-Caveat Lector- from: http://www.servtech.com/~grugyn/bk2a-5wl.htm <A HREF="http://www.servtech.com/~grugyn/bk2a-5wl.htm">The Abolitionists & the Illuminati </A> ----- A sampling. As always, Caveat Lector. Om K ----- The Abolitionists and the Illuminati "The pictorial representation is two Dorjes crossed. The Dorje is the Tibetan symbol of the thunderbolt, the emblem of celestial Power, but more in its destructive than its creative form. More, that is, in its earlier rather than its later form. For destruction may be regarded as the first step in the creative process. The virgin ovum must be broken in order to fertilize it ... six flames issue from the centre ... this is the creative Will." Aleister Crowley the Lord of Dominion from The Book of Thoth Now realizing that the Constitution of the United States of America was the result of a Freemasonic coup, engineered by John Adams, Alexander Hamilton, Benjamin Franklin, George Washington & Co., in fulfillment of a contract between themselves and their allies, the Hofjuden, we proceed to investigate the next phase of the plot. This developed into a struggle between the Freemasons and the Illuminati, who were also agents of the Hofjuden, over who would be in control of this vast new American empire. In the course of this conflict, the Freemasons became the protagonists, the defenders of the "system", while the Illuminati were set up to be the antagonists, the agents of change, apostles of the "Age of Enlightenment": "It smiles upon thy work, a New Order of the Ages." Click here to see The Great Seal of the United States In order to give birth to this New World Order, and to unleash its forces, it was necessary that there be war. The womb of its gestation had to be ripped open, ere the Child of the New Aeon emerge. In mainland Europe, Napoleon had been raised up to shatter the power of the old Aristocracy and the Roman Catholic Church. In the process, he emancipated the Jews. In America it was Abraham Lincoln who had been raised up to commit the deed. It was he who crossed the Dorjes and sparked the fires of war, which destroyed forever the ideal of America as a confederation of free states. He was the agent of Change, and like a midwife, he assisted the Constitution in giving birth to her monstrous child, the Federal government, the invincible Union, the United States of America. In the process, Abraham Lincoln emancipated the negroes, opened the door to their citizenship and amalgamation, and prepared America to receive the Jews. Napoleon cut them loose, but it was Lincoln who tilled the soil of their planting. Absent this conflict between the forces of Freemasonry and the Illuminati, the Abolitionist movement is an enigma, dating back to the days of the early Quaker settlers. These people, who were pacifists, had formally disowned slavery in 1688; and it was due to the large Quaker population in Pennsylvania that this colony, in 1712, became the first to ban the importation of negro slaves. The institution of slavery itself was banned in Pennsylvania in 1780, followed by Massachusetts, Connecticut, Rhode Island, New York and New Jersey over the next six years in rapid succession. All of this occurred peacefully within the sovereign states, prior to the Constitution of the United States of America having been adopted, and there was every reason to believe that the process would continue, in the South as well, on its own initiative, and in due time. Article 6 of the Northwest Ordinance of 1787 -- a product of the Confederation: the United States in Congress Assembled -- banned slavery in the territories northwest of the Ohio river, which later became the states of Ohio, Indiana, Illinois, Michigan and Wisconsin. We can see here the creation of a new Federal authority -- the power to define and regulate slavery, as well as to tax it -- that cleverly bypassed the issues of state sovereignty and the will of the people (as in referendum or local autonomy) on the theory that the territories were as yet neither populated nor extant states. It is auspicious that the Ordinance was passed in the year of the "Constitutional" Convention, for we can clearly see the Federalist forces at work, laying the groundwork for Federal powers that were to become perfected under the Constitution itself. It is enough to raise the question of why the issue of slavery was even raised in the Ordinance; if the area was underpopulated, slavery could hardly have been considered either a problem or a Federal concern. Under the new Constitution, as soon as the mandatory waiting-period (Article I Section 9 Paragraph [1]) had expired, the Federal government issued its anticipated ban on the importation of slaves in 1808, to be effective throughout the United States, pursuant to that same Article I, Section 9. But it was also understood, in the South better than elsewhere, how the sudden mass-emancipation of negro slaves could result in severe social, cultural, economic and political disruption. This was a growing concern because, increasingly, the issue of emancipation was being confused with the separate issues of negro citizenship and civil rights. Some people realized that granting citizenship to the negroes would mean they could freely roam about and occupy this land, and it would include for them the right to bear arms, to freely assemble, and to be played for fools. There are yet many countries in the world which today deny citizenship to resident aliens, because they value and jealously guard their homeland, the womb of their race and culture. So the issue of how to resolve the "negro problem" in America was by no means a closed book. There were alternatives to be considered, and the plain fact that the negroes had as yet but few of the cultural or religious institutions, or restraints, which are an integral part of the Anglo-Saxon heritage, constituted a serious argument in favor of a more deliberate process. It was to pursue these alternatives that the American Colonization Society was created in 1817 as a private foundation, for the purpose of establishing American colonies in Africa for negro emigration. Under the leadership of men like James Madison and Henry Clay, the Society soon gained the support of many prominent business and civic leaders. In 1820, a fleet of five 12-gun schooners was built to interdict the now-illegal slave trade off the African coast, and to explore for suitable colonization sites. In 1822 the settlement of Liberia was established in western Africa, with the Colonization Society providing food, clothing, housing, agricultural equipment, medical facilities, churches and schools for the negro settlers. A few years later, the colony at Sierra Leone was founded. A very strict screening process was instituted, including personal references for all applicants, in order to assure that those who were admitted into the program