Temmuz sayï¿½mï¿½zda masonluï¿½un Tï¿½rkiye'ye nasï¿½l getirildiï¿½ini ve Cumhuriyet ï¿½ncesi dï¿½nemlerde masonluï¿½un darbelerdeki etkisini anlatmï¿½ï¿½tï¿½k. Bu yazï¿½mï¿½zda ise masonluï¿½un Tï¿½rkiye'deki 1970 ï¿½ncesi geliï¿½imini aktaracaï¿½ï¿½z.
Tï¿½rkiye masonlarï¿½ arasï¿½nda ilk ihtilaf 1964 yï¿½lï¿½nda ortaya ï¿½ï¿½kmï¿½ï¿½tï¿½. ï¿½nlï¿½ bir isme "mason deï¿½ildir" diye belge verilmesi masonlarï¿½n bï¿½yï¿½k tepkisine yol aï¿½tï¿½. Tï¿½rk masonlarï¿½ kendilerinin bu tï¿½r siyasi tartï¿½ï¿½malara katï¿½lmasï¿½na ve bï¿½yï¿½k ï¿½stad Necdet Egeran'ï¿½n bu konuda taraf olmasï¿½na sert tepki gï¿½sterdiler. Belgeyi hazï¿½rlayan Necdet Egeran'ï¿½n yapmï¿½ï¿½ olduï¿½u savunma da masonlarï¿½n tepkisini hafifletemedi. Haysiyet divanï¿½ Ekrem Tok'u bir yï¿½l sï¿½reyle gï¿½revinden uzaklaï¿½tï¿½rï¿½rken; Egeran, masonluk teï¿½kilatï¿½ndan ihraï¿½ edildi.
1966 yï¿½lï¿½na kadar sï¿½ren tartï¿½ï¿½malarï¿½n sonucunda masonlar, "Tï¿½rkiye Hï¿½r ve Kabul Edilmiï¿½ Masonlarï¿½ Bï¿½yï¿½k Locasï¿½" ile "Tï¿½rkiye Bï¿½yï¿½k Mason Mahfili ve Sï¿½prem Konsey" adï¿½ altï¿½nda iki ayrï¿½ ï¿½atï¿½da biraraya geldiler.

Bï¿½lï¿½nme Ne Kadar Gerï¿½ekï¿½i

Masonlar arasï¿½ndaki bu bï¿½lï¿½nmenin kamuoyuna yansï¿½tï¿½lan bir baï¿½ka yï¿½nï¿½ ise, 33. derecedeki masonlarï¿½n oluï¿½turduï¿½u Sï¿½prem Konseydeki yï¿½netim kadrosunun kendi aralarï¿½ndaki iï¿½ ï¿½ekiï¿½meydi. ï¿½ddiaya gï¿½re 33. derecenin kadrosu dolmuï¿½ ve bir ï¿½st dereceye ï¿½ï¿½kma durumundaki yï¿½ksek dereceli masonlarï¿½n ï¿½nï¿½ tï¿½kanmï¿½ï¿½tï¿½. Bu yï¿½zden de iki yï¿½l sï¿½ren bir iï¿½ ï¿½ekiï¿½me yaï¿½anmï¿½ï¿½ sonuï¿½ta da masonlar ikiye bï¿½lï¿½nmï¿½ï¿½tï¿½. Gerï¿½ekte bu bir gï¿½z boyama idi. Masonlar adï¿½na ortaya atï¿½lan gï¿½stermelik bir polemikle hem yeni bir ï¿½rgï¿½tï¿½n kurulmasï¿½ saï¿½lanarak, geniï¿½ bir kadro imkanï¿½ ortaya ï¿½ï¿½karï¿½lmï¿½ï¿½, hem de masonlarï¿½n gï¿½ï¿½ten dï¿½ï¿½tï¿½kleri imajï¿½ oluï¿½turularak, toplumun bï¿½yï¿½k bir kesiminde masonlara karï¿½ï¿½ oluï¿½an tepkinin ï¿½nï¿½ alï¿½nmaya ï¿½alï¿½ï¿½ï¿½lmï¿½ï¿½tï¿½.
Murat ï¿½zgen Ayfer, bu iddialarï¿½ "Masonluk Nedir ve Nasï¿½ldï¿½r"" adlï¿½ kitabï¿½nda ortaya koymuï¿½tu. Bu geliï¿½meler yukarï¿½da belirttiï¿½imiz gibi o yï¿½llarda ï¿½zellikle muhafazakar kesimde masonluï¿½a karï¿½ï¿½ oluï¿½an tepkinin yumuï¿½atï¿½lmasï¿½ ve "masonlar gï¿½cï¿½nï¿½ yitiriyor" imajï¿½nï¿½n oluï¿½turulabilmesi anlamï¿½na gelmektedir. ï¿½te yandan Tï¿½rkiye Bï¿½yï¿½k Mason mahfili vasï¿½tasï¿½yla masonlarï¿½n kendi iï¿½lerinde daha iyi ï¿½rgï¿½tlenmelerini de saï¿½lamï¿½ï¿½tï¿½. Gï¿½nï¿½mï¿½zde bu iki bï¿½yï¿½k locanï¿½n bï¿½yï¿½k ï¿½stadlarï¿½ arasï¿½ndaki yakï¿½n iliï¿½kiler de bu iddialarï¿½mï¿½zï¿½ doï¿½rulamaktadï¿½r. Localar arasï¿½ndaki bu yakï¿½nlï¿½k masonlarï¿½n bu localara "Aï¿½aï¿½ï¿½ loca" ve "Yukarï¿½ loca" ismini vermesine neden olmuï¿½tur. (Murat ï¿½zgen Ayfer Masonluk Nedir ve Nasï¿½ldï¿½r", s.255) ï¿½imdi yeniden biraz geriye giderek masonlarï¿½n ikiye bï¿½lï¿½nmelerinin ayrï¿½ntï¿½larï¿½nï¿½ incelemeye devam edebiliriz.
1964 yï¿½lï¿½ndaki ayrï¿½lmanï¿½n gerï¿½ekï¿½i olmadï¿½ï¿½ï¿½nï¿½n gï¿½stergelerinden birisi, ayrï¿½ldï¿½klarï¿½ iddia edilen iki kesimin yï¿½netiminde aile iliï¿½kilerinin gï¿½rï¿½lmesiydi. Hï¿½r ve Kabul Edilmiï¿½ Masonlar bï¿½yï¿½k ï¿½stadï¿½ Tunï¿½ Timurkan'ï¿½n eï¿½i Gï¿½ven Timurkan, Tï¿½rkiye Yï¿½ksek ï¿½urasï¿½'na baï¿½lï¿½ kadï¿½nlara ait bir mason locasï¿½nï¿½n baï¿½kanlï¿½ï¿½ï¿½na getirilmiï¿½ti. Farklï¿½ gï¿½rï¿½ï¿½lerde olduklarï¿½ iï¿½in ayrï¿½larak iki gruba ayrï¿½lan mason localarï¿½nï¿½n ï¿½stadlï¿½ï¿½ï¿½nda aile iï¿½i bir paylaï¿½ï¿½ma gidilmesi, bu ayrï¿½lmanï¿½n sadece gï¿½stermelik olduï¿½u iddialarï¿½nï¿½ kuvvetlendirmiï¿½ti.
Tï¿½m dï¿½nyada kardeï¿½lik ve barï¿½ï¿½tan sï¿½zeden masonluk teï¿½kilatï¿½nï¿½n kendi aralarï¿½nda basit bir sahte belge olayï¿½nï¿½n bahane ederek ayrï¿½lmalarï¿½, ï¿½stelik hiï¿½bir gerekï¿½e kalmadï¿½ï¿½ï¿½ halde bu ayrï¿½lï¿½k ve kini sï¿½rdï¿½rmekte ï¿½srarlï¿½ davranmalarï¿½, bu ayrï¿½lï¿½k olayï¿½nï¿½n perde arkasï¿½nda yine masonik ï¿½ï¿½karlarï¿½n olduï¿½unu ortaya koymaktadï¿½r.

