-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 --[2]-- This Second Great Awakening began in the Old World as an outcry against human injustice, and the large property-owners in America were hardly less callous or brutal than their Masonic brethren in England or Scotland; not when it came to sacrificing their own people for the sake of mammon. It was precisely the desperation of a betrayed working-class, both in England and in America, that rendered the Americans, in particular, vulnerable to Apocalyptic vision and belief in the End-Times. It was here in America that the religious message became confused with pre- and post-millennialism. One reason for this was that in Europe the people could still look to America as a land of promise, whereas those who had already arrived here could see that the end of the road was no better than the start. In 1850, according to some accounts, the average life expectancy of an Irish immigrant was only six years from the date of his arrival. People who have hope in their future do not become Pre-millennialists. People who are secure in their future and satisfied with their worldly achievement do not wish to see things come to an end. That is a fact of human nature, and it applies to all: Pre-millennialism (the belief that we are entering the biblical time of the Tribulation) is a condition of those who are oppressed, even when they are in denial of the fact. That is why the upper classes naturally gravitate toward a religion of self-gratification (Episcopalian-Unitarian: "I am rich because God has rewarded me") and it is the lower classes who are drawn towards millennialist belief (Baptist-Methodist: "We are poor because this is the beginning of the Tribulation"). During the Irish Land Clearances and Potato Famine, more that 500,000 people were disfranchised and driven out to clear the way for baronial estates. Nearly two million more were intentionally starved to death, because the British claimed that food relief would render the Irish people unwilling to work! As described, this was the beginning of the age of capitalism, the money-based institution that was to replace the old system of a feudal aristocracy, and abrogate its noble responsibilities. This "New Order of the Ages" had already been proclaimed by the Illuminati in 1776. Mammon, impartial wealth, would become the primary determinant of social policy. What is amazing to see, during this early part of the 19th century, is how skillfully the public attention was being deflected from the suffering of the laboring class in America, who were under the most brutal exploitation, and how the issue of negro slavery was elevated to become the focus of all social grievance. This certainly served a dual practical purpose: to trivialize the continuing abuse of the white laboring-classes by comparison with a bolus, and to direct the peoples' frustration against a scapegoat, those villainous slaveowners of the Southern States. It is in light of this that we can appreciate the pompous rhetoric of the Declaration of Sentiments issued by the American Anti-Slavery Society in 1833: "... In purity of motive, in earnestness of zeal, in decision of purpose, in intrepidity of action, in steadfastness of faith, in sincerity of spirit, we would not be inferior to them [the Sons of Liberty, ed.] ... Their grievances, great as they were, were trifling in comparison with the wrongs and sufferings of those for whom we plead [the negroes]. Our fathers were never slaves -- never bought and sold like cattle -- never shut out from the light of knowledge and religion -- never subjected to the lash of brutal taskmasters. "But those, for whose emancipation we are striving --constituting at the present time at least one-sixth part of our countrymen -- are recognized by law, and treated by their fellow-beings, as brute beasts; are plundered daily of the fruits of their toil without redress; really enjoy no constitutional nor legal protection from licentious and murderous outrages upon their persons; and are ruthlessly torn asunder -- the tender babe from the arms of its frantic mother -- the heartbroken wife from her weeping husband -- at the caprice or pleasure of irresponsible tyrants. For the crime of having a dark complexion, they suffer the pangs of hunger, the infliction of stripes, the ignominy of brutal servitude. They are kept in heathenish darkness by laws expressly enacted to make their instruction a criminal offense. "These are the prominent circumstances in the condition of more than two million people, the proof of which may be found in thousands of indisputable facts, and in the laws of the slave-holding States. Hence we maintain -- that, in view of the civil and religious privileges of this nation, the guilt of its oppression is unequaled by any other on the face of the earth; and, therefore, that it is bound to repent instantly, to undo the heavy burdens, and to let the oppressed go free ..." "... That all those laws which are now in force, admitting the right of slavery, are therefore, before God, utterly null and void; being an audacious usurpation of the Divine prerogative, a daring infringement on the law of nature, a base overthrow of the very foundations of the social compact, a complete extinction of all the relations, endearments