Magic and Freemasonry, Part I

Albert Pike referred to “high Magic” as a “Sacredotal Art” or the “Royal Art” when he referenced  the priesthoods and royalty of ancient “Egypt, Greece and Rome.” Moreover, “every philosophy” has been hostile to this type of worship, only because this mystery was deemed too energetic for the multitudes to handle such “Divine Power” (Albert Pike, Morals and Dogma, 1872, p. 98).

Furthermore, Magic was an instrumental part of an initiation; that “all true initiates” had to recognize the “usefulness of toil and sorrow.” Like Dante’s Divine Comedy, which was “preserved for us” as a “monument” to the “Magical” demonstration “of the Great Arcanum.” Pike wrote, “He who passes behind the veil that hides this mystery, understands that it is in its very nature inexplicable, and that it is death to those who win it by surprise, as well as to him who reveals it.” Magic is a “secret,” it is the “royalty of the sages” and the “crown of the initiate.” Understanding the Magical grand arcanum “makes him master of gold and the light;” and he who “possesses the philosophical stone” is an adept who understands the work of nature and the “harmonies of heaven,” which grants “eternal life” (p. 101).

The Christian Magical Star, which represented Divinity, came about by way of the “Kabalah,” that originated from “Egyptian symbols.” This original idea led to the belief that these early Christians worshiped an ass, only because of its relationship to the “emblem of Anubis,” whose name was changed to “Nibbas,” which had the “head of an ass.” It is for this reason, only because misunderstandings always present themselves to the profane,

‘the Truth close at hand, is forced to disguise it, to induce the multitudes to accept it. Fictions are necessary to the people, and the Truth becomes deadly to those who are not strong enough to contemplate it in all its brilliance. If the sacerdotal laws (High Magic/see above) allowed the reservation of judgments and the allegory of words, I would accept the proposed dignity on condition that I might be a philosopher at home, and abroad a narrator of apologues and parables. In fact, what can there be in common between the vile multitude and sublime wisdom? The truth must be kept secret, and the masses need a teaching proportioned to their imperfect reason (p. 103).’

To further reference the concept of the star, we see that the “Blazing Star of five points” is actually an “allusion” of Divine Providence; yet this “fanciful” star is important because it was what the “Magi” (an ancient Magician) used to guide themselves (p. 14).

Moreover, “the first Druids were the true children of the Magi, and their initiation,” like so many other cultures, “came from Egypt and Chaldea,” and that of the “Kabalah” (p. 104). Therefore, these Magi were nothing more than a priest or a magician; Magi was an “older word for a practitioner of Magic, to include astronomy/astrology, alchemy and other forms of esoteric knowledge.” It was also Hermes, the “Master of Learning,” who gave credence to the “sacred and potent sign or character of the Magi” (p. 15).

Indeed, man is a natural seeker of the “wonders of nature,” like the Magic of “spring time,” when life is born and reborn again (p. 244). Many ancient peoples, including the Babylonian Kings, held the Magi in high esteem; which can been seen through the life of “Danayal,” who was the “Chief of the College of the Magi at Babylon” (p. 255). In fact, history has clearly recorded “the Magi of Babylon” as “expounders of figurative writings, interpreters of nature, and of dreams, astronomers and divines” (p. 256).

Moreover, “the sciences taught by Hermes” were secrets that were styled upon the “Sacerdotal Art,” which included “alchemy, astrology, Magisim (magic)” and “the science of spirits.” These “secret sciences” were “regarded sacred,” and were “concealed in the most secret places of the temple” (p. 365).

Additionally, the “Druids were originally Buddhists,” and the “word Druidh, like the word Magi, signifies wise or learned men.” Hence, the “Druidical ceremonies undoubtedly came from India,” who were all “philosophers, Magistrates (Magi-strate) and divines.” As such, “there was a surprising uniformity in the Temples, Priests, doctrines, and worship of the Persian Magi and British Druids” (p. 367). Likewise, the “Kings of Egypt often exercised the functions of the priesthood; and were initiated into the sacred science as soon as they attained the throne.” As well, “at Athens the first Magistrate (Magi-strate)” managed and arranged the mysteries. This union between the “Priesthood and Royalty” clearly sought to align religion and politics (p. 380).

