Sufism, the Muslim Brotherhood, and Radical Islamic Terrorism.
© 2013 John F. Rychlicki III Leilah Publications
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To reach the author email: email@example.com
The use of the word Islam as a comprehensive term denoting a spiritual tradition originating from the teachings of Muhammad is a relatively modern development, emergent in Western society only in the last few centuries. In the 20th century, historical and private accounts over encountering Islamic cultures in Britain and European countries often used the now-rejected term “Mohammedanism.” When Islamic culture was in its original ascendant within the Arabian peninsula, it was customary for its faithful to refer to the new spiritual tradition as a din (“religion”), to characterize it in Islamic terms as din Ibrahim (the religion of Abraham) or din al-Haqq (the religion of the Truth, God’s own religion).
The Arabic word Islam denotes “submission” (revealing a linguistic root with salam, “peace”), and was used originally to refer to the mystical features of Muhammad’s din. The Hadith of Gabriel provides an effective exposition of the relationship between the experiential Islam and the general din. Umar Ibn Al-Qattab reports: “One day when we were with God’s Messenger, a man with very white clothing and very black hair came up to us. No mark of travel was visible on him, and none of us recognized him. Sitting down beside the Prophet, leaning his knees against his, and placing his hands on his thighs, he said: “Tell me, Muhammad, about Islam.” He replied: “Islam means that you should testify that there is no god but God and that Muhammad is God’s Messenger that you should observe the prayer, pay the alms-tax, fast during Ramadan, and make the pilgrimage to the House if you are able to go there.” He said: “You have spoken the truth.” We were surprised at his questioning him and then declaring that he spoke the truth. He said: “Now tell me about Iman.” He replied: “It means that you should believe in God, His angels, His books, His messengers, and the Last Day, and that you should believe in the decreeing both of good and evil.” Remarking that he had spoken the truth, he then said: “Now tell me about Ihsan.” He replied: “It means that you should worship God as though you see Him, for He sees you though you do not see Him.” He said: “Now tell me about the Hour.” He replied: “The one who is asked about it is no better informed than the one who is asking.” He said: “Then tell me about its signs.” He replied: “That a maid-servant should beget her mistress, and that you should see barefooted, naked, poor men and shepherds exalting themselves in buildings.” Umar says: He then went away, and after I had waited for a long time, the Prophet said to me: “Do you know who the questioner was, Umar?” I replied: “God and His Messenger know best.” He said: “He was Gabriel who came to you to teach you your din.”
Umar’s narrative is classified as an authentic hadith by Ulema (knowledgeable theologians), one of the most authoritative texts of Islam outside of the Quran itself. The appearance of Angel Gabriel to the Companions of the Prophet and the ritualized, catechetical exchange are distinctive in the revelation of Allah’s imminence of judgment and revelation.
In Sufi doctrine, certain lineages, tariqahs (“chains,” or “brotherhoods”) construe Islam, Iman, and Ihsan as three points of psychic and spiritual evolution. The Muslim, the adherent who exercises Islam becomes oriented to shariah, which while it literally means “road,” is ordinarily translated as “Law.” The Mu’min (one who exercises Iman) embarks on tariqah, the mystical chain of spiritual enlightenment. Moreover, the Muhsin, adherent who exercises Ihsan, acts from the state of haqiqah, the ultimate spiritual reality, where there is only contemplation with the divine.
Faith in God is unsurprisingly the first and foremost article of Iman. The Din al-Muhammad is the purest monotheism to emerge from the Abrahamic tradition, and it affirms God as consummate and distinct from the universe that is his creation. According to the shahadah or declaration of faith, God is one, an idea expressed in the theological concept of tawhid or unity. Sufi mystic teaching is a rich spiritual tradition that articulates Islam. From suf derives the term tasawwuf, literally to put on a woolen garment, figuratively implying an adherent to Sufism, or Islamic mysticism.