and obligations of mankind, and a presumptuous transgression of all the holy commandments; and that therefore they ought instantly to be abrogated." from The Declaration of Sentiments (1833) Source: Louis Ruchames, ed., The Abolitionists (1963), 78 It is difficult to over-estimate the power of such rhetoric at the time. Here we can see a well-oiled propaganda machine in action, what is now called the opinion-shaping and policy-making network. Never mind how many impressed white sailors were subjected to stripes for the least insubordination, nor the white factory laborers who were plundered daily of the fruits of their toil. Observe instead how skillfully the argument for emancipation is used to imply agreement on the issues of negro citizenship and full civil rights, without ever mentioning these things by name, and how carefully the Declaration of Sentiments avoids suggesting that these other issues might be considered separately. "Oh, but of course emancipation means civil rights. I thought everybody knew that." "Oh, but of course civil rights means integration and amalgamation. I thought everybody knew that." And it was the Unitarian Church, whose membership was drawn from the upper-class socialites of New England, who took the lead in laying this groundwork for the Illuminati agenda of racial and cultural amalgamation. "The first phase of this new awakening is recognized in the so-called Unitarian movement which spread over New England during the early years of the [19th] century. Opposition to the Calvinistic doctrines of the Presbyterian and other orthodox denominations had existed in the colonies even in Revolutionary times, but it was not till near the end of the eighteenth century that this opposition assumed the aspect of an important religious controversy. The arena in which John Cotton and his grandson, Cotton Mather, Roger Williams, and the many lesser controversialists of the colonial period had waged their theological battles was again the scene of an intellectual and religious agitation which in its immediate effects and subsequent influence was more far reaching even than that celebrated movement of the preceding century, -- the Great Awakening of 1734-44. In 1805, Harvard College -- the fountainhead of New England literature -- elected a Unitarian as professor of Divinity. By the end of the first decade, nearly every prominent Congregational pulpit in eastern Massachusetts was held by a preacher of Unitarian doctrine. The theological seminary at Andover was founded in 1807 to combat the new teaching. [Once again, we can see the Masons fighting back, ed.] Moses Stuart (1780-1852) and Leonard Woods (1774-1854) became famous as teachers in this institution and as defenders of the orthodox creed. Lyman Beecher (1775-1863), the father of Henry Ward Beecher and Harriet Beecher Stowe, was the ablest and best-known champion of orthodoxy in New England. In 1826, he was called from his church in Litchfield, Connecticut, to a prominent Boston pulpit, that he might have a position on the firing-line. "The recognized leader of the Unitarians was William Ellery Channing, who was born at Newport, Rhode Island, and received his education at Harvard. He became the minister of a Boston parish in 1803. Cultured, eloquent, and a persuasive writer, he became famed throughout New England for his oratorical gifts and as a theologian ... The influence of Dr. Channing was strongly felt; a sermon preached by him at an ordination in Baltimore, in 1819, is especially famous as a rallying-cry of Unitarianism. "Prove all things; hold fast that which is good," was his text; the sacredness of the individual conscience and the freedom of individual thought was his theme. While his writings are largely controversial, he was also a graceful essayist, and his literary influence was felt by contemporary writers who were stirred by his thought and passion." A Student's History of American Literature: Part-1: Chaper-4 http://www.bibliomania.com/Reference/Simonds/SHAL/p1-chap4.html Dr. Channing was the prototype of the modern academician: well-bred, impeccably credentialed, sophisticated, cosmopolitan, a paragon of refinement, educated, self-assured and always right ... a man capable of the highest intellectual conceit, possessing neither a personality nor a soul. He might as easily have been a corporate lawyer. In every respect he was a purely institutional being, a public relations man ... and in every aspect, exactly the sort of person that Adam Weishaupt had in mind. The central idea of Unitarianism is that all religions are one. That all Gods are One. That there is only one race -- the human race. That there is only one kingdom -- the world. In fact, Unitarianism is so nearly identical with the public ideology of Freemasonry, and with Jahbulon, the Masonic god of amalgamation, that the Unitarian and Universalist doctrines can well be regarded as Freeasonry with the substitution of a church for the lodge. Consider the following description of the religious attitudes of Freemasonry: "The primary standard for membership was, and continues to be, that the candidate believe in God. This god could be Krishna, Buddha, Allah, or any other god, but Jesus Christ is not considered anything more than their equal. "This