Paedophile Thomas Hamilton - Dunblane Massacre - Freemason Police Coverup
Published on 15 Mar 2016
“The more a social engineer can make his contact seem like business as usual, the more he allays suspicion. When people don’t have a reason to be suspicious, it’s easy for a social engineer to gain their trust. Once he’s got your trust, the drawbridge is lowered and the castle door thrown open so he can enter and take whatever information he wants” (Kevin D Mitnick).
“And Satan is worshipped by men under the name of Jesus; and Lucifer is worshipped by men under the name of Brahma; and Leviathan is worshipped by men under the name of Allah; and Belial is worshipped by men under the name of Buddha” (Aleister Crowley).
“We don’t worship Satan, we worship ourselves using the metaphorical representation of the qualities of Satan. Satan is the name used by Judeo-Christians for that force of individuality and pride within us. But the force itself has been called by many names. We embrace Christian myths of Satan and Lucifer, along with Satanic renderings in Greek, Roman, Islamic, Sumerian, Syrian, Phrygian, Egyptian, Chinese, or Hindu mythologies, to name but a few. We are not limited to one deity, but encompass all the expressions of the accuser or the one who advocates free thought and rational alternatives by whatever name he is called in a particular time and land“ (Anton LaVey).
“There are three categories of Satanists: 1) Traditional Satanists, 2) Religious Satanists, and 3) Freestyle Satanists“. “I would divide Satanic poseurs into three groups – Satanists, Christian Satanists, and nuts. I’d redefine Christian Satanists as those who are attracted to Satanism but can’t seem to break away from Christianity altogether. They continue to work within a primitive framework of Good vs. Evil, taking the part of Evil instead of Good“ (Anton LaVey).
According to ‘The Concise Corsini Encyclopedia of Psychology and Behavioral Science edited by W. Edward Craighead, Charles B. Nemeroff’, “Satanism has been defined in four levels (Simandl, 1997): (1) the experimental-dabbler, typically a teenager; (2) non-traditional, self-styled satanists, individuals or small groups obsessed with satanic themes; (3) organized traditional satanists, organized religious groups that are protected by religious freedom under American law, such as the Church of Satan; and (4) occultic networking or transgenerational cults, SRA groups perpetuated through family generations and the focus of this article (Ryder, 1992)“.
“My number is 11, as all their numbers who are of us. The Five Pointed Star, with a Circle in the Middle, + the circle is Red. My colour is black to the blind, but the blue + gold are seen of the seeing. Also I have asecret glory for them that love me” (Paedophile Aleister Crowley).
The Nine Satanic Statements originally appeared in The Satanic Bible, © 1969
The Eleven Satanic Rules of the Earth by Anton Szandor LaVey © 1967
Crowley wrote a chapter on ancient blood sacrifice in his book ‘Magick in Theory and Practice‘ the chapter headed ‘OF THE BLOODY SACRIFICE: AND MATTERS COGNATE‘, “There is a Magical operation of maximum importance: the Initiation of a New Aeon. When it becomes necessary to utter a Word, the whole Planet must be bathed in blood. Before man is ready to accept the Law of Thelema, the Great War must be fought. This Bloody Sacrifice is the critical point of the World-Ceremony of the Proclamation of Horus, the Crowned and conquering Child, as Lord of the Aeon” (Paedophile Aleister Crowley, 1911).
“I felt a culmination of that whole episode in my life many years later, shortly after The Satanic Bible came out. I met with Assaf Dayan, actor son of Israel’s legendary Defense Minister Moshe Dayan, and he was glowing about the book, agreed with every in it. He said it was exactly the philosophy they practiced, were forced to practice, in modern Israel” (Anton LaVey).
“And Satan is worshipped by men under the name of Jesus; and Lucifer is worshipped by men under the name of Brahma; and Leviathan is worshipped by men under the name of Allah; and Belial is worshipped by men under the name of Buddha” (Aleister Crowley).
“We don’t worship Satan, we worship ourselves using the metaphorical representation of the qualities of Satan. Satan is the name used by Judeo-Christians for that force of individuality and pride within us. But the force itself has been called by many names. We embrace Christian myths of Satan and Lucifer, along with Satanic renderings in Greek, Roman, Islamic, Sumerian, Syrian, Phrygian, Egyptian, Chinese, or Hindu mythologies, to name but a few. We are not limited to one deity, but encompass all the expressions of the accuser or the one who advocates free thought and rational alternatives by whatever name he is called in a particular time and land“ (Anton LaVey).
“There are three categories of Satanists: 1) Traditional Satanists, 2) Religious Satanists, and 3) Freestyle Satanists“. “I would divide Satanic poseurs into three groups – Satanists, Christian Satanists, and nuts. I’d redefine Christian Satanists as those who are attracted to Satanism but can’t seem to break away from Christianity altogether. They continue to work within a primitive framework of Good vs. Evil, taking the part of Evil instead of Good“ (Anton LaVey).
