Trotsky on Freemasonry

[techsamatar]

"It was during that period that I became interested in freemasonry. For several months, I avidly studied books on its history, books given to me by relatives and friends in the town. Why had the merchants, artists, bankers, officials, and lawyers, from the first quarter of the seventeenth century on, begun to call themselves masons and tried to recreate the ritual of the mediaeval guilds? What was all this strange masquerade about? Gradually the picture grew clearer. The old guild was more than a producing organization; it regulated the ethics and mode of life of its members as well. It completely embraced the life of the urban population, especially the guilds of semi-artisans and semi-artists of the building trades. The break-up of the guild system brought a moral crisis in a society which had barely emerged from mediaevalism. The new morality was taking shape much more slowly than the old was being cut down. Hence, the attempt, so common in history, to preserve a form of moral discipline when its social foundations, which in this instance were those of the industrial guilds, had long since been undermined by the processes of history. Active masonry became theoretical masonry. But the old moral ways of living, which men were trying to keep just for the sake of keeping them, acquired a new meaning. In certain branches of freemasonry, elements of an obvious reactionary feudalism were prominent, as in the Scottish system. In the eighteenth century, freemasonry became expressive of a militant policy of enlightenment, as in the case of the Illuminati, who were the forerunners of revolution; on its left, it culminated in the Carbonari. Freemasons counted among their members both Louis XVI [false - ed.] and the Dr. Guillotin who invented the guillotine. In southern Germany, freemasonry assumed an openly revolutionary character, whereas at the court of Catherine the Great it was a masquerade reflecting the aristocratic and bureaucratic hierarchy. A freemason Novikov was exiled to Siberia by a freemason empress.

Although in our day of cheap and ready-made clothing hardly anybody is still wearing his grandfather’s surtout, in the world of ideas the surtout and the crinoline are still in fashion. Ideas are handed down from generation to generation, although, like grandmother’s pillows and covers, they reek of staleness. Even those who are obliged to change the substance of their opinions force them into ancient moulds. The revolution in industry has been much more far-reaching than it has in ideas, where piece-work is preferred to new structures. That is why the French parliamentarians of the petty bourgeoisie could find no better way of creating moral ties to hold the people together against the disruptiveness of modern relations than to put on white aprons and arm themselves with a pair of compasses or a plumb-line. They were really thinking less of erecting a new building than of finding their way back into the old one of parliament or ministry.

As the prison rules demanded that a prisoner give up his old exercise-book when he was given a new one, I got for my studies on freemasonry an exercise-book with a thousand numbered pages, and entered in it, in tiny characters, excerpts from many books, interspersed with my own reflections on freemasonry, as well as on the materialist conception of history. This took up the better part of a year. I edited each chapter carefully, copied it into a note-book which had been smuggled in to me, and then sent that out to friends in other cells to read. For contriving this, we had a complicated system which we called the "telephone." The person for whom the package was intended-that is, if his cell was not too far away-would attach a weight to a piece of string, and then, holding his hand as far as he could out of the window, would swing the weight in a circle. As previously arranged through tapping, I would stick my broom out so that the weight could swing around it. Then I would draw the broom in and tie the manuscript to the string. When the person to whom I wanted to send it was too far away, we managed it by a series of stages, which of course made things more complicated.

Toward the end of my stay in the Odessa prison, the fat exercise-book, protected by the signature of the senior police sergeant, Usov, had become a veritable well of historical erudition and philosophic thought. I don't know whether it could be printed to-day as I wrote it then. I was learning too much at a time, from too many different spheres, epochs, and countries, and I am afraid that I was too anxious to tell everything at once in my first work. But I think that its main ideas and conclusions were correct. I felt, even at that time, that I was standing firmly on my own feet, and as the work progressed, I had the feeling even more strongly. I would give a great deal to-day to find that manuscript. It went with me into exile, although there I discontinued my work on freemasonry to take up the study of Marxian economics. After my escape abroad, Alexandra Lvovna* forwarded the script to me from Siberia, through my parents, when they visited me in Paris in 1903. Later on, when I went on a secret mission to Russia, it was left in Geneva with the rest of my modest émigré archives, to become part of the Iskra’s archives and to find there an untimely grave. After my second escape from Siberia, I tried to recover it, but in vain. Apparently it had been used to light fires or some such thing by the Swiss landlady who had been intrusted with the custody of the archives. I can't refrain here from conveying my reproaches to that worthy woman.