`The balance between the exoteric and esoteric religious life for Muslims was not fully recognized in early Islam, giving rise to confusion by Ulema, the custodians of orthodoxy. The Holy Qur’an states that ‘God is Light’ and Sufism is an inherited tradition that identifies light, nur, with Essence/Being, wujud. Sufi mystics like Ibn Arabi also spoke of the evanescence of Allah; Allah can never be truly seen and nothing may encompass Allah. For the orthodox Muslim, Allah is separate from wujud, contrasted with Darkness, zulma, Nothingness, as the cosmos is seen as an emanation of light between the two. Ibn Arabi teaches that His Eternal Position in the Divine Presence is in the World of Souls and Light. This is a timeless dimension. Allah brought into existence the pure darkness that is opposite this light, which is in the position of absolute non-existence opposite absolute existence. When He brought it into existence, that light flowed onto it with an essential out flowing with the help of nature.
Creation is the barzakh, connection, between light and darkness. Light, like Essence, is at once ontological and epistemological, associated with perception and knowledge. Sufi knowledge is a light that Allah throws into the hearts of men and women. This is the root of Ibn Arabi’s mystical ontology, in that true knowledge is knowledge of the reality of Allah, a matter of opening and unveiling, futuh al mukashafa. The veils of existence are phenomenal causes and effects, or forms suwar that obscure the Light of the First Cause, of Allah’s quintessence.
The Quran contains 99 sacred names of Allah, the “most beautiful names, al asma’ullah al husna. In the philosophy of Ibn Arabi, the names are a connection between Allah, his Essence, Haqq, and the created worlds. The mystical doctrines, such as dhikr (invocation) of Sufism shelter the heart of Islam. Mystical experiences are ineffable and the final authority to interpret the experience resides solely in the devotee whom experiences the realm of the sacred. The mystic in any religion is one whom penetrates into the mysteries and nature of the divine and the human condition.
The sufiyya are mystics, unaffiliated with interpreting the Qu’ran in a legal and theological manner. Due to extensive insights into the nature of the human condition, the Qu’ran, and Hadith, the Sufis were in essence the first psychologist of Islam, while the Ulema were the first legal scholars. Sufis sought to approach the human condition in Islam from an emotional, spiritual, and intuitive level, whereas the Ulema approach Islamic life on rational, logical, and theological levels.
Essentially, the Ulema can be considered exoteric whereas the practices of the Sufis, including the practice of dhikr and tasawwuf, are esoteric. El’Ghazālī sought to reconcile the two approaches to Islam, but it is debatable whether his success was limited. The Ulema and sufiyya offer intellectual alternatives to presenting Islam and its revelations to non-Muslims. The scholars of the Ulema are held in high academic standards to those whom would join their exclusive community. Ulema are the rationalists of Islam, the legal administrators of the ummah, serving as guides. The sufiyya constitute ecclesiastical adherents to an inclusive approach to Islam that has enchanted non-Muslims. There exist within the practices of the Sufis sects such as the Aissawa and Naqshbandi Orders.
A theological divide such as that between the Ulema and the sufiyya exist in every religion, between the exoteric and orthodox, and the esoteric and mystical. The Ulema and sufiyya together have ensured the preservation of Islam as a religion. Without the scholarship and leadership of the Ulema, Islam could not have secured itself from exterior assimilation and dysfunction. Without the sufiyya, there would already exist in Islam the capacity for self-renewal and enlightenment, and Islam would, in my opinion, lack the livelihood of the revelation of the Qu’ran and become a tomb rather than a vehicle of human spiritual elevation.
Sufism is a mystical teaching, a Freemasonry whose true origins lay not in the Qur’an or the Din al-Muhammad; the true origins of Sufism remain with the Invisible College, never traced or dated. Sufism, like Freemasonry is at home in all religions; as Free and Accepted Masons lay before them in their Lodges a sacred book of choice – Bible, Qur’an, Torah, and all religion is accepted as a temporal state. If Sufism shelters the heart of Islam, this is because Sufism is the secret teaching of all ages, within all religions. Mystic poets were the chief disseminators of Sufi thought. Sufis have always insisted on practical spirituality. Metaphysics are of no use without practical illustrations of prudence that nothing can intoxicate save union with the divine; these poetic illustrations are supplied by popular legends, music, and fables.