Moreover, “Magic illusion” and “spectacles” were propagated by “poets and mystagogues” to enhance the “doctrines of the soul’s immortality” and “certain punishments of sin and vice” (p. 383). Likewise, “mystic words and Magical representations” were pressed upon an initiate to strongly influence the “doctrine of a future life;” but, such Magical doctrines were only truly “known to the adepts alone” (p. 385).

The art of Magic has two avenues, White and Black, or Good and Evil; and this belief is further reinforced when Pike wrote about those who performed the Magic arts for “trickery” or “trade,” like “Charlatans,” and those who were “impostors” who were “pretending to be possessed by evil spirits, were excluded from the sanctuaries” (p. 390).

Thus, it is clear that the “Mysteries inculcated” the great moral truths, which were often “veiled with a fable of huge proportions.” These “spectacles” were often “exhibited in the sanctuaries,” along side art and the use of “natural Magic;” often used to make an initiates initiation all the more “imposing.” They used “fearful” ideas and “horrors” to guide the student to a “happier state” (p. 396).

One does not normally associate Magic with the “transmigration of souls,” but that is exactly what Pike implied, when he associated both the “Persians” and the “Magi” with such doctrine (p. 399). He also maintained the idea that a “dogma of providence” is administered by “means of Intermediary Powers,” which connected man with Divinity through the mysteries of the “Magi” (p. 416). Likewise, ancient initiations into the mysteries were conducted with “frightful scenes, alternations of fear and joy, of light and darkness; by glittering lightning and the crash of thunder,” and even “Magical illusions” (p. 433). As well, the “Magi of Persia,” like that of the “astronomers of Egypt,” followed the “Seven Stars” circling the “North Pole,” also known as “Ursa Major, or the Great Bear” (p. 456). The Magi also “worshiped fire, above all other elements and powers of nature” (p. 459).

Furthermore, “the advent of Christ” was “announced by a star from the East, replacing the common belief in the “power of Magic” (p. 511). But this advent did not immediately stop this doctrinal belief.

Yet, like many ancients, the Magi were known to have met in caves, who “illuminated” caverns to enhance “celestial” realities and the rising of “souls” (p. 518). Similarly, the ancients used noise and especially music to further demonstrate the powers of the heavens, like the “Magic melody of the instrument of Paganini” (p. 528).

The integration of the mysteries was seen by “Manes” the “founder of the Sect of the Manicheans,” and “distinguished among the Persian Magi,” who “profited by the doctrines” of the Gnostic’s, “Zoroasterism” and even “Christianity” (p. 565). Additionally, the “Magian religion” held an annual “Feast” to honor “Mithras,” the “Sun-God of the Persians (p. 587).  Clearly, the Magi worshiped Mithras, who was considered “not only light, but intelligence,” and was exemplified through its “liturgies” or ritual and worship; like their annual “Passover,” a “symbolical atonement or pledge of moral and physical regeneration” (p. 613). As well, the influences of the Magi migrated as far as the “British Druid” (p. 617); who also used its Magical powers for “public service” (p. 618).

You see, “Magic is not a vain and chimerical act;” no, many sages “among the Egyptians, the Magi in Persia,” and even “the Brahmins in India” utilized it as part of their overall spiritual experience (p. 620). In fact, the Magi mysteries influenced a great many civilizations, including “the Greeks, Egyptians, Chaldeans, Persians, and Assyrians,” who they themselves received them originally from the “orientals” (p. 661 & 662). Within Magi doctrine, “Ormuzd” or God, in human form, was “Light” and the “soul of truth.” On the other hand, the “sacred egg of the Magi” encased “twenty-four good and twenty-four evil Deities,” which are representative of the “forty-eight constellations of the ancient sphere” that are “equally divided between the realms of Light and Darkness” (p. 663).

