The Masons are a vehicle that the Illuminate use to help control and suppress information and people.

The illuminate

A masonic sect founded in Bavaria in 1776 that claimed the illuminating power of Christ resided with it alone. (Collins Dictionary)

"The great strength of our Order lies in its concealment; let it never appear in any place in its own name, but always covered by another name, and another occupation. None is better than the three lower degrees of Free Masonry; the public is accustomed to it, expects little from it, and therefore takes little notice of it. Next to this, the form of a learned or literary society is best suited to our purpose, and had Free Masonry not existed, this cover would have been employed; and it may be much more than a cover, it may be a powerful engine in our hands. By establishing reading societies, and subscription libraries, and taking these under our direction, and supplying them through our labours, we may turn the public mind which way we will." - Adam Weishaupt, founder of the illuminate

When a freemason is being initiated into the third degree he is struck on the forehead in the dark, falling back either into a coffin or onto a coffin shape design. His fellow masons lift him up and when he opens his eyes he is confronted with a human skull and crossed bones. Under this death threat how can any freemason of third degree or higher be trusted, particularly in public office? He is hoodwinked literally and metaphorically, placing himself in a cult and under a curse.

Not all masons are evil! Many initiates disapprove of self-seeking criminality and persecution that goes on, particularly at the higher degrees. These higher degrees are controlled by a 'higher' order calling itself illuminated   masonry.

Some facts relating to recent UK government investigation of the Freemasons.

Masons have misled parliament when asked to supply details of their members' identities. Daniel James, the secretary of the United Grand Lodge of England, the governing body of most UK freemasons, wrote to the Lord Chancellor saying that the society did not keep records of its members' professions. And the Grand Lodge also told Parliament that it had no means of identifying members who hold judicial office. That, however is nonsense. The application form for the United Grand Lodge of England contains a space for the applicant's 'Profession/Occupation/Trade/Rank' with a footnote that reads as follows, 'a precise definition of occupation or former occupation if retired is essential'. It would thus be a relatively simple matter to supply the information requested by parliament.

The Grand Lodge of England only administers Craft and Royal Arch Masonry in the UK. There are at least four other Masonic governing bodies. On top of that there are irregular so-called black lodges, which have no overall governing body.

The Mark Masons and the Royal Ark Mariners' degrees are administered from the Mark Masons hall in St. James' Street, right across the road from Prince Charles' London residence, St. James' Palace. Prince Charles has refused to join the freemasons, much to their annoyance.

Then there is the Order of the Secret Monitor, The Red Cross of Constantine, and the mysteriously named Operatives. It is these orders that contain the 'cream' of Masonry in the UK. Subscribers to these additional degrees are the real fanatics.

How could I find out which members of my local council are freemasons?

The first route is to obtain a copy of the Masonic Yearbook (available for £12, inc p&p, from Freemasons Hall, Great Queen Street, London WC2B 5AZ). This is an encyclopaedia of the masonic fraternity's nationwide structure and contains a who's who of hundreds of leading freemasons. Check this list as a starting point.

In the ritual of exaltation, the name of the Great Architect of the Universe is revealed as JAH-BUL-ON not a general umbrella term open to any interpretation an individual Freemason might choose, but a precise designation that describes a specific supernatural being - a compound deity composed of three separate personalities fused in one. Each syllable of the 'ineffable name' represents one personality of this Trinity:

• JAH = Jahweh, the God of the Hebrews.

• BUL = Baal, the ancient Canaanite fertility god associated with 'licentious rites 'of imitative magic'.

• ON = Osiris, the Ancient Egyptian god of the underworld.

Baal, of course, was the 'false god' with whom Jahweh competed for the allegiance of the Israelites in the Old Testament. But more recently, within a hundred years of the creation of the Freemason's God, the sixteenth-century demonologist John Weir identified Baal as a devil. This grotesque manifestation of evil had the body of a spider and three heads - those of a man, a toad and a cat. A description of Baal to be found in de Plancy's Dictionary of Witchcraft is particularly apposite when considered in the light of the secretive and deceptive nature of Freemasonry: his voice was raucous, and he taught his followers guile, cunning and the ability to become invisible.