universalist or inclusive idea about God has opened the door for every false deity to take its place within the Lodge. Hall continues his discussion of universalism by saying that "the true disciple of Masonry has given up forever the worship of personalities. With his greater insight, he realizes that all forms ... are of no importance to him compared to the life which is evolving within." "Hall adds to his belief in universalism by stating that "the true Mason is not creed-bound. He realizes with the divine illumination of his lodge that as a Mason his religion must be universal: Christ, Buddha or Mohammed, the name means little, for he recognizes only the light and not the bearer." Russ Wise Freemasonry and the Christian Church http://www.gocin.com/probe/mason.htm Unitarianism also served as a perfect cover for the American Sephardim, such families as the Gomez, Lazarus and Tobias clans who, due to their aristocratic nature, a shortage of eligible Jewish brides and the danger of continued intermarriage were compelled to take Gentile wives in America. The Sephardim began to intermarry with the wealthiest and most prestigious American families, such as the Roosevelts and the Astors. This is exactly the same thing as had happened century earlier in Britain, where the "Dutch" had intermarried with the English aristocracy. Like their predecessors at the time of Columbus, they reverted to their marrano ways and became public conversos, or church-goers. Legend has it that the first Unitarians were the Sabbatarians of 16th century Hungary, people of Christian descent who imagined that they could become members of the Chosen People by observing the Jewish Sabbath and rigorously following all of the religious prescriptions set forth in the ancient Law of Moses. Of course, the Sabbatarians were detested by their Jewish neighbors, who refused to have anything to do with them. Unitarianism in America began among wealthy and educated Boston society, hence its Puritan-Congregationalist and Masonic roots. Famous Unitarians include Benjamin Franklin, John Quincey Adams, Thomas Paine, Paul Revere, Thomas Jefferson, Daniel Webster, Horace Greeley, William Lloyd Garrison, Samuel G. Howe, Wendell Phillips, Susan B. Anthony, Lucy Stone, Julia Ward Howe, Millard Fillmore, Bakunin, Ralph W. Emerson and Henry David Thoreau. The above list reads like a Who's Who of Illuminist activism. Lump all of the other churches of the day together into a single bolus, and it would be hard to find a more spectacular array of luminaries. For such names to turn up in the tiny Unitarian Church, of all places, one cannot help but imagine that something was afoot. Still more surprising is this: we can now recognize the older generation of Unitarians as prominent Freemasons in their time, but the younger generation are the leading Abolitionists, socialists and Anti-Masons! How queer. "Although Jews did not yet press for approbation, they were mixing easily with their neighbors. Aaron Lopez welcomed Chief Justice Daniel Horsmanden of New York as a dinner guest in his home. The Levy-Franks clan of New York and Philadelphia entertained New York's governor and justices of the United States Supreme Court. When Philadelphia's Mikveh Israel congregation, still in desperate financial straits nearly a decade after the Revolution, appealed for help to "worthy citizens of every religious denomination," Benjamin Franklin, David Rittenhouse, and William Bradford were among the contributors. In that same city, four years earlier, on July 4, a gala Independence Day celebration had been mounted. Float after float moved through the streets. One of the floats symbolized religious freedom and was escorted by seventeen clergymen of different faiths. They formed a very "agreeable" part of the procession, noted Benjamin Rush. "The Rabbi of the Jews, locked in the arms of two ministers of the Gospel, was a most delightful sight. There could not have been a more happy emblem contrived, which opens all its power and offices alike, not only to every sect of Christians, but to worthy men of every religion." The scene was not yet typical of every American city. But in Europe, as late as the turn of the century, it would have been unimaginable." Howard M. Sachar A History of the Jews in America It is in the Unitarian Church and its child, Harvard University, that we find the crucial point of Illumination. It is here also that we find, in its most nascent form, the Technocrat movement of our present age, the process of institutionalizing every human activity and endeavor under the aegis of academe. What is also beginning to emerge is the picture of how a Masonic New Jerusalem had been founded in America, a counterfeit Israel -- a peculiar Anglo-Saxon interpretation of the Judeo-Christian Bible that replaces the Chosen People with the Brotherhood. But the Lodge itself was being systematically undermined by the very ones it had accepted as its teachers ... Thus there were at least two "awakenings" taking place during the early 19th century: the one a pious fervor of Christian fundamentalism, itself confused about its own identity, and the other an intellectual idealism that was as naive as it was well-financed: "American transcendentalism was a philosophy, a religion, and a literary