would be of the highest moral character. The African resettlement was an expensive proposition, and the support of these colonies became a deepening drain on the Society's resources. Further, the promised Congressional funding never materialized. Although a few state legislatures did eventually make token contributions, almost from the start, the colonization effort had been obstructed by the Abolitionists, who employed the scare-tactic of claiming that the colonies were being prepared to receive the forced exodus of all the American negroes, about two million of them, an undertaking that was hardly feasible however attractive the idea may have appeared. The settlement of Liberia and Sierra Leone had been conceived as a way to provide emancipated negroes with a "colonial" status and limited citizenship, as an alternative to full United States citizenship. These colonies were also to provide an alternative for those who were unable or unwilling to adjust to Western European culture as it then existed in the United States. But it was also intended that the negro settlers would become a civilizing missionary presence on the African continent. That was part of a plan to "Europeanize" the negro populations in both America and Africa. This was not all that different from the treatment the early American colonists had received from the English crown. The Colonization Society was certainly more humane, both in conception and in execution, than the Scottish and Irish land clearances had been. It was imagined, perhaps vainly and over-optimistically, that negroes might be capable of establishing homesteads, towns, counties and states in Africa in the same way that European-Americans were settling the West, as proscribed in the Northwest Ordinance of 1787. Also of interest, no sooner had these negro emigrants resettled in Africa, than many reverted to purchasing and owning African negro slaves themselves. We should be ever mindful of the fact that the abolition of slavery was a spontaneous phenomenon of Western European industry, civilization and culture; a process not limited to the United States, but occurring simultaneously among all of the developed "colonial" powers. In 1798, Napoleon abolished slavery in France. Britain first banned the slave trade in 1807, and later passed the Slavery Abolition Act in 1833. Mexico had ended slavery in 1829, and Holland was soon to follow. Portugal banned it in 1836. Russia ended serfdom, which had been essentially the same as negro slavery in the United States, in the 1850s. So it must be remembered that the phenomenon of 19th-century European "liberationism" was not strictly abolitionist, as we think of it today, but that it corresponded with the Industrial Revolution and the rise of Capitalism. This created the bourgeoisie, a new business-aristocracy that felt itself free of the moral responsibility to provide for its labor when money was tight. Henceforth, poverty and enfranchisement were to become the burden of government, not the upper class. This Federalization of the very complex moral, social and legal issues arising from conditions of human bondage exactly parallels the rise of Illuminism, Marxism, the Communist Party, Feminism and the myth of the "Brotherhood of Mankind" as the proletarian masses. They were all part of a worldwide movement, highly organized and well-financed. Of special concern to us, this message played well in the American churches, where the bolus of negro servitude tended to overshadow the industrial exploitation that was taking place at their very doorsteps -- but then, the bourgeoisie were always punctilious church-goers, and certainly the largest contributors at the plate. And so, very close to the heart of Christian teaching at the time was the post-millennialist belief that the Gospel must be brought to all nations, in preparation fo r the Second Coming. This teaching is fundamentally telescopic, redirecting the people's religious and moral concern towards distant peoples and far-off lands. It was the fervor of dispensationalism, the idea that God had created the world in seven ages, and that the coming Age was the Seventh, the Day of Rest and Attonement, which would prepare us for the millennial Kingdom of Jesus Christ. It was the faith and hope that all mankind -- finally, even the Jews themselves -- would become converts to Christianity (and, incidentally, to its strangely telescopic views on charity and philanthropy). The Second Great Awakening, which occurred during the mid-19th century, led to a significant increase in Christian evangelism. In the territories of the Northwest, pioneer missionaries endeavored to civilize the American Indians, as much as the emigrants, and these played a significant role in the settlement of the Western states. Likewise Hawaii, Polynesia and the Far East all experienced rapid growth in missionary activity. In Africa, following the establishment of the American-African colonies, several European nations also began to contribute missionary programs of their own for the civilization of that continent. Initially, these efforts focused on the most warlike of the African tribes who had traditionally used the slave trade as a source of revenue, in order to show them how to develop agricultural products that could be marketed in lieu of slaves. The late-19th century German "colonization" of Tanganyika was a paragon of non-exploitive missionary development. >From these positive, rational, Christian, and auspicious beginnings -- among a sect so renowned for its pacifism that its members were regularly exempted from militia duty (the Quakers) -- the Abolitionist movement took root and grew in America. By 1838 there were some 250,000 members organized into 1,350 different anti-slavery societies. But something else had occurred along with this growth in organization and funding: the movement had inexplicably turned militant. By the 1830s, William Lloyd Garrison was already condemning the Colonization Society as a slaveowners' plot, effectively blocking government support for the African colonies and sabotaging their future development. Not only must all the negroes remain here in the United States, he argued, but they must also be granted full citizenship and civil rights ... immediately and unconditionally, or else there would be civil war! With whom and over what? It had already been agreed that the institution of slavery was to be abolished. The only question was over how rapidly this process should take place; about how much (or how little) time would be allowed for social and institutional adjustment. While it is true that many Southerners -- especially the 2,400 large plantation owners -- held fast to their belief that slavery could be maintained perpetually, the younger generations were not so inflexible. If anything, the "negro problem" required patience and deliberation to