Masonic Bible, Presidents and Thomas Jefferson was a Freemason

While continuing my research into the topic of President Thomas Jefferson’s Masonic membership, I discovered the fact that a Masonic Bible clearly stated that he was a member of Charlottesville Lodge #90, in Charlottesville, Virgina. Wait, I thought it was universally accepted that he was not a Mason. You see, history is not always what we are told; as this article will help articulate. Here is a picture from the video:

And here is the video of Masonic Presidents, which supports this claim:

Furthermore, another Masonic Edition Holy Bible from 1951 stated that Thomas Jefferson, third President of the United States of America (1801-1809), was more than likely a member of Charlottesville Lodge No. 90, because his name appeared in the minutes from September 20, 1817; see below for a detailed first hand account – with George Washington as presiding Master, and Thomas Jefferson in attendance of a tiled meeting.  Furthermore, the bible said that Jefferson was often in the company of many prominent Freemasons. In fact, his son-in-law Thomas Randolph, at the time Governor of Virginia, as well as “his favorite grandson Thomas Jefferson Randolph, and nephews Peter and Samuel Carr, were all members of Door to Virtue Lodge No. 44, Albemarle County, Virginia.” Moreover, “Freemasons, such as Thomas Paine, Voltaire, Lafayette, and Jean Houdon were some of his closest associates in Europe.” Likewise, other Freemasons he admired and knew “included George Washington, Benjamin Franklin, Dr. Benjamin Rush, John Paul Jones, James Madison, James Monroe, Meriwether Lewis and William Clark.” And again, it was reported by Dr. Joseph Guillotin that Jefferson “attended meetings of the Lodge of Nine Muses in Paris; that he had marched in a Masonic procession with Widow’s Son Lodge No. 60 and Charlottesville Lodge No. 90 on October 6, 1817, at the cornerstone laying of Central College (now the University of Virginia).” And perhaps most interestly, “that the Grand Lodges of South Carolina and Louisiana held funeral orations and processions for him following his death on July 4, 1826; and that a Blue Lodge at Surry Court House, Virginia, was named Jefferson Lodge No. 65 in 1801” in his honor. Which begs the question, why did every Mason during Jefferson’s life, and shortly after his death, believe he was a Freemason. The answer is clear; because he was one (Mastermason.com).

Nevertheless, there are other sources that state that Thomas Jefferson was not a Freemason; however, there are perhaps just as many prominent Masonic scholars that rebutt such a belief. I say belief, because those who state that he was never made a Freemason have no proof in their assertion; whereas, those who believe he was a Freemason have numerous anecdotal facts to support the position that he was. And honestly, if a person truly and honestly looked into the issue, he could not come away with any other view.  Now let’s take a look at Albert Mackey’s historical mistake.

Mackey’s Encyclopedia of Freemasonry made the assertion that Jefferson was not a Freemason, but does not offer any facts to support this assertion; rather, it just states its own bias by saying there no empirical evidence that he was a Freemason; honestly though, no proof is not proof of something. Nevertheless, it did make a reference to Robert Gould’s History of Freemasonry, which stated that Jefferson’s pictures were included among Masonic Presidents, and added it’s personal belief afterwards – that there was no proof, “Thomas Jefferson is included in the portrait gallery of Masonic Presidents; there is no known evidence of his having been a Mason,” which is clearly not true (Mackey’s Encyclopedia of Freemasonry, 1873, p. 843). 

Furthermore, Mackey also asserted, from a 1919 letter from the Grand Orient of France, that there is no proof that Jefferson ever attended Lodge in France, “While the assertion has frequently been made that Jefferson was a Freemason and that he attended the Lodge of the Nine Sisters (the Muses) at Paris, no further details are given, and a letter from the Grand Orient of France under date of September 9, 1919, assures us that there is no evidence in existence of any visit to that Lodge by Jefferson” (p. 1192). So on one hand, it admits the argument made by many Jefferson supporters that he attended Lodge of the Nine Sisters, but dismisses it due to a letter from 1919, some 140 years after he would have attended. Again, a lack of proof is not proof, not to mention that the French Revolution most certainly would have destroyed any such records. Yet, later on in the Encyclopedia, it does raise a most interesting dilemma, you see, Masonic Lodge names are normally aligned with the Craft; so why would Lodges throughout the United States be named after Jefferson? Mackey wrote,

“No name of a Lodge should be adopted which is not, in some reputable way, connected with Freemasonry. Everybody will acknowledge that Morgan Lodge would be an anomaly, and that Cowan Lodge, would, if possible, be worse. But there are some names which, although not quite as bad as these, are on principle equally as objectionable. Why should any of our Lodges, for instance, assume, as many of them have, the names of Madison, Jefferson, or Taylor, since none of these distinguished men were Freemasons or Patrons of the Craft” (p. 1260).

Think about it for a moment, why would Freemasons during the era name their Lodge after a non-member. The answer is simple, they would not have done so. Even today, do we have any Masonic Lodges named after 20th century Presidents. I know it is a stupid question. No we don’t. We have no Lodges named Obama Masonic Lodge, Reagan Masonic Lodge or even Bush Masonic Lodge for a reason; we would not do it unless the Brethren felt comfortable about their membership in the Craft. The same holds true for the Brethren during the early 19th century in the United States. The Brethren used the Jefferson name because it was firmly believed during the era that he was a Freemason, and they were proud of it. It is clear that Mackey was biased in his research, for there are many who are just as certain that Jefferson was a Mason, some of which were his friends who knew him intimately (The Skirret, 2017).

To further show the error in Mackey’s research, history has demonstrated that the 1883 Grand Lodge of Virginia proceedings mentioned a cornerstone ceremony that was held where Thomas Jefferson was present; two Lodges were in attendance, Widow’s Son Lodge #60 and Charlottesville Lodge #90, in 1817, which was mentioned previously. Nevertheless, Mackey wrote that Jefferson did not attend this event. In fact, he ignored the minutes from both the Grand Lodge and Lodges themselves. Sadly, this error has never been corrected, and as a result, many Masons hold firm to the belief that Jefferson was not a Mason. Despite this mistake, history during the period of his prominence, and his death afterwards, records him as being a Mason. Case in point, the “Government Printing Office had several publications that listed the Presidents of the United States, in which Thomas Jefferson was shown as a Master Mason.” Moreover, during the centennial celebration of 1932, published literature listed “Thomas Jefferson as being a Master Mason.” Most interestingly, Edward Barker, a prominent Anti-Masonic party member, made countless speeches against Freemasonry, and was quoted on March 12, 1829 to say that Thomas Jefferson was a Master Mason, and “referred to his membership in the fraternity while President of the United States” (The Skirret, 2017).

Even after Thomas Jefferson’s death on July 4, 1826, his name was recorded again and again as being a Freemason. On July 4, 1828, a Masonic celebration of St. John the Baptist toasted Jefferson as a Freemason; this event was recorded in no less than two publications, “the Pittsburg Literary Gazette, Vol 1, August 4, 1828, and also the Masonic Souvenir, July, 1828.” Furthermore, at the Boston Masonic Temple dedication that was held on May 30, 1832, Bernard Whiteman said that “all the presidents of the United States up to that time had been Masons except two. The two he referred to must have been the Adams,’ for both Father and Son were anti-masonic.” To demonstrate further, as was mentioned previously, during the early 19th century “the United States Government listed Thomas Jefferson as a Master Mason in all its publications.” Keep in mind, because of Anti-Masonic activity, it was not healthy to be known as a Freemason; nevertheless, the Government recorded him accordingly. It is also important to realize that “Jefferson was sandwiched between two strong Anti-Masonic presidents,” both of whom were an Adams; John Adams (father), 2nd President of the United States and John Quincy Adams (son), 6th President of the United States. Equally important to note, we assume that today’s standards were applied during the Jefferson period, but that is not the case. In fact, countless Masons from the era were also not listed among those attending Lodge meetings. This point has also been overlooked by countless scholars. We also see from the following record that George Washington was at a tiled lodge in which “Thomas Jefferson, Benjamin Franklin, Robert Morris, and seven other distinguished brethren of that day were present” (The Skirret, 2017):

The key to the CHROMO entitled “Washington presiding over a meeting of the Lodge

The following was prepared by G. L. Reynolds

“In the summer of 1869 I set about gathering the facts upon which to found a correct historic picture of George Washington as a mason. Various pictures have hitherto been published representing him in many different attitudes, having no reference to historical facts. Considering, therefore, that matter of greatest importance had been overlooked, I determined, if possible, to find when, where and under what circumstances the honored “Father of our Country” did meet with, preside over, or in manner affiliate with his brothers.”