70'lï¿½ Yï¿½llarda Masonluk

Tï¿½rkiye masonluï¿½unun kaï¿½ï¿½t ï¿½zerinde de olsa bï¿½lï¿½nmesiyle birlikte kurulan Tï¿½rkiye Bï¿½yï¿½k Mason Mahfili, Tï¿½rkiye'de oluï¿½an bï¿½lï¿½nme olayï¿½nï¿½ yabancï¿½ obediyanslara da bildirdi ve 1967 yï¿½lï¿½nda Fransa Bï¿½yï¿½k Locasï¿½'ndan patent aldï¿½.
1973 yï¿½lï¿½na gelindiï¿½inde, Dernekler Kanunu'nda yapï¿½lan deï¿½iï¿½iklikle derneklerin "Tï¿½rk" ve "Tï¿½rkiye" baï¿½lï¿½klarï¿½nï¿½ kullanmalarï¿½ Bakanlar Kurulu'nun iznine baï¿½landï¿½. Bunun ï¿½zerine Tï¿½rkiye Bï¿½yï¿½k Mason Mahfili'nin ismi Bï¿½yï¿½k Mason Mahfili, Tï¿½rkiye Mason Dergisi'nin ismi Mason Dergisi olarak deï¿½iï¿½tirildi.
Tï¿½rkiye Bï¿½yï¿½k Mason Mahfili, 70'li yï¿½llarda uluslararasï¿½ mason localarï¿½yla iliï¿½kiler kurmak istedi. Ancak, 12 Eylï¿½l askeri mï¿½dahalesi ile derneklerin yabancï¿½ kuruluï¿½larla olan iliï¿½kilerinin ï¿½nce yasaklanmasï¿½, daha sonra da Bakanlar Kurulu'nun iznine baï¿½lanmasï¿½, Tï¿½rkiye Bï¿½yï¿½k Mason Mahfili'nin ï¿½nï¿½nï¿½ kesiyordu. Tï¿½rkiye Bï¿½yï¿½k Mason Mahfili, kï¿½saltï¿½lmï¿½ï¿½ adï¿½yla CLIPSAS isimli bir masonik kuruluï¿½la birlikte ï¿½alï¿½ï¿½mak iï¿½in Bakanlar Kurulu'na baï¿½vurdu. Ancak bu izin ï¿½ï¿½kmadï¿½. (Masonlar bu ï¿½rgï¿½tle iliï¿½ki kurabilmek iï¿½in gerekli olan yasal izni 1991 yï¿½lï¿½nda almï¿½ï¿½lardï¿½r. (Murat ï¿½zgen Ayfer, Masonluk Nedir ve Nasï¿½ldï¿½r", s. 258)
Tï¿½rkiye Bï¿½yï¿½k Mason Locasï¿½ kurulduï¿½u gï¿½nden bu yana kendi malï¿½ olan aynï¿½ binada faaliyetlerini sï¿½rdï¿½rmektedir. 1979 yï¿½lï¿½nda ï¿½zmir'de bir bina satï¿½n alarak bu ilde de zaten var olan faaliyetlerini hï¿½zlandï¿½rmï¿½ï¿½lardï¿½r. 1989 yï¿½lï¿½nda Adana'da bir ï¿½ube aï¿½ï¿½ldï¿½. ï¿½u anda Tï¿½rkiye ï¿½apï¿½nda Tï¿½rkiye Mason Mahfili'ne baï¿½lï¿½ 25 loca bulunmaktadï¿½r.
1976 yï¿½lï¿½nda ï¿½ï¿½ï¿½ncï¿½ kez verilen "mason localarï¿½nï¿½n kapatï¿½lmasï¿½nï¿½ iï¿½eren kanun teklifi" ï¿½ï¿½ï¿½ncï¿½ kez Meclis tarafï¿½ndan reddedildi. Meclis desteï¿½ini arkasï¿½na alan masonlar, Tepebaï¿½ï¿½'ndaki localarï¿½nï¿½ restore ederek ï¿½alï¿½ï¿½malarï¿½nï¿½ daha da hï¿½zlandï¿½rdï¿½lar.
27 Nisan 1977'de kuruluï¿½larï¿½nï¿½n yï¿½ldï¿½nï¿½mï¿½nï¿½ kutlayan masonlar, ï¿½stanbul Sheraton Oteli'nde bï¿½yï¿½k bir balo dï¿½zenlendiler. Baloya Fransa, ï¿½sviï¿½re, Belï¿½ika, ï¿½talya bï¿½yï¿½k ï¿½stadlarï¿½ katï¿½ldï¿½. 1978 yï¿½lï¿½nda ï¿½stanbul ï¿½ntercontinental Oteli'nde ABD, Brezilya, Paraguay mason localarï¿½ ile kaynaï¿½ma balosu tertip edildi.
1989 yï¿½lï¿½nda bazï¿½ mason eï¿½lerinin giriï¿½imleri ile ï¿½aï¿½daï¿½ Kardeï¿½lik ve Dayanï¿½ï¿½ma Derneï¿½i adï¿½ altï¿½nda bir masonik ï¿½rgï¿½t kuruldu. 1991 yï¿½lï¿½ndan itibaren kadï¿½n ï¿½yeler bu locada tekris edilmeye baï¿½landï¿½. Daha sonra kadï¿½n masonlar kendi aralarï¿½nda ï¿½rgï¿½tlenerek 4 kadï¿½n mason locasï¿½ kurdular. Gï¿½nï¿½mï¿½zde aktif olarak faaliyetlerini sï¿½rdï¿½rmektedir. Kadï¿½nlarï¿½n bï¿½yï¿½k ï¿½stadï¿½ ise, ï¿½stad mason Tunï¿½ Timurkan'ï¿½n eï¿½i Gï¿½ven Timurkan'dï¿½r.

