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ARTICLES 166-175 MY 9/11 CONFESSIONSPosted on
Saturday, December 2, 2006 at 10:57PM by
9/11 was executed and operated by
the Knights of Malta of the GLADIO division for
the Vatican illuminati, the Jesuits and the Jewish Zionist families of the NEW
WORLD ORDER - FULL STOP 9/11 A FRESH
START FOR AMERICA...THE END OF TIMES! PS: YES OSAMA IS JUST A BRAINWASHED CIA ILLUMINATI IDIOT NOT A TRUE MUSLIM PUT IT IN YOUR HEADS ONCE AND FOR ALL AMERICANS!
MY ANSWER !Posted on
Wednesday, November 1, 2006 at 09:19PM by MESSAGES RECEIVED ON CONSPIRACY CENTRAL FROM A GUY SIGNING HIMSELF AS AN MP AND FREEMASON FROM LONDON ENGLAND : "Leo Young - you are not in the illuminati, nor do I believe you ever were... I suggest you look at other philosophies and try to find a way to get out of the rut you are in. Your attitude suggests to me that you have a problem with feeling worth in yourself, and no amount of crusading is going to fix that". "I have been a seeker of truth for most of my life, and what I've learned is that the most dangerous thing a person can do is to say nothing, or to say too much. You, compadre, are saying too much and you need to slow down before you burn out. Feel the bastard love ". GEORGE GALLOWAY
MP
I will try George to feel that bastard love but remember my dear MP that Im an aristocrat and Im even related to your Queen! SO CHILL OUT AND TAKE IT EASY BECAUSE SHE STILL OWNS THE LAND YOU ARE WALKING ON...and your beloved Tony Blair is another slave of the illuminati working for SATAN who went to Bohemian Grove in front of the most evil Jinn to sell his soul to the devil ! But I compliment you for your job
dear Bro.George as an illustrius rappresentative of the city of my mother
were I have been living nearly ten years of my life...though I left because but dear Brother why dont we talk
about our common enemy in the P2 , a guy Im sure you dont support Ledeen has gained notoriety in recent months for the following paragraph in his latest book, The War Against the Terror Masters. In what reads like a prophetic approval of the policy of chaos now being visited on Iraq, Ledeen wrote, Creative destruction is our middle name, both within our own society and abroad. We tear down the old order every day, from business to science, literature, art, architecture, and cinema to politics and the law. Our enemies have always hated this whirlwind of energy and creativity, which menaces their traditions (whatever they may be) and shames them for their inability to keep pace. Seeing America undo traditional societies, they fear us, for they do not wish to be undone. They cannot feel secure so long as we are there, for our very existence—our existence, not our politics—threatens their legitimacy. They must attack us in order to survive, just as we must destroy them to advance our historic mission. And now a CV of Brother George for all the other viewers of our illuminati Confessions : George Galloway George Galloway is the MP for
Bethnal Green and Bow. He has been He helped found Respect in 2004 after he was expelled from the Labour party for his uncompromising opposition to the Iraq war. As a leader of the antiwar movement he has taken the case against the “war on terror” the length and breadth of Britain and beyond, most famously to the US Senate in May 2005. He is the author of I’m Not the Only One, which spells out his vision of left politics for the 21st century, a frequent columnist and commentator, especially on the Middle East, and host of a weekly radio phone-in. SIT LUX ET LUX FUIT YOU KNOW WHO YOU ARE I KNOW WHO I AM... SO LETS RESPECT EACHOTHER DEAR FREEMASON GEORGE Sinceraly and Fraternaly yours, Leo Lyon Zagami now Khaled Saifullah Khan
MY MISSION AND MY BELIEFPosted on
Sunday, November 26, 2006 at 06:05PM by I am not here on earth for conflict, love is the mission of my life. Yunus Emre
Nature is a machine, it has no
value and it expresses no sense of purpose.
Any attentive readers of the Qur’an
will be arrested by phenomena that are a manifestation of Lord. “There is not a thing but celebrates His praise”. (Qur'an 17:44)
The seven heavens and the earth, and all beings therein, declare His glory; there is not a thing but celebrates His praise; and yet you understand not how they declare His glory!
With Open Hearts and Open Minds
"We are nearer to him than his/her
jugular vein." (Qur'an 50:16) "To God belongs the East and the West: wherever you turn, there is the Face of God.“ (Qur'an 2:115)
Hadith Bases
Rumi ( 1207-1271) Yunus Emre (d.1321) Said Nursi (1877-1960)
Even in his day, Rumi was sought
out by merchants and kings, devout worshippers and rebellious seekers,
famous scholars and common peasants, men and women. Listen to his call for seekers of
truth:
Come, come, whoever you are. Wanderer, worshipper, lover of leaving. It doesn’t matter. Ours is not a caravan of despair. Come, even if you have broken your vow a hundred times. Come, yet again, come, come.
everything is alive. God creates everything with a specific order, duty, purpose, and meaning. There is nothing like lifeless matter in his system. God and Creation
He was a thirteenth century dervish
from Anatolia. Some writers regard him as the most important poet in Turkish history: his poetry, language, and philosophy, shaped Turkish culture and still do so. He believed that every particle in
the world, animate and inanimate was manifesting the beauty and greatness of
God.
O man of love, open your eyes; look at the face of earth. See how these lovely flowers, bedecking themselves, came [and then] passed on. Every flower, with thousand coquettish air, praise God with supplications. These birds with pleasant voices recite litanies of the King.
With the mountains and rocks, I call you out, my God, With the birds as day breaks, I call you out, my God. With Jesus in the sky, Moses on Mount Sinai, Raising my scepter high, I call you out, my God.
He believed that every particle in
the world, animate and inanimate was manifesting the beauty and greatness of
God. Come here, let's make peace, let's
not be strangers to one another. “We love all creatures for the sake of their Creator”!
Come, let us all be friends for once, Let us make life easy on us, Let us be lovers and loved ones, The earth shall be left to no one.
He would give the cats and pigeons
that came to He rebuked one of his students who
killed a lizard, saying, "Did you create it?"
“Everything, from the heavens
to the earth, from stars to flies, from angels to fishes, and from planets
to particles, prostrates, worships, praises, and glorifies, the Almighty God. In the creation of the heavens and the earth, in the alternation of night and day, in the ships sailing through the ocean for the benefit of mankind, in the water which God sends down from the sky and with which He revives the earth after its death, dispersing over it all kinds of beasts, in the ordinance of the winds and clouds subjugated between the earth and sky: [There] are signs for people who reason. (2:164)
There is an order and balance in
the universe which is created by God. The Qur’an also says: “Eat
and drink, but waste not in excess." (7:31). like Ointment. Then which of the favors of your Lord will you deny? Qur’an (55): Surat ar-Rahman
NAZI ILLUMINATI EXPERIMENT KILLED INNOCENT INPATIENTS AT GAUSTAD HOSPITAL DURING THE YEARS 1954-1991Posted on
Thursday, November 30, 2006 at 07:54AM by Thu, 30 Nov 2006 12:44:45 +0000 (GMT) > We present results from a
retrospective study of 31 Leo Lyon Zagami reply to the e-mail
above sent by the "Yes all these suicides were the children of the SS Himmler/Hitler program for the creation of a so called pure Arian race for the Third Reich. Himmler had chosen the arian women of Norway obviously for this illuminati satanic experiment , that saw so many willing Norwegian partecipants and the city of Trondheim (were the more conservative and racist masonic Lodge in Norway chartered from Germany still exist nowdays) was supposed to become the Capital of the Third Reich in Himmler's sick vision. Sad many innocent people ended up like this after the II World War because of corrupt governments like the Norwegian one in the hands of a bunch of non compassionate satanist , who actualy wanted to continue their experiments after the II World War with the full support of US scientist and the CIA. These experiments included the use of LSD and electroshock on the so called children of Himmler untill the middle of the 70's, and were used for the infamous MK-ULTRA project of the CIA. Later on the Norwegian government
under pressure from the media started to apologize and give money to the
victims of this terrible Nazi illuminati experiment secretely piloted by the
infamous Vatican Jesuits and their SS elite,but it was to late for all those
poor kids born without father who Date: Thu, 30 Nov 2006 09:35:32
+0000 Mufti di Roma! Sheik di Medina! Ali
Khan di Oslo, Sheik Ali Kan of the Leo Lyon Zagami/Khaled Saifullah Khan
NO SHAME FOR THE WICKED!
