Freemasonry (part 9)

Author: Abu Raef

Freemasonry (part 9)

Another Narrative of the Masonic Events

Another narrative concerning the formation and growth of the symbolic (speculative) phase of Freemasonry reveals more hidden and dangerous details about how this movement was formed and what its objectives were.

This chain of events begins one year before 1717 CE, that is, in 1716 CE—more precisely, in August of that year when envoys from the Jewish “Society of the Hidden Power,” «القوّة الخفیّة» which was on the verge of collapse and destruction, arrived in London. They concluded an agreement with Dr. “Desaguliers” and his assistant “George” to revive the Society of the Hidden Power, after disclosing to them part of the history, secrets, and hidden influence of this society. They asked Desaguliers to change the name of the society and its regulations. He therefore proposed the name “Freemasonry” or “Free Builders” for this purpose. This proposal was accepted by both sides of this conspiracy (the Society of the Hidden Power and Desaguliers [1]), and its most important reasons were as follows:

1. This title was specific to the guilds of builders and had been well known since the thirteenth century; therefore, it provided suitable cover under which to hide, without anyone suspecting the reality behind it.

2. The symbols and signs used in this title were compatible with most of the symbols and indications of the Society of the Hidden Power.

3. The members of this society (Freemasonry) already had active and existing lodges and gatherings. Desaguliers said: “With this name, we can form a single society out of all groups, without anyone realizing the aims upon which we have agreed.”

After this agreement, Dr. Desaguliers alone undertook the organization of affairs. In March 1717 CE, he held a meeting with select Masons, among whom was “James Anderson,” the author of the later Masonic constitution. Desaguliers revealed the truth of the matter to them. They agreed and coordinated with him so that this plan would be implemented on the day when the four Masonic lodges convened, on 24 June 1717 CE.

But before the arrival of that day, Desaguliers attempted to deceive one of the leaders of the “Society of the Hidden Power” in order to obtain from him a complete copy of the confidential documents of this society. He convinced him that these documents would be more beneficial, with greater order and precision, in drafting the laws of the new Freemasonry. As soon as he obtained the documents, he refused to return them, while that leader was his rival for the presidency of the new union.

On 24 June, the Grand Masonic Assembly was held. It appears that the leaders of the “Society of the Hidden Power” were also present in a concealed form. All the open and hidden decisions that Desaguliers desired were approved.

During the same session, one of Desaguliers’ rival leaders was killed. After investigations, the members of the “Society of the Hidden Power” became certain that this act was part of Desaguliers’ schemes. Therefore, after the year 1718 CE, they decided to take revenge: first they killed his assistant “George,” then they threatened him, demanding that he accept one of the following:

1. That the supreme and general leadership of Freemasonry be in the hands of the “Society of the Hidden Power,” and that a five-member committee of wealthy Jews hold the authority to approve the general laws.

2. That all the symbols and rules of the “Society of the Hidden Power” be preserved without any change, except for adding new elements, and that even the Hebrew words remain exactly as they were.

Desaguliers had no choice but to accept these conditions in full. As a result, the hidden supreme leadership of the new Freemasonry passed to the “Society of the Hidden Power.” [2]

Summary Between the Two Narratives

From these two accounts, it appears that Desaguliers whom supporters of Freemasonry regard as “the father of modern Freemasonry [3]” was in reality a two-faced and deceitful person. Outwardly, he sought to transform “operative Masonry” into “symbolic Masonry,” but inwardly he was striving to revive the Jewish society of the “Society of the Hidden Power” within the framework of the new Freemasonry and to make it the hidden ruler over the entire organization, without even the ordinary Masons being aware of it. [4]

Rather, careful examination of the affair shows that Desaguliers sought to place himself as the “hidden leader” of both societies and to use both of them for his personal aims; however, as the second narrative indicates, this plan did not fully succeed.

If we wish to organize the events by synthesizing the two narratives, the following conclusions can be drawn:

1. In 1703 CE, some members of operative Masonry decided to transform it into symbolic Masonry; however, this decision was not implemented.

2. In 1716 CE, an agreement was concluded between the “Society of the Hidden Power” and Desaguliers to revive this Jewish society under the cover of Freemasonry.

3. After this agreement, Desaguliers worked simultaneously on two paths:

   with ordinary Masons to transform Masonry into its symbolic form, and with the elite Masons to inform them of the hidden objective behind this change.

4. In February 1717 CE, Desaguliers met with ordinary Masons at the “Apple Tree Tavern” in London, where the first temporary “Grand Lodge” was established.

5. In March 1717 CE, his secret meeting with the Masonic elite including James Anderson was held, during which he revealed the true objective to them. In return for the promise of a kind of hidden power, they cooperated with him.

On 24 June 1717 CE, the general Masonic assembly was held.

On the hidden level, the Masonic elite and members of the “Society of the Hidden Power” approved this transformation, and after the removal of Desaguliers’ rival, the hidden grand leadership was entrusted to him.

On the public level, ordinary Masons were only informed of the change from an operative to a symbolic structure, and the apparent leadership was given to “Anthony Sayer,” a figure about whom the sources are not clear.

6. After 1718 CE, the “Society of the Hidden Power” took the leadership away from Desaguliers and positioned itself as the hidden Jewish ruler over Freemasonry.

7. Between the years 1720 and 1723 CE, Anderson drafted the Masonic Constitutions. According to what has been stated, this constitution included:

   public laws, which had been approved in public lodges, and secret laws, which Desaguliers and the “Society of the Hidden Power” approved after threatening him with death; laws that only the mysterious leaders were permitted to see.

   It has been said: “Although the drafting of these laws is attributed to Anderson, the main director and supervisor was Desaguliers. If Anderson wrote it, it was Desaguliers who formulated its principles, foundations, and core ideas.”

Conclusion

From the totality of these events, we reach an important and dangerous conclusion: Freemasonry, in its modern symbolic phase, became a tool in the hands of the Jewish “Society of the Hidden Power,” which gained control over it. Masonry was separated from the craft of building and construction and turned toward inciting turmoil, supporting covert movements, and spreading corruption in societies and nations all for one single objective: the destruction of states and religions, and the establishment of a global Jewish kingdom. This reality has remained hidden from the general membership of Freemasonry, who continue to wander in confusion, unaware of the origin and true nature of their society.

To be continued…

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References:

1. Tadbīd al-Ẓalām aw Aṣl al-Māsūniyya (Dispelling the Darkness, or The Origin of Freemasonry), pp. 47–48.
2. Rif‘at Atal-Khān; General Jawād, Asrār al-Māsūniyya (The Secrets of Freemasonry), p. 53, n.d., n.p.; also: al-Māsūniyya: Dhāka al-‘Ālam al-Majhūl (Freemasonry: That Unknown World), pp. 28–29, 377–378; also: al-Māsūniyya fī al-‘Arā’ (Freemasonry in the Open), pp. 16, 27, 163; also: Tārīkh al-Jam‘iyyāt al-Sirriyya wa al-Ḥarakāt al-Haddāma (History of Secret Societies and Subversive Movements), pp. 103–104.
3. al-Māsūniyya bayna Anṣārihā wa Khuṣūmihā (Freemasonry Between Its Supporters and Opponents), p. 277.
4. Tadbīd al-Ẓalām aw Aṣl al-Māsūniyya (Dispelling the Darkness, or The Origin of Freemasonry), p. 217.
5. al-Māsūniyya bayna Anṣārihā wa Khuṣūmihā (Freemasonry Between Its Supporters and Opponents), p. 279.