Sufism is revealed in the world by means of itself, while occultism in the United States and Europe is revealed by means of progressive initiations, yet in the 21st century there is no longer any such thing as “occultism” in the United States, or Europe. Surrounded by modes of digital exposure on a global scale, Sufism retains its mystic quality without Internet dissemination. Sufism is the grand demarcation between the human subconscious mind and religion. Where American occultism is concerned with the pursuit and collection of hidden teachings and the engineering of consciousness, Sufism’s concern is for the freedom of ideas, intolerance against cruelty, hypocrisy, and religious persecution; their opposition was to injustice and political crime. Their stories were the subject of divine intoxication, love, and human suffering.
Sufi mystical poetry is the biography of humanity. Their poetry defies fortune and outlives the world’s calamities. They are an eternal edifice surviving all empires, conquerors, kings, and revolutions. Sufism is a comfort to the broken heart, immortalizing the poet, consoling the mind’s silent tragedies. These courageous souls paint visions of apocalypse and ecstasy across the night skies. Sufism is the Arabic parent of Freemasonry, the true “Eastern Star” of the Western Mystery Schools. The Arabic word for Mason, is al’Banna, “builder.” The fundamental word for the Royal Arch School of Masonry is Jahbulon, composed usually of the Hebrew letters, Aleph, Beth, and Lamed – A, B, and L. According to The Rev. Canon Richard Tydeman, in an address to the Supreme Grand Chapter of England on 13 November 1985, the word is a compound of three Hebrew terms: יהּJah, I AM, which indicates eternal existence, בּעלB’El, on high, in heaven) and און On, strength; pronouncing three aspects or qualities of Deity, namely Eternal Existence, Transcendence, and Omnipotence and equating to The True and Living God.
According to Stephen Knight, following Walton Hannah, the word is a compound of the names of three gods worshipped in the ancient Middle East: Yahweh/Ja, Baal, and On, a name in Genesis in the Bible in Potiphar priest of On; thought in older times to be a name of Osiris. The letters A, B, and L represent the Sufi watchword al’Banna. To the Sufi builders, the word intimates initiation and the three letters symbolize key meditation postures. A, alif, is the kneeling posture. The second letter, B, ba, is symbolic of prostration and concentration. The third letter, L, lam in Arabic is shaped like a rope. To the builder, lam means ‘the rope which binds all in mediation.’
The letters alif, ba, and lam according to the mystic Abjad table when added together produce the sum of 33. Alif ﺎ = 1, ba ﺐ = 2, and lam ل = 30. According to the Sufi builders, this code is an intimation of the letter Q, the Masonic letter ‘G,’ inscribed by the builders with a pentagram. The lower triangle correlates to the shaped Arabic numeral seven, the upper is the outline of the numeral eight, with the sides of the triangles comprising the sum of six. The series 786 is the esoteric code of Bismillah ar-Rahman ar-Rahim reduced by direct substitution in the Abjad. The phrase means In the name of Allah the Beneficent, the Merciful.
Surah 24 An-Nur of the Qur’an illuminates the heart of Sufi mysticism. The verse An-Nur means “The Light,” expounds on the nature of nur, with Essence/Being, wujud the evanescence of the dimensions of human consciousness outside of intellect and emotion. Nur can never be truly seen and nothing may encompass it, contrasted with Darkness, zulma, Nothingness, as the cosmos is seen as an emanation of light between the Allah and Zulma. Surah 24 An-Nur teaches that our Eternal Position in the Divine Presence is in the World of Souls and Light.