There are several masonic orders which are exclusively Christian - the Knights Templar, the Ancient and Accepted Rite, the Societas Rosicruciana, the Knights of Malta, the Order of Eri. But does the name Jah-Bul-On worry you?'

'Many Masons wouldn't subscribe to those Christian degrees. '

The Church of England has been a stronghold of Freemasonry for more than two hundred years. Traditionally, joining the Brotherhood and advancing within it has always been the key to preferment in the Church. This situation has altered in the past twenty years and today there are fewer Masons within the Church than ever before. Even so, the Church is still rife with members of the Brotherhood. This is why, despite overwhelming evidence of Masonry's incompatibility with Christianity and the shattering revelation as to the nature of the Masonic God, no amount of pressure from inside or outside the Church has so far succeeded in forcing an enquiry into the subject.

Rome

The Church of Rome, traditional arch-enemy of Freemasonry, is even more the object of masonic attention than the Church of England.

Roman Catholics of the older generation remember pamphlets published by the Catholic Truth Society (the Roman Church's equivalent of the SPCK) about the incompatibility of Freemasonry and Catholicism at every church bookstall. They understood that a long line of Popes had declared Freemasonry illicit and that Catholics who were Freemasons were automatically excommunicated by the mere fact of membership.

The situation today has mysteriously changed. Like the SPCK, the CTS has ceased publishing any guidance on Freemasonry. Priests, although perhaps better trained today than ever before, are commonly ignorant about the subject and are themselves unaware of their Church's present position.

I have discovered that there is a deliberate policy in operation within the English hierarchy of the Roman Catholic Church to keep its members in ignorance of the true standing of the Church on the question of Freemasonry. This policy is intended to cover up a huge mistake made by the English Catholic Bishops in 1974 which led to Catholics in Britain being informed that after two hundred years of implacable opposition from Rome, the Holy See had changed its mind and that with the permission of their local Bishop Catholics could now become Freemasons. As well as covering up what I can now reveal as this blunder on the part of the English hierarchy, the wall-of-silence policy conceals, perhaps inadvertently, a more sinister situation in Rome, where I have evidence that the Vatican itself is infiltrated by Freemasons.

Chucked out for not allowing masonic meetings in his church

The people and places in the following episode have been given obvious pseudonyms to make identification impossible and so to protect my informant, an Anglican vicar. For more than five months after I first heard of this man's plight, he was guarded about what was happening to him. Eventually, though, he decided that the disturbing events which took place in and around his parish during 1981 should be widely known - if only to warn other clergymen of the trouble in which they might become embroiled if they did not handle their local Freemasons skilfully. At this time the vicar requested that I did not disclose his name. Less than two days later, after much contemplation and soul-searching, he decided that he must stand up and be counted even if it meant placing himself in jeopardy again. But his fear overcame him once again and the pseudonyms were inserted into his story.

The Parish Church of Epsilon lies between the Berkshire villages of Zeta and Theta. From the porch there is a beautiful view of the Kappa valley and the highway beyond. For the Vicar of Epsilon, however, all beauty ends when he enters his church. He strongly suspects, from his experiences since taking up the living in 1980 and from his own observations and research, that the building called Epsilon Parish Church is not a church at all, but a pagan temple. It .is full of masonic symbols. The Rev Lamda Mu says he came close to being driven out of his p4rish and his livelihood after opposing plans, on Christian grounds, for a service in the church for members of the two local masonic Lodges. When I met the Rev Mu he told me, 'In May 1981 I knew almost nothing about Freemasonry, but I have since come to understand the spiritual implications of this whole secret society, religion, or whatever you may care to call it.'