movement. It began as a reform movement in the Unitarian Church, extending the views of William Ellery Channing on an indwelling god and the significance of intuitive thought. It was based on a monism holding to the unity of the world and god, and the immanence of god in the world. For the transcendentalists, the soul of each individual is identical with the soul of the world and contains what the world contains. "Transcendentalists rejected Lockean empiricism, unlike the Unitarians they wanted to rejuvenate the mystical aspects of New England Calvinism (although none of its dogma) and to go back to Jonathan Edwards' "divine and supernatural light," imparted immediately to the soul by the spirit of god." [Illuminism? ed.] "Transcendentalism, in fact, really began as a religious movement, an attempt to substitute a Romanticized version of the mystical ideal that humankind is capable of direct experience of the holy for the Unitarian rationalist view that the truths of religion are arrived at by a process of empirical study and by rational inference from historical and natural evidence." Lawrence Buell New England Literary Culture (1986) "Transcendentalism, as viewed by its disciples, was a pilgrimage from the idolatrous world of creeds and rituals to the temple of the Living God in the soul. It was a putting to silence of tradition and formulas, that the Sacred Oracle might be heard through intuitions of the single-eyed and pure-hearted. Amidst materialists, zealots, and skeptics, the Transcendentalist believed in perpetual inspiration, the miraculous power of will, and a birthright to universal good. He sought to hold communion face to face with the unnamable Spirit of his spirit, and gave himself up to the embrace of nature's perfect joy, as a babe seeks the breast of a mother." Wlliam Henry Chaning (1810-1844) "That belief we term Transcendentalism which maintains that man has ideas, that come not through the five senses or the powers of reasoning; but are either the result of direct revelation from God, immediate inspiration, or his immanent presence in the spiritual world. ..." Charles Mayo Ellis An Essay on Transcendentalism (1842) American Transcendentalism http://www.gonzaga.edu/~campbell/amtrans.html Immediately following the Transcendentalists, there emerged the Spiritualist movement, attributed to the Fox sisters of Wayne County NY, who had concocted the hoax of pretending they could communicate with the dead through an alleged "Indian spirit guide". The step from 19th century Spiritualism to the modern practices of psychotherapy, tree-hugging, "primitivism" (CPA-types beating drums in the forest), male-bonding, the Celestine Prophecies and the "channeling" of religious messages from the Pleidians is small enough. There were profound changes taking place within the Church, not merely an evangelical counterpoint to the developing Age of Reason, but a conflict between many and diverse extremes of spiritual fervor, ranging from fundamentalism to transcendentalism, and all of it over who will control the emerging religious, social and educational institutions of the New World. The Protestant Church, already infected by Freemasonry, was being literally ripped apart by Illuminist ideology. The process had begun innocently enough with the 16th century Dutch theologian Arminius, who had challenged the Calvinist notions of predestination and redemption of only the elect. It was suggested that man's free will plays a role in his own salvation. This leads to the idea of perfectionism, that God judges man by his works, as opposed to his faith, and so it is by his works that man attains redemption. Two hundred years later the Wesleyan Church emerged from a fusion of Arminianism with Moravian theology, a belief in the certainty of salvation: "Wesleyan perfectionism made its way into American evangelicalism and enjoyed tremendous success, at least in part because of the democratic sentiments and optimism of the Enlightenment and the frontier. Revivalism shifted from what God had done for sinners in Christ (the Great Awakening's emphasis) to what humans did for themselves, with God's help (the Second Great Awakening to the present). In the last century, revivalist Charles Finney jettisoned such unpopular ideas as total depravity, original sin, the substitutionary atonement, the supernatural character of the new birth, and justification by grace alone through faith alone and put in their place a moralistic perfectionism that gave rise to moral and political crusades for a "Christian America," "new measures" in evangelism, "powerful excitements" in public meetings, and that made the ground fertile not only for the rise of a number of cults, but prepared the way for the therapeutic view of salvation. "In short, the effects of modernity on evangelicalism -- the moralism of Christian activism, the pragmatism and consumerism of the church growth movement, the "signs and wonders" movement, and the romantic view of the self in the triumph of the therapeutic movement, all come together in the ministry of Charles Finney and his Pelagian descendants. "Nobody in this spiritual genealogy declares, "I am a Pelagian," after the fourth-century heresy that denied original sin and the need for supernatural grace, since (a) every branch