resolve, not force. So why did the Abolitionists insist on such radical and immediate revolution, giving the matter so little forethought? And why this linkage of emancipation with civil rights? Freedom and citizenship are two entirely different propositions, the latter involving draconian social and cultural changes that are imposed upon the European-American population. The shocking brutality displayed by the negro preacher Nat Turner in his 1831 slave rebellion had provided ample proof that the Southern urge to caution was well-founded. Fifty-seven whites, almost all of them women and children, had been butchered by Turner and his cohorts with a blunt saber and an axe ... and all of it for no reason. Similar behavior had erupted in Haiti in 1798 when the French emancipated their slaves. Nor was the Nat Turner incident an isolated event in America. There had been an earlier negro rampage in New Orleans in 1811, a plot by negroes to burn Charleston in 1822, and the later 1851 negro riot in Christiana, Pennsylvania, that had been staged by the radical publicist John Vashon and his son as a protest to the 1850 fugitive slave law. Such behavior should have been, at the time, absolutely shocking to decent and cultured society where the Abolitionist movement was taking hold, yet these appeared unmoved by the violence, and their leadership actually to revel in it. During the 1850s Harriet Beecher Stowe wrote Uncle Tom's Cabin, an inflammatory piece of propaganda that was widely circulated, and whose sole research had been drawn from Abolitionist publications she had collected and anecdotes told by her negro house-servant in Cincinnati, Ohio. Born in Boston, Mrs. Stowe had never traveled south of the Mason-Dixon line, and yet her portrayal of Southern plantation life was accepted by her readers as authentic. Likewise at this time, negro personalities like Frederick Douglass, Sojourner Truth and Widow Mercy were making the circuit among the Northern petit bourgeoise feminist-socialist society, spreading equally perverted distortions of life the South, salted with the most radical polemics imaginable. Liberal negrophilia was being turned into a brooding hatred of the South. "I will be as harsh as truth and as uncompromising as justice. On this subject I do not wish to think, to speak, or write, with moderation." William Lloyd Garrison Boston Public Liberator, Vol.1 No.1 In 1829 David Walker had published his Appeal, calling upon negroes to rise up and "kill or be killed". The first National Negro Convention was held in Philadelphia in 1830. The assembly turned militant, echoing David Walker's Appeal, and called for unity among negro abolitionists. Thus, by the 1830s, militancy, war-mongering and threats of violence had become established hallmarks of the Abolitionist movement, and yet they continued to find support in upper-class society. Consider the following statement made by the Abolitionist financier Gerrit Smith in 1835, twenty-five years before the Southern secession actually occurred: "It is not to be disguised, that a war has broken out between the North and the South. -- Political and commercial men [i.e., the Freemasons, ed.] are industriously striving to restore peace; but the peace, which they would effect, is superficial, false, and temporary. True, permanent peace can never be restored, until slavery, the occasion of the war, has ceased. The sword, which is now drawn, will never be returned to its scabbard, until victory, entire, decisive victory, is ours or theirs; not, until that broad and deep and damning stain on our country's escutcheon is clean washed out -- that plague spot on our country's honor gone forever; -- or, until slavery has riveted anew her present chains, and brought our heads also to bow beneath her withering power. It is idle -- it is criminal, to hope for the restoration of the peace, on any other condition." Gerrit Smith to the New York Anti-Slavery Society Presbyterian Church in Peterboro NY, October 21, 1835 Gerrit Smith, whose father had been a partner with John Jacob Astor in land banking speculation and the fur trade, was no outsider to politics. An Abolitionist from the start of his career, Gerrit later served in Congress from 1852-1854 as the representative of Madison and Oswego counties, and he was also a presidential candidate in the 1848, 1856 and 1860 elections. By 1856, Gerrit Smith and his associates -- the "Secret Six" -- attempted to make good on their threats by openly financing the radical insurrectionist John Brown. With his private army of "free-state" renegades, Brown wreaked murder and havoc in eastern Kansas, apparently trying to precipitate a war: "... Several years before his raid on Harper's Ferry, Brown and several other men killed and mutilated five men and boys in what became known as the Pottawatomie Creek massacre. The victims, who owned no slaves, were guilty of the high crime of having supported the Missouri faction in the dispute over the Kansas government, and had thus committed a thought crime against human rights. (They had "committed murder in their hearts," Brown said.) Indiscriminate slaughter thus became a legitimate vehicle for vindicating human rights." Thomas E. Woods, Jr. The Abolitionists http://www.dixienet.org/spatriot/vol2no5/abolish.html Not content with this, Smith and the "Secret Six" then provided the guns and money for Brown's attempt to create a fortress of armed negro terrorists in Appalachia, from which he intended to instigate a slave rebellion in the South. It was in pursuit of this plan that Brown, the self-styled Spartacus, met his end at the Harper's Ferry arsenal. Following this incident, Gerrit Smith feigned insanity and committed himself to an asylum out of fear that he would be prosecuted for conspiracy, and several of the "Secret Six" fled to Canada along with their crony, Frederick Douglass. "Following Brown's execution in 1859, church bells rang all across the North in honor of the fallen martyr. Emerson and Thoreau actually compared Brown to Christ himself. Louisa May Alcott referred to him as "Saint John the Just." Among Northern literary figures, Nathaniel Hawthorne stood virtually alone in insisting that there was never a man more justly hanged." Thomas E. Woods, Jr. The Abolitionists http://www.dixienet.org/spatriot/vol2no5/abolish.html It is not unfair to say that the Abolitionists, more than any other party, were the ones responsible for that bloody conflagration called the American Civil War. How is it that a handful of radicals, idealists and utopians, mostly petty bourgeoisie women and former negro slaves, neither of whom had the right to vote or to hold office, were able to spread such rumor, violence and distortion, and eventually hijack the Federal Government and drive eleven states into secession? In their determination to force radical change upon their