Bir Mason Locasï¿½ ï¿½rneï¿½i "Cehennem Ateï¿½i Kulï¿½bï¿½"

Bu derneklerden birisi, 18. yï¿½zyï¿½lï¿½n ortalarï¿½nda ï¿½ngiltere'de aktif olan "Cehennem Ateï¿½i Kulï¿½bï¿½"dï¿½r. (Hell Fire Club) Bu kulï¿½bï¿½n masonik yapï¿½sï¿½nï¿½ ve sahip olduï¿½u din aleyhtarï¿½, pagan kimliï¿½i, mason yazar Daniel Willens "The Hell-Fire Club: Sex, Politics, and Religion in Eighteenth-Century in England" adlï¿½ makalesinde aï¿½ï¿½klamaktadï¿½r. Masonlar tarafï¿½ndan aï¿½ï¿½lan "thefreemason.com" isimli internet sitesinde yayï¿½nlanan makaleden bazï¿½ ilginï¿½ pasajlar ï¿½ï¿½yledir: “ï¿½ngiltere'de Kral III. George'un hï¿½kï¿½mdarlï¿½ï¿½ï¿½ dï¿½neminde, mehtaplï¿½ gecelerde, pek gï¿½ï¿½lï¿½ hï¿½kï¿½met ï¿½yelerinin, ï¿½nde gelen aydï¿½nlarï¿½n ve etkili sanatï¿½ï¿½larï¿½n hep birlikte Thames nehrinin ï¿½zerinde bir tekne iï¿½inde West Wycombe civarï¿½nda bulunan bir manastï¿½r yï¿½kï¿½ntï¿½sï¿½na doï¿½ru yol aldï¿½klarï¿½ gï¿½rï¿½lebilirdi. Orada, keï¿½iï¿½ kï¿½yafetlerine bï¿½rï¿½nen bu saygï¿½deï¿½er kiï¿½iler, kutsallï¿½ï¿½ï¿½nï¿½ yitirmiï¿½ bu manastï¿½rï¿½n ï¿½anlarï¿½nï¿½n ï¿½almasï¿½yla birlikte, her tï¿½rlï¿½ ahlaksï¿½zlï¿½ï¿½a kendilerini kaptï¿½rï¿½rlardï¿½. Gece, kendini sefahate adamï¿½ï¿½ bir soylu kadï¿½nï¿½n ï¿½ï¿½plak vï¿½cudu ile kutlanan bir Kara Ayin ile doruk noktasï¿½na ulaï¿½ï¿½r, ï¿½eytani tapï¿½nmalarï¿½nï¿½ tamamlayan elebaï¿½larï¿½ Britanya ï¿½mparatorluï¿½u'nun gidiï¿½atï¿½ ile ilgili komplolar kurmak iï¿½in cï¿½mbï¿½ï¿½e ara verirlerdi.“
Halk arasï¿½nda "Cehennem Kulï¿½bï¿½" olarak tanï¿½nmï¿½ï¿½ olmalarï¿½na karï¿½ï¿½n, bu gï¿½nah tarikatï¿½, kendilerini, bir Gotik ï¿½zenti ile "Medmenham'lï¿½ St. Francis Keï¿½iï¿½leri" diye adlandï¿½rï¿½rlardï¿½. Bu dedikodu dolu dï¿½nemde, topluluï¿½un ï¿½eytani etkinlikleri hakkï¿½nda epey sï¿½ylenti yayï¿½lmï¿½ï¿½tï¿½, hatta 1765 yï¿½lï¿½nda Charles Johnstone adlï¿½ bir yazar Medmenham Keï¿½iï¿½lerinin gizlerini aï¿½ï¿½kladï¿½ï¿½ï¿½ "Chrystal" isimli bir roman yayï¿½nlamï¿½ï¿½tï¿½.
Medmenham Keï¿½iï¿½leri'nin en ï¿½nemli ï¿½ncï¿½sï¿½, Wharton Dï¿½kï¿½ Philip (1698-1731) tarafï¿½ndan 1719 yï¿½lï¿½nda Londra'da kurulan Cehennem Kulï¿½bï¿½'dï¿½r. Wharton, liberal partiden ileri gelen bir politikacï¿½ ve bir masondu. Aynï¿½ zamanda ateist olan Wharton, satanist ï¿½enliklere alenen ï¿½nderlik ederek, dini alaya almaya ï¿½abalardï¿½. Wharton, 1722 yï¿½lï¿½nda Londra Bï¿½yï¿½k Locasï¿½'nï¿½n Bï¿½yï¿½k ï¿½stadï¿½ seï¿½ildi...