ï¿½lk Defa Deï¿½ifre Oldular

1997 yï¿½lï¿½nda bir televizyon kanalï¿½nda yayï¿½nlanan haber Tï¿½rkiye masonlarï¿½nda ï¿½ok etkisi yaratmï¿½ï¿½tï¿½. ï¿½lk defa mason mabetlerinde gizli ï¿½ekimler gerï¿½ekleï¿½tirilmiï¿½ ve bu gï¿½rï¿½ntï¿½ler Kanal 7 Televizyonu'nda gï¿½nlerce yayï¿½nlanmï¿½ï¿½tï¿½. ï¿½ki ayrï¿½ locada ï¿½ekilmiï¿½ olan gizli kamera gï¿½rï¿½ntï¿½leri hem Tï¿½rk halkï¿½nï¿½, hem de yï¿½ksek derecelere ulaï¿½mamï¿½ï¿½ masonlarï¿½ ï¿½ok etti. Bu gizli kamera gï¿½rï¿½ntï¿½lerinin birisinde, yalnï¿½zca 33. dereceden masonlarï¿½n katï¿½labildiï¿½i "ï¿½eytana tapma ayini" icra edilmekteydi. Ayini yï¿½neten bï¿½yï¿½k ï¿½stad, locanï¿½n ortasï¿½nda kesilen bir keï¿½inin kanï¿½nï¿½ iï¿½iyor ve ï¿½branice bazï¿½ dualar okuyarak ï¿½eytana tapma ayinini sonuï¿½landï¿½rï¿½yordu. Diï¿½er gï¿½rï¿½ntï¿½lerde ise, masonluï¿½a kabul edilen iki yeni kiï¿½inin gï¿½ï¿½sï¿½ne, masonik ritï¿½ellere gï¿½re kï¿½lï¿½ï¿½lar dayanï¿½yor, ï¿½lï¿½m imasï¿½ yapï¿½lï¿½yordu. Aynï¿½ locada kaydedilmiï¿½ diï¿½er bir gï¿½rï¿½ntï¿½de ise, masonlar tarafï¿½ndan sï¿½rekli olarak inkar edilen masonik nikah tï¿½reni vardï¿½.
Masonlarla ilgili gizli kamera gï¿½rï¿½ntï¿½lerinin yayï¿½nlanmasï¿½ ile birlikte masonluk, gï¿½ndemin en ï¿½st sï¿½ralarï¿½na yï¿½kseldi. Ancak masonlarï¿½n kontrolï¿½ndeki bazï¿½ medya kuruluï¿½larï¿½ bu konuyu hasï¿½raltï¿½ edebilmek iï¿½in olaï¿½anï¿½stï¿½ ï¿½aba harcadï¿½lar. Bu medya kuruluï¿½larï¿½, yayï¿½nlarï¿½nda bu haberlere en ufak bir yer dahi vermediler. Kanal 7 Televizyonu'nda masonlarï¿½n gizli ayinleri ile ilgili dehï¿½et verici gï¿½rï¿½ntï¿½leri izleyenler, bu gï¿½rï¿½ntï¿½lerin yankï¿½larï¿½nï¿½ gazetelerinde ve diï¿½er televizyon kanallarï¿½nda bulabileceklerini zannettiler. Ancak yï¿½ksek tirajlï¿½ "bï¿½yï¿½k" gazetelerin ve bunlarï¿½n yan kuruluï¿½u durumundaki televizyon kanallarï¿½nï¿½n hiï¿½biri bu ï¿½nemli gï¿½rï¿½ntï¿½lere yayï¿½nlarï¿½nda yer vermediler.