G. L. Reynolds goes on to explain in detail his visit to Fredericksburg lodge and copied from the records, their masonic history and records of George Washington.

“On making known the object of my visit to the lodge at Fredericksburg and the Lodge at Alexandria, Va., I was most cordially received by the principal officers, and afforded free access to all records and relics in their possession, and had converse with the oldest members, some of whom had been associated in their day with those who knew all the circumstances of such a meeting as the CHROMO represented, and had met with Washington in the Lodge room.”

“this was especially the case at Georgetown where they have the likenesses of Bros. MOUNTZ and THOMPSON, which I had photographed, as two of the contemporaries of Washington, and are represented in the CHROMO as officers of the lodge, which in accordance with their statements now in possession of Potomac Lodge, which I here subjoin. In answer to a letter of inquiry from the above lodge, Brother Mountz says;”

“”I was treasurer of Lodge No.9, now Potomac lodge No 5, in the year 1793, and am now in the 83rd year of my age, and have never had the occasion to regret my connection with our ancient and honorable Order. I was present and near our late Brother George Washington, First President of the United States, when he laid the corner stone of the Capitol of the United States, on the 18th of September, 1793 which he did masonicly with a marble gavel, which is the one now in possession of your lodge.

I am, Brethren, sincerely your Brother, John Mountz””

“In answer to a similar Letter addressed to James Thompson, he responds:

“Washington City, May 23d, 1854.”

“”Brethren: In responding to your inquiries I offer the following remarks: I am now in the 86th year of my age, and have belonged to our Honorable order upwards of sixty years. I was master of your lodge, then Columbia Lodge No. 19 in the year 1795, and Secretary in the year 1796: appointed delegate to represent the lodge at the Grand Communication, held in the City of Baltimore, in july 1796: elected Secretary for the year 1797: I was one of the eight oarsmen and pulled the stroke oar of the barge that conveyed Brother George Washington across the Potomac, from a meeting over which he presided, at Alexandria, Va. and saw him when he laid the corner stone of the National Capitol, Masonically, in the year 1798 I am, Brethren, Most sincerely yours, J. Thompson.””

“Here now are two living honorable witnesses, leaving their testimony upon which to build the historic CHROMO now offered to the Fraternity. That this meeting of preparatory arrangements for laying the corner stone was held in Alexandria Lodge No. 22 (of which George Washington was a member) just prior to the event, is not only consistent with the occasion. but supported by other evidences equal in reliability to the excellent authority already quoted. We will introduce no verbal statements, since we have Brother Thompson’s written declaration that he formed one of the party in the barge which conveyed George Washington direct (from the Preparatory meeting) across the potomac from Alexandria to Washington City on the 18th of September 1793, the day on which the corner stone of the Capitol was laid.”

“On visiting Alexandria, Va. I was first referred to Brother T.G. Loodkerman, to whom I would refer any one for evidence of the accuracy of the picture, or any statements made.”

Reynolds detailed his time spent in Alexandria Lodge #22, and explained the varying relics; most notably, a picture of Masons present during the 1793 meeting, which included “Washington – is the central figure R.H. Lee Bishop White of Penn. Benjamin Franklin, Robert Morris, John Mountz, Benjamin Harrison, Roger Sherman, THOMAS JEFFERSON, George Wythe, James Thompson” (The Skirret, 2017).

And finally, it seems clear by history that Thomas Jefferson was a Freemason; nevertheless, as his political aspirations grew, he went out of his way to not make it public knowledge – for good reason I might add – for he had to content with a growing Anti-Masonic movement.

So there you have it, just a little bit more information that supports the case that Thomas Jefferson was a Freemason. My research continues.

So Mote It Be!

Hank Kraychir

PS: if any reader of this article discovers further research that supports the position that Jefferson was a Freemason, please feel free to post it below in the comment section, and I will research it and possibly write about it in the future. Collectively, we can solve this historical riddle. Thank you!!!

Blue Lodge Master Mason – Scottish Rite Mason – York Rite Mason – Knight Mason – Allied Mason – York Rite College – Holy Royal Arch Knight Templar Priest – Red Cross of Constantine – Societas Rosicruciana in Civitatibus Foederatis

Freemasonry Leaves Theology to the Churches

All to often I have seen Masonic brothers get into trouble within the Craft because they don’t truly understand this most important and fundamental issue – that being the topic of Theology within Freemasonry. Let me explain further.

Like many men today who were raised in a particular faith, they had been taught to defend their religion. In fact, about two years ago I was at a very important religious event; in short, a prominent Masonic Brother had become a priest. At the celebration gathering afterwards, I was seated next to a religious scholar of the faith who wanted to know more about Freemasonry. After a few pleasantries, he wanted my phone number, so as he stated, we could have a religious debate. I quietly told him that as a Freemason, I should not be debating another person; especially about religion. He was, of course, taken back, and continued to press the issue. Essentially, he did not understand that another knowledgeable person would not want to debate. I learned afterward, from my Masonic Brother, that within his faith they are taught to defend their faith. He explained that it sharpened their convictions and religious beliefs.

So why is this story important? Well, it clearly demonstrates the differences between religion and Freemasonry, and the associated lessons taught by each organization. As I have stated numerous times in my YouTube videos and in my lectures, Freemasonry leaves theology to the churches. I know this is hard for some people to comprehend this important distinction. Again and again, I see good intentioned men come into the Craft, only to become disenfranchised after a year or two because they can’t grasp the difference.

In truth, I have a family member who is a devout Christian and a Freemason who continues to get into trouble with people, both to Masons and non-Masons, only because in his zeal for his faith, he continues to press his views on others. Nevertheless, he forgot his most important Masonic lesson about debating or pressing your religious views on others – that it is generally not well received. People don’t like being lectured to. Personally, I have found faith to be something that should always be made available, but not before the person is ready for it.

Now to the point at hand. Catholic Freemason Eliphas Levi wrote in his 1860 book, The History of Magic, that from a religious or dogmatic standpoint, the Holy Scriptures form no part of what we do; that we surrender theology to the church,

To explain Holy Scripture from the religious and dogmatic standpoint forms no part of our warrant. Subject above all things to the hierarchic order, we surrender theology to the doctors of the Church and we render to human science whatsoever is included in the domain of experience and reason (Eliphas Levi, The History of Magic, 1860, p. 115).

You see, we are taught not to attack any religion; although, to be honest, many of these faiths have no problem attacking the Craft. Countless Brothers within Freemasonry also seem to have a problem understanding this point as well. We often learn this when we are young; we are taught to think our team, family, school and even country are the best. There is no doubt that this “us against them” mentality is taught at an early age, a habit not easily broken. Many Freemasons even walk around with their favorite team cap or t-shirt, just to remind everyone of their team support. This mentality is no different than the religious zealot, who thinks his faith is better than any other. Yet, the lessons of Freemasonry do not support such a viewpoint. No, we are taught to love all of humanity, regardless of one’s viewpoints and positions.

Furthermore, Albert Pike supported this belief when he wrote the following in his 1872 book, Morals and Dogma, that the esoteric doctrines were the teachings of philosophy, and that the religious world interprets the scripture much different than that of Freemasonry, which considers these sacred books to be attributes of man himself. The following quote clearly supports the view that Freemasonry takes a different view of religious writings, like that of the Holy Scriptures,

The esoteric doctrines of the Qabbalah are in alignment with the secret teachings of all the schools of philosophy, but the method by which its secrets are revealed to the wise and concealed from the ignorant is most unusual. As the religious world interprets its scriptures with twentieth-century educational facilities, it becomes ever more apparent that the sacred books were not historical documents, but that the kings, sages, prophets, and saviors whom Bible students have revered for ages as once-existing personalities are in reality only personified attributes of man himself (Albert Pike, Morals and Dogma, 1872, p. 114).

Nevertheless, Pike considered Freemasonry to be a religion; but not in the traditional sense. He clearly stated numerous times that Masonry was a religion; that Masonic books need not include sermons, or pious exercises, or even prayers to prove this point. Yet the “religion of Masonry… inculcates pure, noble and even patriotic sentiments,” and includes the “Gospel of literature and art,”

Books, to be of religious tendency in the Masonic sense, need not be books of sermons, of pious exercises, or of prayers. What ever inculcates pure, noble, and patriotic sentiments, or touches the heart with the beauty of virtue, and the excellence of an up right life, accords with the religion of Masonry, and is the Gospel of literature and art (Albert Pike, Morals and Dogma, 1872, p. 212).