Now is the time to save belief !Posted on
Thursday, November 2, 2006 at 04:22PM by There are many who curse at the darkness in the world, but those who light a candle to disperse the darkness are few.The thinker, striver in the way of God, and renewer of religion, Bediuzzaman Said Nursi was one of these rare people. Said Nursi lit a torch of light and called out: "Now is the time to save belief!" Yes, save belief, a matter that could not be postponed even for a second. Bediuzzaman passed twenty-eight years in prisons and exile, and despite the difficult conditions, taking a lamp in his hand, illuminated all Turkey through God's grace and munificence, and succeeded in leaving behind him a luminous school of thought. The Author of the Risale-i Nur "In the future,when the
intellect,science and technology prevail, of a certainty, that will be the
time the Qur'an will gain ascendancy, which relies on rational proofs and
invites the intellect to confirm its pronounce" THE RISALE-I NUR: A REVOLUTION OF BELIEF As someone born and raised in Britain, I am often asked what we as Muslims have to offer to the West. But before I answer, I should like to ask a question myself: Are we Muslims because we believe in Allah, or do we believe in Allah because we are Muslims? The question occurred to me during a march through the streets of London, over a decade ago, to protest against the Russian occupation of Afghanistan. I’d made a formal conversion to Islam several years prior to this, and it wasn’t my first demonstration. There were banners and placards and much shouting and chanting. And in between “Russians out,” “Death to Breshnev,” and “Muslims of Afghanistan rise up,” we shouted our own Islamic slogans: Allahu akbar and La ilaha illa Allah. Towards the end of the demonstration I was approached by a young man who introduced himself as someone interested in Islam. “Excuse me,” he said, “but what is the meaning of La ilaha illa Allah?” Without a moment’s hesitation I answered, “There is no god but Allah.” “I’m not asking you to translate it,” he said, “I’m asking you to tell me what it really means.” There was a long awkward silence as it dawned on me that I was unable to answer him. You are no doubt thinking, “What kind of Muslim is it that does not know the real meaning of La ilaha illa Allah?” To this I would have to say: a typical one. That evening I pondered my ignorance; being in the majority didn’t help, it simply made me more depressed. So how did I become a Muslim? You’ve no doubt heard the anecdote about Nasreddin Hoja. A friend of his called on him one day and found Hoja sitting in front of a large basket of chillies. His eyes were red and swollen, blood dripped from his gums and tears from his eyes. Yet he carried on eating. Why are you torturing yourself, his friend asked. Because, said Nasreddin Hoja, biting into another pepper, I’m hoping one of them will be sweet. I had been in the same position myself. No ideology or alternative life-style that I tried could satisfy the inner need for something more, something worth existing for, that elusive something that is always just around the corner but never seems to appear. Disenchanted with every aspect of my life, I left Britain and somehow drifted towards the Middle East. It was not a conscious choice. And it was there that I found the sweet chilli pepper. Islam simply made sense, in a way that nothing else ever had. It had rules of government, it had an economic system, it had regulations covering every facet of day-to-day existence. It was egalitarian and addressed to all races, and it was clear and easy to understand. Oh, and it has a God, One God, in whom I had always vaguely believed. That was that. I said La ilaha illa Allah and I was part of the community. For the first time in my life I belonged. New converts are invariably enthusiastic to know as much as possible about their religion in the shortest possible time. In the few years that folowed, my library grew rapidly. There was so much to learn, and so many books ready to teach. Books on the history of Islam, the economic system of Islam, the concept of government in Islam; countless manuals of Islamic jurisprudence, and, best of all, books on Islam and revolution, on how Muslims were to rise up and establish Islamic governments, Islamic republics. When I returned to Britain in early ’79 to begin a University course, I was ready to introduce Islam to the West. It was to these books that I turned for an answer to the question “What is the meaning of La ilaha illa Allah?” Again I was disappointed. The books were about Islam, not about Allah. They covered every subject you could possibly imagine except for the one which really mattered. I put the question to the imam at the University mosque. He made an excuse and left. Then a brother who had overheard my impertinent question to the imam came over and said: “I have a tafsir of La ilaha illa Allah. If you like we could read it together.” I imagined that it would be ten or twenty pages at the most. It turned out to have over 5000 pages, in several books. It was, as I’m sure you’re aware, the Risale-i Nur by Ustad Bediuzzaman Said Nursi. Initially, I dismissed the Risale-i Nur as mysticism. My brother pointed out that this was the reaction of a closed mind. Without the intellectual crutches provided by my old books, I felt ignorant and lost. It was a completely new language, a totally new vision. My brother sensed my unease. He said: “Don’t worry. The books you have read before all have their place. They are the skin. But this,” he said, tapping a copy of The Supreme Sign, “this is the fruit.” So we began to read, this time in the name of Allah, and slowly things began to fall into place. Each of us is born in total ignorance; the desire to know ourselves and our world is an innate one. Thus “Who am I? Where did I come from? What is this place in which I find myself? What is my duty here? Who is responsible for bringing me into existence?” — these are questions which each of us answers in his own way, either through direct observation or through blind acceptance of the answers suggested by others. And how one lives one’s life, the criterion by which one acts in this world, depends totally on the nature of those answers. The Supreme Sign is no less than a guided tour of the cosmos, and the traveller is one who is seeking answers to these questions. The Supreme Sign does not presuppose belief in God; rather it travels from the created to the Creator. And it affirms that anyone who sincerely wishes to answer the questions, and who looks upon the created world as it is, and not as he wishes or imagines it to be, must inevitably come to the conclusion La ilaha illa Allah. For he will see order and harmony, beauty and equilibrium, justice and mercy, dominicality and munificence; and at the same time he will realise that those attributes are pointing not to the created beings themselves but to a Reality in which all of these attributes exist in perfection and absoluteness. He will see that the created world is thus a book of names, an index, which seek to tell about its Owner. In Nature, Cause or Effect?, Bediuzzaman takes the interpretation of La ilaha illa Allah even further. The notion that he examines is that of causality, the cornerstone of materialism and the pillar upon which modern science has been constructed. Belief in causality gives rise to statements such as: It is natural; Nature created it; it happened by chance, and so on. With reasoned arguments, Bediuzzaman explodes the myth of causality and demonstrates that those who adhere to this belief are looking at the cosmos not as it actually is, or how it appears to be, but how they would like to think it is. In Tabiat Risalesi [Nature, Cause or Effect?], Bediuzzaman demonstrates that all beings, on all levels, are interrelated, interconnected and interdependent, like concentric or intersecting circles. He shows that beings come into existence as though from nowhere, and, during their brief lives, each with its own particular purpose, goal and mission, act as mirrors in which various attributes, and countless configurations of names, are displayed. Their createdness, transience, impotence and contingence, their total dependence on factors other than themselves prove beyond doubt that they cannot be the owners of that which they appear to possess, let alone bestow attributes of perfection on beings that are similar to or greater than themselves. The materialists, however, see things differently — they do not see different things. They ask us to believe that this cosmos, whose innate order and harmony they do not deny, is ultimately the work of chance. Of chaos and disorder, of sheer accident. They then ask us to believe that this cosmos is sustained by the mechanistic interplay of causes — whatever they may be, and not even the materialists know for sure — causes which are themselves created, impotent, ignorant, transient and purposeless, but which somehow contrive, through laws which appeared out of nowhere, to produce the orderly works of art of symphonies of harmony and equilibrium that we see and hear around us. Like Abraham in the house of idols, Bediuzzaman destroys these myths and superstitions. Given that all things are interconnected, he reiterates, whatever it is that brings existence to the seed of a flower must also be responsible for the flower itself; and given their interdependence, whatever brings into existence the flower must also be responsible for the tree; and given the fact that they are interrelated, whatever brings into existence the tree must also be responsible for the forest, and so on. Thus to be able to create a single atom, one must also be able to create the whole cosmos. That is surely a tall order for a cause which is blind, impotent, transient, dependent and devoid of knowledge of our purpose. More and more scientists are beginning to realize that the mechanistic theories of old are simply no longer sustainable. Faced with beauty, awesomeness, order, harmony, symmetry and purpose, attempts to explain away creation by evoking the idea of chance and causality are becoming increasingly untenable. Many are so outraged at the imminent collapse of their old gods that they lapse into hysteria: One celebrated biologist — and biology is still the most rigidly mechanistic of disciplines — is on record as having said “Funnily, the more beauty and harmony I discover in the cosmos, the more convinced I become of its meaninglessness.” The poor man seems not to have understood that if everything is meaningless, his own effect to that is equally so. Another famous — or should I say infamous — scientist, also a bio-logist, asserts that the existence of beings, and in particular the phenomenon of form, can in no way be attributed to the random motions of blind, unknowing and impotent causes. He is not alone in his thinking, but he is the first eminent Western bio-logist to state such beliefs openly. Interestingly enough, he likens the state of the Western scientific fraternity to Russia under Breshnev. The mechanistic theory is the rigid, all-powerful