countrymen to the South -- a thousand miles away -- the Abolitionists eventually succeeded in turning the newly-created Constitution into a bludgeon of reprisal. It was not just their militancy, but the irrationality of their demands, their refusal to compromise, the relentless pressure for immediacy ... all of this gives credence to the theory that the Abolitionist movement itself had been hijacked and was being manipulated to instigate a war. Evidence points us to the Illuminati. Researchers have identified William Lloyd Garrison, publisher of the Boston Liberator, Caleb Huse, publisher of the Newbury Port Herald, the Unitarian minister Thomas Higginson, one of the "Secret Six", and Horace Greeley, owner of the New York Daily Tribune, as being members of this secret cult. During the 1850s, following the publication of the Communist Manifesto (1848), Greeley had openly employed Karl Marx as his European correspondent, while Garrison's Liberator bore on its masthead a banner which read, "Our country is the world, our countrymen are mankind" ... an axiom that is central to both Marxism and one-world government. The financiers George Luther Stearns and Gerrit Smith are also suspected of having been Illuminati agents, though the evidence against them is circumstantial, if voluminous. The "Secret Six" are especially intriguing because of the way that four of them had fled the country after the John Brown incident. It was clearly guilty behavior, and it raises the question, "What were they trying to hide?" It was Smith and Stearns who had supplied the money and guns. Why did the others lose their nerve? Were they afraid that an informant or an investigation might turn up something else -- evidence of a far more sinister complicity? The "Secret Six" have been identified as Franklin B. Sanborn, physician Samuel Gridley Howe, industrialist George Luther Stearns, Thaddeus Hyatt, and two Unitarian ministers, Theodore Parker and Thomas Wentworth Higginson. Howe was also a Unitarian, and his wife, Julia Ward Howe, was active in the Women's Rights movement. Stearns was a Jewish lead pipe manufacturer (lead as in bullets, and pipe as in gun barrels) who may well have been the kingpin of the group, and he was the gun-runner who had supplied John Brown. Stearns' penchant for arming negroes (Brown was a white Abolitionist) later carried over into the Civil War: "Massachusetts Governor John Andrew asked Stearns to recruit the first northern state African-American regiment, the 54th Massachusetts Infantry, recently made famous by the Hollywood movie Glory. Stearns was made a major and made Assistant Adjutant-general for the Recruitment of Colored Troops. He recruited over 13,000 African-Americans, established schools for their children, and found work for their families. After Emancipation, he worked tirelessly for African-American civil rights. Friends and associates included the Emersons and the Alcotts, Thoreau, Lydia Maria Child, Charles Sumner, Andrew Johnson, and Frederick Douglass." Charles E. Heller Portrait of an Abolitionist: A Biography of George Luther Stearns, 1809-1867 Greenwood Publishing Group George Luther Stearns, a radical among radicals, also had his hand in publishing, the mass media of his time. Control of the press was crucial to both the Abolitionist and Illuminati agenda. By financing E.L. Godkin, Stearns became the de facto chairman of The Nation: "The largest single contributor to Godkin's $100,000 capital was the Boston abolitionist George Luther Stearns, a lead pipe manufacturer who supplied John Brown with the weapons that were used at Harper's Ferry. A second chunk of money had come from a Philadelphia group headed up by James Miller McKim, one of the founders of the American Anti-Slavery Society, who wanted to take up the cause of the newly emancipated slaves in the spirit of the great abolitionist William Lloyd Garrison's The Liberator, which went out of business when the Civil War was won. "McKim was also looking for a job for his prospective son-in-law, the abolitionist's son, Wendell Phillips Garrison, who was made literary editor and invented the system of sending books out to reviewers with credentials relevant to the subject matter. Other monies had come from a Boston-based group affiliated with the Loyal Publication Society, which distributed broadsides on such subjects as Negro citizenship and financing the war, free of charge, to nearly 1,000 editors. It was a forerunner of the syndicated column, and also had an interest in dealing with the problems of the freedmen. Godkin's Nation went on to endorse the early Reconstruction program: the Freedman's Bureau, the Civil Rights Bill of 1866, the Reconstruction Acts of 1867 and the war amendments. But it balked at proselytizing on behalf of the radical reconstructionists, and even qualified its support for freedmen voting by proposing an education test for suffrage. "Stearns complained. The radical reconstructionist Wendell Phillips, in a speech before the Anti-Slavery Society in Boston, said, "look at this new journal, The Nation, which undertakes to represent these Freedman's Associations, and which all the subscribers of anti-slavery papers are advised to take instead of old anti-slavery journals. How uncertain its sound! How timid, vacillating, and noncommittal is its policy! ... Are you willing such a neutral should represent us?" >From "A Complete History of The Nation" But we are getting ahead of ourselves. Returning to the ante-bellum years, it had already been acknowledged, as early as 1798 with the publication of Robison's Proofs, that the Illuminati were the "invisible hand" behind the French Revolution. Their ultimate purpose will be discussed in a later chapter, The Unified Conspiracy Theory. For now, let it suffice to say that the Illuminati were interested in disrupting the established order, to prepare for a New World Order to come. In Europe, their efforts were focused on undermining the aristocracy, infiltrating the universities and drawing together the various socialist and feminist movements into the Communist Party (1848), together with the foundation of the Fabian Society (1883). In America, their target was not only Freemasonry, but also the Christian church. It was not enough simply to infiltrate the lodges; a counterbalancing force also needed to be organized. To this end, the Illuminati infiltrated the ministry, and used the churches as a tool for drawing together the anti-Mason, socialist, feminist and abolitionist movements in America, eventually forging the Republican party to carry the banner of Abolition, the one cause capable of generating a war. They were, in fact, agitating from both sides of the conflict, for Illuminati agents have also been identified among the leaders of the Southern secession movement. In the ensuing chaos, they hoped to unhinge not only the political