Gï¿½rï¿½ntï¿½lerin Yankï¿½larï¿½

Gazete manï¿½etlerine taï¿½ï¿½nan bu ï¿½nemli gï¿½rï¿½ntï¿½leri Yazar Fehmi Koru ï¿½u ï¿½ekilde yorumladï¿½:
"Ellerine geï¿½en, rahatlï¿½kla "Dï¿½nyada ilk defa gerï¿½ekleï¿½en bir gazetecilik olayï¿½" diyebilecekleri gizli kamerayla ï¿½ekilmiï¿½ bir filmi, Cuma gï¿½nï¿½nden bu yana ekranlara taï¿½ï¿½yan Kanal 7 yï¿½netimi, baï¿½larï¿½na geleni anlamakta zorlanï¿½yor. Nasï¿½l zorlanmasï¿½n; bir mason locasï¿½nda gizlice ï¿½ekilmiï¿½, ï¿½ï¿½ adayï¿½n ï¿½rgï¿½te giriï¿½iyle ilgili tï¿½ren ve bir baï¿½ka mason nikah tï¿½reni, medyada hiï¿½ ilgi gï¿½rmedi. Ne bir baï¿½ka kanal ï¿½ekimden gï¿½rï¿½ntï¿½ler yayï¿½nladï¿½, ne de bir gazete ve dergi, konuyu sï¿½tunlarï¿½na taï¿½ï¿½dï¿½. Tam bir sessizlik. Halbuki dini nikahï¿½n tartï¿½ï¿½ï¿½ldï¿½ï¿½ï¿½ bir ortamda mason nikahï¿½ ilgi ï¿½ekmeliydi. Aslï¿½nda sessizliï¿½in sebebi, Kanal 7'nin gizli ï¿½ekimlerinde de anlaï¿½ï¿½lï¿½yor. Mason ï¿½rgï¿½tï¿½ne girerken adeta dini bir ritï¿½el yaï¿½ï¿½yorlar. Gizli kameranï¿½n giremediï¿½i bir dï¿½ï¿½ï¿½nce odasï¿½nda bir sï¿½re tutuluyor, sonra eï¿½ilmeye zorlanarak, bir ï¿½ï¿½tanï¿½n altï¿½ndan geï¿½iyorlar. ï¿½ï¿½eride gï¿½zleri baï¿½lï¿½yken, elleriyle yoklamalarï¿½ istenen bir kï¿½lï¿½ï¿½ gï¿½ï¿½sï¿½ne dayanï¿½yor. "Burada ï¿½ï¿½rendiklerini dï¿½ï¿½arï¿½da aï¿½ï¿½klarsan sonucuna katlanï¿½rsï¿½n" mesajï¿½ bir kez daha sï¿½zlï¿½ olarak aktarï¿½lï¿½yor. Gï¿½zlerini aï¿½ar aï¿½maz gï¿½rdï¿½kleri "biraderler" her hareket ve konuï¿½malarï¿½ndan ï¿½nce ellerini boï¿½azlarï¿½na gï¿½tï¿½rerek kesme iï¿½areti yapan insanlar..." (Fehmi Koru, Zaman Gazetesi, 18 Ocak 1997)
"Kanal 7 ï¿½nemli bir yayï¿½ncï¿½lï¿½k ï¿½rneï¿½i sergiledi, mason ayinlerini ekrana getirerek... Bilgi ï¿½aï¿½ï¿½ insanï¿½mï¿½zï¿½n "kara mizah mason tï¿½renlerini" algï¿½lamasï¿½ ve deï¿½erlendirmesindeki ortak yï¿½n: Komiklik ve gizlilik. Bu bir tarafï¿½... Diï¿½er yandan ise; ï¿½skoï¿½ Riti"ne tabi mason localarï¿½nï¿½n Londra'dan Fransa obediyansï¿½na tabi olanlarï¿½n da Paris'ten talimat almalarï¿½, masonluï¿½un kï¿½kï¿½ dï¿½ï¿½arï¿½da olduï¿½unu yeniden dï¿½ï¿½ï¿½ndï¿½rdï¿½. ... ï¿½aï¿½daï¿½ Atatï¿½rkï¿½ï¿½ler de bu tartï¿½ï¿½madan bir ï¿½ey ï¿½ï¿½rendiler: Mustafa Kemal'in emriyle kapatï¿½lan mason localarï¿½, Atatï¿½rk'ï¿½n ï¿½lï¿½mï¿½nden sonra ancak, gizli de olsa ï¿½rgï¿½tlenebildi, uluslararasï¿½ baï¿½lantï¿½lar kurabildi. Malum medya ve malum kesim bï¿½yle bir tartï¿½ï¿½madan rahatsï¿½z oldu. Sahte ï¿½eyh Ali Kalkancï¿½, Mï¿½slï¿½m Gï¿½ndï¿½z, Fadime ï¿½ahin ve Emire Kalkancï¿½ olayï¿½nï¿½ ï¿½rtbas etmek iï¿½in masonluï¿½un gï¿½ndeme getirildiï¿½ini savundular. Bï¿½tï¿½n dï¿½nyada yï¿½kselen dini ve milli deï¿½erlerin yansï¿½masï¿½ karï¿½ï¿½sï¿½nda bir ilkelik ï¿½rneï¿½i, bu olaya mal bulmuï¿½ maï¿½ribi gibi sarï¿½lmalarï¿½... Biraz da acizlik ï¿½rneï¿½i..." (Ayhan Katï¿½rcï¿½kara, 29 Ocak 1997, Tï¿½rkiye)
"Masonluk tartï¿½ï¿½malarï¿½ yine alevlendi. Televizyonlar, gizli ï¿½ekilen gï¿½rï¿½ntï¿½lere yer veriyorlar. Gazetelerde dizi yazï¿½lar yayï¿½nlanï¿½yor. Kamuoyu bu yayï¿½nlarï¿½ merakla izliyor. Masonluk ketumiyet ï¿½zerine kurulu. Masonlar da bu yï¿½zden fazla konuï¿½muyorlar." (Emin Pazarcï¿½, 2 ï¿½ubat 1997, Akï¿½am)
"Kanal 7, kaï¿½ gï¿½ndï¿½r masonluk ile ilgili gï¿½rï¿½ntï¿½ler yayï¿½nlï¿½yor. Dï¿½nya tarihinde ilk defa gerï¿½ekleï¿½en bir gazetecilik baï¿½arï¿½sï¿½ bu. Bir masonun locaya kabulï¿½ gizli kamera ile elde edilmiï¿½ gï¿½rï¿½ntï¿½ler aracï¿½lï¿½ï¿½ï¿½yla kamuoyuna aktarï¿½lï¿½yor. Fadime-Mï¿½slï¿½m tefrikasï¿½na kapï¿½lï¿½p giden medyamï¿½zda, ya da alenen ï¿½aï¿½rï¿½ yapï¿½lmasï¿½na raï¿½men masonlarda en ufak bir kï¿½pï¿½rdama yok. Tarikat tartï¿½ï¿½malarï¿½nï¿½n yoï¿½unlaï¿½tï¿½ï¿½ï¿½, bir uï¿½kur dï¿½ï¿½kï¿½nï¿½ yï¿½zï¿½nden bï¿½tï¿½n ï¿½slam tarikatlarï¿½nï¿½n suï¿½landï¿½ï¿½ï¿½ bir dï¿½nemde, yeryï¿½zï¿½nï¿½n bilinen en eski ve en sï¿½rekli tarikatï¿½ ile ilgili gï¿½rï¿½ntï¿½ler, Kanal 7 ekranlarï¿½nda yer almasï¿½na raï¿½men, henï¿½z bir televizyon kanalï¿½, bu gï¿½rï¿½ntï¿½lere, Ali Kalkancï¿½'nï¿½n artï¿½k ezberlenen zikir gï¿½rï¿½ntï¿½lerinin 20. tekrarï¿½ kadar bile ilgi gï¿½stermedi... Kanal 7'nin gï¿½nlerdir aï¿½ï¿½klama beklemesine, masonluk ayininden inanï¿½lmaz gï¿½rï¿½ntï¿½leri ekrana getirmesine raï¿½men hiï¿½ ses ï¿½ï¿½kmamasï¿½nda, tepki verilmemesinde, hele medyanï¿½n olayï¿½ tamamen gï¿½rmezden gelmesinde, bu dï¿½nyanï¿½n iï¿½inde var olan etkili isimlerin, localarï¿½na karï¿½ï¿½ ettikleri sadakat yemininin payï¿½ var mï¿½ dersiniz" (ï¿½ï¿½krï¿½ Kanber, 18 Ocak 1997, Milli Gazete)