The way in which my work on freemasonry had to be carried on, in prison, where literary resources at my disposal were of course very limited, served me in good stead. At that time I was still comparatively ignorant of the basic literature of the Marxists. The essays by Labriola were really philosophic pamphlets and presumed a knowledge that I didn't have, and for which I had to substitute guesswork. I finished them with a bunch of hypotheses in my head. The work on freemasonry acted as a test for these hypotheses. I made no new discoveries; all the methodological conclusions at which I had arrived had been made long ago and were being applied in practice. But I groped my way to them, and somewhat independently. I think this influenced the whole course of my subsequent intellectual development. In the writings of Marx, Engels, Plekhanov and Mehring, I later found confirmation for what in prison seemed to me only a guess needing verification and theoretical justification. I did not absorb historical materialism at once, dogmatically. The dialectic method revealed itself to me for the first time not-as abstract definitions but as a living spring which I had found in the historical process as I tried to understand it."

 

[Kizaru]

nigga became a full on communist

 

[techsamatar]

nigga became a full on communist

Nah I hate Communism/Marxism. Capitalism and Communism is same coin but different sides, both are Systems for Jewry World domination. Marxism is Jewish creation from the founders to the capitalist bankers who funded it to the revolutionaries, it is state capitalism where all wealth and property is centralised to which International Finance Jewry controls it and the people/Gentiles are enslaved where they own nothing.

 

[Nin123]

View attachment 308519

"It was during that period that I became interested in freemasonry. For several months, I avidly studied books on its history, books given to me by relatives and friends in the town. Why had the merchants, artists, bankers, officials, and lawyers, from the first quarter of the seventeenth century on, begun to call themselves masons and tried to recreate the ritual of the mediaeval guilds? What was all this strange masquerade about? Gradually the picture grew clearer. The old guild was more than a producing organization; it regulated the ethics and mode of life of its members as well. It completely embraced the life of the urban population, especially the guilds of semi-artisans and semi-artists of the building trades. The break-up of the guild system brought a moral crisis in a society which had barely emerged from mediaevalism. The new morality was taking shape much more slowly than the old was being cut down. Hence, the attempt, so common in history, to preserve a form of moral discipline when its social foundations, which in this instance were those of the industrial guilds, had long since been undermined by the processes of history. Active masonry became theoretical masonry. But the old moral ways of living, which men were trying to keep just for the sake of keeping them, acquired a new meaning. In certain branches of freemasonry, elements of an obvious reactionary feudalism were prominent, as in the Scottish system. In the eighteenth century, freemasonry became expressive of a militant policy of enlightenment, as in the case of the Illuminati, who were the forerunners of revolution; on its left, it culminated in the Carbonari. Freemasons counted among their members both Louis XVI [false - ed.] and the Dr. Guillotin who invented the guillotine. In southern Germany, freemasonry assumed an openly revolutionary character, whereas at the court of Catherine the Great it was a masquerade reflecting the aristocratic and bureaucratic hierarchy. A freemason Novikov was exiled to Siberia by a freemason empress.

Although in our day of cheap and ready-made clothing hardly anybody is still wearing his grandfather’s surtout, in the world of ideas the surtout and the crinoline are still in fashion. Ideas are handed down from generation to generation, although, like grandmother’s pillows and covers, they reek of staleness. Even those who are obliged to change the substance of their opinions force them into ancient moulds. The revolution in industry has been much more far-reaching than it has in ideas, where piece-work is preferred to new structures. That is why the French parliamentarians of the petty bourgeoisie could find no better way of creating moral ties to hold the people together against the disruptiveness of modern relations than to put on white aprons and arm themselves with a pair of compasses or a plumb-line. They were really thinking less of erecting a new building than of finding their way back into the old one of parliament or ministry.