More specifically, and in support of Pike’s position, the word religion has several different meanings (not all are needed to be considered), including,

1. 1. the state of a religious.
   2. a nun in her 20th year of religion.
   3. the service and worship of God or the supernatural.
   4. commitment or devotion to religious faith or observance.
   5. a personal set or institutionalized system of religious attitudes, beliefs, and practices.
   6. archaic: scrupulous conformity: conscientiousness.
   7. a cause, principle, or system of beliefs held to with ardor and faith.

Therefore, using the above highlighted definitions, it can be clearly seen that Freemasonry adheres to a “devotion,” or a “commitment to an observance;” “a personal set or institutionalized system of religious attitudes, beliefs, and practices;” “conscientiousness” or “scrupulous conformity;” and a “cause, principle, or system of beliefs held to with ardor and faith.” You see – all to often – most people think religion has the singular definition, like – worship within religion; when it fact, there are many more meanings. In truth, the best definition seen to date is, Freemasonry is simply a religion because of its beliefs; indeed, the philosophy of God is included, but we have no centralized worship like those of contemporary churches. Instead, the religion of Freemasonry is an individual path, like the ancients once upheld, before the centralization of religion.

In fact, Manly P. Hall wrote in his 1929 book, The Secret Teachings of All Ages, that the ancients did not make any distinction between science, philosophy and religion, “Among the ancients, philosophy, science, and religion were never considered as separate units: each was regarded as an integral part of the whole” (Manly P. Hall, Secret Teachings of All Ages, 1929, p. 109).

You see, Freemasonry teaches the values of virtue, honor, truth; and the obligation to direct one’s life toward those ends. Though each degree may have a general theme, no degree teaches only a single lesson; just as no symbol has only a single meaning. No, Freemasonry is a great tapestry of knowledge, where various threads of moral, ethical, philosophical, religious, political, and mythical thought and symbolism are interwoven to create an organization of teachings and lessons. These lessons have their application, both for the individual and for society. In fact, many of the lessons are easily apparent; although, others reveal themselves only to the determined and worthy seeker of spiritual truths.

I know this is hard for most people to understand, but Freemasonry, although not always going by that name, predates all contemporary religions. This belief is confirmed by Manly P. Hall, who wrote, “Freemasonry is more ancient than any of the world’s living religions” (Manly P. Hall, Secret Teachings of All Ages, 1929, p. 176).

Therefore, there is no other organization in the world that calls itself the original religion, unlike those of virtually every religion today.  That is why we can comfortably state that “Freemasonry Leaves Theology to the Churches.”

So Mote It Be!

Hank Kraychir 

Blue Lodge Master Mason – Scottish Rite Mason – York Rite Mason – Knight Mason – Allied Mason – York Rite College – Holy Royal Arch Knight Templar Priest – Red Cross of Constantine – Societas Rosicruciana in Civitatibus Foederatis.

Rosicrucian and Masonic Origins by Many P. Hall

Masonic historian Manly P. Hall left us many incredible writings; one such written work is entitled Rosicrucian and Masonic Origins (1929). Within the text/lecture he made mention of the legendary Freemason/Rosicrucian Sir Francis Bacon, “One of the truly great minds of that secret fraternity—in fact, the moving spirit of the whole enterprise-was Sir Francis Bacon,” who by the way wrote the famed book New Atlantis in 1626 (Manly p. Hall, Lectures on Ancient Philosophy— An Introduction to the Study and Application of Rational Procedure, Rosicrucian and Masonic Origins. Hall Publishing Company, Los Angeles, First Edition 1929, pp 397-417). 

The ardent student who reads this book soon discovers that Bacon was a proponent of “human liberty.” Especially important, he was also “appointed by the British Crown” to help protect the newly established colonies of the new world in North America, which aligns well with the true purpose of his book New Atlantis. He dreamt “of a day when a new world and a new government of the philosophic elect” would be established, and schemed “to consummate that end” (Hall, 1929).

In reality, Bacon and Sir Walter Raleigh were members of a secret group, “but Bacon’s position as Lord High Chancellor protected him from Raleigh’s fate.” In short, although history tells a different story, what Hall was alluding to was a purge against secret societies during the period; a common theme throughout history. Yet Bacon understood what had occurred and “passed over into Germany,” before being fully discovered, where he helped “guide the destinies of his philosophic and political fraternity for nearly twenty-five years before his demise” (Hall, 1929).

There were, of course, other notable men who aided Bacon, including “Montaigne, Ben Jonson, Marlowe, and the great Franz Joseph of Transylvania.” In truth, Franz retired to “a monastery in Transylvania from which to direct the activities of his secret society.” There were several upheavals, but the biggest from the time period culminated into the “French Revolution, which was directly precipitated by the attacks upon the person of Alessandro Cagliostro.” He was certainly “by far the most picturesque character of the time;” in fact, he had “the distinction of being more maligned than any other person in history.” Sometime later, he was “tried by the Inquisition for founding a Masonic lodge in the city of Rome,” for which he was “sentenced to die.” This sentence was “later commuted by the Pope to life imprisonment in the old castle of San Leo.” Nevertheless, shortly thereafter he vanished, followed by a circulated story that “he had been strangled in an attempt to escape from prison.” But in truth, he had been “liberated and returned to his Masters in the East.” Out of this, Cagliostro became idolized; and in time, he “was most adequately revenged” by the people, who “remembered him in the day of their power,” which eventually came through the transformation of European society (Hall, 1929).

History has recorded the fact that Cagliostro “founded the Egyptian Rite of Freemasonry;” of which many “French nobility” had been “received into its mysteries.” As for Cagliostro himself, he had been initiated a “Knights Templar” on the Island of Malta, whereupon he became a well known agent for the order. Nevertheless, the “Grand Orient” of France called upon him to prove his worthiness and affliantation to not only establish an independent Lodge, but also to instruct initiates into his own form of Freemasonry; that of the Egyptian Rite.  Not surprisingly, “the Supreme Council found it difficult to secure an advocate qualified to discuss with Cagliostro philosophic Masonry and the ancient Mysteries he claimed to represent.” Eventually, eminently qualified egyptologist “Court de Gebelin” was selected to investigate Cagliostro, but after asking only “three questions,” he had to admit himself unqualified to “interrogate a man so much his superior in every branch of learning.” Shortly afterwards, he took to the floor and revealed “to the assembled Masons not only his personal qualifications,” but also prophesied about France’s future. Cagliostro predicted the “Reign of Terror, and the fall of the Bastille.” Moreover, some time later, he predicted the “dates of the death of Marie Antoinette and the King, and also the advent of Napoleon.” Eventually, Cagliostro left French Freemasonry with a “spectacular exit;” they were “utterly incapable of coping with the profundity of his reasoning.” Yet, even today, he is regarded to be “no more a charlatan than was Plato,” another great Masonic legend. Cagliostro, like so many other esoteric legends were vital historical links in establishing a new mindset among the europeans for a new way of thinking; thereby aiding the precept of a new world (Hall, 1929).

About the same time, we see other important figures come onto the stage, like Benjamin Franklin, and Marquis de Lafayette, who played “an important role in this drama of empires.” In truth, Franklin received much of his “esoteric instruction” while in France; he was also the “first in America to reprint Anderson’s Constitutions of the Free-Masons.” In fact, “through all this stormy period, these impressive figures come and go, part of a definite organization of political and religious thought,” which continued to transform the new world of free-Masonic thinkers (Hall, 1929).

In spain we saw Cervantes, in France it was “Cagliostro and St. Germain,” in Germany “Gichtel and Andreae” were the influencers, in England it was “Bacon, More and Raleigh,” and in the United States it was “Washington and Franklin.” Appearing in Germany, the written works Fama Fraternitatis and Confessio Fraternitatis contributed greatly to the “establishment of a philosophic government upon the earth.” Moreover, an important link between the “Rosicrucian Mysteries” and Freemasonry were done through the works of “Elias Ashmole,” an English alchemical writer, “with a strong Baconian leaning towards the study of nature.” Interestingly, “the Baconian method, commonly known as the scientific method, is the investigative method developed by Sir Francis Bacon” (Hall, 1929).