orthodoxy to which all scientists — biologists in particular — must bow down if they are to retain their credibility — and their jobs. And so they are forced to live a fearful charade, shouting their loyalty in public but whispering their real thoughts in private. When the book in which he attacks causality was published, the magazine The New Scientist described it as a “canditate for burning.” Since then, the author of this book has become an outcast, the Salman Rushdie of Western science. Such widely differing opinions as to the viability of the causal hypothesis show that the attribution of creative power to Nature or natural laws is by no means the inevitable corollary of objective, scientific investigation. It is no more than a personal opinion. Similarly, denial of the Creator of the cosmos, who has placed apparent causes there as veils to cover His hand of power, is not an act of reason but an act of will. In short, causality is a crude and cunning device with which man distributes the property of the Creator among the created in order that he might set himself up as absolute owner and ruler of all that he has, and all that he is. My aim was not to summarize the Risale-i Nur, but to show how far removed my previous conceptions about Allah were before reading this work. I thought that by saying La ilaha illa Allah, I had said all there was to be said about Allah. Thanks to the Risale-i Nur, I was now able to see that previously, God had been something that I had brought in to complete the occasion, an unknown factor placed almost arbitrarily at the beginning of creation to avoid the impossiblity of infinite regression. He had been the ‘First Cause,’ the ‘Prime Mover,’ a veritable ‘God of the gaps.’ He had been rather a constitutional monarch of the English variety, who must be treated with the utmost respect but not allowed to interfere in the affairs of everyday life. Inspired by the verse La ilaha illa Allah, the Risale-i Nur shows that the signs of God, these mirrors of His Names and attributes, are revealed to us constantly in new and ever- changing forms and configurations, eliciting acknowledgement, acceptance, submission, love and worship. The Risale-i Nur showed that there is a distinct process involved in becoming Muslim in the true sense of the word: contemplation to know-ledge, knowledge to affirmation, affirmation to belief or conviction, and from conviction to submission. And since each new moment, each new day, sees the revelation of fresh aspects of Divine truth, this process is a continuous one. The external practices of Islam, the formal acts of worship, are thus in a sense static. Belief, however, is subject to increase or decrease, depending on the continuance of the process I have just mentioned. Thus it is the reality of belief that deserves most of our attention; from there the realities of Islam will follow on inevitably. Thus I can say that I had been a Muslim but not a believer; that which I had assumed was belief was in reality nothing more than the inability to deny. Bediuzzaman was not responsible for introducing me to Islam — which anyone could have done — but for introducing me to belief. Belief through investigation, not through imitation. Let’s return now to the question: What do we, as Muslims, have to offer to the West. The answer is: everything and nothing. We have belief and Islam, which is everything; and we have our understanding and interpretation of Islam, which in most cases amounts nothing much at all. As is evident from the books which introduced me to Islam, almost everything that has been written with the West in mind has been done more or less on the level of some benign cultural exchange. Almost invariably the central question of belief has been glossed over or ignored completely. In the Qur'an, the word ‘Allah’ appears more than 2500 times, the word ‘Islam’ less than ten. In a good deal of modern Muslim writing, the ratio is roughly reversed. In the Qur'an, the ratio between iman and islam is 5:1 in favour of iman. In Arabic book titles until the end of the 19th century, islam slightly outnumbers iman in a ratio of 3:2. By the Sixties, this has had jumped to 13:1, and today it is undoubtedly higher. Inevitably, then, the approach to the West has centred on Islam as a system, as an alternative ‘ideology’, presented almost totally without reference to the realities of belief. Another reason why our approach to the West has made little headway is that we have misunderstood the West. The West is not only a geopolitical entity, it is also a metaphor. Geographically, the West was the first place to witness a mass revolt against the Divine. Modern Western civilization is the first of which we have knowledge that does not have some formal structure of religious belief at its heart. The West is thus a metaphor for the setting of the sun of religious belief; a metaphor for the eclipse of God. And since this eclipse is no longer confined to the geopolitical West, one may say that wherever the truths of belief have been discarded, there is the West. Thus the West should be seen as a state of mind, a disease, an aberration. The root cause of this, as Bediuzzaman Said Nursi points out, is the disease of self-worship, of ‘ENE’(Ana, the ‘I’ or ego). From the beginning of the Renaissance, man in the West has been his own point of reference, the centre of his own universe, the sole criterion by which he lives out his pathetic life. He has stolen the clothes of the Divine Names and has dressed himself in them and paraded as God. The problem is that they do not fit, and cannot fit. Unwilling to accept that his duty is merely to reflect the Divine attributes in the name of the Creator and according to His Will, he claims them as his own property and spends a lifetime trying to add to his imaginary possessions. Seeking the infinite from the finite drags him into a fierce and often murderous competition with his fellow beings. Man’s endless desires are heightened by the fact that he is limited, impotent and dependent, and bound one day to give up all that he imagined was his and face annihilation. His limitations and deficiencies, which should serve to remind him of his absolute dependence and impotence, he contrives to conceal. Western man flees from ill thoughts of his ultimate destiny, smothers his innate ability to know and love the Creator, to recognize that man is nothing and can have nothing of his own. The secular, self-absorbed society of the West is designed on all levels to blind and stupefy. To mask the fact that the religion of the self has failed to live up to its promises; that the secular trinity of ‘unlimited progress, absolute freedom and unrestricted happiness’ is as meaningless as the Christian Trinity discarded centuries ago. To cover up the fact that economic and scientific progress which has secular humanism as its underlying ethos, has turned the West into a spiritual wasteland and ravaged generation after generation. Yet there are those who are beginning to awake, to realize the illusion under which they have been living. It is to these that the disease of ENE must be pointed out. It is no use telling one who is afflicted with this disease that the Islamic economic or judicial system is the most egalitarian or most just. You cannot cure a man suffering from cancer by giving him a new coat. What is needed is a correct diagnosis, radical surgery and constant back-up treatment. The Risale-i Nur provides all of these. You will recall that I dismissed the Risale-i Nur initially as mysticism, and I have also heard others describe it thus. The truth is otherwise, for there is nothing esoteric about the stark choice Said Nursi puts before us: belief or unbelief, eternal felicity or eternal wretchedness, salvation or perdition, heaven or hell — in this world and the next. I have also heard the Risale-i Nur described as revolutionary, and with this I agree. But I am not talking about revolution in the political sense of the word. There is no mention of this in the Risale-i Nur, although I am sure that had Bediuzzaman advocated the violent overthrow of all secular governments, the Risale-i Nur would be required reading in every Western university, and Bediuzzaman would be a household name in the West. After all, the West has a soft spot for extremism, especially when flavoured with religion. What can be better, more beautiful, more delicious in the eyes of the Western media than the sight of thousands of angry Muslims in some far-off, violent city screaming “Death to America!” and demanding revolution and the re-introduction of the Shari'a? The West no longer has to go to the trouble of misrepresenting Islam: we do it for them, and they simply film it for their own consumption. I remember watching such a demonstration over a decade ago, in a place where America is known as the great Satan. What struck me at the time was the fact that maybe 70% of the crowd were dressed in Levis, and that every cigarette smoked as the demonstration dispersed was either a Marlborough or a Winston. As one hand cuts — or claims to cut — the ties that bind us to the West, the other hand fastens them even tighter. Yet still we claim that it is time for action, that we have spoken enough. I’ve actually heard this said in reference to the Risale-i Nur. It is all talk, someone said, and no action. But we have not talked, we have merely moaned and wailed. And because we have not talked, not conversed, brother to brother, believer to believer, Muslim to Muslim, in the name of Allah, in the language of the Qur'an and in the language of the book of creation, then when we act we set incorrectly, without author-ity, without discipline, without a true criterion and frame of reference. And ultimately without any lasting result. The West understands this perfectly. No, the kind of revolution clamoured for on the streets of Tehran, Cairo or Algiers is not the kind of revolution that Bediuzzaman advocates. The kind of revolution envisaged by the Risale-i Nur is a revolution of the mind, of the heart, of the soul and the spirit. It is not an Islamic revolution but a revolution of belief. As such it works on two levels: it is designed to lead Muslims from belief by imitation to belief through investigation, and to lead unbelievers from worship of the self to worship of Allah. And that is why, in the eyes of those who control the West, a work such as the Risale-i Nur is deadly. Finally, I would say this: After many years of searching and comparing, I can say that the Risale-i Nur is the only self-contained, comprehensive Islamic work that sees the cosmos as it actually is, presents the reality of belief as it truly is, interprets the Qur'an as our Prophet intended, diagnoses the real and very dangerous diseases that afflict modern man, and offers a cure. A work such as the Risale-i Nur, which reflects the light of the Qur'an and illuminates the cosmos, cannot be ignored. For only Islam stands between modern man and catastrophe, and I believe that the future of Islam depends on the Risale-i Nur and on those who follow and are inspired by its teachings.