Compare Surah 24 (verse 35) An-Nur: “ALLAH is the reflection the Light to the heavens and earth. His Light resembles a lamp within a niche. The lamp is enclosed in a crystal, like a brilliant star. Lit from a blessed tree, an olive, not of the East or the West; of it the oil is well nigh-luminous, though the sacred fire touches it, Light upon Light!” and Surah 86 El Tariq, (verse 1-4) the Night Visitant: “In the name of God, most benevolent, ever-merciful…How will you comprehend what the night star is? It is the star that shines with a piercing brightness… That over each soul there is a guardian.” Nature and life are a conundrum; we are here to make out the mysteries of life and death and draw them into the Light. Sufi mystics are the guardians of secret teachings of all ages obscured by an underculture of living shadows determined to find the antique faith in plain sight.
Qutub in Sufi terminology refer to the reputed invisible heads of all Sufis, of all Sufi tariqas and lineal chains. The word means, “pivot, chief, pole” transfigured to the sum 111 with the Abjad table. Qutbuddin are guides on earth who know the secret powers of the heart could reprogram their minds and psyche at will, and can unlock the underlying secrets of human psychology. Qutbuddin are the conquerors of hearts, the lords of annihilation represented by black robes frequently worn by dervishes and Sufi masters. Qutb in Sufism is the perfect human being, al-insān al-kāmil, a “pole” leading all Sufis and all men. There are said to be only five Qutbuddin living at once in any period of history.
The knowledge and possession of secret religious formulas is necessary for the station of quṭubiyyah, the mystic state of perfection of a Sufi Qutb. Quṭubiyyah correlates to the Christian mystic state of Gnosis, or saintly beatification. The transcendent reality taught by the Sufis and the Prophet Muhammad, Arabic – al-ḩaqīqa al-muḩammadiyya resembles the sun, and the hearts of the Qutbuddin are moons reflecting the permanent light of Allah. According to many Sufis, the elite stage of mysticism for Qutbuddin beings at the end of the point of spiritual prophet-hood. The end of the prophets therefore would be the starting point for the spiritual elite, the Qutbuddin, or “illuminated ones.”
The Qutb is the axis or pivot and the highest station in the Sufi hierarchy. Qutbuddin are directly responsible for the welfare of the entire world. Qutbuddin are said to be the spiritual successor of Prophet Muhammad. All Sufis are in essence, reflections of Qutbuddin; they believe in the integrity of the human race. Sufis urge the existential self to attain an organic union with the human species and with the meta-physical ground of the cosmos. Sufis value life, personality, art, and transcendent love. Sufis do not claim their teachings as a religion or even a law of human social development. Sufism is an uprising, an intifada, and reinstatement of the human species’ latent spiritual and intellectual impulses under the aegis of universal philosophy.
Sufi mystic poets in their verses show us that no religion has a monopoly over truth. That Sufism is the antique faith offering the relief of human misery and spiritual evanescence. For a Sufi, the World of Souls, and Light is the point where life starts and where it ends. Tracing its earliest theology to the lifetime of Muḥammad, the mystic sect of Nizari Ismāʿīlism rose to become the most influential branch of Shī‘ism, climaxing as a political power with the Fatimid Caliphate in the tenth through twelfth centuries. Nizari Ismāʿīlīyya get their name from their acceptance of Ismāʿīl ibn Jaʿfar as appointed spiritual successor, Imām, to Jaʿfar aṣ-Ṣādiq, herein they differ from the Twelvers, who distinguish Mūsà al-Kāżim, younger brother of Ismāʿīl, as true Imām.
The teachings of Sufism orchestrate throughout history within secret societies, traced in pedigree and language with syncretism. In the Twenty-first century, Christianity, Judaism, and Islam all share a fragile precarious world stage, leading societies teasingly close to economic and social ruin in the name of faith and “liberty and equality,” the opiate of religions. Consider that fundamentalist Muslims and paranoid conspiracy producers, determined to expose a “new world order,” commonly tag the antique faith of Sufism Sufi societies contribute and engage in humanitarian endowments of education, scholarship, chivalry, and public service for a greater good ignored by a cadre of conspiracy racketeers.