The previous several paragraphs may have been seen as a “useless recital” of information; but it is not. Its purpose was to illustrate “upon the reader’s mind the philosophical and political” movement of Masonic and Rosicrucian movers and shakers. Indeed, a “philosophic clan” had moved across Europe “in a subtle manner” to reestablish its “sacerdotal supremacy” or doctrinal leadership. These men, “more or less identified with the progressive tendencies of their day.” They were “philosophers and alchemists,” as well as mystics, who all “bound together with a secret tie, and dedicated to the emancipation of humanity from ignorance and oppression.” In truth, “a group of mystics” even went by the name of the “Society of Unknown Philosophers.” They were “profound thinkers,” who considered themselves political alchemists, which was outwardly displayed by transmuting the base metals of political and religious thinking into a spiritual and ethical gold. They were also “investigators of the superior orders of Nature,” which sought to discover a stable foundation for human government.” Moreover, astrologers studied “the process of the heavenly bodies” in a hope to find a “rational archetype” for humanity. From time to time, characters like Martin Luther, or even Philip Melanchthon, would make contact with this society of thinkers. As has already been established, Freemason Francis Bacon supervised the writing and editing of the first edition of the King James Bible. This Masonic book “bears more Mason’s marks than the Cathedral of Strasburg;” as well, “the same is true respecting the Masonic symbolism found in the first English edition of Josephus’ History of the Jews (Hall, 1929).

For obvious reasons, “the Society of Unknown Philosophers moved” about under the radar of the church. Nevertheless, within the Church there were a “number of scholarly and intelligent men who were keenly interested in philosophy and ethics;” like that of “Jesuit Father, Athanasius Kircher, who is recognized as one of the great scholars of his day.” He was “both a Rosicrucian, and also a member of the Society of Unknown Philosophers.” Likewise, Kircher “was in harmony with this program” of philosophical reconstruction. In a relatively short time, these churchmen “developed an overwhelming preponderance of ecclesiastics” within its membership. Not surprisingly, they “gradually converted into an actual auxiliary of the church;” thereby, allowing them additional freedoms, not normally held. Conversely, “a small portion of its membership” contributed to the study of Alchemy, Rosicrucianism, the Kabbalah and Magic. In time, these men separated themselves “from the outer body of the society,” and became “known as the ‘Order of the Golden and Rose Cross,’ whose adepts were elevated to the dignity of Knights of the Golden Stone.” This “group of adepts” withdrew “from the order,” and claimed to be “inactive;” all the while calling themselves the ‘House of the Holy Spirit.’ These “reclusive adepts” included such “well-known Rosicrucians as Robert Fludd, Eugenius Philalethes, John Heydon, Michael Maier, and Henri Khunrath.” Although lacking any public structure, they did perform an occasional initiation ceremony. Most interestingly, “it was the Comte de Chazal, an initiate of this order, who ‘raised’ Dr. Sigismund Bacstrom” on the “Isle of Mauritius.” In time, however, “the original members of the order passed on,” but not before “first entrusting their secrets to carefully chosen successors” (Hall, 1929).

Meanwhile, another group of men from England, “under the leadership of such mystics as Ashmole and Fludd, had resolved upon repopularizing the ancient learning, and reclassifying philosophy in accordance with Bacon’s plan.” Albeit individually, they collectively undertook the effort to “reconstruct ancient Platonic and Gnostic mysticism.” For instance, Elias Ashmole had become “a member of the European order of Rosicrucians, which helped him greatly “in various parts of Europe” where “isolated individuals” were in “possession of the secret doctrine.” It was this connection that gave him access to an “unbroken line” of esoteric teachings that had been “handed down” from the Egyptians and ancient Greeks “through Boetius, the early Christian Church, and the Arabians” (Hall, 1929).

The efforts of this group of British adepts were successful in bringing Rosicrucians, and its related esoteric knowledge, back to England, where they stayed to aid in the design of the symbolism of contemporary Freemasonry, and also helped incorporate “into the rituals of the order the same divine principles and philosophy that had formed the inner doctrine of all great secret societies from the time of the Eleusinia in Greece.” These esoteric doctrines demonstrate a clear link from the “Eleusinian Mysteries” through the expansive growth of “Christendom, until the sixth century after Christ, after which they passed into the custody of the Arabians,” which is clearly seen “by the presence of Masonic symbols and figures upon early Mohammedan monuments.” These adepts were successful in establishing the “Arabian rites” (Hall, 1929).

In reality, many continental adepts eventually made their way to England, and sat with a “council of English philosophers,” who were themselves initiated into the “Arabian rites, and thus through them the Mysteries were ultimately returned to Christendom.” After establishing a series of “by-laws” for the “new fraternity, the initiates retired again into Central Europe, leaving a group of disciples to develop the outer organization, which was to function as a sort of screen to conceal the activities of the esoteric order.” Thus, the resurgence of Freemasonry in England was “founded upon the activities of this secret society of Central European adepts; whom the studious Mason will find to be the definite ‘link’ between the modern Craft and the Ancient Wisdom. This “outer body of Masonic philosophy” is “merely the veil of this qabbalistic order, whose members were the custodians of the true Arcanum.” Yet, the question remains, “does this inner and secret brotherhood of initiates still exist independent of the Freemasonic order?” Indeed, “evidence points to the fact that it does.” This closely held group of Immortal adepts are the overlords of the Lost Word. They are “the Keepers of the inner Mystery;” and the “Mason who searches for and discovers them is rewarded beyond all mortal estimation” (Hall, 1929).

In conclusion, Hall clearly demonstrated a direct lineage between the rise and stewardship of Freemasonry and Rosicrucianism, and its impactful thinking on a new world. Was this a plot? Indeed it was. Yet, it was a plot to guide humanity out of dark age thinking into a newer era of intellectual thought to benefit mankind. Much of the benefits we enjoy today, and will still enjoy well into the future, is because of these great adepts. And do they still exists, and are they still guiding humanity today? Well, what do you think?

So Mote It Be!!!

Hank Kraychir

Blue Lodge Master Mason – Scottish Rite Mason – York Rite Mason – Knight Mason – Allied Mason – York Rite College – Holy Royal Arch Knight Templar Priest – Red Cross of Constantine – Societas Rosicruciana in Civitatibus Foederatis.

 

Manly P. Hall and the Astral Realm

Ever since my speaking engagement on the Claustrum Oil, which was held at the San Bernardino Valley Scottish Rite on May 4, 2019, I have been continually posting my research on the Astral Realm within my Facebook page Immortal Light. Needless to say, countless Freemasons have responded in several ways; like, “your Astral Body post has nothing to do with Freemasonry,” or “Why do you keep posting about Astral Travel; it has nothing to do with the Craft; and sadly, many even left the Facebook page because they considered my posting unMasonic. Well, I now want to go on record and state that the studies of the Astral Realm are actually Masonic, and go back to our foundation; of which I will clearly illustrate within this article.

Toward the end of my lecture on the Claustrum Oil, I made mention of my future desire to have another lecture, within a year or two, on the reasons for raising our vibrational levels, and higher levels of consciousness. Well, think about it, it is common knowledge that those who seek a higher vibrational level, practice seminal retention, or preserving the Claustrum Oil. The aim is simple, to reach a higher level of consciousness in order to explore the Astral Realm, etc.

Thirty three degree Freemason Manly P. Hall clearly illustrated this point again and again in his book Secret Teachings of all Ages, (1928); like when he referenced H.P. Blavatsky to explain the concept of man being a microcosm within the great universe:

“Man is a little world–a microcosm inside the great universe. Like a fetus, he is suspended, by all his three spirits, in the matrix of the macrocosmos; and while his terrestrial body is in constant sympathy with its parent earth, his astral soul lives in unison with the sidereal anima mundi. He is in it, as it is in him, for the world-pervading element fills all space, and is space itself, only shoreless and infinite. As to his third spirit, the divine, what is it but an infinitesimal ray, one of the countless radiations proceeding directly from the Highest Cause–the Spiritual Light of the World? This is the trinity of organic and inorganic nature–the spiritual and the physical, which are three in one, and of which Proclus says that ‘The first monad is the Eternal God; the second, eternity; the third, the paradigm, or pattern of the universe;’ the three constituting the Intelligible Triad” (Hall, p. 73).

In short, man’s human body lives “in constant sympathy with its parent earth,” yet, his astral soul lives within the anima mundi. The term anima mundi refers to the world soul, “The world soul (Latin: anima mundi) is, according to several systems of thought, an intrinsic connection between all living things on the planet, which relates to the world in much the same way as the soul is connected to the human body.” As such, man lives in this world soul, just as the world soul lives in man. And yet there is a “third spirit” as well; it being “the divine,” or “spiritual light of the world.” This therefore is the trinity of organic and inorganic nature,” the “spiritual and the physical,” all three being apart of the one intelligent traid (Hall, p. 73).

