Theodor Reuss.
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Revision as of 20:08, 27 February 2016
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* The [[truth]] is, the [[w:Jesuits|Jesuits]] of Rome have perfected Freemasonry to be their most magnificent and effective tool, accomplishing their purposes among [[w:Protestantism|Protestants]].
* The [[truth]] is, the [[w:Jesuits|Jesuits]] of Rome have perfected Freemasonry to be their most magnificent and effective tool, accomplishing their purposes among [[w:Protestantism|Protestants]].
** John Daniel, in ''The Grand Design Exposed'' (1999), p. 302.
** John Daniel, in ''The Grand Design Exposed'' (1999), p. 302.
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* [T]he science of the sexual magic is the key to the development and the underlying secret of all Masonic symbols.…[I]t is certain that the sexual question has become the most burning question of our time.
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** [[Theodor Reuss]], "Mysteria Mystica Maxima" [http://www.mysunrise.ch/users/prkoenig/books/reader.htm]
* '''Why had the merchants, artists, bankers, officials, and lawyers, from the first quarter of the seventeenth century on, begun to call themselves masons and tried to recreate the ritual of the medieval guilds? What was all this [[strange]] masquerade about? Gradually the picture grew clearer.''' The old guild was more than a producing organization; it regulated the [[ethics]] and mode of life of its members as well. It completely embraced the life of the urban population, especially the guilds of semi-artisans and semi-artists of the building trades. '''The break-up of the guild system brought a moral crisis in a society which had barely emerged from medieval. The new morality was taking shape much more slowly than the old was being cut down.''' Hence, the attempt, so common in history, to preserve a form of moral discipline when its social foundations, which in this instance were those of the industrial guilds, had long since been undermined by the processes of history. Active masonry became theoretical masonry. But the old moral ways of living, which men were trying to keep just for the sake of keeping them, acquired a new meaning. In certain branches of freemasonry, elements of an obvious reactionary feudalism were prominent, as in the Scottish system. '''In the eighteenth century, freemasonry became expressive of a militant policy of enlightenment, as in the case of the [[w:Illuminati|Illuminati]], who were the forerunners of revolution; on its left, it culminated in the [[w:Carbonari|Carbonari]].''' Freemasons counted among their members both [[w:Louis XVI of France|Louis XVI]] and the [[Joseph-Ignace Guillotin|Dr. Guillotin]] who invented the guillotine. In southern Germany, freemasonry assumed an openly revolutionary character, whereas at the court of [[Catherine the Great]] it was a masquerade reflecting the aristocratic and bureaucratic hierarchy. A freemason [[w:Nikolay Novikov|Novikov]] was exiled to Siberia by a freemason empress. <br> Although in our day of cheap and ready-made clothing hardly anybody is still wearing his grandfather’s surtout, in the world of ideas the surtout and the crinoline are still in fashion. '''Ideas are handed down from generation to generation, although, like grandmother’s pillows and covers, they reek of staleness. Even those who are obliged to change the substance of their opinions force them into ancient moulds.''' The revolution in industry has been much more far-reaching than it has in ideas, where piecework is preferred to new structures. That is why the French parliamentarians of the petty bourgeoisie could find no better way of creating moral ties to hold the people together against the disruptiveness of modern relations than to put on white aprons and arm themselves with a pair of compasses or a plumbline. '''They were really thinking less of erecting a new building than of finding their way back into the old one of parliament or ministry.''' <!-- <br> As the prison rules demanded that a prisoner give up his old exercise-book when he was given a new one, I got for my studies on freemasonry an exercise-book with a thousand numbered pages, and entered in it, in tiny characters, excerpts from many books, interspersed with my own reflections on freemasonry, as well as on the materialist conception of history. This took up the better part of a year. I edited each chapter carefully, copied it into a note-book which had been smuggled in to me, and then sent that out to friends in other cells to read. -->
* '''Why had the merchants, artists, bankers, officials, and lawyers, from the first quarter of the seventeenth century on, begun to call themselves masons and tried to recreate the ritual of the medieval guilds? What was all this [[strange]] masquerade about? Gradually the picture grew clearer.''' The old guild was more than a producing organization; it regulated the [[ethics]] and mode of life of its members as well. It completely embraced the life of the urban population, especially the guilds of semi-artisans and semi-artists of the building trades. '''The break-up of the guild system brought a moral crisis in a society which had barely emerged from medieval. The new morality was taking shape much more slowly than the old was being cut down.''' Hence, the attempt, so common in history, to preserve a form of moral discipline when its social foundations, which in this instance were those of the industrial guilds, had long since been undermined by the processes of history. Active masonry became theoretical masonry. But the old moral ways of living, which men were trying to keep just for the sake of keeping them, acquired a new meaning. In certain branches of freemasonry, elements of an obvious reactionary feudalism were prominent, as in the Scottish system. '''In the eighteenth century, freemasonry became expressive of a militant policy of enlightenment, as in the case of the [[w:Illuminati|Illuminati]], who were the forerunners of revolution; on its left, it culminated in the [[w:Carbonari|Carbonari]].''' Freemasons counted among their members both [[w:Louis XVI of France|Louis XVI]] and the [[Joseph-Ignace Guillotin|Dr. Guillotin]] who invented the guillotine. In southern Germany, freemasonry assumed an openly revolutionary character, whereas at the court of [[Catherine the Great]] it was a masquerade reflecting the aristocratic and bureaucratic hierarchy. A freemason [[w:Nikolay Novikov|Novikov]] was exiled to Siberia by a freemason empress. <br> Although in our day of cheap and ready-made clothing hardly anybody is still wearing his grandfather’s surtout, in the world of ideas the surtout and the crinoline are still in fashion. '''Ideas are handed down from generation to generation, although, like grandmother’s pillows and covers, they reek of staleness. Even those who are obliged to change the substance of their opinions force them into ancient moulds.''' The revolution in industry has been much more far-reaching than it has in ideas, where piecework is preferred to new structures. That is why the French parliamentarians of the petty bourgeoisie could find no better way of creating moral ties to hold the people together against the disruptiveness of modern relations than to put on white aprons and arm themselves with a pair of compasses or a plumbline. '''They were really thinking less of erecting a new building than of finding their way back into the old one of parliament or ministry.''' <!-- <br> As the prison rules demanded that a prisoner give up his old exercise-book when he was given a new one, I got for my studies on freemasonry an exercise-book with a thousand numbered pages, and entered in it, in tiny characters, excerpts from many books, interspersed with my own reflections on freemasonry, as well as on the materialist conception of history. This took up the better part of a year. I edited each chapter carefully, copied it into a note-book which had been smuggled in to me, and then sent that out to friends in other cells to read. -->