Dutch colonialization with a colonial pattern indirectly left the perpetuation of the devide et impera politics among indigenous elites in Indonesia. The use of the natives as colonizers had resulted in conflicts and increased competitiveness patterns between priyayi and santri. Consequently, the clash of religious ideology with the new aristocratic model (Dutch priyayi) was inevitable. Freemasonry's propaganda successfully recruited many indigenous elites and significantly contributed to Dutch Colonialism. This study was historical research with several stages: heuristics, criticism, interpretation, and historiography. Dutch Colonialism's upbringing was projected to successfully deal with the rise of santri organizations, such as Syarikat Islam (SI), Muhammadiyah, and Nahdlatul ‘Ulama (NU). These organizations aggressively revived resistance against the Dutch colonial in the 1920s. Freemasonry succeeded in clashing Javanese culture with Arabic (Islamic) culture to separate the indigenous elite from religious groups, considered radical and threatening Western colonialism. Freemasonry aimed to reject various forms of religious fanaticism and was an anti-religious dogma. The practice of colonialism and the role of Freemasonry has a common interest resulting in a mutually beneficial relationship.