"Bï¿½tï¿½n Oyunlarï¿½ Loca Tezgahlï¿½yor"

Bu gï¿½rï¿½ntï¿½lerin televizyonlarda gï¿½sterilmesinin ardï¿½ndan; masonluktan daha ï¿½nceki yï¿½llarda ayrï¿½lan, ancak kendilerine ayrï¿½ldï¿½klarï¿½na dair hiï¿½bir belge verilmeyen Mï¿½min Kï¿½lï¿½ï¿½ ve ï¿½nder Aktaï¿½, kameralarï¿½n karï¿½ï¿½sï¿½na geï¿½erek, masonluk hakkï¿½nda birbirinden ilginï¿½ iddialar ortaya attï¿½lar. Ardï¿½ndan baï¿½ka bir mason istifa ettiï¿½ini aï¿½ï¿½klayarak, yine aynï¿½ televizyon kanalï¿½ndan masonlarï¿½n gizli dï¿½nyalarï¿½ konusunda farklï¿½ bazï¿½ aï¿½ï¿½klamalarda bulundu. Olayï¿½n ardï¿½ndan, Tï¿½rkiye'de faaliyet gï¿½steren mason localarï¿½nï¿½n kï¿½klerinin dï¿½ï¿½arï¿½da olduï¿½u ve bu yapï¿½larï¿½ ile Dernekler Yasasï¿½'nï¿½ ihlal ettikleri, dolayï¿½sï¿½yla kapatï¿½lmalarï¿½ gerektiï¿½i sï¿½ylenerek, savcï¿½lï¿½ï¿½a suï¿½ duyurusunda bulunuldu.
Aynï¿½ gï¿½nlerde benzer geliï¿½meler, TBMM ï¿½atï¿½sï¿½ altï¿½nda da yaï¿½anmaktaydï¿½. RP Tokat Milletvekili Ahmet Fevzi ï¿½nceï¿½z, mason localarï¿½ konusunda ï¿½ï¿½iï¿½leri Bakanlï¿½ï¿½ï¿½'na soru ï¿½nergesi verdi. Fevziï¿½z, sonuï¿½suz kalan soru ï¿½nergesinde ï¿½u ifadelerde bulundu: "Son bir hafta iï¿½inde, Kanal 7 isimli televizyon kuruluï¿½u tarafï¿½ndan ard arda yayï¿½nlanan bazï¿½ gï¿½rï¿½ntï¿½ler, halen ï¿½lkemizde faaliyet gï¿½steren masonluk teï¿½kilatï¿½ ve bu teï¿½kilata baï¿½lï¿½ organize mason localarï¿½ ile bu localarda ï¿½zel toplantï¿½lar dï¿½zenleyen masonlar hakkï¿½nda birtakï¿½m iddialar gï¿½ndeme getirdi."
Kanal 7'de yayï¿½nlanan ï¿½ekimlerde masonlarï¿½n gizli ayinleri, tï¿½ren ve ritï¿½eller, ï¿½zel toplantï¿½larï¿½ tesbit edilmiï¿½ ve masonluï¿½a kabul seremonileri, masonik usullere gï¿½re yapï¿½lan nikah tï¿½reni, loca toplantï¿½larï¿½na ait konuï¿½malar ve tekris tï¿½renleri gï¿½rï¿½ntï¿½lenmiï¿½ti. ï¿½ekimlerin henï¿½z yayï¿½nlanmayan bï¿½lï¿½mlerinde ise, meï¿½rik-i azamlar arasï¿½ndaki diyaloglarï¿½n, kabalist ï¿½ï¿½retinin telkin edildiï¿½i konferanslarï¿½n, localarda bï¿½yï¿½ ayinleri yapï¿½ldï¿½ï¿½ï¿½na dair gï¿½rï¿½ntï¿½lerin yer aldï¿½ï¿½ï¿½ iddia ediliyor.
Bilindiï¿½i gibi, mason teï¿½kilatï¿½ son ï¿½ï¿½ yï¿½zyï¿½ldï¿½r dï¿½nyanï¿½n en gï¿½ï¿½lï¿½ ve etkili ï¿½rgï¿½tlerinin baï¿½ï¿½nda gelmektedir. Millet kavramï¿½nï¿½n var olmadï¿½ï¿½ï¿½, milletlerin belirli bir plan ï¿½erï¿½evesinde daï¿½ï¿½tï¿½lacaï¿½ï¿½ ve enternasyonal bir dï¿½nya devleti kurulacaï¿½ï¿½ idealine ulaï¿½ma amacï¿½ndaki masonlar bugï¿½n dï¿½nyanï¿½n her ï¿½lkesinde aktif olarak ï¿½alï¿½ï¿½malarï¿½nï¿½ sï¿½rdï¿½rmektedirler. Ancak bunun yanï¿½nda, ï¿½lke siyasetlerine yï¿½n veren, milletlerarasï¿½ iliï¿½kilerde pay sahibi olan, devlet kademelerinde teï¿½kilatlarï¿½na baï¿½lï¿½ gï¿½venilir masonlarï¿½ gï¿½revlendirerek devlet iï¿½inde organize olan (ï¿½talya'daki P2 mason locasï¿½ bunun en ï¿½arpï¿½cï¿½ ï¿½rneklerindendir) masonluk ï¿½rgï¿½tï¿½ karanlï¿½k, gizli ve denetim dï¿½ï¿½ï¿½ birï¿½ok hususu bugï¿½n bï¿½nyesinde barï¿½ndï¿½rmaktadï¿½r. ï¿½lkemizdeki tablo da bu ï¿½ekildedir. (Harun Yahya, Yahudilik Masonluk)
ï¿½ï¿½te televizyon kanallarï¿½nda yayï¿½nlanan gizli kamera ï¿½ekimlerinin ï¿½ï¿½ï¿½ï¿½ï¿½nda, masonluk teï¿½kilatï¿½nï¿½n kapalï¿½, iï¿½ine dï¿½nï¿½k, sï¿½r dolu yapï¿½sï¿½, tamamen kï¿½hne Yahudi ï¿½ï¿½retilerini ve Kabala"yï¿½ temel alan felsefesi ve enternasyonal bir dï¿½nya devleti hedefi gï¿½z ï¿½nï¿½nde bulundurulduï¿½unda, bu karanlï¿½k ï¿½rgï¿½t hakkï¿½nda bazï¿½ hususlarï¿½n ï¿½zellikle aï¿½ï¿½klï¿½ï¿½a kavuï¿½turulmasï¿½ gerekiyor."
Mason localarï¿½nï¿½n 1948 yï¿½lï¿½ndan bu yana dernekler kanununa aykï¿½rï¿½ hareket ettiï¿½inin altï¿½nï¿½ ï¿½izen ï¿½nceï¿½z soru ï¿½nergesini ï¿½u ifadelerde tamamladï¿½:
"Bï¿½yï¿½k Mason Mahfili Derneï¿½i adï¿½ altï¿½nda faaliyet gï¿½steren mason derneï¿½i, devletimizin gï¿½venliï¿½ini ve milli menfaatlerimizi tehdit eden, insanlarï¿½n aï¿½ï¿½kï¿½a tehdit edildiï¿½i, emniyet birimlerinin kontrol ve denetiminden kaï¿½an, iï¿½inde yasadï¿½ï¿½ï¿½ nikahlarï¿½n kï¿½yï¿½ldï¿½ï¿½ï¿½, usï¿½lsï¿½z paralarï¿½n toplanï¿½p harcandï¿½ï¿½ï¿½, izinsiz silahlarï¿½n bulunduï¿½u bir merkez durumundadï¿½r. Gerï¿½ek yï¿½netim merkezi yurtdï¿½ï¿½ï¿½nda olan, enternasyonal yapï¿½sï¿½ olan, milli ï¿½ï¿½karlarï¿½mï¿½z ve devlet gï¿½venliï¿½imiz aï¿½ï¿½sï¿½ndan ï¿½ok tehlikeli olan bu teï¿½ekkï¿½lï¿½n faaliyetlerinin durdurulmasï¿½ gerekmektedir.
Bu itibarla, Sayï¿½n Bakanlï¿½ï¿½ï¿½mï¿½zca masonluk teï¿½kilatï¿½ yï¿½neticileri ve diï¿½er sanï¿½klar hakkï¿½nda soruï¿½turma aï¿½ï¿½larak, ï¿½ncelikle adï¿½ geï¿½en derneï¿½in faaliyetten menedilmesini, kï¿½kï¿½ yurtdï¿½ï¿½ï¿½nda bulunan diï¿½er tï¿½m masonik teï¿½kilatlarï¿½n faaliyetlerinin durdurulmasï¿½nï¿½, faaliyetleri resmen durdurulana kadar bu derneklerin iï¿½inde devlet aleyhinde faaliyet yï¿½rï¿½tï¿½lï¿½p yï¿½rï¿½tï¿½lmediï¿½inin tespiti amacï¿½yla sï¿½rekli polis memuru bulundurulmasï¿½nï¿½ ve bu gizli teï¿½kilatï¿½n elebaï¿½larï¿½nï¿½n ve diï¿½er sanï¿½klarï¿½n yakanarak ilgili yasa maddelerince cezalandï¿½rï¿½lmalarï¿½nï¿½ saygï¿½larï¿½mla talep ve arz ederim."