Dr. COLIN TURNER (Manchester University - England)
NWO A SATANIC PROJECT THAT STARTED A LONG TIME AGO...Posted on
Wednesday, November 22, 2006 at 12:32PM by Ok Brothers I will prepare a
detailed essay later on the subject of A.Hitler
and the satanic Racist Lodges of Prussian Freemasonry aka Thule Society and
the likes , directely connected to the American illuminati and the english SRIA
(Societas Rosicruciana in Anglia) illuminati creators of the Golden
Dawn Nazi Network trough the real founders of Nazism like Rudolf Glandeck
von Sebottendorff (1875/11/09 - 1945/05/09). The son of a Silesian railway
engineer, Sebottendorff was born Adam Alfred Rudolf Glauer. He travelled to
Turkey in 1900, where he was adopted by Baron Heinrich von Sebottendorff in
1909 and became a Brother of the Imperial Order of Constantinopolis. And I can garanty you dear friends we have so much prove and clear evidence on Hitler satanic activity and Zionist/illuminati support to him that we can actualy write several books on the subject and it will still not be enough.Remember what Anton La Vey said about the ideal Demon being a Demon Jew , well Hitler a Jew is the real founder of the Israeli Nation thats what you learn when you are in MOSSAD! What you seem to not understand Brothers is the internal conflicts and inner workings within the different schools of Freemasonry who apparentely supported Hitler (Prussian anti-Jewish Freemasonry) and the pro Zionist Jewish friendly United Grand Lodge of England Network who apparentely didnt or dear A.Hitler. It semms like the usual game of opposites in the usual masonic theatre, in the hands of the usual suspects unfortunately...illarious and people still fall for it in 2006 e.v. due to the usual piloted ignorance. I say apparentely because Prussian Freemasonry was actualy the first victim of their own connections with the Jesuit illuminati and their evil plans at the end of the war , and the UGLE related Grand lodges got also persecuted as we all know by the Nazi's to make the show more credible in front of the mass of sheep in masonic ranks bellow who still believe the contrary after 60 years (poor idiots and their FORGET ME NOT pin...) The Vatican already had a secret deal with the Zionist even before the war started for the creation of the State of Israel and the sacrifice of millions of innocent Jews.The only one to rebel to this plan was actualy Rudolph Hess at one point but we all know what happened to him. The result was that after the
American illuminati occupation took place all masonic Grand Lodges in
Germany were officialy put under the firm control of the USA
Vatican israeli INTELLIGENCE and all rebel lodges
will be declared subversive to the western alliance. Heil Ratzinger, All satanist united in the united
Grand Lodges of Germany these days, and the Ordo Templi Orientis Caliphate
of A.Crowley as even moved their HQ's
from Texas to Berlin with Vatican friend William Breeze in charge and full
Vatican support. And to make things a bit more spicy
to everyone out there why dont you go and check the OTO
PHENOMENON WEB SITE directed and controlled by another Jewish
Satanist Vatican slave called Peter R. Koenig who is working in direct
contact with Vatican HQ'S and the Jesuits , trough
Bro.Massimo Introvigne of CESNUR. Massimo introvigne is regularly
involved in satanic Masses with the Jesuit General under the Vatican with
his secretary Pierlugi Zoccatelli . Pierluigi his a very interesting figure
you should all investigate , he went from being a Crowley supporter to
become the present leader of Vatican organization ALLEANZA
CATTOLICA and the Nazi/Fascist circle within Alleanza Nazionale known
as CIRCOLO CARLO MAGNO.
The Swiss ILUMINATI/
OTO of Stein was built my Nazi Eugenist Brother
Metzger secretely working for his spiritual father, Know the truth out there because
only the truth can set you free from the Satan. Rome and Jerusalem are in it
togheter to establish the Satanic New World Order and Hitler was just their
evil Teutonic puppet to eventualy achieve this aim 60 years later. Leo Lyon Zagami
OSIA PART OF THE ILLUMINATI NETWORK UNDER P2/GLADIO CONTROLPosted on
Friday, October 27, 2006 at 06:59PM by
ORDER SONS OF ITALY IN AMERICA working under the direction of
Comandante Giorgio Hugo Balestrieri P2/GLADIO Alabama Maine Pennsylvania State Chapters Grand Lodge 480-473-7378 415-586-1316 Vera Girolami San
Francisco, CA California OSIA 519-759-3847 Fernando Forcucci
Winnipeg 303-420-2671 Pam Wright Arvada, CO
Colorado OSIA 866-3CT-OSIA Neil A. Velleca
Branford, CT Connecticut OSIA 302-658-1914 W. Thomas Gears
Wilmington, DE Delaware OSIA 941-371-0085 Dan Cositore Sarasota,
FL Florida OSIA 708-352-9375 Anthony J. Baratta
Wood Ridge, IL Illinois OSIA 617-489-5234 Kevin A. Caira
Haverhill, MA, NH, ME Massachusetts OSIA 410-668-6742 Anita Lombardi-Riley
Baltimore, MD Maryland OSIA 517-482-8444 Linda Fabiano Lansing,
MI Michigan OSIA 402-345-5095 Charles F. Turco Omaha,
NE Grand Lodge of New Jersey 856-663-5800 Anna Marie Rotonda
Cherry Hill, NJ New Jersey OSIA 800-322-6742 Carlo Matteucci
Bellmore, NY New York OSIA 800-891-4089 John Soldano
Cleveland, OH Ohio OSIA 800-621-0062 William D. Bucci
Philadelphia, PA Grand Lodge of Rhode Island 401-861-3859 Ralph P. Guglielmino
North Providence, RI Grand Lodge of Virginia Paul F.
Siebeking Virginia Beach, VA Virginia OSIA 206-243-7215 Dorothy Santelli
Fircrest, WA, OR, ID Northwest U.S.
OSIA Additional Chapters Lodge City & State Lodge
President Contact
P2 and the Priory of Sion on the 31st of May 2006 in Nice (France)Posted on
Thursday, November 30, 2006 at 12:14AM by
mailto:leoyoung
caro Leo ti attendo ore 15
aeroporto di Nizza mercoledì 31 pv. To: leo young From: "Dr. Marco
Paret" paret@neurolinguistic.com A.'.G.'.D.'.G.'.A.'.D.'.U.'. Date: Fri, 26 May 2006 19:44:55
+0200 Brother Marco Paret is part of the Priory of Sion with Jean Pierre Giudicelli , but he his also a Freemasons of the Grande Oriente D'Italia close to Francesco Murgia and Ezio Giunchiglia , and recentely he has joined the Monte Carlo Illuminati LODGE , for the final hours of this oppulent civilization of matter as a young expert of the PSYOP division ( a brainwasher). Leo Zagami
PERFORMING ARTS AND THE SATANIC ILLUMINATI FEATURING MY GRANDMOTHER FELICITY MASONPosted on
Saturday, December 2, 2006 at 09:58PM by PERFORMING ARTS
AND THE SATANIC ILLUMINATI HOMOSEXUALS OF THE
CHORONZON CLUB (in the photo me and my grandmother Felicity Mason in 1987) Brion Gysin (Senior illuminati agent) Tuning in to the Multimedia Age Edited by José Férez Kuri ‘The only person I’ve
met whom I would unquestioningly call a genius ... he was the Leonardo of
the 20th century, whose surreal work could change the way people thought’ ‘Large and handsome ... Painter, writer, sound poet,
lyricist, performance artist – As a painter Gysin is remembered for his evocative views of the Sahara and for his unprecedented calligraphic abstractions inspired by Japanese and Arabic script. His later discovery of the potential of a paint-roller to produce a limitless ready-made grid provided the basis for the unique ‘roller poems’ of the 1970s, a concept extended to the use of 35mm film to produce photographic sequences showing the construction of the Centre Pompidou (Beaubourg) in Paris. Gysin’s chance observation of random combinations of words led to the development of the cut-up technique by his friend and illuminati agent William S. Burroughs, with whom he would collaborate most notably in producing The Third Mind (1978). Gysin’s inventive ideas also extended to permutated poems and to the development in 1961 of the Dreamachine – ‘the first art object to be seen with the eyes closed’ – capable of producing a change of consciousness in the viewer, as well as to light shows and stage performances in collaboration with leading musicians such as Steve Lacy and Ramuntcho Matta. The sheer variety of visual material illustrated in this first comprehensive study of Gysin’s life and work reveals him as a remarkable artist working for the corrupt illuminati establishment. s Reader Comments (3)WARNING DONT EVER TRUST
ILLUMINATI AGENT ROBERT ANTON WILSON HE IS A MEMBER OF THE ORDER AND A
CLOSE FRIEND AND COLLABORATOR OF CIA DRIVEN SATANIST LON MILO DUQUETTE
GRAND SECRETARY OF THE US OTO AND BREEZE THE CALIPH OF THE ORDO TEMPLI
ORIENTIS , ONE OF THE FEW CHOSEN PEOPLE CELEBRATING THAT INFAMOUS SATANIC
MASS WITH THE ELITE OF THE KNIGHTS OF MALTA AND THE JESUITS IN MAY 2000 IN
THE VATICAN. December 2, 2006 | And this is satanic rubbish with
CIA VATICAN 100% APPROVAL: December 2, 2006 | I see you mentioned Mohamed Choukri above , so I wonder what more insights do you have about him , and his friend Paul Bowles , and the Beat Generation of the Tangier's connection with its drugs homosexuality espionage and corruptions !!!!!
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Illuminati
Confessions Web: www.illuminaticonfessions.webfriend.it - E-Mail: illuminati@webfriend.it |
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Reader Comments (6)
The plans to create a mind controlled workers society have been in place for a long time. The current technology grew out of experiments that the Nazis started before World War II and intensified during the time of the Nazi concentration camps when an unlimited supply of children and adults were available for experimentation. We've heard about the inhumane medical experiments performed on concentration camp prisoners, but no word was ever mentioned by the media and the TV documentaries of the mind control experiments. That was not to be divulged to the American public. Mind control technologies can be broadly divided into two subsets: trauma-based or electronic-based.