According to ‘The Concise Corsini Encyclopedia of Psychology and Behavioral Science edited by W. Edward Craighead, Charles B. Nemeroff’, “Satanism has been defined in four levels (Simandl, 1997): (1) the experimental-dabbler, typically a teenager; (2) non-traditional, self-styled satanists, individuals or small groups obsessed with satanic themes; (3) organized traditional satanists, organized religious groups that are protected by religious freedom under American law, such as the Church of Satan; and (4) occultic networking or transgenerational cults, SRA groups perpetuated through family generations and the focus of this article (Ryder, 1992)“.
“My number is 11, as all their numbers who are of us. The Five Pointed Star, with a Circle in the Middle, + the circle is Red. My colour is black to the blind, but the blue + gold are seen of the seeing. Also I have asecret glory for them that love me” (Paedophile Aleister Crowley).
The Nine Satanic Statements originally appeared in The Satanic Bible, © 1969
The Eleven Satanic Rules of the Earth by Anton Szandor LaVey © 1967
Crowley wrote a chapter on ancient blood sacrifice in his book ‘Magick in Theory and Practice‘ the chapter headed ‘OF THE BLOODY SACRIFICE: AND MATTERS COGNATE‘, “There is a Magical operation of maximum importance: the Initiation of a New Aeon. When it becomes necessary to utter a Word, the whole Planet must be bathed in blood. Before man is ready to accept the Law of Thelema, the Great War must be fought. This Bloody Sacrifice is the critical point of the World-Ceremony of the Proclamation of Horus, the Crowned and conquering Child, as Lord of the Aeon” (Paedophile Aleister Crowley, 1911).
“I felt a culmination of that whole episode in my life many years later, shortly after The Satanic Bible came out. I met with Assaf Dayan, actor son of Israel’s legendary Defense Minister Moshe Dayan, and he was glowing about the book, agreed with every in it. He said it was exactly the philosophy they practiced, were forced to practice, in modern Israel” (Anton LaVey).
Freemasons in the police
The Guardian Published January 1997
Today the Guardian publishes for the first time what we believe is a unique photograph. It pierces the wall of secrecy which surrounds one of Britain’s most mysterious organisations by revealing a large gathering of London policemen wearing the white gloves, embroidered sashes and lambskin aprons of the worshipful order of freemasonry.
At the time that the picture [above, see article below] was taken, these 60 men were members of Masonic Lodge number 9179, known as the Manor of St James, which was founded eleven years ago, on January 27 1986, for the exclusive use of Scotland Yard officers who had worked in the West End of London. The picture, which has been leaked to the Guardian by non-Masonic Metropolitan police officers, appears to have been taken at one of their inaugural meetings and includes men who then occupied some of the most powerful jobs in the force.
Since April 1985, when Sir Kenneth Newman was Commissioner, Scotland Yard have been advising their officers to stay away from the lodges. According to The Principles of Policing, which was produced under Sir Kenneth: “The discerning officer will probably consider it wise to forgo the prospect of pleasure and social advantage in freemasonry so as to enjoy the unreserved regard of all those around him. It follows from this that one who is already a freemason would also be wise to ponder from time to time whether he should continue as a freemason.”
And yet the Manor of St James is still active. On Monday of this week, a Guardian photographer caught dozens of former and serving police officers as they made their way through the crowded pavements of St James’s Street, off Picadilly. Wearing dinner jackets and carrying their Masonic regalia in flat black brief cases, they converged on number 86, an imposing sandstone building which looks like any of the gentleman’s clubs around the corner, in Pall Mall, but which is in fact the site of a Masonic temple.
The leaking of the photograph co-incides with new efforts by politicians and senior police officers to meet public concern about the role of freemasons in law-enforcement. Masons insist that they are misunderstood and that their organisation stands for service to “our God, our country and our laws”. Critics fear that the secrecy of the organisation and its stern oaths of “mutual defence and support” conflict with a police officer’s need to be seen to apply the law impartially.
The Police Complaints Authority, which says its own ranks are free of masons, is pressing for a new law to compel police masons to declare their membership on a register of interests. Last October, the Association of Chief Police Officers, ACPO, supported the move. And today (Jan 29), the House of Commons Select Committee on Home Affairs continues its own inquiry into the issue, taking evidence from ACPO as well as from the Police Federation, which represents lower ranks and which is fighting for the status quo. Until now, the issue has been as secretive as it has been controversial.
The evidence of the membership of the Manor of St James is that freemasonry reaches high into the command structure of the Metropolitan Police. Among the founder members of the lodge was Gilbert Kelland, who was in charge of all of London’s three thousand detectives when he was the Assistant Commissioner for Crime from 1977 to 1984. He is pictured here in his regalia, in the third row back, three from the right.
Among his worshipful brothers who joined the lodge, in spite of Sir Kenneth’s request, are two Deputy Assistant Commissioners, Peter Nievens and Edgar Maybanks; twelve commanders, including George Churchill-Coleman and Jim Neville, both of whom headed the Anti Terrorist Squad, and Malcolm Campbell, who was the head of Scotland Yard’s intelligence branch; John Cass, who was a Scotland Yard commander before becoming co-ordinator for the nation’s regional crime squads; at least two dozen chief superintendents; a dozen superintendents; and more than a score from the lower ranks.