On 5 May 1982, before deciding finally that it would be too dangerous to be named, he wrote to me, 'Apart from my testimony, there are two principal reasons why I have decided to contribute to your work on Freemasonry.' He asked that I list these reasons in full in his own words:

• (1) A number of people for one reason or another in contributing to this book were unwilling to give their names and I am told that some of the evidence had to be disguised. This in fact would make it possible for people to criticize the book as sheer fabrication. I was impressed by the author's motives in preparing this book on Freemasonry as he wanted to examine the subject from all points of view so that the reader might be able to make his own judgement on Freemasonry. I have learned that Freemasonry is very big indeed and I am only describing my contact with Freemasonry.

  (2) I am contributing as a member of the established Church, that has had strong contacts with Masonry for a very long time. In this day and age it is fashionable to criticize the establishment, and my very real fear is that should anything vaguely comparable happen in this country with regard to Freemasonry as happened with the P2 Lodge in Italy [see Chapter 26], it could not only seriously undermine but possibly destroy confidence in authority and the use of authority in this land. I therefore wish to dissociate myself from all those who desire to use criticism of Masonry for their own ends.

Mu wished it to be said that he bore Masons no animosity or ill-will. He said that in whatever contacts he had had over the events so far, the Freemasons themselves had been courteous and polite. 'I must also add that there are a number of Masons in my parishes, some of them are very close friends of mine, and some of them played a very active part in saving one of my churches from certain closure. '

This is the Rev Mu's story.

'I remember as a small boy that my mother announced after seeing a postcard that somebody had gone to the "Grand Lodge Above". She then showed me my father's masonic apron. In 1967 at theological college, there was a discussion about Freemasonry among some of the students. I had no idea what Freemasonry was. I was given a book on heresies by one of the students which contained eight pages on Freemasonry. I read it and this in fact has coloured all my thinking on Masonry. I felt, as a Christian believing in Jesus Christ, I could not become a Mason as this would mean denying Jesus Christ as the Saviour of the world.

'Before I became Vicar of [Epsilon] in Berkshire in 1980, I was told that the Freemasons had an annual service once a year in [Epsilon] Church. I raised this with the Bishop, who advised me to allow the Masons to have their service but ask to see the order of service beforehand and to insist on every prayer being said "in the name of our Lord Jesus Christ". In May 1981, I received a letter from the [Theta] Lodge requesting a service in [Epsilon] Church. The letter gave no indication as to what exactly the Masons wanted and I was concerned that I would be involved in all sorts of bizarre rituals. I later discovered that they had only wanted Prayer Book Evensong. The surprise for me on the letter was a masonic symbol, which I recognized immediately as being like a sign in [Epsilon] Church. I had to reply to the letter fairly quickly, but I had no idea what to do. The one person I felt I could talk to about this was away on holiday. I did not know who were Masons and who were not. I did not know what the feelings of the local clergy were on Masonry, and I was not absolutely certain if even the Bishop was a Mason. (As it turned out he most certainly was not.) I remembered hearing something of a clergyman who was driven from this country to Canada or somewhere because he opposed Masonry. I later discovered that this was Walton Hannah. I had no wish to follow him but I was extremely reluctant to be involved in any way with a society that wanted a service in church but wanted the Founder of the church excluded. It took me four or five days to summon up enough courage to reply to the Masons. I said that all my knowledge of Masonry was second hand, I knew very little about Masonry, except that Masons had services which did not allow the name of Jesus Christ to be used, and for that reason I was not happy about them having a service. I did not flatly refuse to give them a service, but made the same conditions as those suggested by the Bishop, only adding that I should preach the sermon. Had I known then the kind of hymns Masons sing, I would have wanted to see those in advance as well.

'Over a period of time, I became aware of a gathering storm, and I began in desperation to search for books about Masonry. I found one which only confirmed my views and made me even more aware of the true nature of Freemasonry. Also I began to find out who were Masons in all three of my parishes, and this provided me with many surprises. I sensed a major storm was brewing and I felt totally ill equipped to face what was about to happen. I had become aware that a number of Popes had condemned Masonry and I discovered a number of books on the subject at Douai Abbey. I had practically no time to read them before I was given six days' notice that the only subject on the agenda for the next Parish Church Council meeting at [Epsilon] was the Annual Freemasons' Service. In that brief period of time I tried to prepare as convincing a case as possible as to why I knew a Christian could not be a Mason. I used some information from the recent 'Credo television programme, and I even quoted from the 39 Articles the relevant articles which should convince any Anglican that he cannot be an Anglican and a Mason. I was not allowed to explain anything about the rituals of Masonry as the meeting suddenly exploded in uproar. Some of the members were very angry with me and felt that I had insulted their relatives dead and living. In the end the PCC passed a resolution asking me to consider writing to the Masons inviting them back again. If I did not do this, I was told that they would all resign, and one person warned me that I might become" a Vicar without a Parish". They then decided to have a further meeting two weeks later.