Indeed, “occult philosophy” has been the nurse “of all religions,” and the “secret lever of all the intellectual forces.” At one time, “it was exclusively reserved for the education of Priests, like that of the “Magi” (p. 729 & 730). Yet, as time progressed, the mysteries changed hands; like today, “Masonry is identical with the Ancient Mysteries… the “sacerdotal power,” or priestly instructions and guidelines, of the Magi remain through its moral and philosophical teachings (p. 624 & 625).

We also see Pike writing about the Eastern philosophy of a “Magical transformation… in the work of a Perfect Bring” (p. 686). At the same token, the number seven is a “sacred number,” only because “it is composed of 3 and 4,” and it “represents the Magical power in its full force” (p. 727). As well, the “Cherab, or symbolic bull,” which Moses placed at the “gate of the Edenic world, holding a “blazing sword” is essentially a “Sphinx,” with the “Body of a bull and a human head.” This “old Assyrian Sphinx” embodied “combat and victory of Mithras,” and is used to “keep watch at the door of initiation, to repulse the profane. It also represents the grand Magical Mystery” (p. 728). This was the “Magic” of “Zoroaster,” “Manes,” “Orpheus” and “Apollonius Thyaneus” (p. 730).

Yet, history is clear, “at the bottom of Magic” is “science,” like the “bottom of Christianity” has “love.” But “Christianity should not have hated Magic,” because it feared what it could not control; for out of this fear created the “jargon of alchemy” to deceive the “vulgar herd” of the living language of the “true disciples of Hermes” (p. 730). Correspondingly, the Christian world has “two works which the infallible church does not pretend to understand, and never attempts to explain;” the “prophecy of Ezekiel and the Apocalypse. They are “two cabalistic clavicules,” which were reserved for the “Magian Kings” in heaven; “closed with Seven Seals for all faithful believers” who had been initiated into the “occult sciences.” As such, for the Christian world, “the scientific and Magical clavicules of Solomon are lost,” but to the open minded, “nothing that is written is lost. Only those things which men cease to understand no longer exist for them, at least as Word; then they enter into the domain of enigmas and mystery” (p. 731).

How far has the mysterious founding of the Christian Church fallen, which once saluted the “three Magi” as its own; note: the three wise men that visited Jesus upon birth were Magi (Magicians). In fact, “in the school of Alexandria, Magic and Christianity” almost took “each other by the hand under the auspices of Ammonius Saccoa and Plato,” thereby demonstrating their once closeness (p. 731). All the same, Christianity was led astray by “substituting faith for science,” and waging a “war of extermination” against Magism. History recorded this turning point through the murder of “Hypathia” of Alexandria;” his adversaries “sought for the secret of the Great Work, or the Philosophal Stone.” This “universal medicine” was part of the “Grand Magical Secret” (p. 732 & 733). No doubt, countless powerful and intelligent men have, and still do, sought the “true Philosopher’s Stone; Magical elixir.” The destruction of Magism was only one such effort (p. 737).

Clearly, Pike held that within the “primitive tradition” of the “Kabalah” rested the “single dogma of Magism” or the “universal law” of the “opposition of two forces;” from the “physical to the metaphysical equilibrium” would result in “reason and the self-rule of Supreme Will” in man (p. 769). Like Adam, who is the “human Tetragram” and is exemplified within the “transcendent Kabalistic and Magic word” (p. 771). Therefore, “like all the mysteries,” Magism held the “Secrets of the Great Work.” The “Magical agent” of the “Great Work,” which the Ancient Hermetic Philosophers disguised under the name of Prima Materia” that formed the “modifiable Substance Alchemists formulated into the “universal medicine” (p. 733). Thus, the “Hermetic Art is, therefore, at the same time a religion, a philosophy, and a natural science… it is that of the Ancient Magi and the initiates of all ages;” it holds the “universal Magical power” that so many have sought throughout the ages (p. 774).