Gï¿½nï¿½mï¿½zde Tï¿½rk Masonluï¿½u

1991 yï¿½lï¿½nda kurulan Bodrum Locasï¿½"nï¿½n ardï¿½ndan 1992 yï¿½lï¿½nda Tesviye Dergisi yayï¿½nlanmaya baï¿½landï¿½. 1994 yï¿½lï¿½nda ise Beyoï¿½lu Nuri Ziya Sokaï¿½ï¿½"ndaki sosyal bina faaliyete girdi. 1995 yï¿½lï¿½nda ise ï¿½stanbul Yakacï¿½k"ta yeni bir loca aï¿½ï¿½ldï¿½.
Tï¿½rkiye masonluï¿½unda gï¿½nï¿½mï¿½zde hakim gï¿½ï¿½, Tï¿½rkiye Bï¿½yï¿½k Locasï¿½ ya da sadece Bï¿½yï¿½k loca olarak bilenen Hï¿½r ve Kabul Edilmiï¿½ Masonlar Derneï¿½i"dir. Bu derneï¿½in Tï¿½rkiye ï¿½apï¿½nda faaliyet gï¿½steren 150 kadar locasï¿½ vardï¿½r. Bï¿½yï¿½k Loca ï¿½stanbul Beyoï¿½lu"nda Odakule"nin karï¿½ï¿½ï¿½sï¿½nda Nuriziya Sokaï¿½ï¿½"ndadï¿½r. Resmi kayï¿½tlara gï¿½re 18000 ï¿½yesi vardï¿½r.
Diï¿½er mason ï¿½rgï¿½tï¿½ olan Tï¿½rkiye Yï¿½ksek ï¿½urasï¿½"nï¿½n merkezi Beyoï¿½lu Arslanyataï¿½ï¿½ Sokaï¿½ï¿½"ndadï¿½r. ï¿½skoï¿½ Riti"ne gï¿½re faaliyet gï¿½steren Tï¿½rkiye Yï¿½ksek ï¿½urasï¿½"nï¿½n ï¿½ï¿½iï¿½leri Bakanlï¿½ï¿½ï¿½"na verilen resmi kayï¿½tlarï¿½na gï¿½re 2500 ï¿½yesi vardï¿½r.

Tï¿½rkiyedeki Masonluk ï¿½rgï¿½tï¿½

Tï¿½rkiye"de masonlarï¿½n baï¿½lï¿½ olduklarï¿½ iki kuruluï¿½ vardï¿½r. Bunlar Tï¿½rkiye Bï¿½yï¿½k Locasï¿½ ve Tï¿½rkiye Fikir ve Kï¿½ltï¿½r Derneï¿½i yani Tï¿½rkiye Yï¿½ksek ï¿½urasï¿½"dï¿½r.