'What surprised me most of all was that they could not accept or could not hear me say that Masonry was contrary to the first three of the Ten Commandments and denied Christ. They said that as many clergy were Masons, including bishops, there was nothing wrong with it. I do not recount all this in order to criticize the way the PCC reacted. I felt that for many decades the PCC had been badly let down by the clergy who have been Masons and believed that it was compatible with their allegiance to Christ. It grieves me to think of those times and the only reason why I relate all this is hopefully to spare some other vicar and PCC the kind of experience we all suffered at that time. The next morning, I wrote to the Bishop and said that I had no intention of sending any letter to the Masons. One of my churchwardens came to see me. He was greatly distressed by all that had happened and asked me to reconsider writing to the Masons and he told me how upset many people were, and that unless I wrote a letter they would all resign. I wrote a further letter to the Bishop suggesting how I proposed to resolve the crisis. The Bishop replied with a very tough letter condemning Masonry in no uncertain terms. He supported my actions, adding that had he been in my position he would have done as I did. The letter displayed his deep loyalty to Christ. Nevertheless at the next meeting, I did produce a letter which was not accepted. I produced another letter, in which I regretted the upset I had caused everyone and that I had not realized that all they wanted was Evensong. I also said that I thought that they had wanted a masonic service. Even with the letter that I finally sent to the Masons I had to omit the one and only reference I made to Jesus Christ. One of my churchwardens worked overtime to restore peace and harmony, and he succeeded.

'I felt very puzzled by all that had happened. I could not understand why the PCC acted in the way it had. Why had they been so angry and upset? What puzzled me most of all was that none of them were Masons! There had to be a reason behind it all and I just did not know the reason. The Bishop came to see me. At first I was worried as he had told me before I became a vicar that he would support me in my parishes but if he felt that I was wrong over something he would tell me privately. I need not have worried, his real concern was how I had taken everything, and he only came to support me and my wife. In retrospect I feel she suffered most of all through the crisis. We had a long and happy time with the Bishop over a meal discussing all that had happened; he also told me to expect further consequences of my actions. I did not understand at the time what he meant, and to a certain extent, I still do not understand. I had only just weathered a major crisis. Without the firm support of the Bishop, it is unlikely that I would still be Vicar of [Epsilon ]. I was still very puzzled by all that had happened and I just did not appreciate the spiritual implications of Freemasonry.

'If ever I faced another crisis over Freemasonry, I felt that I had to know what Freemasonry was. I came up against another problem: nearly all the books that I had borrowed on Freemasonry had been out of print for many years. It took many months even to obtain one or two of the books. Someone lent to me a copy of Richard Carlile's Manual of Freemasonry. This was the first masonic book I ever saw that gave full details of the rituals of Masonry.

Although produced early in the last century, it remains a very important document on Freemasonry. I also wrote to London Weekend Television in the hope of obtaining a copy of the German Bishops' Report on Freemasonry from James Rushbrooke, a scholar who had appeared on the Credo programme. On the same day, I received not only James Rushbrooke's translation of the Report, but also another translation from some other source. Not only that but the Rev John Lawrence, who had also been involved in the Credo programme, contacted me, and not long afterwards, I was also visited by James Rushbrooke. James impressed upon me how large a thing Masonry was and considered that I had acted bravely in taking the action I did, ". . . because you know they will put your name down on their list of clergymen who are actively opposed to Freemasonry".