Pike so intelligently stated, “The Great Work of Hermes is, therefore, an operation essentially Magical, and the highest of all, for it supposes the Absolute in Science and in Will. There is light in gold, gold in light, and light in all things” (p. 775). It is “Azoth, the universal magnetic force, the grand Magical agent, the astral light, the light of life,” fertilized by “mental force, the intelligent energy… on account of its affinities with the Divine Fire” (p. 778). In truth, “Paracelsus, the great Reformer in medicine, discovered magnetism… this initiation into the Magic of the ancients, who understood the grand Magical agent better than we do, and did not regard the Astral Light, Azoth, the universal magnetism of the Sages… emanating only from certain special beings” (p. 791).

Essentially, as Pike clearly stated,

“The Occult Science of the Ancient Magi was concealed under the shadows of the Ancient Mysteries; it was imperfectly revealed or rather disfigured by the Gnostics; it is guessed at under the obscurities that cover the pretended crimes of the Templars; and it is found enveloped in enigmas that seem impenetrable, in the Rites of the Highest Masonry. Magism was the Science of Abraham and Orpheus, of Confucius and Zoroaster. It was the dogmas of this Science that were engraven on the tables of stone by Hanoch and Trismegistus (p. 839).

By definition,

“Magic is that which it is; it is by itself, like the mathematics; for it is the exact and absolute science of Nature and its laws. Magic is the science of the Ancient Magi: and the Christian religion, which has imposed silence on the lying oracles, and put an end to the prestiges of the false Gods, itself reveres those Magi who came from the East, guided by a Star, to adore the Saviour of the world in His cradle (p. 841).

Indeed, truth will one day come back into this world, and when it does, the “Star of Knowledge” will once again advise mankind, like it once did for the Magi, that “by means of Intelligence of the Hierarchy and the practice of obedience, that one obtains” through “initiation,” we will again “cheerfully obey” (p. 843).

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

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Golgotha, Place of the Skull, Golgotha, Base of the Skull, and Golgotha, Place in the Skull

Within Freemasonry there are three relatable terms, which sometimes leads to confusion; they are, Golgotha, Place of the Skull, Golgotha, Base of the Skull and Golgotha, Place in the Skull. The main difference being the words “Place” and “Base,”  as well as “Place in” and “Place of.” This will become clearer as the following text will illustrate.

There are four references to Golgotha, Place of the Skull in the Holy Bible, which is also used within the York Rite Order of the Knight Templars, they are, 1) Mark 15:22, “They brought Jesus to the place called Golgotha (which means “the place of the skull“),” 2) John 19:17, “Carrying his own cross, he went out to the place of the Skull (which in Aramaic is called Golgotha),” 3) Matthew 27:33, “They came to a place called Golgotha (which means “the place of the skull“),” and 4) Luke 23:33, “When they came to the place called the Skull, they crucified him there, along with the criminals–one on his right, the other on his left.”

It should be stressed that at this point most Mason’s stop their understanding of the term Golgotha; and it is understandable that they might think there is nothing more; but this is not the case. Let me explain further.

In esoteric teachings there is also the relatable term Golgotha, Base of the Skull, which also has several legends. In fact, we can see that Adam’s skull was buried at the base of the crucifix, and as we know, this is where Jesus was crucified; at Golgotha, “If you ever see a skull at the base of a crucifix, you can know that it symbolizes Adam’s skull that was allegedly found buried at the site of Jesus’ crucifixion.” This quote is supported by the account that Shem and Melchizedek had gone to Noah’s Ark to obtain the body of Adam, and were subsequently led by Angels to the hill shaped like a skull, “According to these accounts, Shem and Melchizedek traveled to the resting place of Noah’s Ark, retrieved the body of Adam from it, and were led by Angels to Golgotha – described as a skull-shaped hill at the centre of the Earth.” Therefore, as the above quotes illustrate, the base also relates to the Golgotha story. Indeed, Adam was buried under or at the base of Golgotha – Place of the Skull. This important point will become clearer.