1) Eski Bï¿½yï¿½k ï¿½stadlar
2) Bir ï¿½nceki Bï¿½yï¿½k Sekreter ve Bï¿½yï¿½k Hazine Emini.
3) Tï¿½rkiye"deki localardan her birinin serbest ve gizli oyla seï¿½tikleri ï¿½ï¿½er delege.
Bunlarï¿½n ï¿½stad derecesinde bulunan eylemli ï¿½yeler olmalarï¿½ gerekir.Tï¿½rkiye Bï¿½yï¿½k Locasï¿½, kendi ï¿½yeleri arasï¿½ndan "Bï¿½yï¿½k Kurul'u seï¿½er. ï¿½ki yï¿½l iï¿½in gï¿½reve gelen Bï¿½yï¿½k Kurul, Tï¿½rkiye Bï¿½yï¿½k Locasï¿½'nï¿½n yï¿½rï¿½tme organï¿½dï¿½r. Masonluï¿½un yï¿½ntemiyle ilgili iï¿½lemleri yapar.
Bï¿½yï¿½k Kurul'daki en ï¿½st dï¿½zey yetkili masonluk ï¿½rgï¿½tï¿½nï¿½n de Genel Baï¿½kanï¿½ olan Bï¿½yï¿½k ï¿½stad"dï¿½r. Tï¿½rkiye Bï¿½yï¿½k Locasï¿½"na baï¿½lï¿½ tï¿½m kuruluï¿½larï¿½nï¿½ denetler ve gerekli kararlarï¿½ alï¿½r.
Tï¿½rkiye mason localarï¿½ Ankara, ï¿½stanbul, ï¿½zmir, Bursa, Manisa ve Adana illerinde toplanmï¿½ï¿½tï¿½r. Merkez ise ï¿½stanbul Beyoï¿½lu Nuruziya Sokaï¿½ï¿½"ndadï¿½r.
Tï¿½rkiye Fikir ve Kï¿½ltï¿½r Derneï¿½i"nin de merkezi ï¿½stanbul Beyoï¿½lu Arslanyataï¿½ï¿½ Sokaï¿½ï¿½'ndadï¿½r. Dernek "Yï¿½ksek ï¿½ura" denilen "Merkez Yï¿½netim Kurulu"nca yï¿½netilir. Bu kurulun Baï¿½kanï¿½ ise Hakim Bï¿½yï¿½k Amir"dir.
Bir masonun Tï¿½rkiye Fikir ve Kï¿½ltï¿½r Derneï¿½i"ne kabul edilmesi iï¿½in Tï¿½rkiye Bï¿½yï¿½k Locasï¿½"na baï¿½lï¿½ bir locanï¿½n ï¿½yesi olmasï¿½ gerekir. Derneï¿½in bï¿½nyesinde ï¿½ï¿½ grup vardï¿½r. 33. derecelilerden oluï¿½an "Yï¿½ksek Danï¿½ï¿½ma Divanï¿½" ve 31. derecelilerden oluï¿½an "Haysiyet Divanï¿½" bu ï¿½ï¿½ grubu oluï¿½turur.
1980"li yï¿½llarï¿½ rakamlarï¿½na gï¿½re Tï¿½rkiye Bï¿½yï¿½k Locasï¿½"na Baï¿½lï¿½ 77 loca bulunmaktadï¿½r. Bu 77 locanï¿½n 41"i ï¿½stanbul"da, 21"i Ankara'da, 12'si ï¿½zmir'de ve 2'si Bursa'da ve 1 tanesi Adana'da bulunmaktadï¿½r.
Peki masonluk konusunda nasï¿½l dï¿½ï¿½ï¿½nmek ve neyi davranmak gerekir
Masonluk, materyalist felsefe, Darwinizm gibi birtakï¿½m zararlï¿½ felsefeleri kendine rehber edinmiï¿½ bir ï¿½rgï¿½ttï¿½r. Dahasï¿½ bu zararlï¿½ felsefeleri topluma yaymaya ï¿½alï¿½ï¿½makta, bu nedenle insanlarï¿½ milli ve manevi deï¿½erlerlerinden uzaklaï¿½tï¿½rarak yozlaï¿½tï¿½rmaktadï¿½r.
Ancak bu durum karï¿½ï¿½sï¿½nda tï¿½m masonlara cephe almak bir ï¿½ï¿½zï¿½m deï¿½ildir. Bu kiï¿½iler, ï¿½zellikle de henï¿½z masonlukla yeni tanï¿½ï¿½mï¿½ï¿½ olanlar, yanlï¿½ï¿½ bir felsefeye kapï¿½ldï¿½klarï¿½ iï¿½in yanlï¿½ï¿½ yoldadï¿½rlar. Yapï¿½lmasï¿½ gereken masonlara yanlï¿½ï¿½ yolda olduklarï¿½nï¿½ gï¿½stermek, onlara Allah'ï¿½n varlï¿½ï¿½ï¿½, birliï¿½i, din ahlakï¿½nï¿½n gerï¿½ekleri ve gï¿½zellikleri konusunda doï¿½rularï¿½ anlatmaktï¿½r. Umulur ki bï¿½ylece masonlar da gerï¿½ekleri gï¿½rebilir ve anlayabilirler.

LOCA ADI K.TARï¿½Hï¿½ ï¿½L
Gï¿½n 1975 ï¿½stanbul
ï¿½zlem 1975 ï¿½stanbul
Baï¿½ak 1975 ï¿½stanbul
ï¿½rem 1975 ï¿½stanbul
Ankara 1976 Ankara
Evren 1977 ï¿½stanbul
Piramit 1977 ï¿½stanbul
Yunus Emre 1977 Ankara
Nilï¿½fer 1978 Bursa
Manisa 1978 ï¿½zmir
Burï¿½ 1980 ï¿½stanbul
ï¿½lke 1980 Ankara
Atanur 1981 Ankara
Ege 1982 ï¿½zmir
ï¿½ukurova 1982 Adana
Sembol 1983 ï¿½stanbul
Gï¿½ven 1984 ï¿½stanbul
Erdem 1984 Ankara
Denge 1984 Ankara
Iï¿½ï¿½n 1983 ï¿½zmir
Baï¿½arï¿½ 1985 ï¿½zmir
Doï¿½an Gï¿½neï¿½ 1985 Ankara
Meï¿½ale 1986 ï¿½stanbul
Anadolu 1986 ï¿½stanbul
Tolerans 1986 Ankara
Sezgi 1988 ï¿½stanbul
ï¿½ï¿½sï¿½tun 1988 ï¿½zmir
Kutupyï¿½ldï¿½zï¿½ 1988 Ankara
Akï¿½l ve Hikmet 1988 ï¿½stanbul
Boï¿½aziï¿½i 1988 ï¿½stanbul
Karï¿½ï¿½yaka 1988 ï¿½zmir
ï¿½ï¿½ Nur 1988 Ankara
Yeditepe 1988 ï¿½stanbul
Gï¿½nye 1988 ï¿½stanbul
Gï¿½zel ï¿½stanbul 1988 ï¿½stanbul
Gï¿½nï¿½ï¿½ï¿½ï¿½ï¿½ 1988 ï¿½stanbul
Baï¿½kent 1988 Ankara
Tanyeri 1989 ï¿½stanbul
Sadakat 1989 ï¿½stanbul
Gï¿½kkuï¿½aï¿½ï¿½ 1989 Ankara

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.