One of the few officers in the lodge who did take Sir Kenneth’s advice is Tony Speed, who is now the Assistant Commissioner for Central London. He said last week that he had followed his father and grandfather into the Craft, joining his first lodge when he was 21. “There was no furore about it in those days and I have to say that in something like 20 years as a mason I never came across anything that made me feel ashamed or that I felt was wrong. But then about ten years ago, the public perception began to change and we were advised that we should reconsider our position and so, simply because of this problem of perception, I resigned.”
Most of his colleagues in the lodge did not see it that way. Malcolm Campbell is still serving as a commander and has not resigned from the lodge but says that he no longer attends its functions. Many of the others in the picture are now retired although sources who know the Manor of St James say they have been joined by a steady stream of serving officers.
Martin Short, author of the most detailed account of modern British freemasonry, Inside The Brotherhood, estimates that 20% of London officers belong to Masonic lodges. He says there is cause for concern about this and in December, he gave evidence to the Select Committee inquiry of a case he had researched recently in Lancashire which, he told them, “demonstrates just how badly the administration of justice can go wrong when police, Crown Prosecution solicitors and private citizens are all in the same Masonic lodge.”
This story began one night in 1988 when two Leicester businessmen were taking a late-night drink in a hotel in Blackburn. A group of burly strangers in dinner jackets ordered them out of the bar. The Leicester men declined to go. The strangers then announced that they were policemen and proceeded to beat them up. They then called other police who arrested the two Leicester men and charged them with assaulting police officers. When the Leicester men were released on bail the next morning, they found that the hotel manager had seized their belongings until they agreed to pay for damage caused by the fight and that someone had let all the air out of their car tyres and removed their hub caps.
The Blackburn police and Crown prosecutors pursued the case to court, where the two Leicester men faced substantial jail sentences for allegedly assaulting policemen. But the case fell apart. The jury rejected all of the police evidence and found that the Leicester businessmen were not guilty of any offence at all. The judge signalled his own view by taking the unusual step of ordering that the defendants’ costs should be paid out of the public purse. The two men then sued for assault, wrongful arrest, malicious prosecution, conspiracy to injure and libel. In an out-of-court settlement, they were awarded £170,000, most of which was paid on behalf of the policemen by the Lancashire force.
Martin Short told the Select Committee that freemasonry was at the heart of this case. The two Leicester men had stumbled into the tail-end of a Masonic event, a dinner organised by the Victory lodge of Blackburn. This lodge, said Short, is dominated by police officers: the policemen who were involved in the original fight, the officer who subsequently investigated the incident, a senior official in the Crown Prosecution office which handled the case, and the manager of the hotel where the dinner took place were all members of the Victory lodge.
No-one is suggesting that all Masonic officers are corrupt or even liable to become corrupt. However, in the past, there have been occasions when Masonic lodges have acted as nests of corruption, where detectives have rubbed shoulders with professional criminals in an atmosphere of friendship and loyalty with disastrous results. When Scotland Yard’s Obscene Publications Squad was destroyed by scandal in the late 1960s, twelve officers were jailed for taking bribes from pornographers. All of them were masons, including the head of the squad, Detective Chief Superintendent Bill Moody, who had even helped one of the pornographers he was supposed to be arresting to become a member of his own lodge.
On the other side of the argument, there have been high-profile examples of Masonic officers fighting corruption. During the Operation Countryman inquiry in the 1980s, it was a Masonic detective chief superintendent, John Simmons, who secretly tape-recorded his brother mason, Detective Chief Inspector Phil Cuthbert, boasting of his villainy and of the involvement of other senior officers in taking bribes and setting up armed robberies. However, Simmons was later ostracised by his lodge, while Cuthbert continued to be welcomed, even after he had been convicted and jailed for three years.
Some of the most angry critics of freemasonry are police officers who do not belong to the lodges. They fear that masons may promote brother officers and conceal each other’s wrong doing and that, on occasion, they might abuse their internal powers to discipline troublesome non-masonic officers. One serving Metropolitan Police detective said: “This is a secret society at the heart of Scotland Yard. I have no doubt that some masons use the lodges to get their way and this is not acceptable for the public or for the police service as a whole.” The Police Complaints Authority says that some officers have approached them privately to voice their concerns about some masonic colleagues.
One non-masonic officer says he reported to his commander that colleagues had invented a fictitious informer so that they could claim reward money for crimes which they solved and then share it among themselves. He claims that he was moved sideways while his colleagues were allowed to carry on and that he subsequently discovered that the corrupt officers and the commander were all “on the square”. Another claims to have heard a superintendent boasting that he was recruiting a new officer to his squad and that he was shortlisting only masons.
The Police Complaints Authority has run into problems with masonic officers. On one occasion a man complained that he had been charged as the result of a masonic conspiracy. He then discovered that the superintendent who was investigating his complaint was himself a mason. The superintendent resigned and was replaced by a second officer who also turned out to be a mason. On another occasion, a provincial Chief Constable simply refused to ask whether one of his officers, who was looking into allegations about masons, was himself a member of a lodge.
Masons played a prominent part in the demise of John Stalker, the former Deputy Chief Constable of Manchester who tried to unravel a cover-up of political shootings in Northern Ireland and in the case of the Scotland Yard Chief Inspector Brian Woolard, who found evidence that his career had been blighted by senior masons after he attempted to uncover the role of civilian masons in a fraud. Masonic officers argue that policemen who want to be corrupt can make bad friendships through golf clubs or Round Table dinners, and that the lodges have no special influence.