The first phase of government mind control development grew out of the old occult techniques which required the victim to be exposed to massive psychological and physical trauma, usually beginning in infancy, in order to cause the psyche to shatter into a thousand alter personalities which can then be separately programmed to perform any function (or job) that the programmer wishes to"install". Each alter personality created is separate and distinct from the front personality. The 'front personality' is unaware of the existence or activities of the alter personalities. Alter personalities can be brought to the surface by programmers or handlers using special codes, usually stored in a laptop computer. The victim of mind control can also be affected by specific sounds, words, or actions known as triggers.
The second phase of mind control development was refined at an underground base below Fort Hero on Montauk , Long Island (New York) and is referred to as the Montauk Project. The earliest adolescent victims of Montauk style programming, so called Montauk Boys, were programmed using trauma-based techniques, but that method was eventually abandoned in favor of an all-electronic induction process which could be "installed" in a matter of days (or even hours) instead of the many years that it took to complete trauma-based methods.
Dr. Joseph Mengele of Auschwitz notoriety was the principle developer of the trauma-based Monarch Project and the CIA's MK Ultra mind control programs. Mengele and approximately 5, 000 other high ranking Nazis were secretly moved into the United States and South America in the aftermath of World War II in an Operation designated Paperclip. The Nazis continued their work in developing mind control and rocketry technologies in secret underground military bases. The only thing we were told about was the rocketry work with former Nazi star celebrities like Warner Von Braun. The killers, torturers, and mutilators of innocent human beings were kept discretely out of sight, but busy in U.S. underground military facilities which gradually became home to thousands upon thousands of kidnapped American children snatched off the streets (about one million per year) and placed into iron bar cages stacked from floor to ceiling as part of the 'training'. These children would be used to further refine and perfect Mengele's mind control technologies. Certain selected children (at least the ones who survived the 'training') would become future mind controlled slaves who could be used for thousands of different jobs ranging anywhere from sexual slavery to assassinations. A substantial portion of these children, who were considered expendable, were intentionally slaughtered in front of (and by) the other children in order to traumatize the selected trainee into total compliance and submission.
November 30, 2006 |![Registered Commenter]( "Registered Commenter")
X
M
I think I will end in paradise by reading your page, you must be a very good man :)
Thank you
November 30, 2006 |![Unregistered Commenter]( "Unregistered Commenter")
Sandra
Actually I wanted to say that your wife must be very lucky :)
November 30, 2006 |![Unregistered Commenter]( "Unregistered Commenter")
Sandra
Well my wife says I always spend to much time on my work for the rest of mankind and not enough time for the family,so Ive been adviced to read the following :
46) Al-Aswad ra said : I asked A'isha ra : "What did
Rasulullah saw used to do in his house ?". She said :
"He used to work for his family, and when prayer
(time) came, he went out for prayer ". (Bukhari)
Jabir b. Abdullah said that Rasulullah saw said :
"Allah is not merciful to whim who is not merciful to
people ". ( Bukhari, Muslim )
20).From Amr b. Shu'aib, from his father, from his
grandfather : Rasulullah saw said : "He is not of us
who has no compassion for our little ones and does not
honour our old ones " ( Abu Dawud, Tirmidhi )
(31). Abdullah b. Amr ra said that Rasulullah saw said
: "There are four traits; he who has all of them is a
certain hypocrite and has one of them has some
hypocrisy, until he gets rid of it : when being given
a trust, he betrays; when he speaks, he lies; when he
promises (something), he breaks it; and when he
quarrels he commits excesses" ( Bukhari )
(32). Ibn Mas'ud ra said that Rasulullah saw said :
"Abusing a Muslim is sinful, and fighting (making war,
qital) with him is (tantamount to) kufr." ( Bukhari,
Muslim )
(11).From Abu Hurairah : Rasulullah saw said : " The
strong man is not the one who is strong in wrestling,
but the one who controls himself in anger " ( Bukhari,
Muslim )
(58) From Abu Sa'id al-Khudri ra : Rasulullah s.a.w
said : "If one of you sees (something) bad, he should
change it with his his hand; and if he is not capable
of that, then with his tongue; and if he is not
capable of that, then (he should detest) it with his
heart; and that is the weakest faith". ( Muslim )
(64) Abu Hurairah ra said that Rasulullah s.a.w said :
"He who truly believes in Allah and the last Day,
should speak good or keep silent". ( Bukhari, Muslim )
(73) Aisha r.a. said : A desert Arab came to
Rasulullah s.a.w. and said : "Do you kiss children ?,
We do not kiss them". Rasulullah s.a.w said : "What
can I do for you if Allah has taken away mercy from
your heart ? " ( Bukhari, Muslim )
Tirmidhi ) (85) Abu Hurairah r.a. reported that
Rasulullah s.a.w. said : He who does not acquire
knowledge with the sole intention of seeking the
pleasure of Allah and does not impart it but for
gaining the frailties of the world, shall not smell
the fragrance of Paradise on the Day of Resurrection.
( Abu Dawud )
As Salam Aleikum
Khaled/Leo
PS:WE ALL HAVE OUR PROBLEMS IN THIS MATERIAL STATE OF EXISTENCE EVEN A RETIRED ILLUMINATI LIKE ME UNFORTUNATELY,
ESPECIALY WHEN EVIL DAJAL IS STILL AROUND...
:)
November 30, 2006 |![Registered Commenter]( "Registered Commenter")
X
M
Hello Leo,
I didnt recive your file for Gruppo di UR.
Do you know something about Secret Rabbinical tradition present in today Illuminati and known as Kishuph Kabbalah?
Tribal
November 30, 2006 |![Unregistered Commenter]( "Unregistered Commenter")
Tribal
Unfortunately dear Tribal I didnt have time to check your direct e-mail yet and send you the PDF regarding the Gruppo di UR but Im sure this will keep you happy for a quile untill we establish further contact in private:
ARTURO REGHINI A Modern Pythagorean
by Dana Lloyd Thomas, Summer 1997 / Gnosis Magazine 59
No study of esoteric culture in Italy in this century can fail to mention Arturo Reghini (1878-1946).Writer, translator, mathematician, and above all a Pythagorean, he played a key role in the revival of scholarship on esotericism in Italy as well as in the attempt to restore the spiritual
traditions of Masonry.
Reghini's books and articles cover a variety of subjects including Masonic symbolism,Theosophy, Neoplatonism, Cornelius Agrippa, and Cagliostro. As editor of the magazines Ignis and Atanor, he published articles by the noted esotericists Rene Guenon and Julius Evola. Later he was to pay for his out- spokenness--especially on behalf of freedom of conscience -when Freemasonry was outlawed by the Fascist regime.
Born in Florence on November 12, 1878, Reghini was the eldest of five children. His career as a philosopher, in the classical sense of "lover of wisdom," began early in life, when his aristocratic family sent him to the University of Pisa to study mathematics.The tall, thin young student was approached one evening by a stranger who singled him out as a candidate for initiation into the mysterious Pythagorean school, also known as the Schola Italica.The stranger turned out to be Amedeo Armentano (1886-1966), who fascinated literary circles in Florence with his abstruse, laconic reasoning about time, mind, and soul as well as with his psychic powers.
Reghini was initiated in the highest sense of the word. He experienced the trial of the five elements not only as a ceremony but as a profound reality. For him, passing beyond the threshold of death was a matter of experience, vision, and knowledge rather than a mere symbol. 1
Polltics and Secret Societiea
To understand Reghini's role in the esoteric culture of his time, it is helpful to have some background on Italian Freemasonry and its connection to historical events. As in other countries, the Craft in Italy has so many facets that there is little point in overgeneralizing. For some, Masonry has commanded a virtually religious allegiance in the observance of the "ancient and accepted" rules and ceremonies, while others undoubtedly saw it as a means of improving society at large based on nineteenth-century rationalist beliefs in progress, education, and science. The ranks of Masonry have also included an eminent minority of philosophers and mystics, as well as-the usual opportunists. Finally there are the antiMasonic elements, initially Catholic and later spreading to both leftand right-wing politicians and thinkers. In any case, the political and esoteric aspects of Freemasonry have often run parallel throughout Italian history.
The first known Italian lodge was founded in Florence by Charles Sackville, Earl of Middlesex, Henry Fox, and Sir Charles Mann in about 1730. 2 Although by this time Florentine Renaissance traditions were but a distant memory,Tuscany under the later Medici had still managed to preserve some independence, sparing it from the worst excesses of the Counter-Reformation. Lodges were soon opened in Rome, Naples, Turin, and elsewhere. But the Craft's connection with England--a major Protestant power--aroused the suspicions of both the rulers of the Italian states and the ecclesiastical hierarchy.