Orthodox Islam, both Sunni and Shi’a generally prohibit the practice of Freemasonry, and forbid Muslims to join Masonic Lodges in Arab nations with a sharīʿah legal system, An influential body interpreting Islamic Law correlating interfaith dialogue is the Islamic Jurisdictional College. At its meeting on 15 July 1978, it issued an opinion concerning “The Freemasons’ Organization.” The IJC declared: “After complete research concerning this organization, based on written accounts from many sources, we have determined that:
Freemasonry is a clandestine organization, which conceals or reveals its system, depending on the circumstances. Its actual principles are hidden from members, except for chosen members of its higher degrees.
The members of the organization, worldwide, are drawn from men without preference for their religion, faith, or sect.
The organization attracts members based on providing personal benefits. It traps men into being politically active, and its aims are unjust.
New members participate in ceremonies of different names and symbols, and are frightened from disobeying its regulations and orders.
Members are free to practice their religion, but only members who are atheists are promoted to its higher degrees, based on how much they are willing to serve its dangerous principles and plans.
It is a political organization. It has served all revolutions, military and political transformations. In all dangerous changes, a relation to this organization appears either exposed or veiled.
It is a Jewish Organization in its roots. Its secret higher international administrative board are Jews and it promotes Zionist activities.
Its primary objectives are the distraction of all religions and it distracts Muslims from Islam.
It tries to recruit influential financial, political, social, or scientific people to utilize them. It does not consider applicants it cannot utilize. It recruits kings, prime ministers, high government officials and similar individuals.
It has branches under different names as a camouflage, so people cannot trace its activities, especially if the name of “Freemasonry” has opposition. These hidden branches are known as Lions, Rotary and others. They have wicked principles that completely contradict the rules of Islam. There is a clear relationship between Freemasonry, Judaism, and International Zionism. It has controlled the activities of high Arab officials in the Palestinian problem. It has limited their duties, obligations, and activities for the benefit of Judaism and International Zionism.”
The Society of the Muslim Brothers chartered in 1928 in Cairo, Egypt by the Islamic scholar and schoolteacher Sheikh Hasan Ahmed Abdel Rahman Muhammed al’Banna. When Hasan al’Banna was twelve years old, he became a student of the Hasafiya Sufi order, becoming a fully initiated member in 1922. Banna’s father was as student of Abduh, and himself was greatly influenced by Rashid Rida’s Salafi fundamentalism. The Muslim Brotherhood originated as a religious social organization, tutoring the illiterate, establishing charitable hospitals and providing endowment for local enterprises. As the Brotherhood’s social influence widened starting in 1936, it began stridently opposing British colonialism in Egypt.
In 1952 the Egyptian monarch King Farouk I was overthrown by nationalist military officers led by Colonel Gamel Abdel Nasser and General Muhammad Naguib supported by the Brotherhood. On 26 October, an assassination attempt was carried out against Nasser during a rally in Alexandria. The attempt to assassinate Nasser was suspected by the Brotherhood. This led to the regime acting against the Brotherhood, executing Brotherhood leaders on 9 December in 1954. The Brotherhood was banned and this time thousands of its members were imprisoned, many of them held for years in prisons and concentration camps, and tortured. On February 12, 1949 in Cairo, al’Banna who was a Freemason, was assassinated.