To better explain, at birth the divine nature of man has been temporarily disconnected from himself, and bound by the material realm. Yet, at death, he awakens from this “dream of physical existence and reunites” with himself once more. This process is known as the “wheel of life and death.” Nevertheless, after being initiated into a full understanding of the mysteries, the “law of birth and death is transcended.” Consequently, “This is at once the primary purpose and the consummate achievement of the Mysteries: that man shall become aware of and consciously be reunited with the divine source of himself without tasting of physical dissolution.” Did you get that last part? In essence, man is reunited with himself without having to experience physical death (Hall, p. 76).

In fact, the picture shown to the left is of an ancient Masonic apron, which Hall clearly explained, “the center of the apron is occupied by the compass and square, representative of the Macrocosm and the microcosm,” and the circular black and white serpent represented “astral light.” Furthermore, the “acacia branch with seven sprigs” signified “the life centers of the superior and inferior man.” And most interestingly, the skull and bones is a continual reminder that a philosophical death awaits the spiritual nature of man (Hall, p. 78).

In like manner, animals, plants and even minerals are considered sacred, primarily because of their sensitivity to that “mysterious agency in Nature” known as “astral fire,” which we know today as electricity or even magnetism. In fact, “various parasitic growths” in plants, and certain minerals, radium and Lodgestone in particular, are “susceptible to this cosmic electric fire, or universal life force.” Most interestingly, during the Middle Ages, history records that magicians often surrounded themselves with “bats, spiders, snakes” and even monkeys, only because they were able to tap into their life forces. Moreover, it was believed in many “ancient schools of wisdom” that insects and reptiles “germinated out of the evil nature of man.” Human beings, on the other hand, could gain intelligence, so hate would no longer taint the souls development. Several American Indian tribes held the legend of ‘Spider Man,’ which connected the earth to the heavenly realms above through the use of its web. This idea is further supported by the “secret schools of India,” whose beliefs connected “the realms of light with those of darkness” through the use of webs. These deities were known as “Spider Gods,” who were ruled by the “Great Spider.” As such, the builders of this “cosmic system” were held together by threads of a web, known as the “invisible force” (Hall, p. 87).

In the same way, the seven-headed serpent is representative of God, who manifested the seven spirits of Elohim to create the universe. The coils of the serpent signify the orbits and motion of the celestial bodies; similar to the serpent twisted around an egg, which is a very common symbol within the “ancient Mystery schools.” The serpent surrounding the egg depiction also represents the “motion of the sun around the earth,” like the “bands of astral light,” or the “great magical agent” that moves around the earth continuously (Hall, p. 88).

To put it another way, the Egyptians considered the cat sacred, like that of the cat goddess Bast, who was worshipped at a temple in Bubastis, Egypt. Cats represented the “magnetic forces of nature,” and their “astral fire” was symbolized by its three shades of fur, and eyes with different colors; which was why priests surrounded themselves with these animals. What’s more, cat’s have also come to represent eternity, chiefly because they curled up into a ball with their “head and tail touching,” like that of Ouroboros. Likewise, “among the Greek and Latins, the cat was sacred to the goddess Diana,” while the Buddhist religion related it to the “lower astral forces,” due to it being absent upon the “death of the great Buddha” (Hall, p. 91).

Then again, the mysteries teach that the “rays of the celestial bodies” have a striking influence within the lower worlds. “Astral virtues,” especially when combined with “celestial activity,” contribute to the wellbeing of man. Although, generally speaking, very little is truly known about this magical process. Regardless, modern researchers are slowly beginning to reexamine their own understanding of these ancient practices; only because their current understanding has its flaws. Here we see that Hall is clearly illustrating the relationship between the metals and the planetary orbs, when he wrote, “the Egyptians… considered iron to be the bone of Mars and the lodestone the bone of Horus. By analogy, lead would be the physical skeleton of Saturn, copper of Venus, quicksilver of Mercury, gold of the sun, silver of the moon, and antimony of the earth. It is possible that uranium will prove to be the metal of Uranus and radium to be the metal of Neptune.” All of which affect the human body’s relationship to the astral realm (Hall, p. 99).

So too did Hall relate the topic of ceremonial magic, which is the “ancient art of invoking and controlling spirits,” to that of communicating with the “invisible inhabitants” of the astral realms. In fact, out of this development came the art of White and Black Magic; White being good and Black being bad, or more plainly stated, the purpose for such use. In time however, like most human behaviors, we see the infiltration of this Magic (black Magic) to the development of a “state religion” to control the people. Whereas, White Magic encouraged the “spiritual activities of the individual;” it reads, “Thus Black Magic dictated the state religion and paralyzed the intellectual and spiritual activities of the individual by demanding his complete and unhesitating acquiescence in the dogma formulated by the priestcraft.” Likewise, the practice of White or Black Magic most certainly depended on the abilities of the individual adept to “control the universal life force.” Eliphas Levi referred to this universal force as “the great magical agent or astral light,” and “by the manipulation of this fluidic essence the phenomena of transcendentalism” was produced. In fact, the “hermaphroditic Goat of Mendes” is a created composite creature representative of the astral light;” an identical representation of Baphomet, of mystical pantheos “ceremonial Magic;” and “the Templars” more than likely “obtained it from the Arabians” (Hall, p. 101).

Paracelsus, referred to incubus (a male demon who seeks carnal pleasure) and succubus (a female demon who seeks carnal pleasure) as “parasitical creatures” that live upon the “evil thoughts and emotions of the astral body;” both of these terms are the basis for sorcery and black magic. Moreover, these larvae become even more powerful by those with imaginative powers. Ancient sages referred to these invisible forces of evil as the “cause of vice,” who prey on the “morally weak and continually incite them to excesses of a degrading nature.” Therefore, through his senses, man becomes deadened, which allows these forces of evil from the astral plane to play havoc on humanity (Hall, p. 108).

To clarify, Paracelsus referred to incubus and succubus as vampires; either living or dead. The purpose of such behavior is to prolong its existence upon the “physical plane by robbing the living” energies from each devotee. Nevertheless, “a healthy and pure person cannot become obsessed by them, because such larvae can only act upon men” if allowed by their ignorance of such forces, and its true intent; “a healthy mind is a castle that cannot be invaded without the will of its master.” Unhealthy passions from both men and women create these unsavory cravings, which produces “bad thoughts” that are injurious to the human brain. These thoughts further “sharpen the animal intellect and suffocate the moral” senses. You see, evil spirits are obsessed with those human beings who possess an “animal nature.” Yet, the mind that is “illuminated by the spirit of truth cannot be possessed.” No, only those people “who are habitually guided by their own lower impulses may become subjected to their influences” (Hall, p. 108).

In fact, there is a vital substance within nature from which all things subsist; it is called archaeus, or more plainly stated, the “vital life force.” This power “is synonymous with the astral light or spiritual air.” In detail, Eliphas Levi wrote,

Light, that creative agent, the vibrations of which are the movement and life of all things; light, latent in the universal ether, radiating about absorbing centres, which, being saturated thereby, project movement and life in their turn, so forming creative currents; light, astralized in the stars, animalized in animals, humanized in human beings; light, which vegetates all plants, glistens in metals, produces all forms of Nature and equilibrates all by the laws of universal sympathy–this is the light which exhibits the phenomena of magnetism, divined by Paracelsus, which tinctures the blood, being released from the air as it is inhaled and discharged by the hermetic bellows of the lungs” (Hall, p. 110).

This vital energy is found in the “spiritual body of the earth.” In truth, two bodies exist within nature, one that is visible, while the other is invisible. The invisible body “consists of an ethereal counterpart of the human form;” it is the vehicle of the “vital life force,” more commonly referred to as a “vital body.” Most interestingly, this “etheric shadow” does not dissipate upon death, “but remains until the physical form is entirely disintegrated.” Under those circumstances, an etheric double would often remain around a graveyard as a ghost, and is now far more “susceptible to impulses” from the ether, and both positive and negative interactions. In particular, derangements from an “astral light body” may be the cause of so much distress and ailments in people today. Similarly, “Paracelsus taught that a person with a morbid mental attitude could poison his own etheric nature;” with the etheric double diverting its own natural vital life force into a disease of the flesh (Hall, p. 110).

In particular, the vital life force, or archaeus, was called the vaccine, or mumia, by Paracelsus. This vaccine becomes the “vehicle of a semi-astral virus.” Thus, “anything which serves as a medium for the transmission of the archaeus, whether it be organic or inorganic, truly physical or partly spiritualized, was termed a mumia.” Mumia is the ether, or “the universal form.” The sciences of today have accepted this “hypothetical substance,”  which serves as the “medium between the realm of vital energy and that of organic and inorganic substance” (Hall, p. 110).