process in America, but the religious, social and cultural institutions of our nation as well. During the hundred years from the mid-18th to the mid-19th century, Freemasonry had enjoyed absolute control over the governance of, first the colonies, then the sovereign States under the Articles of Confederation, and later the United States of America. This power extended from politics to business and private institutions, even to the established mainstream churches. Having achieved their goal in America by the dawn of the 19th century, and having crowned this with the creation of a "Masonic" Republic (for such it really was), it was henceforth the interest of Freemasonry to maintain the status quo, under which they were the established supreme architects of this new nation and its destiny. "Masonry was powerful in New York. In Genesee County alone, fifty percent of Governor DeWitt Clinton's party support was Masonic. Ninety percent of that county's population were small farmers, yet ninety percent of the Masons held non-farming jobs or "pursuits that distinguished them from their non-Masonic neighbors in both social and economic status." Professionals and white-collar workers dominated Masonry just as they did politics. Masonry had become a stepping stone to a successful political career ... "... It wasn't until 1826 that anti-Illuminati feelings were once more aroused in this country as a result of the disappearance of one William Morgan, an American Freemason, who had written a book revealing Masonic secrets entitled Illustrations of Freemasonry. "Morgan, apparently, had been abducted and drowned in Lake Ontario. It was alleged that fellow Masons had done it. This caused a nationwide furor, resulting in the creation of an anti-Masonic political party in 1829 by Henry Dana Ward, Thurlow Weed, and William H. Seward. Interest in both Robison's and Barruel's books were revived during that period, with the result that Freemasonry suffered a great loss of membership. The anti-Masonic movement lasted a few years until the furor died down. By 1840, the anti-Masonic party was extinct." from the Introduction to John Robison's Proof of a Conspiracy http://www.jurai.net/~gaijin/ill.conproof.html The effects of the Morgan affair were more immediate and farther reaching than indicated above. It was not so much the contents of his book, Illustrations of Freemasonry, that had proven so damaging to the Order, as it was the subsequent behavior of Freemasonry itself. As evidence of Morgan's abduction and murder came to light, the public curiosity was inflamed, and the extreme effort exerted by the Order to suppress further investigation aroused still greater public indignation. The following was written in 1847: "The Institution of Masonry was introduced into the British Colonies of North America more than a hundred years ago. It went on slowly at first, but from the time of the Revolution it spread more rapidly, until in the first quarter of the present century it had succeeded in winding itself through all the departments of the body politic in the United States, and in claiming the sanction of many of the country's most distinguished men. Up to the year 1826 nothing occurred to mar its progress or to interpose the smallest obstacle to its triumphant success. So great had then become the confidence of the members in its power, as to prompt the loud tone of gratulation in which some of its orators then indulged at their pubic festivals, and among these none spoke more boldly than Mr. Brainard, in the passage which will be found quoted in the present volume. He announced that Masonry was exercising its influence in the sacred desk, in the legislative hall and on the bench of justice, but so little had the public attention been directed to the truth he uttered, that the declaration passed off, and was set down by the uninitiated rather as a flower of rhetoric with which young speakers will sometimes magnify their topic, than as entitled to any particularly serious notice ..." "... The simple announcement of the intention to print this work [Morgan's Illustrations] was known to have been received by many of the persons in the vicinity, acknowledged brethren of the Order, with signs of the most lively indignation. And as the thing went on to execution, so many efforts were made to interrupt and to prevent it, even at the hazard of much violence, that soon after the disappearance of the prime mover of the plan, doubts began to spread in the community, whether there was not some connection, in the way of cause and effect, between the proposed publication and that event. Circumstances rapidly confirmed suspicion into belief, and belief into certainty. At first the attention was concentrated upon the individuals of the fraternity discovered to have been concerned in the taking off. It afterwards spread itself so far as to embrace the action of the Lodges of the region in which the deed was done. But such was the amount of resistance experienced to efforts made to ferret out the perpetrators and bring them to justice, that ultimately the whole organization of the Order became involved in responsibility for the misdeeds of its members ..." "... Neither is it perfectly certain that its [Morgan's Illustrations] revelations would have been ultimately established as true, had not a considerable number of the fraternity, stimulated by the consciousness of the error which they had committed, voluntarily assembled at Leroy, a town in the neighborhood of Batavia, and then and there, besides attesting the veracity of Morgan's book, renounced all further connection with the society. One or two of these persons subsequently made far more extended publications, in which they opened all the mysteries of the Royal Arch, and of the Knight Templar's libation, besides exposing in a clear light the whole complicated organization of the Institution. Upon these disclosures the popular excitement spread over a large part of the northern section of the Union. It crept into the political divisions of the time. A party sprung up almost with the celerity of magic, the end of whose exertions was to be the overthrow of Masonry. It soon carried before it all the power of Western New York. It spread into the neighboring States. It made its appearance in legislative assemblies, and there demanded full and earnest investigations, not merely of the circumstances attending the event which originated the excitement, but also of the nature of the obligations which Masons had been in the habit of assuming ..." "... It may be sufficient to state the manner in which the powerful efforts made to discover the guilty parties and to bring them to justice, were perpetually baffled. The first and most natural impulse operating upon those who united in an endeavor to maintain the law, was to look to the Chief Executive Magistrate of New York