The influence of Freemasonry in Egypt and Arab countries struggling with post-colonial revolutionary sentiment cannot be overlooked. Hanna Abi Rashid, chief of the masonic lodge in Beirut, wrote: “Jamaluddin al’Afghani was the chief of the masonic lodge in Egypt, which had about three hundred members, most of whom were scholars and state officials. After him, the leading master Muhammad ‘Abduh became the chief. ‘Abduh was a leading freemason. No one can deny that he has spread the masonic spirit in Arab countries.” [Da’irat al’maarif al’masoniyya, p. 197, Beirut, 1381/1961.] “As revealed by Abduh, al’Afghani developed in his students a practical inclination: he encouraged them to engage in the publication of magazines, to put in motion a current of opinion and to join, like he himself did, the masonic lodges of French inspiration.” (Tariq Ramadan, Aux Sources du Renouveau musulman, D’al-Alfghani a Hassan al’Banna un siecle de reformisme islamique, Paris: 1998, p. 54)
“At the same time Afghani started to introduce himself into the French circles of freemasonry. He introduced, as we have seen, the Egyptian intellectuals of his entourage who were to be, later, the principal actors of the ‘Urabi Revolution. These circles had a crucial importance for al-Afghani: not only because they allowed him to spread his ideas but also because he was able to meet with influential people in the political environment. Thus we can affirm, without any doubt, that this is the period, in which al’Afghani, thanks to the recognition and to the personal engagement in the creation of an associative body conceived on the model of the masonic circles, was able to accentuate his involvement in establishing political influence and alliance with the powers.” (ibid., p. 85)
“In this period Afghani came forward as a political figure in two ways: by using a Freemasonic lodge as a vehicle for political intrigue and change, and by influencing people through oratory.” (Ali Rahnema, Pioneers of Islamic Revival, London: 1979, p. 17) “The Documents corroborate and help to date Afghani’s membership and activity in the freemasons of Egypt….Most discussions of Afghani’s masonic activity begin it in 1877 or 1878, but the Documents include a letter from him applying for membership in a masonic lodge which dates from the spring of 1875 and a note saying he had entered a lodge in Muharram 1293/February 1876. Unfortunately the name or rite of the lodge is not included. The Documents also include invitations to sessions of Italian lodges from early 1877 through 1879 and documents beginning in January 1877, from the Eastern Star Lodge, which was affiliated with the Grand Lodge of England….The lodge, with al’Afghani as its leader, was to become an important instrument in the growing Egyptian crisis of 1878 and 1879.” (Nikki R. Keddie, Sayyid Jamaluddin al’Afghani,” Berkeley: 1972, p. 92)
After the attempted assassination of Nasser in 1954, the Egyptian government used the incident to justify political oppression of the Muslim Brotherhood, imprisoning a young Sayyid Qutb and many members for their vocal opposition to the Nasser regime. Sayyid Qutb was prolific author, tutor, Islamic theologian, poet, and leading scholar of the Egyptian Muslim Brotherhood in the 1950s and ‘60s. Qutb died during his imprisonment by Nasser’s suppression in 1966.
Mohammed Qutb, Sayyid’s brother, along with other prisoners in the Muslim Brotherhood, took political refuge under CIA sponsorship in Saudi Arabia following Nasser’s crackdown. He was given different official positions at Saudi universities to teach and to carry out the mission of the Muslim Brotherhood. While in Saudi Arabia, Mohammed Qutb conceived of the organization now known as the World Assembly of Muslim Youth (WAMY), which was established in 1972, thanks to large donations from the wealthy Saudi bin Laden family.
Sayyid Qutb synchronized the core theological doctrines of modern Islamic theology: the Kharijites’ takfir, ibn Taymiyya’s fatwas and social prescriptions, Rashid Rida’s salafism, Maududi’s concept of the contemporary jahiliyya and Hassan al’Banna’s political activism. Mohammed Qutb taught at Mecca’s Umm al’Qura University, and King Abdul’aziz University in Jeddah. One of his fellow students was an aspiring Egyptian doctor, Ayman al ’Zawahiri. He eventually became one of Egyptian Islamic Jihad’s strategic managers and recruiter. While attending King Abdul Aziz University in Jeddah, Osama bin Laden also became acquainted with Mohammed Qutb, and initiated into the Muslim Brotherhood.
In 1979, Bin Laden left Saudi Arabia, being one of the first Arabs to join mujahedeen fighting against Soviet invasion in Afghanistan. Osama Bin Laden, at just twenty-two years of age, established the MAK, the Maktab al’Khidamat, or the Mujahedeen Services Bureau, based in Peshawar, Pakistan. George Bush Sr., as vice president under President Ronald Reagan, was in charge of the covert operations that supported the MAK. The MAK was nurtured by Pakistan’s ISI, Inter-Services Intelligence, and linked up with Pakistan’s Muslim Brotherhood organization, the Jamaat-e Islami, founded by Abul Ala Maududi, to recruit mujahedeen in Afghanistan.