of Christendom condemns it and (b) few in this lineage have the slightest idea of what Pelagianism is in the first place. Further, many of the contemporary descendants would offer the correct answers on a theological examination, but operate in their ministry as if those conventions had absolutely no consequence. Almost always, it comes in the supposedly pious form of preferring zeal to knowledge, soul-winning to truth-telling, evangelistic success to theological integrity. It doesn't have to be correct, it just has to work." Michael Horton Unity Wherever Possible, Truth At All Costs http://www.remembrancer.com/ace/MHUnityTruth.html "Out of that second great awakening after the death of John Wesley came the whole modern missionary movement and its societies. Out of it came the abolition of slavery, and popular education, Bible societies and Sunday schools, and many social benefits accompanying the evangelistic drive. "Conditions had deteriorated by the middle of the nineteenth century. Why? It sounds familiar; the country was seriously divided, as by the Vietnam War, over the issue of slavery; and people were making money lavishly. "In September 1857, a man of prayer, Jeremiah Lanphier, started a prayer meeting in the upper room of the Dutch Reformed Church consistory building in Manhattan. In response to his advertisement, only six people out of the population of a million showed up. But, the following week, there were 14, and then 23, when it was decided to meet every day for prayer. By late winter, they were filling the Dutch Reformed Church, then the Methodist Church on John Street, then Trinity Episcopal Church on Broadway at Wall Street. In February and March of 1858, every church and public hall in downtown New York was filled. Horace Greeley, the famous editor, sent a reporter with horse and buggy racing around the prayer meetings to see how many men were praying: In one hour, he could get to only 12 meetings, but he counted 6100 men attending. Then a landslide of prayer began, which overflowed to the churches in the evenings. People began to be converted, ten thousand a week in New York City alone. The movement spread throughout New England, ... For instance, Trinity Episcopal Church in Chicago had 121 members in 1857, in 1860, 1400. That was typical of the churches. More than a million people were converted to God in one year out of a population of thirty million." Spiritual Awakening by Edwin Orr, Ed.D., D.Phil (Oxford) http://www.revivalnow.com/edwinorr.htm How appropriate that, at the very moment when the Second Great Awakening was beginning to sweep the nation, there we find Horace Greeley, a Unitarian and Illuminati agent-provocateur, racing around in his carriage counting heads. And no doubt gleefully rubbing his hands in anticipation, not from the cold. Mr. Greeley had every reason to feel triumphant. America was by now thoroughly confused. The very foundations of American identity and cultural unity had been successfully undermined, and the nation was beginning to fall apart, driven by an ideology that was devoid of any national vision. The cry was for activism, and activism for its own sake: "Don't think, follow." Religion was being hawked like snake oil, and the people were buying it. There was a clear parallel to be drawn between religious activism and political action, and there was also a natural relationship between socialism and perfectionist theology. And while there was yet a lingering antipathy between the lay ministry and the educated, Abolitionist psychology tended to void any distinction. So it is not surprising that, from New England to the Midwest, the new churches were being drawn into the political arena as participants, surrounded and permeated by forces they little understood. As always, notice how skillfully the dialectic in America was being steered away from fundamental issues, such as the dangers of capitalism, private banking and unrestricted private ownership, the abuse of the working class, irredentism, amalgamation, secret societies, centralized government and public disfranchisement. The cry for Abolition drowned out all other grievances, especially of those for whom mere physical survival was a struggle, those who labored in the mines, the factories, the mills and sweatshops of the North, of those who had been squeezed out of business, professional or public life by Freemasons, or who had found themselves excluded from every avenue of advancement, like the Roman Catholics and the Irish. The rational, the real, and the critical issues of our future as a nation -- as a people -- were being completely overshadowed by the unreal, the imaginary and the superficial, be it some fine point of eschatology or the bogie-man of Abolition. "Religion is only the highest form of politics." William E. Blackstone The Millennium Chicago: Revell 1904 "Churches have long-been associated with the abolitionists. For example, in Beloit, a meeting of the Presbyterian and Congregational church members resolved that "in view of this convention American slavery is a sin; that it is a sin of such magnitude that all who practice it or knowingly promote it should be excluded from our pulpits and the fellowship of our churches; ..." The Underground Railroad in Wisconsin