for energetic support. The person who held that office at the moment, was a no less distinguished man than the celebrated DeWitt Clinton. But he was at the same time a Freemason, and what is more, he was High Priest of the General Grand Chapter of the United States, in other words, the highest officer of the Order. The fact was known throughout the region of Western New York, and was unquestionably relied upon as a protection from danger by those who were concerned in the deeds of violence. Indeed it afterwards came out, that what purported to be a letter from him was freely used for the purpose of instigating the members of the Order to prosecute their schemes." Copyright 1847 T. R. Marvin Introduction to Letters on the Masonic Institution, by John Quincy Adams http://www.crocker.com/~acacia/text_lmi.html This last item presents the most intriguing piece of evidence in the whole affair. It suggests that communications had issued from DeWitt Clinton's office to the Masonic Lodges in Canandaigua, Batavia, LeRoy, Bethel, Rochester, Buffalo and Lockport, prior to the abduction of William Morgan, indicating that the man was to be dispatched. We have already identified DeWitt Clinton as an agent of the Illuminati who had been recruited from within the higher ranks of Freemasonry, and we have cause to question his allegiance. Had it not been for his instigation, nothing would have happened in the Morgan affair. A book would have been published by an obscure and inconsequential author; only this and nothing more. What brought Morgan's book into the public limelight was the predictable chain of events -- murder, coverup, conspiracy and public outcry -- following his abduction, and which had apparently been set in motion by an ill-advised authority somewhere within the Lodge. Subsequent events led directly to the exposure and downfall of Freemasonry from its apex of power. It is possible that Morgan had simply been an excuse, an opportunity for the Illuminati to bait Freemasonry into a trap. The high offices held by Clinton and Livingston, his Freemasonic successor and fellow Illuminati conspirator, assured that events could have been manipulated from both sides of the fence to produce exactly the results they wanted. The confused state of American politics during this period 1820-1860 is largely a reflection of the interplay between these two forces, the Freemasons and their parasites, the Illuminati. On the surface, the two were allies, infiltrating and buying their way into the various upstart populist, religious and socialist movements, and then turning these organizations to their own ends. At the same time that the Freemasons were endeavoring to construct a Masonic New Sion, a counterfeit Israel if you will, the Illuminati were working from within the lodges as from without, agitating, promoting confusion and disorder, and weaving a second web of intrigue that would eventually hamstring the lodges of Freemasonry and force its concession to a higher power. So, while the Anti-Masonic Party may have been short-lived as a political entity, its members and their leadership had hardly disappeared from the scene. In 1840 they merged with the National Republicans to form the Whig Party, a pseudo-populist movement that was ostensibly organized to oppose the centralization of power that had occurred during the Andrew Jackson administration. But it was also Andrew Jackson who had withdrawn the government deposits from the first Bank of the United States, torpedoing this institution, seventy percent of which had been owned by foreign interests (the Hofjuden?). "The bold efforts that the present bank has made to control the government and the distress it has wantonly caused, are but premonitions of the fate which awaits the American people should they be deluded into a perpetuation of this institution or the establishment of another like it ... If the people only understood the rank injustice of our money and banking system there would be a revolution before morning." Andrew Jackson's address to Congress, 1829 "You are a den of vipers and thieves and I intend to rout you out, and by the eternal God, I will rout you out." Andrew Jackson's declaration of war on the Money Powers In the 1840 election the Whigs captured both the presidency and the Congress. But President William Henry Harrison unexpectedly died one month after taking office in 1841, some say due to pneumonia and others from arsenic, and his Whig running-mate John Tyler became president. Prior to this, Tyler had been the rector and chancellor of William and Mary College, one of the oldest schools in America, founded in 1693 by a group of Anglican clergy and wealthy landowners. The Tyler family was part of the old Virginia land-aristocracy, and John Tyler was himself a plantation owner and probable Freemason. This suggests that he may also have been a Masonic mole planted within the Whig party. What is certain is that, as president, he unexpectedly vetoed the Congressional legislation that would have created the Second Bank of the United States, an objective that was specific to the Illuminati agenda. He was denounced for this by his party, though it is doubtless he had been following orders from higher up. It would appear that the Masons, since the time of Andrew Jackson, had been fighting back. Millard Fillmore, a Unitarian and probable Freemason, forms a curious parallel to the case of John Tyler. Born into rural poverty in New York State, Fillmore became a lawyer in 1823, and later joined forces with Thurlow Weed. He became a prominent leader in the old Anti-Mason Party, and he was later the running-mate of Zachary Taylor on the Whig ticket of 1848. Once again the Whigs won the election, and not only was President Zachary Taylor in open alliance with the Abolitionists, he had made it clear that he would use the federal armed forces to crush any movement by the South to secede. On July 4, 1850, he attended a ceremony at the Washington Monument, where he consumed a bowl of cherries and milk. His death five days later was officially attributed to heat stroke, though it more resembles poison. And so Fillmore unexpectedly became president, as had Tyler before him. And also like Tyler before, Fillmore appears to have worked in the Masonic interest, restraining the militant Abolitionist and anti-Mason elements within the party and blocking the establishment of a national bank. Skipping a term, he later ran in 1856 for president on the nativist (anti-Catholic) "Know-Nothing" platform against the (conservative) Democrat Buchanan and the (radical) Republican Fremont, in which Fillmore pulled enough of the Northern Protestants -- (Baptist, Methodist, Presbyterian) -- away from their Abolitionist coalition to put Buchanan, a Freemason, into the White House. One has to wonder where Fillmore stood. Mason or anti-Mason? As one studies