In 1738, when Pope Clement XII issued the bull In eminenti, which in practice banned Catholics from becoming Freemasons, he had reached the venerable age of 87 and was completely blind. Firmly continuing the papacy's penchant for power politics, the measure seems to have been initially rooted in concern about the situation in the pope's native Tuscany and was probably formulated mainly with Italy in mind. It may have been no coincidence that the last of the Medici, Gian Gastone, had died a year before; the move could have had the aim both of strihng a blow against a suspiciously Protestant organization and of reasserting papal influence in relatively tolerantTuscany. Nevertheless this independence persisted when Francis of Lorraine, himself a Freemason, became Tuscany's new ruler. 3
The papal stance marked the start of persecution; the poet Tommaso Crudeli, the first known Masonic martyr, was tortured to make him reveal "the secrets of the Freemasons," but he was released upon Francis's intervention. 4 Several decades later, the celebrated magus Count Alessandro Cagliostro was not to be so lucky, and would die in 1795 while imprisoned in the papal fortress of San Leo. Of the papal ban Reghini wrote, "The effect of the Church's hostility was to cause a reaction in some countries, with Freemasonry being forced to defend itself by becoming a secret society. Nevertheless, it never became sectarian, and the rituals were alwavs characterized bv the tolerance, nonsectar1anlsm, ana independence of the early period." 5
Masons and Masonic organizations played a significant role in the Italian Risorgimento ("Resurrection") of the nineteenth century. Freemasons actively promoted the unification of Italy's many states, thus winning them further condemnation for"subversion." Giuseppe Mazzini's political organization, Giovine Italia ("Young Italy"), dedicated to unification, shared Masonic ideals of humanity, progress, and secular government.
The Italian Grand Orient was founded in 1859.6 In 1862, a Sovereign Council of the Scottish Rite convened in Palermo under the guidance of the patriot Giuseppe Garibaldi, and in 1864 the first Congress of Italian Freemasonry met in Florence and elected Garibaldi as Grand Master.
Perhaps even more than the French Revolution, the Risorgimento was a "bourgeois" revolution, and Freemasonry attracted Italy's small but active middle class. It was seen as a means of keeping together forces as diverse as Mazzini's republicans, monarchists who supported the House of Savoy, and Garibaldi's "Redshirts."As one scholar points out, "in a country where all the forms of political conflicts had a regional basis, . . . the lodges were the only real school of national unity." 7 As a result of the Church's continuing opposition to unification, Masonry persisted in its anticlerical stance.
In the decades following the country's unification in 1870, numerous members of the new class of politicians and administrators were Freemasons. By the end of the nineteenth century, Freemasonry was widely perceived as part of the establishment and as affording advantages that were often more material than spiritual. Financial scandals and political instability had made establishment politicians vulnerable to attack, and Freemasonry, previously seen as the champion of independence and democracy, was now accused of being class-ridden and corrupt. As in other Latin countries, many anti-Masonic pamphlets were circulated, generally based on conspiracy charges by the Abbe Barruel and Leo Taxil and creating the impression that the institution was much more powerful and monolithic than it actually was.
These ideas undoubtedly influenced Benito Mussolini in his early years in the Socialist Party and were to resurface in the Fascist period (1922-43) despite the Masonic connections of many Fascist leaders. 8 The FAcist movement, founded in 1919, counted a number of Freemasons among its first members, who were attracted by a variety of factors, including the movement's early anticlerical and revolutionary leanings. Persecution, though not always systematic continued until the fall of the regime.
Paradoxically, as soon as World War II ended, anti-Masonic literature was revived, this time with accusations of collaboration with Fascism. In recent decades, historical research on Italian Freemasonry has largely been monopolized by Catholicand Com1unist-oriented writers who are for different reasons hostile to the institution. 9 It is therefore no wonder that a Masonic writer has observed that "Italian Masonry is probably the most misrepresented and misunderstood in the world." 10
Esoteric Societies
Italian Freemasonry was not all politics, however, and has always had a strong esoteric strain. Together with the specifically Masonic symbolism of building and architecture, probably rooted in medieval guilds, various esoteric traditions including Rosicrucian, Kabbalistic, Templar, and Pythagorean lines have converged in the Craft.
>From the earliest times Freemasonry has considered geometric symbolism to be of the highest importance, with the Pythagorean theorem being widely depicted in Masonic art. It has been suggested that some form of Pythagorean initiation survived through the centuries, first in the Byzantine Empire and later, as the Ottoman Turks advanced, in Italy, where the Greek intellectual elite took refuge.
During the reign of Elizabeth I, Sir Thomas Bodley is said to have been initiated in the northern Italian city of Forli into the Pythagorean Brotherhood of the Fratelli Obscuri, having "the laudable object of propagating the Sciences and love of Virtue" and "established in imitation of an older Society which had existed since before the fall of the Grecian Empire in the towns of Constantinople and Thessalonica." In the eighteenth century, the British and French Pythagoreans came to be known as "Snuff-Takers" when they adopted the tobacco plant as their symbol. 11
Naples was the home of Egyptian Freemasonry, a tradition claiming descent from the Hermetic community dating back to Hellenistic Egypt: there is still a "Nile Square" in the city, and Giordano Bruno, who exalted the "wisdom of Egypt," was from nearby Nola. The school subsequently came to light through the work of Cagliostro and later of Giuliano Kremmerz, founder of the Hermetic Brotherhood of Myriam. 12 Cagliostro's "Gospel," first published in Italian in 1914 and later commented on by Reghini, uses alchemical terminology to describe a path to immortality as well as propounding the use of magical seals, meditation, fasting, and a vegetarian diet.
The esoteric Order of Misraim (whose name is derived from the Hebrew name for Egypt) seems to have had Italian origins. The Misraim first emerged in Italy in the eighteenth century, when it was associated with Cagliostro who brought it to Venice around 1788. 13 Because both Egyptian Freemasonry and the Order of Misraim allow the admission of women--thus violating the basic Masonic guidelines known as the "Landmarks"--and because they work degrees beyond the third, they are generally classified as part of "fringe Masonry."
The Order of Misraim was introduced into France after 1813 by the Bedarride brothers; afterwards it spread to Belgium, Switzerland, Britain, and the U.S. It consists of two forms of practice: the Kabbalistic form adopted by the Bedarrides and the Egyptian-Hellenistic form of the highest degrees known as the Arcana Arcanorum. 14
Politics again crossed paths with the esoteric when Garibaldi was appointed Grand Hierophant of the Misraim in 1880. At that time the order was joined with the Order of Memphis, whose rituals are inspired by Egyptian imagery. By the end of the century, the combined order was to provide a link between Freemasonry and Theosophy in Italy: both H.P. Blavatsky and Annie Besant held high degrees.
Theosophlst and Freemason
When he was only eighteen, Reghini went to Rome, where he was introduced to Isabel Cooper-Oakley, Blavatsky's delegate to Italy, and in 1898 the two were among the founders of the Italian branch of the Theosophical Society. (Blavatsky had always had a weakness for Italy; she even claimed to have fought with Garibaldi against French and papal forces at the Battle of Mentana in 1867.)l5 Theosophy too was soon open to accusations of heresy, if not outright paganism, thus attracting the hostility of the Church. Yet the Theosophical Society proved to be an im- portant vehicle for broadening the horizons of educated and open-minded Italians by introducing the study of oriental philosophy and religion--until then largely limited to academic circles--to a wider public.
While already receiving instruction on the Pythagorean tradition, Reghini started his Masonic career with initiation into the Order of Memphis and Misraim in 1902. What did he find in this esoteric form of Freemasonry? He was probably told something like these comments by a modern Masonic writer:
The Rite of Memphis and Misraim is not suited to every Mason, but is intended for those few Brothers who, following the many indications and revelations to be found in their rituals, genuinely aspire to enter into resonance with the higher planes of existence, and to overcome their individuality. In this case the Rite is a visible, tangible link between the lower sphere and the upper sphere. It provides the key to the Arcana, the way in which they can be revealed and practiced. 16
The order's Osirian ritual contains suggestive references Egypt, as when the aspiring Master is told:
Brother, you have entered this Temple which is the Middle Chamber of the Pyramid, aspiring to become Osiris, and to achieve this privilege you have recited the negative confession, well aware that it was only symbolic, the confession that every deceased person recites when reaching the world of shadows and coming before the tribunal of Osiris to identify himself with Osiris if his life has been pure. 17
In 1903 Reghini joined a lodge in Florence that owed allegiance to the Italian Grand Orient; two years later this was reorganized as the Lucifero Lodge, with Reghini as one of the founders. At the same time lodges in Milan merged with the Rome Grand Orient, with headquarters in Rome's Palazzo Giustiniani.
Writing in 1906, Reghini censured opposition to the higher degrees (from the fourth up to the 95th in orders like the Misraim) and expressed regret over the failure of Mazzini and the American Albert Pike to create "a secret rite above all others, a sort of Masonry within Masonry, which would have unified the divided Masonic family." 18 In 1908 a number of dissidents, led by a Protestant minister, broke away from the Grand Orient in protest against its overly materialishc and radical political stance.They set up a new Masonic organization with its headquarters at Piazza del Gesu in Rome. Subsequently Italy's two branches of Masonry were to be known as "Palazzo Giustiniani" and "Piazza del Gesu" after the location of their Rome headquarters.
An attempt to promote unification of the splintered Masonic groups by returning to the Craft's eady spiritual roots was undertaken with the Italian Philosophic Rite, of which Reghini was one of the founders. (The name calls to mind the Scottish Philosophic Rite, thought to have some connection with British Pythagoreans.) The Italian rite had seven degrees and has been described as a mixture of Pythagorean and Gnostic elements. In 1911 Reghini and Armentano rewrote the rite's statutes, dictating that a copy of the Golden Verses of Pythagoras was to be placed in the temple together with the other objects used in lodge work.