Dr. George Carey wrote extensively about this topic as well in his book God-Man: The Word Made Flesh (1920). In short, he clearly illustrated Biblical and Biological comparisons, when he wrote that Golgotha means both “place of the skull in Hebrew” and “the base of the skull” in anatomy ((Dr. George Carey, God-Man: The Word Made Flesh, 1920, p. 51).

Furthermore, on page 121, Carey also stated that a seed or Jesus traveled up through the spinal cord oil to the base of the skull, Golgotha, where it/he may be crucified; that is unless virtuous behavior saves and regenerates it/him; he wrote, “Jesus, the monthly seed, christened in the waters of Jordan, the marrow or oil of the spinal cord, and crucified (refined or transmuted) by crossing the nerves of regeneration at the junction of the medulla and cerebellum at the base of the skull, Golgotha, where the christened or christed seed is crucified, or crossified, in the regenerative process” (p. 120).

Casey further stated that the “pneumogastric nerve” rose up through the “fourth ventricle of the head,” thereby connecting itself to the cerebellum at the “base of the skull Golgotha.” Moreover, “this wonderful nerve has six different physical functions, in addition to the deeply esoteric office of being the channel for the Holy Breath, or Holy Ghost, without which there would be no conception of the Holy Child, the WORD” (p. 46).

You see, the body secretes a “thick, oily and salty substance,” which is often referred to as an oil, which in Greek means Christ. This oil is in the spinal cord and is carried up where it crosses “the Ida and Pingala” or “two fluid nerves that end in a cross in medulla oblongata, where it contacts the cerebellum (Golgotha the place of the skull).” Consequently, the cerebellum is also referred to as “Golgotha the place of the skull” (p. 89).

In the book the Kabbalah Unveiled, it was further stated that the skull or cranium was “Golgoltha” (Begolgoltha), and Golgotha is where Jesus was crucified, “In the New Testament it is worthy to note that Jesus Christ (the Son) is said to be crucified at Golgotha (the skull)” (S. L. Mathers, Kabbalah Unveiled, 2003, p. 72). And on page 303, there is a short reference to an alchemical, or Manna dew, formula, “Into this skull (of Microprosopus) distilleth the dew from the White Head (of Macroprosopus), and covereth it.” Further down the page, it also made a short reference to the varying meanings to Golgeltha, Skull, “Nine thousand myriads of worlds receive influence from and are uphold by that GVLGLTHA, Golgeltha, Skull.” Although short, these additional references give even further meaning and relationship to Golgotha.

Many P. Hall also referenced a similar phrase, “Golgotha, the place in the skull,” when he mentioned the spirit world. He held that “the brain is the upper room… where Jesus met with his disciples.” In fact, there were “twelve convolutions” within the brain that sent messages through the nervous system into the “body below in order to open a pathway of understanding, or to “preach the Gospel in the middle earth.” Much of this activity was centered around the “third ventricle,” often called the “Mercy Seat, the Holy of Holies.” In essence, one’s spirit ascends from within the brain, “Golgotha, the place in the skull.” Hall further related the fact that it is a well known esoteric fact that the “spirit not only leaves, but also enters the body through the crown of the head,” which more than likely gave rise to “the story of Santa Glaus and his chimney” (Manly P. Hall, The Occult Anatomy of Man, 1929, p. 8).

To give even further credence to this argument, Hall also mentioned Golgotha in his book, Man, the Grand Symbol of the Mysteries, and that it represented a burial place, as well as a skull, “The Hebrew word Gulgoleth (Golgotha), which means both a skull and a burial place” (Manly P. Hall, Man, the Grand Symbol of the Mysteries, 1932, p. 190).

It goes without saying that the ancients had more than one meaning for Golgotha, as has been illustrated again and again in this writing. As such, all three terms, Golgotha, Place of the Skull, Golgotha, Base of the Skull, and Golgotha, Place in the Skull are relatable to the esoteric studies (physically and spiritually) within Freemasonry.

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

 

 

 

Albert Pike’s views on how Rationalism Destroyed Spiritualism

Although short, this writing is of particular importance. You see, contemporary culture has replaced the ideals of spiritualism with rational thought. However, at least according to Albert Pike, rational thought should be based on divinely inspired thinking, certainly not man’s justifications for whatever he can assert. There is little doubt that our culture is continually and constantly changing; but the further we distance ourselves from God, it becomes evident that we have lost our way.