the developments of this first half of the 19th century, it becomes clear that Freemasonry in the United States had been put on the defensive, and that it was being challenged by a significant outside force. Having already been infiltrated by the Illuminati, the Freemasons found themselves at a peculiar disadvantage, not knowing who among their members could be trusted and who might be a double agent. And it was also clear that the power of the Lodge was being methodically undermined and assailed on all points. Stepping back from the political front, we now turn our attention to the realm of religion and education, where splintering institutions and a plethora of new denominations presented another set of problems for the Masonic architects. The Protestant Church had a crucial role to play in the chain of events leading to the American Civil War, a disaster which increasingly takes on a religious significance, the result of a moral principle being tested to destruction. It was a religious revival, the Second Great Awakening, that eventually pushed the Abolition movement "over the top" and resulted in the election of Abraham Lincoln in 1860, breaking the Masonic power with a 40% minority coalition. Yet, as late as 1852, the Abolitionists had remained on the radical fringe, winning less than 10% of the popular vote with the Free Soil Party. Without the vigorous support of religious institutions, it is doubtful whether the radical Abolitionists could ever have managed a four-fold growth over eight yea rs. It was as though resistance had suddenly crumbled. What had happened? At the beginning of the 19th century, we find three major Protestant religious organizations dominant in America: the Episcopalians, formerly the Church of England (Lodge of St John), the Presbyterians from Scotland (Lodge of St Andrew), and the Congregationalists, who had evolved from the Puritans, and who were already infected with Unitarianism (the Illuminati). All three had an "educated" ministry, who received their "degrees" from "divinity schools", and virtually all of these had been under the control of Freemasonry by means of the Oxford-Cambridge university establishment, an extension of the Royal Society, which had developed from the London-Frankfurt connection, the marriage of Freemasonry and the International Bankers which also gave birth to the Bank of England. Not the least significant among institutions targeted by the Illuminati were these Protestant churches, which were also the seminal agents of the proliferating number of colleges and universities in America. The "progressive" Harvard-Yale-Princeton academic network was largely an outgrowth of this marriage of German-Hebrew Illuminism with British-Masonic Protestantism. It was the virgin ovum. Under the European system, which we had inherited, social governance was a joint undertaking of church and state, where each had its own areas of responsibility. It was the Church that defined the acceptable limits of social behavior and discourse. In particular, the churches controlled public attitudes, education, morality, and charitable dispensations, what we today call social sciences and services. By understanding what was taking place within the Church, we can gain a deeper insight into the forces that were shaping the course of events: "Before Anti-masonry ever became a political movement it was a religious crusade. Religious Anti-masonry began in the Protestant churches as an independent, altruistic, and moral campaign with much energy and enthusiasm from its participants. Most were evangelicals worried about the rise of rationalism and 'liberal' denominations, such as Universalists or Unitarians, in the United States ... " We need to step back a little further to see just how this came to be. The 16th-century Protestant Reformation had initiated a process of democratization within the Church, replacing the monarchic Papal authority with an oligarchic, and later Freemasonic, ministry. This resulted in the creation of the Calvinist Lutheran, Anglican, Presbyterian and Episcopalian churches. Of special interest, these also became the churches for the rising class of bourgeoisie. Their theology emphasized what I call the Error of Eccleciastes: "God has rewarded my faith and work. I am rich because God wants me to be rich." The Calvinist eschatology of predestination and redemption of the elect is essentially a pietistic justification of wealth, and it perpetrated a soberly materialistic view on the world where one's responsibility ends with his immediate family, and beyond that he pays alms to "the poor", it matters not whom. It is fundamentally anti-nationalistic, seeing a world composed only of "sinners" and the "elect". Further development of the democratic ideal led to the more radical movements of the Puritans, Quakers, Congregationalists, Methodists and Baptists. "When King Henry VIII of England broke with Rome and made the Church of England subservient to the English crown, many of his subjects thought he had not gone far enough in reforming the church. These people, sometimes called Puritans, wanted a church that was thoroughly reformed in its worship, governance, and outlook. Some of them tried to purify the English Church from within. Others, known as Separatists, left the state church and formed local groups of believers bound together by mutual covenants. ... Such gatherings were banned by British law, which demanded that all subjects of the king belong to the Church of England and no other. When the threat of persecution by English authorities became severe, the little church of Scrooby, led by its pastor John Ro binson, fled to Holland." What is the Congregational Way? http://www.naccc.org/his.html It was this congregation of Scrooby that later set sail for America on the Mayflower. It should be clear from the foregoing that the Church was the socializing institution of its time, an instrument of political power as well as social governance, and we should not be surprised to find that socialism did, in fact, germinate within the Church itself: that socialism was a religious movement long before it became a political one. The majority of Christians in early America did not see church and state as being separate or necessarily conflicting institutions; but rather, just as the Church of England had been used by the English Crown as an extension of its power, the Protestants viewed the commonwealth, and later the constitutional republic, as an extension of the pulpit, a secular forum for the expression of their religious ideals. This perception was clearly reflected in the Mayflower Compact itself, a product of early Puritanism. A hundred and fifty years later, a religious revival known as the First Great Awakening (1734) did much to lay the groundwork for the American Revolution. As this religious movement took root in America, it