Templar Philosophy, Masonic Action

Until the Masonic lodges became an influential force-that is, throughout the 300 years until the 18th century-the Templars concentrated on organizing against the Church and focusing on their commercial activities. Their colonial activities that reached a peak in Portugal led to the birth of the giant dominions named the East India Company and the West India Company. The stock issued by both of these companies became a major source of revenue. Following Portugal, England and Spain, countries such as the Netherlands, France, Italy and Germany also turned in the direction of colonialism and began to determine the capitalist structure of Europe.
During that same period, the Templars' banking activities and Jewish usurers began combining into banking institutions. The Netherlands and England became the centres of their financial activities. The Templars emerged as both wealthy merchants and bankers, influential noblemen in royal courts and also politicians with their hands on the public pulse in local lodges. As a result of long years of wars of religion, the Christian world had become fragmented with the formation of various Protestant sects, and the absolute dominion of the Catholic Church had come to an end. The Church had lost its control over Northern nations, particularly those in which Protestantism was influential, and had become an institution that attracted widespread public criticism.

The Templar-Masonic organization has made enormous efforts to bring under its control the main branches of science, especially biology, medicine and engineering, as is also the case in social and political spheres, and has attempted to use distorted materialist comments to give the impression that science is supposedly opposed to religion. As symbolized by the case of Galileo, the error of thinking that religion and therefore the Church, are opposed to science became widespread all over Europe, and resulted in the false idea that science belongs only to atheists. This erroneous idea spread even more widely in subsequent years and was frequently employed by materialist movements.

Because of their new denominational perspectives, these countries played a significant role in the installation of capitalist-materialist philosophy, which the Church had previously condemned as being incompatible with religious moral values. In particular, the relaxation of restrictions on charging interest had a trigger effect on these activities.
These conditions led to a strengthening of anti-religious movements, on which the Templars had no difficulty in imposing their own twisted philosophies. Most people's lifestyles and world views also altered, together with the development of this capitalist mentality. Templar-Masonic circles attempted to wear down Church institutions, indoctrinating people with the idea that they should work solely for gain in this world and not in accord with the idea that they would have to account for their deeds in the Hereafter. People were thus encouraged to behave irresponsibly, to think of themselves alone, and that they had no need of affection, compassion and solidarity. Men of letters, philosophers and statesmen belonging to these same shadowy groups strongly supported this conception.
Those with philosophies hostile to organized religion's moral values emerging from the lodges soon became a political force capable of triggering such major events as the French Revolution. The common foundation of these activities was the way that people were encouraged to turn away from religious virtues and to live entirely worldly lives. Yet this situation was highly dangerous. The scale of the danger represented by people turning their backs on religious morality would be better understood in the light of later events.

The Committee of Union and Progress that wreaked such devastation on Turkey and was founded in Masonic lodges was set in motion with the same ideals, and resorted to all possible means to impose Templar-Masonic philosophy on the country.