'There were two other things that happened. One was that the local Masons went to another church and the preacher at the service made some unpleasant comments about my attitude towards Freemasonry. The Vicar of the parish came and apologized to me afterwards. I felt very sorry for him and tried to ease his conscience, but I also pointed out that I as a Christian could not accept Masonry. The other incident was that a member of one of my parishes, a Mason, asked to see me. I had made a point of seeing the churchgoing Masons and I thought I had reassured them that I had no intention of driving Masons out of church. The minute you drive any sinner out of church you go against the principle that the church exists to reform penitent sinners through our Lord Jesus Christ. Freemasonry does not operate on that principle and therefore I explained that I was against the system but not the people involved in it. This parishioner was still worried and confused by my actions. We had a very long conversation in which I began to have the feeling that Masonry really did have a false spirit behind it. The fellowship of Masonry was a counterfeit of the fellowship of the Holy Spirit. I was taken by surprise for a moment when he told me that if I wanted to join a Lodge, I would be made very welcome!

'I have only told you the bare bones of what happened. I have deliberately avoided as far as possible giving theological opinions about Masonry or indeed details about the rituals of Masonry as there is plenty of information available to anyone who wishes to find it. The books on Masonry are endless. During the following month:, I learnt more and more about Masonry and discovered many more symbols of Masonry in [Epsilon] Church to the extent that now I really wonder if it is a church at all.

'I have also learned that the last family owner of [Epsilon] Court had been a top Mason. I found this out from an old masonic book which listed two pages of his many masonic connections. I have also become alarmed by the deep occult connections there are in Masonry.'

The one fortunate discovery Mu has made, he told me, was the testimony of former Masons who have renounced the Brotherhood and turned 'wholeheartedly to Christ'.

In May 1981 - a month of controversial masonic activity in a number of disparate areas - another clergyman was sacked from his church and ordered to leave the manse. He later claimed before an industrial tribunal that the Presbyterian Church of Wales had dismissed him purely because he had preached against Freemasonry. The Rev William Colin Davies of Whitchurch, Cardiff, requested through his lawyer that there should be no member of the Brotherhood on the tribunal, which was agreed.

The minister's duties called for him to preach thirty-six Sundays of the year at his own church and twelve Sundays in other churches without a regular minister. In August 1979 Davies wrote to the Church's rota secretary stating that he did not wish to be seen to be helping in the teachings of tenets of Freemasonry, which he believed to be 'a challenge to the discipleship of Jesus Christ'. He enclosed a cheque for £108.00 to cover his absence from certain churches where he felt his presence had been both unexpected and unwanted because of his views on Freemasonry. When I spoke to him about his case in May 1982, Davies said that the Presbyterian Church of Wales was particularly strongly influenced by members of the Brotherhood among its own members and administration. He explained, 'I became a minister in 1974 and Cardiff was my first pastorate. I had two churches. In one of them I encountered some Freemasons. I did not know then what I know now. I researched into Masonry and found it entirely incompatible with faith in Jesus Christ. I spoke privately to some men in the church, and without making it a bee in my bonnet I did some comparisons between Freemasonry and Christianity during the course of some sermons. I compared, for example, the meaning of faith in Christianity and the masonic meaning of faith.

'In February 1980 I discovered a booklet called Christ, the Christian and Freemasonry which I circulated among the members of the church.

'By this time I had been reported to the local church governing body - the presbytery - and a committee of seven men came to see me. I know now that some of them were Freemasons. They accused me of being an evangelical Christian, which I am, 'intolerant of un-Biblical teaching and in particular Freemasonry'. They accused me of being un-compassionate, which presumably meant I had upset Masons' and their relatives' feelings. It was said that membership of my church was going down, but I had had about fifty of the elderly members die and had introduced twenty-six new members. They said I was not ecumenically minded enough in that I didn't join in local services of other churches, which was not true. It is true that I have reservations about the present moves towards church unity but we did have ecumenical meetings with local churches roundabout. And I was accused of allowing the children's work to decline when it is actually expanding. I knew then that the rest of the charges had been trumped up by Masons determined to end my opposition to Masonry. I was not allowed to answer the charges. And then when I next met them a month later on 20 June 1980 they presented a report before the governing body without any warning - and I was dismissed.