Conversaily, the LeDiable, or devil, looked similar to Pan, with the horns of a ram, “legs and feet of a goat or a dragon,” and the “body of a man.” This demon looking creature carried a candle or a torch, and was “symbolic of the magic powers of the astral light,” or “universal mirror, in which the divine forces are reflected in an inverted” state. Yet “this torch is a false light;” as it guides the “unillumined souls to their own undoing.” Equally important, Typhon is depicted as “a winged creature composed of a hog, a man, a bat, a crocodile and a hippopotamus,” which stands in the “midst of its own destructiveness” based on a “man’s own misdeeds” (Hall, p. 131).

Hall also wrote about the historical theory that both Rosicrucians and Theosophists students had attained “supernatural powers,” which allowed them to be “citizens of two worlds;” they were able to use their “physical bodies for expression on the material plane,” as well as being able to function “in a mysterious ethereal body” that was “not subject to the limitations of time or distance.” This astral form aided them to “function in the invisible realm of Nature;” and while operating in another realm they were well beyond the reach of the profane (Hall, p. 140).

At the same time, “in alchemy there are three symbolic substances: mercury, sulphur, and salt.” These substances are aided by a “fourth mysterious life principle” and it is “called Azoth.” Thus, “3 times 3, plus Azoth,” or “the mysterious universal life force,” equates to 10, which is the sacred Tetractys of Pythagoras. This invisible eternal fire, or magnetism, is often referred to as “astral light” (Hall, p. 155). Conversely, Paracelsus gave some ardent advise regarding the use of the astral elements,

I wish to warn the reader, who might be inclined to try any of the alchemical prescriptions… not to do so… because, although I know from personal experience that these prescriptions are not only allegorically but literally true, and will prove successful in the hands of an alchemist, they would only cause a waste of time and money in the hands of one who has not the necessary qualifications. A person who wants to be an alchemist must have in himself the ‘magnesia,’ which means, the magnetic power to attract and ‘coagulate’ invisible astral elements” (Hall, p. 156).

Nevertheless, we see that the “Dionysiac Architects” constructed their buildings to create a distinct impression that was “consistent with the purpose for which the structure itself was designed.” Like the Pythagoreans, who “believed it possible by combinations of straight lines and curves to induce any desired mental attitude or emotion.” Therefore, they produced buildings that were “harmonious with the structure of universal life.” Such a building “would also become an oracle” of the cosmos. Similarly, an early building like this would have been prepared to house a magical item, like that of the “Ark of the Covenant” within its domain. Indeed, “by their shape and arrangement” it would be “so attuned to the vibrations of the invisible world” that it would catch the amplified “voices of the ages imprinted upon and eternally existent in the substance of the astral light” (Hall, p. 174).

Given these points, we also see Dr. Rudolph Steiner discussed incarnations of the first human were formed out of the “element of fire.” As has been noted, earthly man radiated his “inner being outwards” by the use of this “force of the element of fire.” To be sure, the “evolving man,” which is the archetype of man on the astral plane, continues to be developed in each human based on his conditioning, which is used to help complete the creative word that comes out of the mouth of each being (Hall, 185)

With this in mind, Freemasonry, in general, must look closer into the topic of the Astral Realm, and perhaps take the lessons from all levels of the Craft to better understand and explore this incredible topic; in order to attain a higher level of consciousness. We are so thankful to Manly P. Hall and other Masonic authors for their wisdom on this topic.

So Mote It Be!

Hank Kraychir

Blue Lodge Master Mason – Scottish Rite Mason – York Rite Mason – Knight Mason – Allied Mason – York Rite College – Holy Royal Arch Knight Templar Priest – Red Cross of Constantine – Societas Rosicruciana in Civitatibus Foederatis.

San Bernardino Valley Scottish Rite 2019 Feast of the Tishri Speech

On September 17, 2019, I gave the following speech at the San Bernardino Valley Scottish Rite Feast of the Tishri, from an Albert Pike perspective. It was a great honor to have been selected to speak at this most sacred and honored event; a Scottish Rite tradition. The room was filled with guests, and Scottish Rite members and their ladies. I have posted this speech for posterity; feel free to use it if you too find it worthy of presenting. Enjoy!!!:

Good evening everyone; good to see you all. Welcome to our Feast of the Tishri, also known as the Feast of the Tabernacle, an annual Scottish Rite celebration.

Before I get into the specific details of this speech, a few words about Albert Pike, who is the primary source for this presentation, is certainly in order. Virtually everyone here is intimately familiar with the man; but few have ever studied this legendary Scottish Rite sage. Perhaps just as many people here know of his historic book, Morals and Dogma, which was published in 1872; yet, few have ever made more than a modest effort to read this literary masterpiece.

Indeed, his book is an allegorical riddle; and if one has not been taught to read and interpret allegory, often aligned with a classical education, the reader may be led astray into a pit of confusion. Despite this truth, those students of the Craft who have spent years and even decades studying Morals and Dogma have often learned many astonishing hidden truths.

As such, I am honored to have been asked to give this, my first, and hopefully not my last, Feast of the Tishri presentation from an Albert Pike perspective.

So what exactly is the Feast of the Tishri, and why is it so important? Well, more on that in a moment. First and foremost, we must understand the importance of Feasts in the ancient world; and why these Feasts were even celebrated.

One of the first celebrations mentioned by Pike was the Feast of Lamps; a annual activity to honor the Goddess Neith, who personified Thought or Spirit (p. 255). Moreover, Pharisaic Jews and Gnostics, or early Christians, used the term “Admission to the Feast of Heavenly Wisdom,” when referencing the “restoration of all things” and a “return to their original pure condition” (p. 259).

The Goths, who were a Germanic people, held three great festivals; the most magnificent one was held during the winter solstice, in honor of Thor, or the Sun, and the “Prince of the Power of the Air.” This was called the Yeol Feast, which eventually became known as Christmas. Interestingly, these Feasts were held in huge caverns; and were often combined with initiations, similar to the Mithraic tradition, which was very popular amongst the soldier and elite class of Rome (p. 369).

The Grand Feast of the Syrian Goddess, Cybele, or Rhea, was held during the Vernal Equinox; and she represented the moon. Furthermore, the Feast of the Passion of Atys, who was the Roman sun god that was slain by the boar’s tusk of winter, was held over a three day period; the first was said to have “passed in mourning and tears” and afterwards it became a joyful event. These ceremonies “were all allegorical” and were held within a “veil of mystery:” like that of Masonry today (p. 423).

There was also a short mention of the Feast of Aesclepius, which honored this god of healing and medicine (p. 434).

To add, we see the “mystic winnowing-fan, encircled by serpents” were used in the feasts of Bacchus (494). Bacchus was the Roman god of agriculture, and wind winnowing is an agricultural method developed by ancient cultures for separating grain from chaff; some techniques included using a winnowing fan, which is a basket shaken to raise the chaff. While the encircled serpent is a sign of Immortality.

Like that of the Romans, the Persians commenced their year with the Feast of Neurouz, which was to remind men of the renovation of nature, and the triumph of Ormuzd, their Light God, over the “powers of Darkness” (p. 466).

Likewise, the ancient Sabaeans established feasts to honor the planets and exalt nature, like that of the sun and the moon. Egypt adopted this feast and called it the Feast of Fire and Light, which the Jews and Persians practiced as the Passover. Most of the feasts of the planets were public events; nevertheless, the Romans preferred to celebrate this feast in the privacy of their homes (p. 463).

Consequently, the “risings and settings of the Fixed Stars, and their conjunctions with the Sun, and their first appearance as they emerged from his rays, fixed the epochs for the feasts instituted in their honor; and the Sacred Calendars of the ancients were regulated accordingly” (p. 464).

As such, like all other faiths before it, the Christian Church has since made these feast-days their own, and “appropriated them to the two Saints John,” and “Masonry has done the same” (p. 596).

Hence, within not only our beloved Scottish Rite, but also most Masonic institutions, survives the ancient celestial and astronomical teachings and secrets of past civilizations, which were so often celebrated through the use of Feasts (483).

Now back to our main point. Although there is no direct use of the Feast of Tishri within Albert Pike’s book Morals and Dogma, there is one reference to the Feast of the Tabernacle, which originally lasted seven days (p. 59). Furthermore, and most interestingly, two Scottish Rite degrees, the 23rd degree – Chief of the Tabernacle, and the 24th degree – Prince of the Tabernacle gives us a glimpse of its importance (p. 200).