As you saw in previous chapters, the Templars regarded magic and sorcery as a means of acquiring power. In line with the primitive beliefs of the time, they believed that wealth could easily be obtained by the use of such methods. However, long years of study in magic and alchemy had failed to produce the power they desired. With the Industrial Revolution and the changes brought about by technological progress, magic and mystery were replaced by science and technology. The Templars also adapted to this alteration, and began employing science instead of outdated methods such as alchemy for their own ideological purposes. As in the political and social spheres, the Templar-Masonic organization made great efforts to infiltrate all branches of science-biology, medicine and engineering in particular-and sought, by the use of capitalist interpretations of it, to place science in a framework in which it would supposedly be opposed to religion.
Templar-Masonic circles played a major role behind the widespread intellectual acceptance of materialist and evolutionist world views over the past two centuries. There are important reasons for their success in this sphere.
The first is the anti-clerical movement espoused by the public in the face of the conservative, dogmatic, oppressive attitude of the Catholic Church of the time.
The error expressed in the words, The Church, and therefore religion, is opposed to science, symbolised by the case of Galileo, spread widely, resulting in the unrealistic view that science is the domain of atheists. Spreading even more widely during the years that followed, it became an imaginary claim repeated by materialist circles.
The second reason was the way that atheist views, advanced by secularist philosophers, scientists and thinkers who agreed with the Templar mindset, were depicted to the ignorant public as facts demonstrated by science. All these factors, together with the backing from the order, led to materialist thinking coming to dominate the world of science. The Templars thus developed a new method to employ in their atheistic endeavours and began distorting science and employing deceptive methods in its name in order to turn the public away from religious moral values.
By using the local operative lodges established by craftsmen, the Templars had made of them a base for their own secret ideological endeavours and initiated their first activities aimed against religious moral values by using these lodges as a smoke screen. They ensured comprehensive support for movements opposed to the Church in countries such as Germany, Belgium and England in particular. These provocative actions bore fruit in a very short time, and wars of religion rocked all of Europe in the post-Reformation period.
During the time of these ruthless wars, the Templars enjoyed a climate in which religious unity was fragmented, inflicting serious damage to the political and social status of the Church, and in which they could easily put their own materialist objectives into action. Many events that took place during this period began the process in which ordinary people began turning their backs on religion.
The second great measure taken by the Templars indicates how influential the Masons had become. As certain spheres of activity came to the fore as a result of alterations in the social structure, doctors, lawyers, military figures and local politicians began working together in the lodges.
Political developments had now become able to be shaped by these people in the lodges. At exactly this time, the Templar-Masonic brotherhood organised the French Revolution:
In 1717, Accepted Masons working in the operative Masonic lodges decided to found an institution to provide them tolerance and freethinking in the religious political and intellectual environment of the 18th century. This organization took its traditions, signs and rituals from the institutions like masonry, Rosicrucians, Templars that were the secret institutions of its time; and they took their way of thinking from the idea of freethinking which was started and spread in England in 17th and 18th century. 42
The French Revolution was both a kind of revenge taken by the Templars on the king of France, and also the beginning of a method they would also employ in subsequent years.
Seeing that the Revolution happened in a very short space of time and had had a widespread and powerful effect, the Templars rapidly went into action in other countries as well. The Templar-Masonic mindset that came to power with the French Revolution and the overthrow of the king also constituted an unfortunate role model, the weakening of the Church and the spread of materialist thinking, first in Europe and then in the Balkans and subsequently in America. Revolutions followed one after the other, and the Church and those institutions supporting it suffered rapid and major defeats. The injuries done by the Templar-Masons to the Ottoman Empire also began at this time, and grew even stronger in the years that followed.
The Masons first organised themselves in the Balkans, inciting the local inhabitants against the Ottomans. Before too long, the Ottoman Empire had fragmented and collapsed. The Committee of Union and Progress (The Young Turks Revolution) established in Masonic lodges and which inflicted such harm on Turkey was set in motion by the same ideals, and was another means by which Templar-Masonic philosophy was brought to Turkey. In its edition of 20 August, 1908, the Paris-based newspaper Le Temps contained information from an interview with two important members of the group in Salonika, Refik Bey and Colonel Niyazi, that showed that Freemasonry was also influential in that movement:
The reporter carrying out the interview asked how much assistance the Committee of Union and Progress movement had received from Freemasonry between 1905 and 1908 and how much it had been influenced by it. The answer is an interesting one and may be summarised as follows: "Freemasonry, particularly Italian Freemasonry, gave us moral support. Various lodges were active in Salonika. Italian lodges helped the Committee of Union and Progress and protected us. Since the majority of us were Masons, we met in the lodges in order to organize. We generally tried to select our membership from the lodges. Istanbul began having suspicions about what we were doing in the lodges and managed to infiltrate a few agents into them. . . .". 43
The great Turkish leader Mustafa Kemal Ataturk held the most accurate views regarding the Masonic lodges. Following the foundation of the Turkish Republic, Ataturk realised that the Masons were attempting to take over the Republican People's Party (CHP), and closed them down in 1935. However, the closure of the lodges did not put an end to the Masons' activities. Like their forebears the Templars, the organisation withdrew underground, and soon afterwards again began making its presence felt and having an influence in Turkish politics and the Turkish economy. That influence has persisted to the present day and has again made its presence felt recently by frequent appearances in the media.
All this goes to show that that in Turkey, as in the rest of the world, the Knights of the Temple are an active and organized force. They have found a home in a great many official and unofficial institutions and bodies, and even though its members may conceal themselves, their aims and the methods they employ are plain to see. The aim of the members of this shadowy organization is to do away with true Muslims who support national and spiritual values, who love and protect their country, and who call on others to believe in Allah and live by the moral values of the Qur'an, through the use of all forms of intimidation, provocation, slander and character assassination.
They dream of ruling the Turkish nation, which they regard as a major obstacle to their satanic work and objective of shattering national unity by weakening, in a manner that they desire, the various components that make up that religious nation. Muslim Turkey has been the target of such intrigues throughout the course of history, although such endeavours have always ended in failure.
Neither will it be possible for such devilish plans, snares and plots to achieve any success in the future. Because the great Turkish nation has sufficient faith, strength and intelligence to unravel such detestable schemes and turn them against their inventors. So long as the nation remains true to its essence and values, neither the Templars, nor the Freemasons nor any other axis of evil will ever be able to do any harm to its children!
The Turkish nation, which possesses its own conscience, will always strive with all its might to bring the Masons and Templars to the true path, and will eradicate evil by way of love, peace and tolerance. It is also clear that the Masons will not always remain fixed in their wicked ways, once they realize the damage the unholy alliance of which they are a part has inflicted on the world. They, too, will join the alliance of the good, which strives to replace corruption with love and toleration, and degeneration with moral virtue, and will work together for a better world.