By the late 1980s, the Maktab al’Khidamat expanded in fifty countries around the world. Osama bin Laden then recognized that prospective Mujahedeen of the Maktab al’Khidamat did not have any military or intelligence training, and established the Bayt al’Ansar in Peshawar, Pakistan as a central training base, or al ’Qaeda. Sufis are the link in the Invisible College that has made Islam the world’s second-largest and fastest growing religion, with 1.2 billion adherents. Not a sect of Islam, Sufis are heirs of a nameless faith, hidden within both the Sunni and Shia branches of Islam, Sufis have through the centuries combined their secrets with the defense and expansion of Islamic mysticism. At once mystics and elite soldiers, dervishes and preachers, philanthropists and social workers. Sufis have always been in the vanguard of enlightenment and syncretic faith.
Without understanding the esoteric roots of the Sufis, we cannot understand the origins of contemporary political undercurrents in the Middle East. For radical fundamentalists like the Saudi Wahhabiyya and the Taliban, the Sufis are deadly enemies, who draw on mystical practices alien to the Quran. Where fundamentalist Muslims like Ayatollah Ruhollah Khomeini, and secular Baathist dictators like Saddam Hussein, Bashar al ’Assad, and Muammar Gadhafi rose to power, Sufis were persecuted and driven underground. For many mainstream Muslims and Muslimahs, Sufism is simply part of the air they breathe. Engineering global peace is not contingent on a decline or secularization of Islam, but a renewal and strengthening of the antique faith, safeguarded by evanescent Sufis.
The Muslim Brotherhood was founded by a Freemason, Sheikh Hasan al’Banna. The Bayt al’Ansar or al ’Qaeda was established by American counter-intelligence CIA incentives under the direction of President Bush. The founders of al ’Qaeda, Osama Bin Laden, and Abdullah Yusuf Azzam operated under American counter-intelligence liaisons. Cadres of statesmen, financial executives of major global financial institutions like the Financial Stability Board, International Monetary Fund, and Bank for International Settlements, and European consuls assumed total control of all fraternal societies in the European Union and United States.
Sectarianism sold out the syncretism of the antique faith that was parented by Arabian Magi and Sufi theologians centuries before the charters of the first Free Mason lodges. The terrorists that carried out the September 11 attacks, the very same mujahedeen that waged guerilla warfare against Soviet invasion during the 1980s, were bankrolled by the Central Intelligence Agency, and the Bank of Credit and Commerce International founded by Pakistani financier Agha Hasan Abedi, himself a Freemason and occultist.
BCCI launched an international monopoly with its purchase in 1976 of 85% of the Banque de Commerce et Placements (BCP) of Geneva, Switzerland. After the BCCI liquidated this bank, it installed Alfred Hartmann as chief executive. Hartmann then became the chief financial officer for BCC Holding and was affiliated with the Rothschild family, sitting on the board of directors of N.M. Rothschild & Sons, London, and president of Rothschild Bank AG of Zurich. BCCI was initially incorporated in Luxembourg, famous for its lax banking restrictions, and soon branches and holding companies sprouted up around the globe: in the Cayman Islands, the Netherlands Antilles, Hong Kong, Abu Dhabi, and Washington DC. BCCI’s main route of investment was financing Israeli arms into Afghanistan during the Soviet invasion.
Our generation is revolutionary; political dynamics in the Middle East are reacting against centuries of Western imperialism and intervention, creating a cultural conversion to a global community. Paramedia, and the development of artificial intelligence and noetic sciences, will enact revolutionary changes in social strata and technology that will rupture the fabric of human emotion and artistic expression. Now more than ever, the revolutionary youthful generations must make their voices heard in the name of freedom, social justice, and peace.