This experience was interrupted by WorldWar I, which disrupted international fraternal contacts; Reghini himself served in the army. The Philosophic Rite came to an end in 1919, when it was merged with the Grand Lodge Scottish Rite. Afterwards Reghini, while remaining a Freemason, would be more cautious about any "universal reformation" of the Craft.
Occultlsm and the Esoteric
In Italy, as in the rest of Europe around the turn of the century, popular interest in the occult was largely focused on phenomena like hypnotism and spiritualism. Astrological and magical manuals copied from classics such as those by Cornelius Agrippa and Giovanni Battista della Porta abounded. At the same time the works of French writers like Eliphas Levi, Henri Durville, and Papus were gaining a considerable readership, and there were a number of esoteric journals. Reghini himself translated Swami Vivekananda, the Egyptologist E.A. Wallis Budge, and Robert Louis Stevenson's occult tales.
Both Reghini and Giuliano Kremmerz, active in Naples during the same period, stressed that theirs was a quest for knowledge and warned against the confusion between spiritual achievement and bouts of emotional excitement. In this respect they rejected the occultism of seances and sects, sharing the position of Levi, who insisted that his occultism (a term he coined) was based on faith, science, and reason. 19
This experimental method makes use not only of logic but of analogy. Early in his career Reghini had written, "The symbolism of architecture, ceremonies, and images is superior to ordinary language due to the multitude of meanings which only symbolism can express, since it works through analogy; the hieroglyphic and ideogram forms of writing are superior to ordinary writing due to the breadth and precision of their meaning."20
Twenty years later, Reghini expressed much the same idea: "There exists an oral tradition of hidden knowledge which cannot be transmitted with words (perceived and interpreted in the profane sense). There is still a serious tradition in theWest which has nothing to do with the circuslike uproar, the parody and pretense, of today's so-called occultism."21
Reghini also sometimes retired with his friends Armentano and Giulio Parise to an isolated tower on the coast of Calabria, ideal for study and meditation. Reghini was also no stranger to ceremonial magic, though one of the few direct references he makes to it has humorous overtones, mentioning some of the practical difficulties of pre-dawn rituals, with alarm clocks, cups of hot coffee, sputtering oil lamps, incense failing to burn, and candles going out, all to the detriment of the necessary "spiritual concentration."22
Throughout all this activity Reghini remained a Pythagorean.What did this mean for him in practical terms? He engaged in the daily recollection of his deeds--a practice that has been traced back to Pythagoras--as well as "philosophical ecstasy," which was actually a type of meditation. The practitioner was to sit comfortably in a quiet place, emptying himself of all thoughts and emotions; he could either be in the dark or have a light behind him. "Then, when the soul is purified, a bright and shining light from which nothing can be hidden seems to appear," says one old text."And then a sweet pleasure is felt, incomparable to anything in this world, and . . . an extremely pleasurable itch is felt inside the head.... The persons most suited to this ecstasy are those whose skull is open, through which the spirits can escape ....I believe that this is the Platonic ecstasy, the one mentioned by Porphyry as having overcome Plotinus seven times."
This practice has important implications as a form of "Western yoga." It does not so much connote an evaluation of deeds as good or bad but rather stresses the importance of remembering itself. The Renaissance mages Tommasso Campanella and Giordano Bruno were probably familiar with this meditation. 23
Reghini also stressed that the seeker aimed at the transformation of his soul by such techniques as breath control, meditation, and recollection, and that this transformation had to take place during one's lifetime.
The Pagan Utopia
In Reghini's time the word "pagan" still had largely negative connotations, and was widely used not to indicate a historically documented religion but rather as a synonym for immorality and materialism. Nevertheless he found it to be the best term to sum up his own position. In a 1914 article entitled "Imperialismo pagano," he called for the spiritual rebirth of Italian culture in a new type of"empire" that would entail excellence in every field of human endeavor.This achievement would require freedom and tolerance, although history showed that, unlike Greco-Roman paganism, the Abrahamic religions had all too often borne the bitter fruit of religious intolerance. Reghini agreed with Gibbon that the fanatical attitude of the Christians from the earliest times had led to the fall of Rome and later to the papal policy of preventing Italy's unification. 24
The avant-garde milieu in which Reghini's ideas had matured was also focused on the problem of creating a new "secular religion," free from the defects of Catholicism yet based on spiritual values. 25 Nevertheless for Reghini any anti-Christian"crusade" would have been a contradiction in terms; rather he called for the classical distinction between popular and initiatic religion, subsequently developed by Guenon and others. He likewise condemned the materialism and rabid anticlericalism of some in the Masonic community, and may have even cherished a dream of the day when the Catholic Church would have adopted the policy of St. Francis of Assisi, abandoning political and financial power to devote itself to good works.
While aiming at spiritual perfection, Reghini believed, Masonry should be nonsectarian. In his 1922 work on the meaning of the three basic Masonic degrees, he analyzes the symbolism of the initiation of a Master Mason, with the ritual death and resurrection of Hiram calling to mind Osiris, Dionysus, and Jesus; the initiate, he says, should become aware that the conscious mind does not depend on physical existence alone. He likewise chides some of his Anglo-American brothers for interpreting the Nineteenth Landmark, requiring belief in God, as meaning that Masons must necessarily be Christians, reminding them that the square and compass are placed on top of the Bible. 26 He also comments that both continental and Anglo-American Masonry are more obsessed with high-sounding titles than with the spiritual perfection of the initiate.
THE DISSAPOINTMENT OF FASCISM
After moving to Rome in 1921, Reghini devoted considerable attention to Fascism and to the relationship developing between Mussolini and the Vatican.
Most of Italian Freemasonry, along with the Nationalist and Socialist dissidents led by Mussolini, had backed intervention in World War I, above all to wrest the cities of Trent and Trieste from Italy's old enemy Austria. After the war, in 1920, the Grand Orient supported the occupation of the city of Fiume on the Adriatic in defiance of Italy's allies France and Britain; this event was considered to be the final step in national unification.
When Mussolini's Fascist government came to power in 1922, there was little hint of the disaster that was to befall Freemasonry. None of the betterknown Fascists were practicing Catholics, and ndeed some were known to be Freemasons. Unfortunately, however, Reghini's warnings that the Craft required spiritual renewal had gone unheeded, as would his attempts to prevent the regime from coming to an agreement with the Church. In addition, the Masonic hierarchy did not prove to be as skillful as their predecessors in avoiding a "divide and conquer" policy.
Since the French Revolution, the fasces, the ancient insignia of Roman power consisting of twelve birch rods bound together with an ax had had revolutionary, antimonarchist connotations, initially inspiring its adoption by the Fascist Party. For men like Reghini, however, the symbol also evoked the ancient Roman concept of res publica, in which power was invested both in the people and in an aristocratic Senate. Reghini did not want to propose some new system of government; rather he hoped that a spiritually oriented and Pythagorean Masonry would foster an elite political class whose members would be endowed with superior values.
Nineteen twenty-four was a crucial year for Reghini. In that year the government decreed Masonic affiliation to be incompatible with Fascist Party membership. A Jesuit journal published an article condemning Freemasonry on the grounds that, being international, it was therefore "unItalian"; this line was soon officially adopted by the Fascists. 27
Reghini, a member of the Supreme Council of the Piazza del Gesu Grand Lodge, replied that Masonry's key role in promoting the Risorgimento disproved this accusation beyond any doubt. By this time, however, historical arguments were of no avail, making him almost inadvertently a political dissident. In May, his friend Armentano, who had continued to work with him in an abortive attempt to reunify the two main branches of Italian Masonry, left for Brazil.
Any hopes that Freemasons may have nourished for a change of heart in the regime were dashed by the antiMasonic violence unleashed in November 1925. A new law against "secret societies" did not specifically mention Freemasons, but the regime made it clear that they were the intended target. 28 Mussolini asserted that the measures were to prevent political plots and not to suppress Freemasonry as a spiritual institution, but there was little difference when it came to police suppression. A number of top Grand Orient officials went into exile in France, while after an unsuccessful attempt to reorganize as the "Order of St. John of Scotland," the Piazza del Gesu was also forced to close. Ironically, the lack of systematic persecution against ordinary Freemasons led Pope Pius XI to criticize the Fascist regime for being "too soft." In an article published in Fascism and the Vatican in 1927-28, Reghini, foreseeing the imminent alliance between Freemasonry and the Vatican, commented:
The current conditions of our country in relation to the political situation in Europe and the world would be favorable to someone who was willing and able to exploit them to create a new universal civilization starting from Rome. However . . . this type of imperialism could not be subservient to a force which is universal in name only, whose innate and incurable intolerance is unacceptable to both the rest of Western civilization and to the Oriental civilizations.... We would proudly say more, if we were not obliged today to use more prudent language than Agrippa was able to use four centuries ago. Z9
By this time there could be no doubt that Reghini's position was highly unorthodox. In a short time he had graduated from being a gifted writer on rather obscure subjects to being an unflinching public opponent of Mussolini's rapprochement with the Vatican, culminating in the 1929 Lateran Treaty. How could a self-declared pagan be allowed to publish freely after an alliance between the Church and Fascism? Reghini's courage in the defense of Masonry was all the more remarkable considering his dim view of the Craft as a whole for failing to fulfill its mission of perfecting the individual.