As many of you may already know, the use of the word Tabernacle is used when referencing the dwelling place or residence of God; which the children of Israel named their tent, or mobile temple, they used after fleeing Egypt. Accordingly, when we use the word Tabernacle, it can be surmised that its meaning remains the same, which is the dwelling place or residence of God.

By extension, therefore, as we meet here today to celebrate our annual Feast of the Tishri, also known as the Feast of the Tabernacle, we also acknowledge God’s presence as he dwells amongst us.

The origin of this feast is described in the book of Leviticus where God spoke to Moses, saying that the fifteenth day of the month of Tishri of the Hebrew civil calendar, “ye shall have gathered in the fruit of the land, ye shall keep a feast unto the Lord.” In short, the Feast of Tishri is the Hebrew equivalent of Thanksgiving or a Harvest Festival.

It goes without saying that the Feast of Tishri is indeed a special day of celebration for every Scottish Rite Mason. In fact, it epitomizes and characterizes another important historical dwelling place of God, King Solomon’s Temple, which we celebrate through our legend of the fourteenth degree.

By observing the Feast of Tishri, Scottish Rite Masons everywhere continue the tradition of the Brotherhood’s quest for peace and love for all of God’s creations; thereby pleasing God through the eventual unification of all men and women everywhere under the banner of “Faith in God, Hope in Immortality, and Charity to all mankind” (p. 10).

So Mote It Be!

Hank Kraychir

Blue Lodge Master Mason – Scottish Rite Mason – York Rite Mason – Knight Mason – Allied Mason – York Rite College – Holy Royal Arch Knight Templar Priest – Red Cross of Constantine – Societas Rosicruciana in Civitatibus Foederatis.

Everything Masonic With Jonny Enoch and Hank Kraychir

On July 21, 2019, Jonny Enoch and I held a unique speaking engagement, called Everything Masonic, at the San Bernardino Valley Scottish Rite Temple; here is the full audio from that event. Enjoy!

So Mote It Be!

Hank Kraychir 

Blue Lodge Master Mason – Scottish Rite Mason – York Rite Mason – Knight Mason – Allied Mason – York Rite College – Holy Royal Arch Knight Templar Priest – Red Cross of Constantine – Societas Rosicruciana in Civitatibus Foederatis.

No Record Of Thomas Jefferson Or My Grandfather Being A Freemason; Do We Dismiss Their Membership?

As a Freemason, I have been taught to think a certain way; so when it is stated that Thomas Jefferson was not a Mason, I am shocked at the simplistic answer accepted by most. Somehow I am suppose to turn off my Masonic education and allow revisionist beliefs to continue. Case in point.

We have somehow come to the belief that Grand Lodges and or Lodge’s are without fault. Well, its been my experience this is not true. They are run by well-intentioned men who make mistakes. Here is a personal example, which can be easily applied to the Thomas Jefferson commonly given answer.

Upon my father’s death, I was given access to his papers; and within them, I discovered my Grandfather’s Masonic Bible. I never knew he was a Freemason until that point in time. Over the years, I have done some research into his membership. Not surprisingly, my Grandfather’s name is not found in the roles of the California Grand Lodge. Am I to believe he was never made a Freemason because my Grand Lodge had not recorded his initiation. Nonsense, I have his Masonic Bible, etc. But according to the California Grand Lodge, there is no proof of his membership. Please look at the following pictures as proof of his membership from 1948. I also went and looked for other men who were raised in Perris, California during the same year, same Lodge; yet their names appeared.

Therefore, the commonly given answer to why Thomas Jefferson is often mentioned as not being a Freemason is because no record of his membership exists today. Again, nonsense. If my Grandfather’s record from 1948 was not recorded, why should we expect a record to exist for Thomas Jefferson (circa 1777).

I certainly hope we can move on to other related documentation to prove his membership; like the fact he had a Masonic cipher in his papers after his death; or the fact two Grand Lodges had Masonic funeral memorials upon his death; and it was common to name Masonic Lodges after him after his death; or the fact he was seen countless times wearing a Masonic apron at public events; and that he was made a Freemason in France, Nine Muses Lodge, not the United States; or the fact his name was recorded as visiting Masonic Lodges in the United States and France, etc.

And to make matters worse, there are a few zealots who love to troll the web and attack any Mason, who does not believe the commonly accepted narrative that he was not a Mason because there is no record of his membership. Again, like the example given about my Grandfather, we don’t need to have a record of his membership to prove he was a Freemason. Their argument is certainly without merit, and does not work within all of Freemasonry.

Enjoy the pictures below!!! The first picture is of my Grandfather’s dates of initiation-inside his Masonic Bible; the second picture is the cover of his Masonic Bible; the third picture is of his certificate of Initiation.

I do not blame anyone, but this is a perfect example of why we should not always trust official Masonic records. Mistakes were made because we are all imperfect; yes, even Freemasons.

So Mote It Be!

Hank Kraychir

Blue Lodge Master Mason – Scottish Rite Mason – York Rite Mason – Knight Mason – Allied Mason – York Rite College – Holy Royal Arch Knight Templar Priest – Red Cross of Constantine – Societas Rosicruciana in Civitatibus Foederatis.

Manly P. Hall and the Kundalini

As of late, I have been doing extensive research regarding the topic of the Kundalini, or Serpent Fire, and its relationship to the mysteries and Immortality. Any discussion regarding this topic would not be complete without direct referencing from the great Manly P. Hall. We know that the ancients combined philosophy and science into the singular study of the human body. Most contemporary sciences, however, like to separate these ideas; but not so with the ancients. You see, the functions of the body, despite all our medical advances today, remain a mystery. Therefore, the mysteries we study today also involve the human body, or bodily mysteries. So much of our symbols do relate to and correspond to the mysteries of the body and its mind, and its purpose, which is regeneration.  Therefore, what did Manly P Hall have to say on the matter?

First and foremost, Hall related the concept of Kundalini to that of Hiram Abiff (CHiram), the central figure in Blue Lodge Masonry. Furthermore, he also referred to the topic as the Spirit Fire, and the Lost Key of Masonry, or human regeneration. He further related it to 33 degrees of Freemasonry and the human spinal cord. And finally, Hall also discussed the importance of raising the Spirit Fire up the vertebrae to the pineal gland:

Sufficient similarity exists between the Masonic CHiram and the Kundalini of Hindu mysticism to warrant the assumption that CHiram may be considered a symbol also of the Spirit Fire moving through the sixth ventricle of the spinal column. The exact science of human regeneration is the Lost Key of Masonry, for when the Spirit Fire is lifted up through the thirty-three degrees, or segments of the spinal column, and enters into the domed chamber of the human skull, it finally passes into the pituitary body (Isis), where it invokes Ra (the pineal gland) and demands the Sacred Name. Operative Masonry, in the fullest meaning of that term, signifies the process by which the Eye of Horus is opened. E. A. Wallis Budge has noted that in some of the papyri illustrating the entrance of the souls of the dead into the judgment hall of Osiris the deceased person has a pine cone attached to the crown of his head. The Greek mystics also carried a symbolic staff, the upper end being in the form of a pine cone, which was called the thyrsus of Bacchus. In the human brain there is a tiny gland called the pineal body, which is the sacred eye of the ancients, and corresponds to the third eye of the Cyclops. Little is known concerning the function of the pineal body, which Descartes suggested (more wisely than he knew) might be the abode of the spirit of man. As its name signifies, the pineal gland is the sacred pine cone in man–the eye single, which cannot be opened until CHiram (the Spirit Fire) is raised through the sacred seals which are called the Seven Churches in Asia (Manly P. Hall, Secret Teachings of all Ages, 1929, p. 79).