When Sir Kenneth Newman produced his advice in 1985, his office considered all of the available evidence. The booklet which he produced acknowledged that the lodges offered friendship, a chance to mix with “some of the most distinguished people in the land” and an invitation to self-improvement. It noted that many of the allegations that were made against them were unsupported or plain wrong. Yet it concluded that some of the allegations were reliable and that the exclusivity of the lodges, the oddness of their rituals and their collection of coded signals amounted to a significant problem. “They militate against the acceptance, by colleagues and citizens alike, of an officer who is a freemason as a man on whose fairness it is possibly to rely always and unquestionably… A freemason’s oath holds inevitably the implication that loyalty to fellow freemasons may supersede any other loyalty.” The worshipful brothers of the Manor of St James disagree.
The two sides of the story came face to face late last year when the current Metropolitan Commissioner, Sir Paul Condon, appeared in front of the Select Committee which is investigating freemasonry in law enforcement. The Commissioner had reassured the committee that all was well but, as he prepared to leave, he was confronted by Chris Mullin, the ebullient Labour MP for Sunderland South, who had acquired his own copy of our photograph. Mullin pulled out the picture and told the Commissioner: “I thought you might like to have a look at your alternative command structure.”
The evidence of the membership of the Manor of St James is that freemasonry reaches high into the command structure of the Metropolitan Police. Among the founder members of the lodge was Gilbert Kelland, who was in charge of all of London’s three thousand detectives when he was the Assistant Commissioner for Crime from 1977 to 1984. He is pictured here in his regalia, in the third row back, three from the right.
Among his worshipful brothers who joined the lodge, in spite of Sir Kenneth’s request, are two Deputy Assistant Commissioners, Peter Nievens and Edgar Maybanks; twelve commanders, including George Churchill-Coleman and Jim Neville, both of whom headed the Anti Terrorist Squad, and Malcolm Campbell, who was the head of Scotland Yard’s intelligence branch; John Cass, who was a Scotland Yard commander before becoming co-ordinator for the nation’s regional crime squads; at least two dozen chief superintendents; a dozen superintendents; and more than a score from the lower ranks.
https://web.archive.org/web/20140524085501/http://www.nickdavies.net/1997/01/01/freemasons-in-the-police/
orig. posted here 15/01/2013
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"Inside the Freemasons: The Grand Lodge Uncovered"
Inside The Freemasons: The Grand Lodge Uncovered
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click to retrieve book in pdf file format:
www.pdfarchive.info/pdf/K/Kn/Knight_Stephen_-_The_brotherhood.pdf
From Wikipedia:
Stephen Knight (26 September 1951 at Hainault, Essex - 25 July 1985) was a British author. He is best known for the books Jack the Ripper: The Final Solution (1976) and The Brotherhood (1984). Jack the Ripper: The Final Solution suggested that those murders were part of a conspiracy between Masons and the royal family, a claim which is not accepted by historians. Nevertheless, the book became popular as the inspiration for works of fiction, among them the 1978 film Murder by Decree by Bob Clark and the graphic novel From Hell by Alan Moore and Eddie Campbell. The latter was adapted, very loosely, into a film by the Hughes brothers in 2001. The Brotherhood was published at a time when Freemasonry was coming under feverish scrutiny in the United Kingdom. Knight also wrote the books Cruelly Murdered, Requiem at Rogano and The Killing of Justice Godfrey. He was a religious follower of Bhagwan Shree Rajneesh and, as a part of this interest, took the name Swami Puja Debal. He struggled with epilepsy for much of his life and was discovered to have a brain tumour in 1980 while taking part in the documentary TV programme Horizon. The tumour was removed, but returned in 1984.
Knight died in 1985 at the age of 33.
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Angels, Demons, and Freemasons - Secret Societies Revealed, Illuminati, New World Order - WATCH!
Producer Philip Gardiner’s new DVD, Angels, Demons and Freemasons explores these other intriguing issues, leaving us with just as many questions as answers.
At the heart of Gardiner’s argument is the idea that Freemasonry, along with its hidden rituals and archaic symbolism, embodies centuries of esoteric knowledge once shared among priests, scribes, military elites and royalty.Gardiner’s analysis probes deep into the gnostic world of the Egyptian pharaohs, Kabbalistic Judaism, Islamic Sufism and different types of ancient and medieval alchemy.
Apparently all these mystery cults and Freemasonry share one key element–the transmission of an underground stream of covert, illuminated knowledge. And since knowledge is power, those in possession of that knowledge are best positioned to shape the course of history, peacefully or through violence.
History demonstrates that individuals have always formed relatively small, hierarchically arranged groups to maximize their power over the apparently unenlightened masses.
This has been the social dynamic for centuries within Churches and other governing bodies enjoying both knowledge and power. And so it is today, Gardiner believes, with Freemasonry and some of its allegedly related offshoots.
The contemporary power brokers differ, however, in that neither religion nor nationality play a part in their domination. According to Gardiner, the real kingpins in the so-called New World Order are mostly hidden from view and, perhaps equally important, international and interdenominational.