http://mars.inwave.com/Milton/MiltonHouse/ugrrinwi.html "In 1830, in a controversy over episcopal authority, the Protestant [Methodist] Church was formed by a strongly liberal minority. In 1843 the Wesleyan Methodist Church of America was started by a group of antislavery Methodists. The next year the General Conference split over issues related to slavery and episcopal authority, and the Methodist Episcopal Church, South, was formed at the Louisville convention in 1845. In 1860 came the Free Methodist Church, which was antislavery and theologically perfectionist. The Methodist Episcopal Church was troubled by controversy over sanctification and interpretation of the Bible (fundamentalism). Three large black churches were also organized, largely in protest against racial prejudice: the African Methodist Episcopal Church (1816), the African Methodist Epscopal Zion Church (1820), and the Colored (later Christian) Methodist Episcopal Church (1870)." http://www.wwa.com/~sak777/methodst.htm Here we begin to come full-circle, as the argument nears conclusion of this chapter, The Abolitionists and the Illuminati. The Wesleyan Church came into being as a sort of Episcopalian church for commoners, and as a "progressive" working-class bridge between the conservative Presbyterians and the aristocratic Anglicans. Bearing in mind that the "mainstream" Freemasons of the time were Episcopalians, it is significant to note that virtually all of the early negro ministries were also ordained through the Episcopal Church, beginning with that of Absolom Jones, founder of the St Andrew's African Episcopal Church in 1794. The allusion to the Lodge of St Andrew of the Scottish Rite is more than coincidental. Other prominent Black Episcopalian ministers of the time included Alexander DuBois, Alexander Crummel, Jacob Osun and James Holley. "Black Free Masonry began when Prince Hall and fourteen other free black men were initiated into Lodge No. 441, Irish Constitution, attached to the 38th Regiment of Foot, British Army Garrisoned at Castle Williams (now Fort Independence) Boston Harbor on March 1775. The Master of the Lodge was Sergeant John Batt. Along with Prince Hall, the other newly made masons were Cyrus Johnson, Bueston Slinger, Prine Rees, John Canton, Peter Freeman, Benjamin Tiler, Duff Ruform, Thomas Santerson, Prince Rayden, Cato Speain, Boston Smith, Peter Best, Forten Howard and Richard Titley. "When the British Army left Boston, this Lodge, No 441, granted Prince Hall and his brethren authority to meet as a lodge, to go in procession on St. John's Day, and as a Lodge to bury their dead; but they could not confer degrees nor perform any other Masonic "work". For nine years these brethren, together with others who had received their degrees elsewhere, assembled and enjoyed their limited privileges as Masons. Finally in March 1784, Prince Hall petitioned the Grand Lodge of England, through a Worshipful Master of a subordinate Lodge in London (William Moody of Brotherly Love Lodge No. 55) for a warrant or charter. "The Warrant to African Lodge No. 1 of Boston is the most significant and highly prized document known to the Prince Hall Mason Fraternity. Through it our legitimacy is traced, and on it more than any other factor, our case rests. It was granted on September 29, 1784, delivered in Boston on April 29, 1787 by Captain James Scott, brother-in-law of John Hancock and master of the Neptune, and under its authority African Lodge No. 1 was organized one week later, May 6, 1787. "The question of extending Masonry arose when Absalom Jones of Philadelphia, Pennsylvania appeared in 1791 in Boston. He was an ordained Episcopal priest and a mason who was interested in establishing a Masonic lodge in Philadelphia. Delegations also traveled from Providence, Rhode Island and New York to establish the African Grand Lodge that year. Prince Hall was appointed Grand Master, serving in this capacity until his death in 1807. "Upon his death, Nero Prince became Grand Master. When Nero Prince sailed to Russia in 1808, George Middleton succeeded him. After Middleton, Petrert Lew, Samuel H. Moody and then, John T. Hilton became Grand Master. In 1827, Hilton recommended a Declaration of Independence from the English Grand Lodge." Prince Hall Masonry http://www.realtime.com/~que89/mhistory.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! These are sordid matters and 'conspiracy theory', with its many half-truths, misdirections and outright frauds is used politically by different groups with major and minor effects spread throughout the spectrum of time and thought. That being said, CTRL gives no endorsement to the validity of posts, and always suggests to readers; be wary of what you read. CTRL gives no credeence to Holocaust denial and nazi's need not apply. Let us please be civil and as always, Caveat Lector. ======================================================================== Archives Available at: http://home.ease.lsoft.com/archives/CTRL.html http:[EMAIL PROTECTED]/ ======================================================================== To subscribe to Conspiracy Theory Research List[CTRL] send email: SUBSCRIBE CTRL [to:] [EMAIL PROTECTED] To UNsubscribe to Conspiracy Theory Research List[CTRL] send email: SIGNOFF CTRL [to:] [EMAIL PROTECTED] Om