1739 yï¿½lï¿½nda bir baï¿½ka ï¿½nemli mason ï¿½stadï¿½ Dashwood, Abbe Nicolini'yi gï¿½rmek iï¿½in gittiï¿½i Floransa'da, Divan Kulï¿½bï¿½ne katï¿½lacak olan Lady Mary Wortley Montagu ile karï¿½ï¿½laï¿½tï¿½. Bu dï¿½nemde ï¿½talya'da masonlarï¿½n iï¿½leri pek yolunda gitmiyordu. Papa XII. Clement, engizisyonu mason localarï¿½nï¿½n aleyhine dï¿½ndï¿½ren yeni bir kararname yayï¿½nlamï¿½ï¿½tï¿½. Ancak, 1740 yï¿½lï¿½nï¿½n baï¿½langï¿½cï¿½nda Papa ï¿½ldï¿½. Yeni Papa'yï¿½ seï¿½ecek olan kardinaller kurulu toplantï¿½sï¿½ yapï¿½lï¿½rken, Dashwood Roma'ya gitti. Masonlarï¿½n en bï¿½yï¿½k dï¿½ï¿½manï¿½ Kardinal Ottiboni kimliï¿½ine girdi ve halkï¿½n ï¿½nï¿½nde maskaralï¿½klar ve sï¿½vgï¿½lerle dolu sahte bir ayin dï¿½zenleyerek Ottiboni ile alay etti.... Masonlar kilisenin gï¿½cï¿½nï¿½ yok etmek iï¿½in hiï¿½bir fï¿½rsatï¿½ kaï¿½ï¿½rmï¿½yorlardï¿½.
Medmenham Keï¿½iï¿½leri'nin gerï¿½ek eylemlerini ï¿½ï¿½renebilmek iï¿½in gerekli belli baï¿½lï¿½ bilgiler herhalde bu eski kilisedeki toplantï¿½ salonunda bulunmalï¿½ydï¿½. Ancak salonun hem dï¿½ï¿½eniï¿½i, hem de kullanï¿½lï¿½ï¿½ tarzï¿½ bugï¿½ne kadar esrarï¿½nï¿½ korudu. Sansasyon yaratmaktan hoï¿½lanan yazarlara gï¿½re, bu salon tam bir satanist tapï¿½naktï¿½. Oysa, mason toplantï¿½larï¿½ iï¿½in kullanï¿½ldï¿½ï¿½ï¿½nï¿½ varsaymak ï¿½ok daha akla uygun gï¿½rï¿½nï¿½yor. Medmenham Keï¿½iï¿½leri'nin ï¿½nde gelen ï¿½yelerinden biri olan ve ancak kulï¿½pten ayrï¿½ldï¿½ktan sonra masonluï¿½a giren John Wilkes, eski dostlarï¿½na kara ï¿½alan bir makalesinde ï¿½unlarï¿½ anlatmï¿½ï¿½tï¿½: "Kutsal gï¿½nlerde keï¿½iï¿½lerin biraraya gelerek en gizli ayinleri yaptï¿½klarï¿½ ve ï¿½atafatlï¿½ tï¿½renlerle kutsal adaklarï¿½ BONA DEA adï¿½na sunduklarï¿½, bu Eleusis Gizemleri toplantï¿½larï¿½na hiï¿½bir gï¿½nahkï¿½r gï¿½z bile bakmaya cesaret edemezdi." Dashwood'un politik dï¿½ï¿½manlarï¿½ndan biri olan ve kulï¿½be kesin bir tavï¿½rla karï¿½ï¿½ ï¿½ï¿½kan Sir Robert Walpole'un oï¿½lu Horace, manastï¿½r hakkï¿½nda ï¿½u alaylï¿½ sï¿½zleri sï¿½ylemiï¿½ti: "ï¿½ï¿½retileri ne olursa olsun, uygulamalarï¿½ tam olarak pagandï¿½: Bu yeni kilisenin ï¿½enliklerinde hiï¿½ gizlemeden Bacchus ve Venï¿½s'e kurbanlar sunarlar, ï¿½arap fï¿½ï¿½ï¿½larï¿½ ile tanrï¿½ï¿½a heykelleri gï¿½rla giderdi."...