Hall further relates Hiram Abiff (CHiram) to the three gates of the temple, and the northern gate, in which the sun never shines; like that of a Lodge room’s empty seat in the north. You see, the body is represented by the crystallized water/spirit of the north; and man’s light shines always to the north. For this reason then, the moon can come to represent our physical nature. As such, Hiram is the fiery or airy water that must be raised, which is further symbolized by the ladder (2nd degree of Freemasonry). Furthermore, Hiram also passes up by means of the ladder of the spinal cord, or Tree of Life. Moreover, the sacred number of man is nine, which is symbolized by the sacrum and coccyx; the lower part of the body, often termed the Land of Egypt. And like Moses coming out of Egypt, the human mind is illuminated by raising the brazen serpent (Tau Cross), which is personified by the Spirit Fire of the human spinal cord being raised:

As applied to Masonry, the three sunbursts represent the gates of the temple at which CHiram was struck, there being no gate in the north because the sun never shines from the northern angle of the heavens. The north is the symbol of the physical because of its relation to ice (crystallized water) and to the body (crystallized spirit). In man the light shines toward the north but never from it, because the body has no light of its own but shines with the reflected glory of the divine life-particles concealed within physical substance. For this reason the moon is accepted as the symbol of man’s physical nature. CHiram is the mysterious fiery, airy water which must be raised through the three grand centers symbolized by the ladder with three rungs and the sunburst flowers mentioned in the description of the Hindu painting. It must also pass upward by means of the ladder of seven rungs-the seven plexuses proximate to the spine. The nine segments of the sacrum and coccyx are pierced by ten foramina, through which pass the roots of the Tree of Life. Nine is the sacred number of man, and in the symbolism of the sacrum and coccyx a great mystery is concealed. That part of the body from the kidneys downward was termed by the early Qabbalists the Land of Egypt into which the children of Israel were taken during the captivity. Out of Egypt, Moses (the illuminated mind, as his name implies) led the tribes of Israel (the twelve faculties) by raising the brazen serpent in the wilderness upon the symbol of the Tau cross. Not only CHiram but the god-men of nearly every pagan Mystery ritual are personifications of the Spirit Fire in the human spinal cord (Manly P. Hall, Secret Teachings of all Ages, 1929, p. 79).

Along this same line of thinking, Hall mentioned that man’s lower nature is symbolized by a leviathan, or sea serpent, or dragon. Furthermore, all serpentine forms have come to represent solar energy. As such, the serpent signifies the imprisoned life force, or divine energy, rushing through man’s body; it’s passion, lust and even greed are present until it is transmuted and controlled. And Jesus has also come to represent this concealed divine nature within man himself:

According to many scattered fragments extant, man’s lower nature was symbolized by a tremendous, awkward creature resembling a great sea serpent, or dragon, called leviathan. All symbols having serpentine form or motion signify the solar energy in one of its many forms. This great creature of the sea therefore represents the solar life force imprisoned in water and also the divine energy coursing through the body of man, where, until transmuted, it manifests itself as a writhing, twisting monster–man’s greeds, passions, and lusts. Among the symbols of Christ as the Savior of men are a number relating to the mystery of His divine nature concealed within the personality of the lowly Jesus (Manly P. Hall, Secret Teachings of all Ages, 1929, p. 86).

We now see Hall relating the ancient understanding of Kundalini/Serpent Fire to that of the medical profession through the sign of the Hermes staff. Moreover, the serpent is aligned with the ideas of wisdom and even salvation; regardless of Christendom’s contemporary view of evil. In fact, the serpent tempts man with the knowledge of himself. Like that of the tree of life being compared to the spinal cord, calling it the spinal fire, which is the gift of the great serpent. And perhaps most boldly, Hall relates this Serpent Fire to the redemption of the savior, Jesus the Christ; and he uses the example of Moses raising the serpent in the desert as his example, and the example of Christ telling his disciples to be as wise as the serpents:

In the ancient Mysteries the serpent entwining a staff was the symbol of the physician. The serpent-wound staff of Hermes remains the emblem of the medical profession. Among nearly all  these ancient peoples the serpent was accepted as the symbol of wisdom or salvation. The antipathy which Christendom feels towards the snake is based upon the little-understood allegory of the Garden of Eden. The serpent is true to the principle of wisdom, for it tempts man to the knowledge of himself. Therefore the knowledge of self resulted from man’s disobedience to the Demiurgus, Jehovah. How the serpent came to be in the garden of the Lord after God had declared that all creatures which He had made during the six days of creation were good has not been satisfactorily answered by the interpreters of Scripture. The tree that grows in the midst of the garden is the spinal fire; the knowledge of the use of that spinal fire is the gift of the great serpent. Notwithstanding statements to the contrary, the serpent is the symbol and prototype of the Universal Savior, who redeems the worlds by giving creation the knowledge of itself and the realization of good and evil. If this be not so, why did Moses raise a brazen serpent upon a cross in the wilderness that all who looked upon it might be saved from the sting of the lesser snakes? Was not the brazen serpent a prophecy of the crucified Man to come? If the serpent be only a thing of evil, why did Christ instruct His disciples to be as wise as serpents (Manly P. Hall, Secret Teachings of all Ages, 1929, p. 88)?

Despite the prevailing thought that the serpent is evil, Hall counters such ideas with some esoteric thinking. He claimed the serpent represented Immortality and is a symbol of reincarnation, due to the shedding of its skin, and it being given the luster of a new skinning body. You see, metaphorically, the serpent never dies, except by violence or by injury.  And the serpent is also emblematic of God, because like a serpent swallowing itself (eating its tail), the creator reabsorbs his universe back into himself:

The accepted theory that the serpent is evil cannot be substantiated. It has long been viewed as the emblem of immortality. It is the symbol of reincarnation, or metempsychosis, because it annually sheds its skin, reappearing, as it were, in a new body. There is an ancient superstition to the effect that snakes never die except by violence and that, if uninjured, they would live forever. It was also believed that snakes swallowed themselves, and this resulted in their being considered emblematic of the Supreme Creator, who periodically reabsorbed His universe back into Himself (Manly P. Hall, Secret Teachings of all Ages, 1929, p. 88).

The history that the serpent is a universal belief, like that of the cross, and even predates Christianity, was pointed out by Hall, especially when he mentioned its origin is from that of Atlantis, “Atlantean sun worship has been perpetuated in the ritualism and ceremonialism of both Christianity and pagandom. Both the cross and the serpent were Atlantean emblems of divine wisdom (Manly P. Hall, Secret Teachings of all Ages, 1929, p. 34).

Hall further related astral light to that of a depiction of a serpent eating it own tail, and the colors of black and white, “the alternately black and white serpent of astral light“; and further related this topic to cosmic motion, “Vishnu sitting in the blossom of the lotus on a couch formed of the coils of the serpent of cosmic motion (Manly P. Hall, Secret Teachings of all Ages, 1929, p. 77). Both of which relate to the purpose of Kundalini, which is further consciousness, which can only be sought in the etheric realm.  

There is, of course, much much more to Hall’s writings regarding the Serpent Fire/ Kundalini, but I think I have made my point; this was just a teaser. I highly recommend any ardent student of the esoteric sciences take the time to delve further into his writings. In fact, there are over 154 references to the term serpent in Hall’s book Secret Teachings of all Ages (1929). If one is seeking a better understanding of the esoteric science of Kundalini, especially from a Masonic perspective, I highly recommend this course of study; I know I did.

So Mote It Be!

Hank Kraychir

Blue Lodge Master Mason – Scottish Rite Mason – York Rite Mason – Knight Mason – Allied Mason – York Rite College – Holy Royal Arch Knight Templar Priest – Red Cross of Constantine – Societas Rosicruciana in Civitatibus Foederatis.

 

 

Claustrum Oil: An Immortal Video Lesson by Hank Kraychir

On Saturday, May 4, 2019, I had the privilege to speak at the Cryptic Education Series: Consciousness event at the San Bernardino Valley Scottish Rite. The event was open to the public and well received, which included many Masons, married couples, and even some young men who wanted to know more about how the Claustrum Oil works towards a person’s consciousness and Immortality. The following video was broken down to into four 30 minute sections, over two hours long; so you can easily come back and finish the video at a later time. Keep an open mind and enjoy!!!

So Mote It Be!

Hank Kraychir 

Blue Lodge Master Mason – Scottish Rite Mason – York Rite Mason – Knight Mason – Allied Mason – York Rite College – Holy Royal Arch Knight Templar Priest – Red Cross of Constantine – Societas Rosicruciana in Civitatibus Foederatis.

The Elements of the Elements Video Lecture By Timothy Hogan

On Saturday, May 4, 2019, we had the privilege listening to the Honorable Timothy Hogan speak about his new book, The Elements of the Elements at the Cryptic Education Series: Consciousness event at the San Bernardino Valley Scottish Rite. The event was open to the public and well received, which included many Masons, married couples, and even some young men who wanted to know more about his beliefs and views. The following video is about an hour and a half long. Enjoy!!!

So Mote It Be!

Hank Kraychir

Blue Lodge Master Mason – Scottish Rite Mason – York Rite Mason – Knight Mason – Allied Mason – York Rite College – Holy Royal Arch Knight Templar Priest – Red Cross of Constantine – Societas Rosicruciana in Civitatibus Foederatis.