'I received information several days later from a member of my other church who made some enquiries of some masonic friends that a Lodge meeting had taken place in March at which it was decided that pressure had to be brought to bear to have me removed. I have made this charge in public and it has never been rebutted.

'I was dismissed from the pastorate, not from my ministry. These are technically different, in practice the same. I then appealed to the highest body in the church, the Association, which appointed a panel of men to look into it. They said that a period of twelve months should be allowed to see if a reconciliation could be achieved between me and the local people who wanted me sacked. I agreed to this but they made no attempt at reconciliation.

'I won my appeal but it was not implemented because my local church would not accept it. I was sacked and told to leave my house within six weeks.'

The elders of the church claimed before the industrial tribunal that Davies had not been an employee of the Church but self-employed, and as such ineligible to claim unfair dismissal. They cited the case of a minister dismissed from Scunthorpe Congregational Church in 1978 as a precedent. But the non-masonic tribunal decided that Davies had been an employee and therefore had the right to seek a ruling.

Meanwhile, after six months on the dole, he works (at the time of writing) as minister for an independent church he has formed at Whitchurch along with members of both his former churches

Who Are The Masons.

In Britain there are 700,000 masons, that's about one in thirty of adult men.

They form a secret and all encompassing link between the country's most powerful institutions. Secret masonic links can be and are used by unscrupulous businessmen and other individuals to compromise the independence and integrity of the media, judiciary, local government, lawyers, MP's, local councillors, royalty, politicians, armed forces, police, civil servants, and intelligence agencies.

They benefit from others misfortune and as economic pressures increase, so does the temptation to abuse the masonic network for private gain.

A complete national list of initiates is the very least the public require if masonic assisted corruption in positions of public trust is to be checked out, and ruled out.

The usual reason for men joining is to take up the masons' unofficial promise to further one's career.

So why aren't these powerful people coming clean?

In the lowest three degrees of masonry there is a plethora of silly rituals that may, or may not, mean something. The point of these is surely to brainwash men into accepting bizarre subservience without questioning why they are doing it. If initiates prove to be truly and ingratiatingly obedient they are then selected by their Masonic betters to enter the higher degrees up to level 33 [see extract below]. The move to these higher degrees is like stepping from the second class to the first class carriage on a train. The 4th to 33rd degree seems to be called the 'Royal Arch' though I can find no masonic literature 'spelling that out'.

The Royal Arch is more like a gentleman's club than the lower levels. In Britain the H.Q. of the Royal Arch 'The Supreme Council' is at 10 Duke Street, St. James's London SW1. Check out the brass plaque by the door, 'The Supreme Council, Ring Once'

Another notable and easily missed Masonic venue is no. 86 St. James' Street in London SW1. The Mark Masons HQ or the 'Worshipful Society of Free Masons' is just a stone's throw from the royal hangout of St. James' Palace. At the front of the masonic building is an office of Kall-Kwik printing.

So secrecy is at the very heart of what the masons are about. Masonry is for those who'd never be able to get what they want by open discussion. Masons celebrate the ignorance in others and as such keep progress of human understanding. Masons are going behind people's backs with their patronising, condescending and subversive brotherhood.

Britain's Grand Master (33rd degree) Mason is Prince Michael of Kent. His father the then Duke of Kent. was a Nazi supporter in World War 2. Hardly encouraging

Masonry is bad for the families of those who join it, because it can, and frequently does, take precedence over everything else in their lives. It is bad for culture, democracy and the nation. The fact that so many of our so called public 'servants' are secretly masons subverts the crucial principle of open government. As one of Stephen Knight's anonymous ex-masons attests [see below], 'There is no defence against an evil which only the victims and the perpetrators know exists.'

