, Les Victoires d'Israel, pp. 211-212; Freemasonry and The Anti- Christian Movement, Edward Cahill, p. 92)

 Growing Power of the Jews coequal with Growth of Freemasonry: Finally, the history of the Jews of Europe during the past three or four centuries is suggestive in this connection. The emancipation of the Jews and the unprecedented growth of the influence and power of the great Jewish financiers have synchronized with the rise and growth of the Masonic movement of the past. Up to the sixteenth century the Jews were excluded from practically all the Christian States of Europe. With the rise of Humanism, however, in the fifteenth century, and the accentuation of the other causes that finally led to the break up of Christendom, the Jews managed to improve their position. They gradually gained readmittance, sometimes covert, sometimes openly avowed, into most of the countries from which they had been excluded. But although they were allowed to live under the protection of the laws, they were not accorded full civic rights in any of the Christian States. They engaged in trade and carried on usury, by means of which they frequently acquired immense wealth. But they were not permitted to hold public offices, and were treated as aliens. They lived usually in ghettos (which is what the rabbis desired, so they could retain control over the Jews as a whole), apart form the Christian community.

     "And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: But THEIR MINDS WERE BLINDED (They were blinded so that could not see that they were Israel. This happened after the Assyrian Captivity: for UNTIL THIS DAY REMAINETH THE SAME VAIL UNTAKEN AWAY (Even today, most of Israe, cannot see or recognize who they really are; and thus allows an anti-Yawhew to steal their name) IN THE READING OF THE OLD TESTAMENT; which vail is done away in Christ. But EVEN UNTO THIS DAY, when Moses is read, THE VAIL IS UPON THEIR HEART. Nevertheless WHEN IT SHALL TURN TO THE LORD, THE VAIL SHALL BE TAKEN AWAY. Now THE LORD IS THAT SPIRIT: AND WHERE THE SPIRIT OF THE lORD IS THERE IS LIBERTY. But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." (2 Corinthians 3:13-18)
 

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