Faced with such a difficult situation, much of the Masonic hierarchy preferred to temporize, but after unsuccessful attempts to come to terms with the government, both of the major Masonic branches declared themselves to be dissolved and would only reemerge in 1945. Reghini's sacrifice gained him few friends either before or after the war.
Attacks in the press continued, and Parise writes of attempts "to save my soul and Reghini's with pistol shots.. surveillance was so close and overwhelming as to limit our contacts, since we were even afraid of compromising people who just happened to greet us" 30 Reghini was dismissed as a mathematics teacher in a public school in November 1928 and had to make a living by teaching privately.
In a disgraceful eplsode, Reghini's former friend Julius Evola publicly denounced him for Masonic affiliation. 3l Curiously, Evola had just published Imperialismo pagano, a set of articles borrowing considerably from Reghini's essay with the same title and calling on the Fascists to avoid political and ideological compromise with Catholicism. Decades later, Evola would ac- knowledge that he owed his awareness of genuine initiation to Reghini and Guenon.
Epilogue
At this stage Reghini, Guenon, and Evola went on separate paths. In 1930 Guenon, who continued to be ambivalent about Masonry as a true source of initiation, left Europe to devote himself completely to Islamic studies in Cairo. Evola would soon drop his intransigent "pagan imperialism" and condemn Freemasonry on the grounds that it could not provide any genuine spiritual initiation. He would go on to cultivate a view diametrically opposite to that of Reghini's, seeing the Catholic Church as the successor to the Roman Empire as well as developing his own peculiar brand of racism that was to influence the Fascist regime.
In the 1930s Reghini devoted himself to teaching and to the study of the Pythagorean interpretation of numbers, proportion, and harmony, seen not simply as an intellectual game but as the key to life. His approach somewhat resembles that of the nineteenth-century English Neoplatonist Thomas Taylor (whose works he quotes) in correlating spiritual and material reality with numbers and proportions. Reghini's book on the reconstruction of Pythagorean geometry, containing notions "on which Freemasons would do well to meditate," 32 was published in 1935 and was praised for its scientific value by the Accademia d'ltalia, Italy's equivalent of the Royal Society.
As World War II came to an end, Reghini intensified his work on Pythagorean numbers. Perhaps sensing that his time was short, he left detailed instructions concerning his manuscripts. 33 At five o'clock on the hot afternoon of July 1, 1946, in a country villa near Bologna, he died standing in his study, facing the westering sun.
In one of his later works on the relationship between mathematics and the spiritual quest, Reghini stressed that true philosophy involved the direct experience of the seeker:
Modern Western science is objective experimental science, achieved externally by instruments which aid the senses; its purpose is to observe, understand, taking into account the inevitable alteration (the Heisenberg principle) made on the observed conditions by the observer. In Masonry, Hermeticism, Pythagoreanism, and esoteric science of all times, the observer is also the object of the experience, considered internally and directly without limiting the field to any imaginary columns of Hercules; not so much a matter of theorizing as of feeling and living. 34
And what indeed is the purpose of philosophy--the love of wisdom--if not, as the Neoplatonist Porphyry said, "to free our mind from limitations and chains"?35 u
Calfornia-born Dana Lloyd Thomas now lives in Rome. He has wntten articles on Pythagoreanism, akhemy, and oriental medicine and is writing a book on Arturo Reghini and esoteric traditions in Italy.
NOTES
1. One of the main sources for Reghini's biography was written by his friend Giulio Parise and published as an introduction to Arturo Reghini, Considaazioni sul rituale dell' apprendista libero muratore (Genoa: Phoenix, 1981),pp i-xv.
2. Bernard E. Jones, Freemasons' Cuide and Compendium (London: Harrap, 1986), p. 204.
3. There is extensive literature on Clement Xll's "excommunication" of Freemasonry The events of this period are far from simple; the Catholic Jacobites were conspiring against the Protestant Hanover dynasry in England, and the Jacobite association with early Freemasonry also deserves attention.
4. Aldo A. Mola, Storia della massoneria italiana: Dalle origini ai nostri giorni (Milan: Bompiani, 1994), pp. 53-54.
5. Reghini, pp. 13-14.
6. Dnisions in "official" Freemasonry have persisted up to recent years. Because of the dispute over "accepted" and "irregular" lodges and the disagreement over the position of higher-degree or "fringe" Masonry, Englishlanguage Masonic literature has perhaps not dealt with Italian history as extensively as it could.
7. Mola, p. 61. Lodges were named after such heretics as Tommasso Campanella and Giordano Bruno and a&er patriots like Cavour, Mazzini, and Garibaldi.
8. Ibid. pp. 48ff.
9. Augusto Comba,"La Massoneria in Italia dal Risorgimento alla Grande Guerra 'unLamassonerianellastoriad'ltalia,ed.AIdoA.Mola (Rome:Atanor, 1981), pp. 82-83.Among these were the famous Communist intellectu- al Antonio Gramsci and a number of Jesuit writers.
10. Kent Henderson, "AVisit to Italy" in Masonk Sa,uare, March 1987. p. 28.
11. R.F. Wallace-James, "Les Nicotiates, or the Order of the Priseurs," in Transactions of the t2uatuor Coronati Lodge, vol. 27 (1915), pp. 168-88. The order was said to adopt different names for reasons of safery, becoming the Nictotiates or Priseurs ("snuff-takers") in France and the Tobacco-logical Sociery in England. See also J.M. Ragon, "Notice historique sur les Pednosophes (enfants de la sagesse) et sur la Tabacologie, dernier voile de la doctrine pythagoricienne ' in Monde Ma,connique, no. 12,April 1859. Ragon traces the history of the order from antiquiry and hypothesizes contacts in the Near East between the "children of wisdom" and the Templars.
12. Dana Lloyd Thomas, "Hermetic Healing in Italy: The Magical Therapeutic Brotherhood of Myriam ' in GNOSIS #34, pp. 46-49.
13. F Brunelli, Rituali dei gMdi simholiri di Memphis e Misraim (Foggia: Basto- gi, 1981), p. 45. See Ellic Howe,"Fringe Masonry in England, 1870-85 'in Ars Quatuor Coronatorum, vol. 85 (1972), pp. 242-95.
14. Brunelli, p. 46.
15. Paul Johnson, In Search of the Masters: Behind the Oreult Myth (South Boston,Va.: self-published, 1990), pp. 37-40.
16.Brunelli, p. 73.
17. Ibid., pp. 205-06.
18.Arturo Reghini,"La massoneria come fattore intellettuale ' in Leot~ardo, Oct.-Dec. 1906, p. 297.
19. Parise, in Reghini, p. vi.
20.Arturo Reghini,"ll punto di vista dell'occultismo,"in Leonardl~,Aprillune 1907, p. 144.
21. Arturo Regluni, in Cornelius Agrippa, Laf losofa o~ulta o la ~nagia (Rome: Edizioni Mediterranee, 1972), p. Ixxxvii.
22. Arturo Reghini, "Awenture e disavventure in magia ' ill Gruppo di Ur, Introduzione alla magia (Rome: Edizioni Mediterranee, 1978), vol. I, p. 388.
23. Roberto Sestito, "Le basi pitagoriche dell'estasi filosofica ' in Ignis,June 21, 1991, p. 4-5.
24. Parise, p. viii.
25. Walter L. Adamson, Avant-Carde Florenee: From Modernism to Fasrism (Cambridge, Mass.: Harvard University Press, 1993), pp. 64ff.
26. Arturo Reghini, Le parole saae e di passo dei primi tre gradi ed il massimo mistero massonko (Rome:Atanor, 1981).
27.The article appeared in La Civilto ~attolita,Aug. 2, 1924.After Reghini's reply, a counterreply appeared in October in the monthly Cerarrhia, edited by Mussolini; signed with a pseudonym, it may have been written by Mussolini himself.
28. Mola, pp. 138-39.
29. Reghini, in Agrippa, pp. cxxxvi-vii.
30. Parise, pp. xi-xii. Reghini's paganism has recently been reproved by Catholic anticult writer Massimo Introvigne, n ~appello del mago (Milall: SugarCo, 1990).
31. Letter of April 6,1929 from Rene Guenon to Guido de Giorgio, in De Giorgio, L'lnstant et l'eternite (Milan: Arche, 1987), p. 294.
32. Parise, p. xii.
33. Partially published as Arturo Reghini, Dei ~lu~neri pitagoriri: Prologo (Allcona: Casa Editrice Ignis, 1991).
34. Arturo Reghini, I numen saai nella tradizione pitagorira e massonira (Rome: Casa Editrice Ignis, 1947), p. 143.
35. Porphyry, Lfe of Pythagoras, 46.
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