History

In England, the rank of barrister-at-law is conferred exclusively by four unincorporated bodies in London, known collectively as the Honourable Societies of the Inns of Court. The four Inns, established between 1310 and 1357, are Lincoln's Inn, Gray's Inn, the Middle Temple and the Inner Temple. Prior to the establishment of the latter two Inns, the Temple, which lies between Fleet Street and the River Thames, was the headquarters of the Knights Templar, declared heretics by King Philip IV of France and wiped out during the early fourteenth century. There is a modern day Order of Knights Templar within British Freemasonry which claims direct descent from the medieval order. From the beginning the men of law were linked with Freemasonry.

There is an Elite group of Freemasons in England over whom the United Grand Lodge has no jurisdiction. These are the brethren of the so-called Higher Degrees, and even the majority of Freemasons have no idea of their existence.
Most Freemasons who have been raised to the 3rd Degree to become Master Masons believe they are at the top of the masonic ladder. As novices they were Entered Apprentices. They were then 'passed' as Fellow Craft Masons and finally 'raised' as Masters. The very name Master has connotations of supremity. If Master Masons have ambition it will usually be to achieve office within their Lodge - eventually, with good fortune and the passing of years, to become Worshipful Master of their mother Lodge (the Lodge to which they were first initiated into Masonry). Those who have their eyes fixed on higher office will aim for rank in their Provincial Grand Lodge or in the United Grand Lodge itself. But even the Grand Master of all England is only a Freemason of the 3rd Degree. The three Craft degrees form the entire picture of Masonry for most of the 600,000 'uninitiated initiates' of the Brotherhood in England and Wales.

3º Master Mason
2º Fellow Craft
1º Entered Apprentice

The 'Masters', who form the largest proportion of Freemasons, are in most cases quite unaware of the thirty superior degrees to which they will never he admitted, nor even hear mentioned. This is the real picture, with the three lowly degrees governed by Grand Lodge and the thirty higher degrees governed by a Supreme Council.
These thirty degrees, beginning with the 4th (that of Secret Master) and culminating in the 33rd (Grand Inspector General), are controlled by a Supreme Council whose headquarters are at 10 Duke Street, St James's London SWI. Nobody walking down Duke Street from Piccadilly is likely to suspect the true nature of what goes on inside the building, even if he or she happens to notice the small plate to the right of the entrance which says, 'The Supreme Council. Ring once'. Built in 1910-11, this imposing Edwardian mansion with fine neo-classical features might easily be taken for a consulate or the headquarters of some private institute. Nor do people thumbing through the S-Z section of the London Telephone Directory get any clue from the entry sandwiched between Supreme Cleaners and Supreme Die Cutter 'Supreme Council 33rd Degree ... 01-930 1606'.
Nobody looking at that fine but anonymous house from outside could suspect that behind its pleasing facade, beyond the two sets of sturdy double doors and up the stairs there is a Black Room, a Red Room and a Chamber of Death.. To high Masons, the house in Duke Street known as the Grand East.
Members of Craft Freemasonry - that is, all but a few thousand of England's Masons - often argue that Freemasonry is not a secret society but a society with secrets. Although the argument is in the end unconvincing, it has its merits. But no such case can be made out for the wealthy society-within-a-society based at 10 Duke Street.

The Thirty-three Degrees of Freemasonry
33º Grand Inspector General
32º Sublime Prince of the Royal Secret
31º Grand Inspector Inquisitor Commander
30º Grand Elected Knight Kadosh, Knight of the Black and White Eagle
29º Knight of St Andrew
28º Knight of the Sun
27º Commander of the Temple
26º Prince of Mercy
25º Knight of the Brazen Serpent
24º Prince of the Tabernacle
23º Chief of the Tabernacle
22º Prince of Libanus
21º Patriarch Noachite
20º Venerable Grand Master
19º Grand Pontiff
18º Knight of the Pelican and Eagle and Sovereign Prince Rose Croix of Heredom
17º Knight of the East and West
16º Prince of Jerusalem
15º Knight of the Sword, or of the East
14º Scottish Knight of Perfection
13º Royal Arch (of Enoch)
12º Grand Master Architect
11º Sublime Elect
10º Elect of Fifteen
9º Elect of Nine
8º Intendant of the Building
7º Provost and Judge
6º Intimate Secretary
5º Perfect Master
4º Secret Master
--------------------------
3º Master Mason
2º Fellow Craft
1º Entered Apprentice