One unanswered question runs throughout this video, and this is whether the many social symbols found in 21st century society, while clearly similar to their ancient roots, are consciously or unconsciously embraced by mankind.
Angels, Demons and Freemasons seems to suggest that the mere presence of these symbols in contemporary artifacts is evidence of secret societies flourishing in the 21st century, replete with esoteric knowledge and power.
But a postmodern semiotic analysis could interpret things another way.
Jean Baudrillard, for instance, argued that the meaning of signs becomes imploded over time. Although ancient symbols carry on, they take on entirely new meanings (or lack of) in contemporary culture.
For Baudrillard we live in the hyperreal consisting of so many distorted or entirely reinvented simulacra–i.e. signs once having clear meaning, meaning that has all but vanished in the 21st century.
Not to say that Baudrillard is necessarily correct. One could argue that reinvented signs continue to carry some kind of numinous allure and deeply entrenched significance.
For instance, the U.S. dollar bill contains the image of a pyramid with an eye in its capstone. And this might make the US bill more appealing on some unconscious level.
But is this clear-cut evidence for a secret society operating deep within the US government?
Some have argued that if these societies are so secret, why would they proliferate such a blatantly esoteric symbol?¹
Now, to switch gears a little, another point to consider is the New Testament portrayal of Jesus Christ as the King of Heaven, while Satan is deemed the Ruler of This World.
Here Gardiner makes the astute observation that practical leaders (and we do need them) ideally possess a healthy balance between mankind’s dual nature of vice and virtue, greed and goodwill.
Organizational leaders are often called upon to make personal sacrifices and difficult compromises in order to render legal decisions among competing interest groups.
For Gardiner, this shouldn’t be a free-for-all or raw and brutish survival of the fittest scenario. The wise leader, he says, ideally leans toward the compassionate rather than Machiavellian end of the spectrum.
Meanwhile, theologians might not agree with Gardiner’s view that individual choice is merely the outcome of all preceding influences, a view which seems to omit the possibility of grace and divine intervention at the moment of decision making.
But these apparent theological differences may be more a matter of semantics than actual difference. For the film closes with an undeniable ray of hope.
Angels, Demons and Freemasons is a thought-provoking piece that poses seminal questions about the complexities of power in contemporary society.
It should appeal to specialists and intelligent laypersons and serve as a consciousness-raiser for those who perhaps put a bit too much stock in what the evening news says.
source: http://epages.wordpress.com/2009/12/23/review-angels-demons-and-freemasons-philip-gardiner-reality-films/
Shown for educational purposes only.
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The Lightbringers The Emissaries of Jahbulon
Uploaded on 26 Apr 2011
"All over the world there are people, who call themselves freemasons and believe they are spreading the light, but they are actually very much afraid of the light. This film tells about how the Emissaries of Jahbulon spread it around themselves and how it affects us.
The film is exiting excursion to some of the most powerful masonic lodges in the United States and in Europe."
The film is exiting excursion to some of the most powerful masonic lodges in the United States and in Europe."
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"A Freemason's 33rd Degree Initiation
INTO THE LIGHT
The hurricane came and went without any harm to us. But the one within me continued to gather force. It seemed strange, from my point of view, for all the people around me seemed calm. Even the doctor was no longer speaking much to me about the Lord, for I wasn't seeing him regularly. Bonnie was quietly supportive, but we really didn't say much about it. Mike and my other friends went on with life. It was "business as usual" around me, but definitely not that way inside of me.
THE HIGHEST MASONIC DEGREE
Easter was approaching and one quiet morning I was at home recuperating from the second operation when the doorbell rang. It was a special delivery letter from the Supreme Council in Washington, notifying me that I had been selected for the 33rd Degree.
I could hardly believe it was true! This honor is one most Masons never even think of receiving. It was too much, too far out of reach, beyond limits of reality. It was unreal to think I had actually been selected. It was an honor just to be considered for this ultimate degree and I had actually been selected, chosen by that small and powerful group, the Supreme Council of the 33rd Degree. I called Bonnie to share the good news with her. In talking with her, I surprised myself by asking her if she thought I should accept it "What a strange thing to ask her," I thought. But before I could contemplate it she said, "Why, sure you should accept it. You have worked so hard for so long to get there - by all means you should accept it."
So I returned my acceptance immediately and began making plans for the trip.
I MADE IT ON MY OWN
With plenty of time to reflect, I thought about my long climb up the mountain of Masonry in search of light. I thought about the odds against anyone's ever making it to the 33rd Degree. I realized that in my case the odds have been even greater. I had made it by hard work and dedication alone. Some men have an edge on selection because of their wealth, political power or prominence. I had none of these.
Like the day I had carried the man all the way to the top of "Shaw Hill" between Camp Butner and Raleigh, I had made it to the top of the Masonic mountain because I was willing to make the effort required and refused to quit. Thinking of this, I felt particularly good about it and wished my mother could know. I had come a long way since leaving the front gate that terrible day so many years ago. I had come the distance with no help from Uncle Irvin. Who would have thought that the lonely walk, begun so many years ago by that frightened 13-year-old boy, would have led to this point? I had reached the pinnacle - made it all the way to the top.