As the prison rules demanded that a prisoner give up his old exercise-book when he was given a new one, I got for my studies on freemasonry an exercise-book with a thousand numbered pages, and entered in it, in tiny characters, excerpts from many books, interspersed with my own reflections on freemasonry, as well as on the materialist conception of history. This took up the better part of a year. I edited each chapter carefully, copied it into a note-book which had been smuggled in to me, and then sent that out to friends in other cells to read. For contriving this, we had a complicated system which we called the "telephone." The person for whom the package was intended-that is, if his cell was not too far away-would attach a weight to a piece of string, and then, holding his hand as far as he could out of the window, would swing the weight in a circle. As previously arranged through tapping, I would stick my broom out so that the weight could swing around it. Then I would draw the broom in and tie the manuscript to the string. When the person to whom I wanted to send it was too far away, we managed it by a series of stages, which of course made things more complicated.

Toward the end of my stay in the Odessa prison, the fat exercise-book, protected by the signature of the senior police sergeant, Usov, had become a veritable well of historical erudition and philosophic thought. I don't know whether it could be printed to-day as I wrote it then. I was learning too much at a time, from too many different spheres, epochs, and countries, and I am afraid that I was too anxious to tell everything at once in my first work. But I think that its main ideas and conclusions were correct. I felt, even at that time, that I was standing firmly on my own feet, and as the work progressed, I had the feeling even more strongly. I would give a great deal to-day to find that manuscript. It went with me into exile, although there I discontinued my work on freemasonry to take up the study of Marxian economics. After my escape abroad, Alexandra Lvovna* forwarded the script to me from Siberia, through my parents, when they visited me in Paris in 1903. Later on, when I went on a secret mission to Russia, it was left in Geneva with the rest of my modest émigré archives, to become part of the Iskra’s archives and to find there an untimely grave. After my second escape from Siberia, I tried to recover it, but in vain. Apparently it had been used to light fires or some such thing by the Swiss landlady who had been intrusted with the custody of the archives. I can't refrain here from conveying my reproaches to that worthy woman.

The way in which my work on freemasonry had to be carried on, in prison, where literary resources at my disposal were of course very limited, served me in good stead. At that time I was still comparatively ignorant of the basic literature of the Marxists. The essays by Labriola were really philosophic pamphlets and presumed a knowledge that I didn't have, and for which I had to substitute guesswork. I finished them with a bunch of hypotheses in my head. The work on freemasonry acted as a test for these hypotheses. I made no new discoveries; all the methodological conclusions at which I had arrived had been made long ago and were being applied in practice. But I groped my way to them, and somewhat independently. I think this influenced the whole course of my subsequent intellectual development. In the writings of Marx, Engels, Plekhanov and Mehring, I later found confirmation for what in prison seemed to me only a guess needing verification and theoretical justification. I did not absorb historical materialism at once, dogmatically. The dialectic method revealed itself to me for the first time not-as abstract definitions but as a living spring which I had found in the historical process as I tried to understand it."

I want to join them so badly but I heard only cadaan can fully join this great organization.

 

[techsamatar]

I want to join them so badly but I heard only cadaan can fully join this great organization.

It is Haram Brother, and they are Satanists who want to destroy all order and create chaos so they can establish one world government where Dajjal will rule it. Freemasonry is Jewish Creation and Led by them.

 

[Yahya]

We need a Somali organisation like that.

 

[Nin123]

It is Haram Brother, and they are Satanists who want to destroy all order and create chaos so they can establish one world government where Dajjal will rule it. Freemasonry is Jewish Creation and Led by them.

How the f*ck you no this though? Don’t tell me from YouTube videos or Alex jones the paranoids guy. To me they are not real and never been. Is just stupid little conspiracy theory.

 

[techsamatar]

How the f*ck you no this though? Don’t tell me from YouTube videos or Alex jones the paranoids guy. To me they are not real and never been. Is just stupid little conspiracy theory.

I tend to steer clear of the whole YouTube Information dumping and rookie antics. It seems like a good chunk of those conspiracy theorists are more like distractions or agents working to pull people away from the real enemy, like those folks hooked on alien theories.

I've had my nose buried in books that predate your grandparents, sifting through articles, and delving into archives and historical accounts. I've covered a range of 20th-century ideologies and their ties to ancient ones like Gnosticism.