Eï¿½er o dï¿½nemlerde mevcut idiyse bile, Medmenham Keï¿½iï¿½leri'nin ï¿½ye listesi bugï¿½n elde deï¿½il. Ancak, pek bï¿½yï¿½k bir olasï¿½lï¿½kla kulï¿½be ï¿½ye olan kiï¿½iler arasï¿½nda, Dashwood'un kardeï¿½i John Dashwood-King, Sandwich Earl'ï¿½ John Montagu, John Wilkes, George Bubb Dodington, Baron Melcombe, Paul Whitehead ve daha birï¿½ok meslek sahibi kiï¿½iler ve yerel toprak sahiplerinin bulunduï¿½u biliniyor... Kamunun gï¿½zï¿½nde skandal sayï¿½lacak kadar ï¿½nemli kiï¿½ilerdi bunlar. (Harun Yahya, Tapï¿½nak ï¿½ï¿½valyeleri)
Bu yazï¿½yï¿½ kaleme almamï¿½zï¿½n nedeni, 18. yï¿½zyï¿½lda ortaya ï¿½ï¿½kan masonik ï¿½rgï¿½tlenmenin nasï¿½l bir atmosferde geliï¿½tiï¿½ine, kiï¿½ileri nasï¿½l etkilediï¿½ine dair iyi bir fikir vermesidir. Masonluk, gizemli, merak uyandï¿½rï¿½cï¿½, cezbedici bir ï¿½rgï¿½t olarak ortaya ï¿½ï¿½kmï¿½ï¿½, ï¿½ye olan kiï¿½ilerde, toplumun genel inanï¿½larï¿½na aykï¿½rï¿½ davranmanï¿½n getirdiï¿½i bir tï¿½r psikolojik tatmin meydana getirmiï¿½tir.
Masonlarï¿½n 18. yï¿½zyï¿½lda nasï¿½l bir ï¿½rgï¿½tlenme iï¿½inde olduklarï¿½nï¿½, nelerle uï¿½raï¿½tï¿½klarï¿½nï¿½ anlamak iï¿½in yapï¿½lmasï¿½ gerekenlerden biri, o dï¿½nemde ortaya ï¿½ï¿½kan ï¿½eï¿½itli masonik gizli dernekleri incelemektir.
18. yï¿½zyï¿½l masonlarï¿½nï¿½n loca iï¿½i ritï¿½ellerini gï¿½steren bazï¿½ ï¿½izimler. Dikkat edilirse ritï¿½ellerde kï¿½lï¿½ï¿½ ï¿½ï¿½esi ï¿½nemli bir yer tutmaktadï¿½r. Bu, masonlarï¿½n tapï¿½nakï¿½ï¿½ geleneï¿½ini sï¿½rdï¿½rdï¿½klerini simgeler.

ï¿½zgï¿½rlï¿½k, hemen hemen her
toplum ve ideolojiden kiï¿½inin hemfikir olduï¿½u ve savunduï¿½u bir kavramdï¿½r.
ï¿½nsanlï¿½k tarihindeki ï¿½atï¿½ï¿½malarï¿½n, savaï¿½larï¿½n ï¿½oï¿½undaki amaï¿½, ï¿½zgï¿½rlï¿½ï¿½ï¿½
kazanmak olmuï¿½tur.
Batï¿½ dï¿½ï¿½ï¿½ncesinin ï¿½zgï¿½rlï¿½ï¿½e verdiï¿½i anlamï¿½ ï¿½ï¿½yle ï¿½zetleyebiliriz:
ï¿½zgï¿½rlï¿½k, insana, diï¿½er insanlar (toplum) ya da devlet -veya baï¿½ka
herhangi bir kurum- tarafï¿½ndan hiï¿½bir kï¿½sï¿½tlama ve baskï¿½ yapï¿½lmamasï¿½dï¿½r.Bugï¿½n
Batï¿½ toplumlarï¿½nï¿½n iï¿½inde bulunduklarï¿½ toplumsal yapï¿½, modern Batï¿½
felsefesi tarafï¿½ndan tarifi yapï¿½lan "ï¿½zgï¿½rlï¿½k" kavramï¿½nï¿½n,
insanï¿½n kurtuluï¿½unu saï¿½lamadï¿½ï¿½ï¿½nï¿½ gï¿½stermektedir.

Okullarda, bilimsel kaynaklarda ve bir kï¿½sï¿½m medyada, teori ispatlanmï¿½ï¿½
bir gerï¿½ek gibi sunulmakta, pek ï¿½ok insan da bu nedenle evrimi hiï¿½
sorgulamadan kabul etmektedir. Oysa her geï¿½en gï¿½n geliï¿½en, paleoantropoloji,
antropoloji ve mikrobiyoloji gibi bilim dallarï¿½, sï¿½zï¿½nï¿½ ettiï¿½imiz
yaygï¿½n inanï¿½ï¿½ï¿½n aksine, evrim teorisini sï¿½rekli yalanlamaktadï¿½rlar.
Evrimi ispatlamak iï¿½in 150 yï¿½ldï¿½r aralï¿½ksï¿½z sï¿½rdï¿½rï¿½len ï¿½alï¿½ï¿½malar,
teoriyi ï¿½ï¿½rï¿½tmekten baï¿½ka bir sonuca varamamï¿½ï¿½lardï¿½r.
Bu gerï¿½eï¿½e raï¿½men, evrim teorisinin bu denli yaygï¿½n bir biï¿½imde
savunulmasï¿½ ve insanlara empoze edilmesinin tek nedeni ise, teorinin
ideolojik yï¿½nï¿½dï¿½r.