Some of the most prominent and influential men in the world would undoubtedly be there to participate when I was given this ultimate degree - for me - little Jimmy Shaw, who had gone to work at age five and made it alone since age 13. They would be there to give the 33rd Degree to me. It was really a bit difficult to take it all in.
3 DAYS AT THE MOUNTAIN TOP
In order to receive the 33rd Degree it was necessary to go to Washington. D.C. The initiation and related functions were to last three days.
Since Bonnie could participate in practically none of the things I would be doing each day, she decided not to go along. We were both excited as I made preparations to leave. But I was not as excited as I expected to be. The edge was taken off the excitement because, in me, it was mixed with a considerable amount of conviction. Way down deep there was a growing restlessness, an increasing conflict, produced by the things the doctor had been sharing and by all the Scripture I had been reading. Preparing to receive this "ultimate honor" was not as thrilling as it might otherwise have been. ARRIVING AT THE HOUSE OF THE TEMPLE
I flew into Washington National Airport and took a taxi to the House of the Temple on Northwest 16th Street. Upon arriving at the Temple I was met by a receptionist who asked if I were there to receive the 33rd Degree. I was surprised to find a women in those sacred Masonic precincts, but said that I was and showed her my letter from the Supreme Council. She then told me that in order to receive the degree, I would be expected to make a "minimum donation" of a very large amount of money (at least it was a "very large" amount for me). This took me completely by surprise for there had not been a word about any such "minimum donation" in the letter sent me by the Supreme Council. I didn't carry that much money with me and had left my checkbook at home but was able to borrow the money from one of the other men and gave it to her. We candidates were all unhappy about this unpleasant surprise and grumbled to one another about it, but were not unhappy enough to forsake the degree over it. We were too close to the "top of the mountain" to turn back at that point.
THE TEMPLE ITSELF
The House of the Temple is quite impressive - a bit awesome, really. Standing large, grey and silent on the east side of Northwest 16th Street, between "R" and "S" Streets, it looms very wide and tall from the curb. There is a huge expanse of granite pavement in front of it, including three levels of narrowing steps as the entrance is approached. Flanking the entrance are two Sphinx-like granite lions with women's heads, the neck of one entwined by a cobra and decorated with the "ankh" (the Egyptian symbol of life and deity).
Adorning the neck and breast of the other is an image of a women, symbolic of fertility and procreation. In the pavement, just in front of the tall bronze doors, are two Egyptian swords with curved, serpentine blades and, between the two swords, brass letters, set into stone, saying, "The Temple of the Supreme Council of the Thirty-Third and Last Degree of the Ancient and Accepted Scottish Rite." Over the tall, bronze doors, cut into the stone, is the statement, "Freemasonry Builds Its Temples in the Hearts of Men and Among Nations." (1)
High above the entrance, partially concealed by stone columns, is an elaborate image of the Egyptian sun god, backed with radiating sun and flanked by six large, golden snakes.
Inside is elegance: polished marble, exotic wood, gold and statuary. There are offices, a library, dining room, kitchen, Council Room, "Temple Room" and a large meeting room. This room is like a luxurious theater, rather elegantly furnished and decorated.
The ceiling is dark blue, with lights set into it to give the appearance of stars. These lights can even be made to "twinkle" like stars in the sky. There is a stage, well-equipped, and it is all very nicely done. But the thing that is most noticeable is the way the walls are decorated with serpents. There are all kinds; some very long and large. Many of the Scottish Rite degrees include the representation of serpents and I recognized them among those decorating the walls.
It was all most impressive and gave me a strange mixture of the sensations of being in a temple and in a tomb - something sacred but threatening. I saw busts of outstanding men of the Rite including two of Albert Pike, who is buried there in the wall.
INTERVIEWED BY THE SUPREME COUNCIL
The first day was devoted to registration, briefings and interviews. We were called into one of the offices, one at a time, and interviewed by three members of the Supreme Council.
When my turn came I was ushered into the office and seated. The very first question I was asked was, "Of what religion are you?" Not long before this I would have answered with something like, "I believe the Ancient Mysteries, the 'Old Religion,' and I believe in reincarnation." However, without thinking at all about how to answer, I found myself saying, "I am a Christian." Then, to my sup rise and theirs, I asked them, "Are you men born again?" The man in charge quickly stopped me by saying, "We're not here to talk about that - we are here to ask you questions."
After they sent me back out I sat down and thought about it. When the next man came out, I asked him, "Did they ask you if you are a Christian?" He said, "Yes, they did."
"What did you tell them?" I asked, and he replied, "I told them 'Hell no, and I never intend to be!'"
Then he said a strange thing to me, "They said I'm going higher," and he left through a different door, looking pleased.
BECOMING A SOVEREIGN GRAND INSPECTOR GENERAL
The second day was the day of the actual initiation, held in the theater-like meeting room. Those of us who were receiving the degree were seated and the ceremony was "exemplified" (acted out in full costume) before us, in the same way that we had performed the lesser degrees of the Scottish Rite all those years. The parts in the exemplification were played by men of the 33rd Degree.