One of the regulations of ordinary Craft Freemasonry is that no Mason may invite an outsider to join. Anyone wishing to become a Freemason must take the initiative and seek two sponsors from within the Brotherhood [This, at least, is the theory - and United Grand Lodge staunchly maintains that it is the practice. In reality most Entered Apprentices are recruited by existing Masons they know personally]. The position is reversed for Freemasons of the 3rd Degree who wish to be elevated to the Higher Degrees. Initiation open only to those Master Masons who are selected by the Supreme Council. If a representative of the Supreme Council establishes a contact with a Master Mason and concludes that he is suitable, the Candidate will be offered the chance of being 'perfected' and setting the first foot the ladder to the 33rd Degree. But only a small proportion even of the limited number of Freemasons who take first step, progress beyond the 18th Degree, that of Knight of the Pelican and Eagle and Sovereign Prince Rose Croix of Heredom. With each Degree, the number of initiates diminishes. The 31st Degree (Grand Inspector Inquisitor Commander) is restricted to 400 members; the 32nd (Sublime Prince of the Royal Secret) to 180; and the 33rd - the pre-eminent Grand Inspectors General - to only 75 members.

From a 33degree mason.

' Solicitors are 'past masters' at causing endless delays, generating useless paperwork, ignoring instructions, running up immense bills, misleading clients into taking decisions damaging to themselves.
Masonic police can harass, arrest on false charges, and plant evidence. 'A businessman in a small community or person in public office arrested for dealing in child pornography, for indecent exposure, or for trafficking in drugs is at the end of the line,' said Christopher. 'He will never work again. Some people have committed suicide after experiences of that kind.'
Masons can bring about the situation where credit companies and banks withdraw credit facilities from individual clients and tradesmen, said my informant. Bank can foreclose. People who rely on the telephone for their work can be cut off for long periods. Masonic employees of local authorities can arrange for a person's drains to be inspected and extensive damage to be reported, thus burdening the person with huge repair bills; workmen carrying out the job can 'find' - In reality cause - further damage. Again with regard to legal matters, a fair hearing is hard to get when a man in ordinary circumstances is in financial difficulties. If he is trying to fight a group of unprincipled Freemasons skilled in using the 'network' it will be impossible because masonic Department of Health and Social Security and Law Society officials (see pp 189-90) can delay applications for Legal Aid endlessly.

He continued for about half an hour to list examples of the ways in which corrupt members of the Brotherhood could defeat opposition, repeating every few minutes that these kinds of circumstances involved a minority of the brethren and that most would be utterly appalled at even the suggestion that such things were happening, let alone countenance them. ' That they were happening at all reflected the deterioration of the Craft inasmuch as its entry requirements were no longer stringent enough. Those in power in Freemasons Hall knew something of what went on, but they felt defeated by it and preferred to look the other way rather than take steps to eradicate it. If Christopher and his group failed to force the issue into the open, he said, the organization would become so morally polluted that it would simply cease to exist. But he was not solely concerned with the Brotherhood. It was the victims of those who used Masonry as a source of personal power who had to be helped as well.
'Only the fighters have any hope of beating the system once it's at work against them,' he told me. 'Most people, fighters or not, are beaten in the end, though. It's . . . you see, I ... you finish up not knowing who you can trust. You can get no help because your story sounds so paranoid that you are thought a crank, one of those nuts who think the whole world is a conspiracy against them. It is a strange phenomenon. By setting up a situation that most people will think of as fantasy, these people can poison every part of a person's life. If they give in they go under. If they don't give in It's only putting off the day because if they fight, so much unhappiness will be brought to the people around them that there will likely come a time when even their families turn against them out of desperation. When that happens and they are without friends wherever they look, they become easy meat. The newspapers will not touch them'.
'There is no defence against an evil which only the victims and the perpetrators know exists.'

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