merged with the end-times prophecies found in the Book of Revelations and the Gospel of John. The widespread belief was that God had purposely waited until after the Protestant Reformation had occurred before He revealed the existence of the New World to Europeans, so that Protestantism, not Roman Catholicism, would predominate the new land; that God had then led the Christians to America as part of a Divine Plan for world redemption. This later became known as post-millennialism, and is well-reflected in Benjamin Franklin's 1777 proposal that the Great Seal should bear the image of "a heroic Moses lifting his wand to divide the Red Sea". Religion has, however, always run hot and cold in America, with erratic swings in between. It is precisely this eccentricity, or dynamic instability, that provides the fuel for religious revivalism which, like a whirlwind, periodically sweeps across the nation. By the end of the Revolutionary War, the revivalism of the First Great Awakening had been spent, and the rationalism of the Age of Enlightenment, the doctrine of Illuminism, was on the ascent. In 1800, at a religious nadir, it was estimated that only seven percent of the population were still regular church members (though many pious Christians were, at the time, split-off from established congregations, in protest against the obvious Masonic influence that had taken root within the Protestant Church): "Not many people realize that in the wake of the American Revolution there was a moral slump. Drunkenness became epidemic. Out of a population of five million, 300,000 were confirmed drunkards; they were burying fifteen thousand of them each year. Profanity was of the most shocking kind. For the first time in the history of American settlement, women were afraid to go out at night for fear of assault. Bank robberies were a daily occurrence. "Take the liberal arts colleges at that time. A poll taken at Harvard had discovered not one believer in the whole of the student body. They took a poll at Princeton, a much more evangelical place; they discovered only two believers in the student body, and only five who did not belong to the filthy speech movement of that day. Students rioted. They held a mock communion at Williams College; and they put on anti-Christian plays at Dartmouth. They burned down the Nassau Hall at Princeton. They forced the resignation of the president of Harvard. They took a Bible out of a local Presbyterian church in New Jersey and burned it in a public bonfire. Spiritual Awakening by Edwin Orr, EdD., D.Phil (Oxford) http://www.revivalnow.com/edwinorr.htm The above conditions reflect the emergence of capitalism in a society, when, under the influence of mammon, the gap between rich and poor starts to harden. The wealthy become materialistic, arrogant and impious, while the poor become wastrels or fundamentalists. This is because unrestrained capitalism will destroy all values within a society and replace them with money -- a singular measurement for the value of all human transactions. Those who have money become elitist, seeing themselves as something better than their neighbors, while those who don't have money are treated with increasing contempt. Interestingly, as competition heats up and money becomes tighter, it is the poor who fight one another most desperately over the scraps, thus displaying, as a class, behavior worthy of their treatment. When people begin to leave the comforts of "home", be it city apartment, town or well-established farm, to carve out for themselves a precarious new homestead in the wilderness, this is an act of desperation, not social advancement. No one willingly risks the lives of his loved ones, casts their fate to chance, and ventures out into the wild if he has a reasonable hope for a better future staying at home. The massive emigration of Americans from the eastern states into the newly-opened western territories, which began about twenty-five years after the Revolutionary War, indicates just how severe conditions had already become. America had been turned into a power-hungry, money-grubbing society, where land-speculators owned vast tracts numbering into the millions of acres, where Masonic property-owners had developed virtually every business activity into a monopoly, and where a huge portion of the population had been reduced to a sub-class of renters and day-laborers. It is from the ranks of these that the emigrants started heading west. Popular American historians tend to overlook this condition of exile which has always accompanied the Celtic and Anglo-Saxon people in our westward migrations. Most of our ancestors did not come to America joyfully and willingly, but had been mercilessly driven from their homes by their British and Masonic overlords, first to the New World, and then across the wilderness of the Appalachians, into the western plains and beyond. As far back as the 17th century, England had used the colonies as a dumping ground for Scottish prisoners of war, men who were evicted from their families and homeland and sold into servitude, at that time identical with slavery. During the 18th century this treatment was extended to social undesirables. By the 19th century, the British e xpulsions became indiscriminate, and we encounter the most brutal of the Highland Clearances, where whole towns were being evicted, the buildings razed by fire, and the people driven off in exile to the New World. Many of these emigrants arrived under bondage of indentured servitude, sold by their own chieftains, the Freemasonic landowners, who had decided that Cheviot sheep could be more commercially productive than people in the Scottish Highlands. This economic policy was called "land improvement". "There was a Scottish Presbyterian minister in Edinburgh named John Erskine, who published a Memorial (he called it) pleading with the people of Scotland and elsewhere to unite in prayer for the revival of religion. He sent one copy of this little book to Jonathan Edwards in New England. That great theologian was so moved he wrote a response which grew longer than a letter, so that finally he published it as a book, entitled: "A Humble Attempt to Promote Explicit Agreement and Visible Union of All God's People in Extraordinary Prayer for the Revival of Religion and the Advancement of Christ's Kingdom on earth, pursuant to Scripture Promises and Prophecies concerning the Last Time." Spiritual Awakening by Edwin Orr, EdD., D.Phil (Oxford) http://www.revivalnow.com/edwinorr.htm --[cont]-- Aloha, He'Ping, Om, Shalom, Salaam. Em Hotep, Peace Be, Omnia Bona Bonis, All My Relations. Adieu, Adios, Aloha. Amen. Roads End Kris DECLARATION & DISCLAIMER ========== CTRL is a discussion and informational exchange list. Proselyzting propagandic screeds are not allowed. Substance�not soapboxing! 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