The representative candidate was dressed in black trousers, barefooted, bareheaded and draped in a long, black robe that reminded me of a very long, black raincoat. He had a black cable tow around his neck but was not hoodwinked. During the initiation he was led around the stage, conducted by two men with swords, as the degree was performed for us. Instructions and signs were given. Upon the altar were four "holy books" (the Bible, the Koran, the Book of the Law and the Hindu Scriptures). At one point the "candidate" was told to kiss the book "of your religion" and, representing us all, he leaned forward and did so. I remembered the First Degree initiation, when I was told to kiss the Bible, and at that moment something came full cycle. It was the final such kiss to be a part of my life.
WINE IN A HUMAN SKULL
When it was time for the final obligation we all stood and repeated the oath with the representative candidate, administered by the Sovereign Grand Inspector General. We then swore true allegiance to the Supreme Council of the 33rd Degree, above all other allegiances, and swore never to recognize any other brother as being a member of the Scottish Rite of Freemasonry unless he also recognizes the Supreme authority of "this Supreme Council".
One of the Conductors then handed the "candidate" a human skull, upside down, with wine in it. "May this wine I now drink become a deadly poison to me, as the Hemlock juice drunk by Socrates, should I ever knowingly or willfully violate the same" (the oath). He then drank the wine. A skeleton (one of the brothers dressed like one - he looked very convincing) then stepped out of the shadows and threw his arms around the "candidate." Then he (and we) continued the sealing of the obligation by saying, "And may these cold arms forever encircle me should I ever knowingly or willfully violate the same."
The Sovereign Grand Commander closed the meeting of the Supreme Council "with the Mystic Number," striking with his sword five, three, one and then two times. After the closing prayer, we all said "amen, amen, amen," and it was over.
PROMINENT MEN TOOK PART
There were some extremely prominent men there that day, including a Scandinavian King, two former presidents of the United States, an internationally prominent evangelist, two other internationally prominent clergymen, and a very high official of the federal government, the one who actually presented me with the certificate of the 33rd Degree. Some made only brief appearances; others stayed much longer. However, they didn't do much mixing or socializing with us, except for those whom they already knew. Even though these celebrities weren't extremely "brotherly," it was still quite an experience for me just to be associated with them. It was easily the largest gathering of such prominent and influential men of which I have ever been a part.
The third day there was a banquet to celebrate our becoming "Grand Inspectors General. 33rd Degree." The banquet was a little anticlimactic, at least for me, and I was anxious to get it over with so I could return home. It was good to be a 33rd at last. But it wasn't as exciting or fulfilling as I had thought it would be during all those years in the Craft. I guess this was because of the profound changes going on down deep within me. I returned home as soon as the 33rd Degree award and related social functions were finished, for it was time for my next appointment with the doctor. After he had examined my eyes he said they were healing fine, that he felt good about the way they were looking, and as usual he spoke with me about the Lord. I told him that I planned to come to his church the next Sunday and that I had been reading the Bible.
Obviously pleased, he said, "Good. Keep studying, and your sight will soon be much better." By this time I knew what he meant - he was speaking of my spiritual sight.
MAUNDY THURSDAY
In the Scottish Rite the Thursday before Easter, "Maundy Thursday," is an important day. On this day we always performed a special service of Communion in the local Scottish Rite Temple. At this time I was Wise Master in the Chapter of Rose Croix and it was my job to preside over the exemplification (dramatization) of the ceremony. I had done this many times and was known for my knowledge of the service and for "doing a good job" of putting it on.
THE WORDS HAD MEANING NOW
On Thursday evening we gathered at our home Temple and dressed for the ceremony. It was always a most solemn occasion and seemed a little awesome, even to those of us who had done it many times.
Dressed in long, black, hooded robes, we marched in, single file, with only our faces partly showing, and took our seats. There was something very tomb-like about the setting. The silence was broken only by the organ, playing mournfully in the background, and there was no light except for the little that came through the windows. After the opening prayer (from which the name of Jesus Christ was conspicuously excluded), I stood and opened the service.
As I had done so many times before, I said, "We meet this day to commemorate the death of our 'Most Wise and Perfect Master,' not as inspired or divine, for this is not for us to decide, but as at least the greatest of the apostles of mankind."
As I spoke these words that I had spoken so many times before, I had a strange and powerful experience. It was as if I were standing apart, listening to myself as I spoke, and the words echoed deep within me, shouting their significance. They were the same words I had spoken so many times before, but had meaning for me now. They made me sick, literally ill, and I stopped.
The realization of what I had just said grew within me like the rising of a crescendo. I had just called Jesus an "apostle of mankind" who was neither inspired nor divine! There was a silent pause that seemed to last a very long time as I struggled with a sick smothering within.
When I was finally able, I continued with the service and we gathered around a large table across the room in marching order. The table was long, shaped like a cross, and covered with a red cloth which was decorated down the center with roses.
A BLACK COMMUNION
Once we were assembled at the table, I elevated (lifted high) the plate of bread, took a piece, put my hand on the shoulder of the man in front of me, gave him the plate and said, "Take, eat, and give to the hungry."
This continued until all had partaken of the bread. Then I lifted up the goblet of wine, took a sip, and said, "Take, drink, and give to the thirsty." Again, this continued until all had partaken of the wine.
Then I took the bread, walked over to the first row of spectators and served it to the man previously chosen for the honor of representing the rest of the Lodge
As I handed it to him I again said, "Take, eat, and give to the hungry."
In like manner I served the wine to him saying, "Take, drink, and give to the thirsty," and he sat down.
After this we took our places at the table shaped like a cross and sat down. The setting was dark, our long, sweeping robes were solid black, our faces nearly concealed in the hoods, and the mood was one of heavy gloom. The Christ-less prayers and the hymns we sang fit right in. The one word that would describe the entire event would be "black." It was, indeed, a Black Communion - a strange Black Mass.
EXTINGUISHING THE CANDLE
There was a large Menorah (candlestick with seven candle holders) in the center of the room, with seven candles now burning.
Standing again, I said, "This is indeed a sad day, for we have lost our Master. We may never see him again. He is dead! Mourn, weep and cry, for he is gone." Then I asked the officers to extinguish the candles in the large Menorah. One by one they rose, walked to the center of the room, extinguished a selected candle and left the room.
Finally, with only the center candle still burning, I arose, walked sadly to the Menorah and extinguished the last candle - the candle representing the life of Jesus, our "Most Wise and Perfect Master." We had dramatized and commemorated the snuffing out of the life of Jesus, without once mentioning his name, and the scene ended with the room in deep silent darkness. I walked out of the room, leaving only the darkness and the stillness of death.
Once again, the single word best to describe it would be "black."
All through the service I was shaking and sick. I have never felt so sad. I had stumbled over the words but, somehow, I made it to the completion of the ceremony and went back to the dressing room. I still didn't know much about praying but felt that I had been sustained by the Lord through it all.
THE FINAL PARTING
Back in the dressing room we hung up our black, hooded robes, put our street clothes back on and prepared to leave. Less than two hours had passed since I arrived. But what had happened in that period of time had changed my life forever.
Still sick in my heart, I changed clothes without a word to anyone. The others asked me what was wrong. But I couldn't reply. They reminded me that I had acted as Wise Master so many times before, that I was known for my smooth performance of it, and they asked what had gone wrong.
I was choking on the awful reality of what we had said and done, the way we had blasphemed the Lord, and the evil, black mockery we had made of His pure and selfless death. With weeping welling up within me. I could only shake my head in silence and walk out.
Mike was waiting for me at the door, expecting to get a ride home, and he asked, "What's the matter, Jim? Are you sick?"
Finally able to speak, I quietly replied, "No, Mike, I'm just sick of all this."
"IT ISN'T RIGHT"
I started down the wide steps in front of the large Scottish Rite Temple, realization and conviction growing within me, reached the bottom step and stopped. Turning around, I looked back at the huge, granite building and slowly studied the words, carved in the stone across the top of the entrance: "ANCIENT AND ACCEPTED SCOTTISH RITE OF FREEMASONRY."
Something came clearly into focus in my understanding and I made a decision. This crisis point in my life, one which had required so many years for me to reach, passed in seconds. The truth was revealed and the choice was made - a choice that would be the difference between darkness and light, death and life, one that would last for eternity. Looking up at those words I had walked under so many times, words of which I had been so proud, I spoke to myself out loud. It was as if I were the only man in the world as I heard myself say, slowly and deliberately, "It isn't ancient, it isn't Scottish, it isn't free, and it isn't right!" INTO THE LIGHT
I turned away and walked into the parking lot, knowing that I would never return. As I walked into the deepening darkness of that springtime night, I was walking into the growing light of the living God. As the natural darkness closed around me, the supernatural light welled up within me. With every step I took, as the Temple receded behind me, I was more free.
"I will never return," I thought with each step. "I will never return, I will never return...." The decision was made, the die was cast. From that night onward I would serve the true and living God, not the Great Architect of the Universe. I would exalt and learn of Him, not Osiris, Krishna or Demeter. I would seek and follow Jesus, not the will--the-wisp of "hidden wisdom."
I was walking, after such a long time, out of the darkness and into the light.
Footnote
1 This statement is an interesting contradiction with the Temple it adorns, as well as with the thousands of other such Masonic temples built around the World at a total cost of many billions of dollars.
A PERSONAL WORD FROM JIM
As this true story is closed, I would be greatly remiss if I did not make it clear that in my pre-Christian life I truly loved Freemasonry. I loved the men with whom I was associated in the Lodge and the men with whom I worked so hard in the degrees and bodies of the Scottish Rite. Most of all, I was so very sure that I was doing what was right and pleasing in the sight of the Great Architect of the Universe.
Never in all my years of dedicated service to Masonry did anyone in the Lodge witness to me about the love and saving grace of Jesus. The Lodge attended a church once each year as a group. Each time the pastor (who was himself a Mason) would introduce us to the congregation and then exalt the Craft, telling them about all our wonderful works. We usually left the church thinking of how wonderful we were and feeling sorry for all those in the church who were not Masons, participating in all our good deeds. After having been witnessed to by my ophthalmologist for some time I read those simple, wonderful words of Jesus, "Verily, verily, I say unto you, he that believeth on me hath everlasting life." These words, so short and so sweet, went right through my heart. I looked in the Bible for more and I found blessed assurance everywhere I looked. Jesus the Christ, the Son of God, really loved me as a real Brother! He will do the same for you. "
source: http://www.conspiracyarchive.com/NWO/33rd_Initiation.htm