Pike firmly believed that God gave man his intelligence, or soul; which is something that existed well before being placed into a human body. As such, his reasoning, like his irrational principle also comes from God. Therefore, within man exist “inclinations and passions” that produces order and disorder; something that emanates from spirits. As a result, within the earthly body runs both the “irrational Principle” and the “rational Principle,” which operate concurrently, and “are hated by God.” Moreover, the “rational soul” is held captive in a prison, much like that of a coffin (Albert Pike, Morals and Dogma, 1872, p. 251).

Therefore, the present state of man is not his “primitive condition,” like that of the Logos, or his “first estate.” No, he must “raise himself again” through ancient wisdom, and the use of “Angels, which God has commissioned to aid” man to free himself from the human body’s bond on reality.  Likewise, an evil existence is permitted by God, because he wants man to exercise this liberty over himself. As such, the purification of the soul is conducted, not by any law, but by the light from the heavenly realms above.  Yet, there are those who will “persevere in evil,” who go from “body to body,” sitting firmly in the seats of passion and the devil’s desire (p. 251).

So what can an animal tell us about instinctiveness? There is of course a difference between the common animal and man, or them and us. An animal thinks, dreams, remembers, plans, devises, loves, and even communicates its thoughts with other animals; just like that of man. Therefore, the animal is rational, like that of man. In fact, it is this similarity that has caused many to believe that the common animal has a soul. It is this “insoluble mystery” that has puzzled man since the beginning of time itself. Therefore, as some have speculated “‘instinct’ is but a word without meaning.” Pike further explained that perhaps God was in the animal, making it “the greatest and most wonderful of mysteries.” Consequently, like man, an animal is not a machine (p. 303).

Among the Platonists was the belief that matter was inert; that it had a “lawless motive power” with “an ungodlike soul.” Although controlled by God, it was a “plastic power of the Deity;’ although turbulent, it was still “irrational.” By extrapolation, it can be seen that out of chaos was transformed an “organized world” or a “blind soul into a rational principle.” Therefore, the irrational eventually becomes rational; that a “spiritual life” is possible for humanity. Yet, this progress is all too often dependent on the “blind sway of passion and appetite”, and “malignant spirits” and their offspring (p. 556).

Amongst Alexandrian Gnosticism existed the concept that perfection was “ever evolving itself into the less perfect.” In short, in opposition to this “fullness” is the possibility of a “divine life.” Like the belief that a “shadow accompanies the light.” Furthermore, matter, like stagnant water, contains a dead life, and has an “inherent tendency” toward that of evil. It has even been speculated that life is foreign to itself, because it “makes no encroachment on the Divine.” Sadly, the concept of a Divine Life has become a feeble notion, only because we have removed ourselves from the concept of perfection; that such a notion is not possible. We now accept the idea that man is “imperfect” and a “defective product;” instead of seeking “its connection with the chain of Divine Life.” Our society seeks and kneels at the altar of “material chaos” instead. However, what if man could sample just a “drop from the fullness of the Divine life” that “bubbles over into the bordering void” he now dismisses. By this “comixture with the living principle” man could receive the well being he has hidden within himself, but instead, he is “corrupted by mingling with the chaotic mass.” The “new world,” once taught by the ancients, has resulted in a defective life of “ungodly nature-power, which obstinately resists all influence of the Divine.” The world now allows “wicked men and malignant spirits” to rule with a “rational will,” rather than a spiritual one. “Blind passions” have ascended to rule man’s logic and emotions. Whereas, a “soul under divine reason” resists such desires (p. 555).

Aristotle deducted that God was personal; that he was living and loving, unlike the Hebrew God, who was based on intelligence; a common idea from the time period. Nevertheless, in time “moral action and objective thought” were dismissed for the “veil of impenetrable mystery.” This contradiction can be resolved by an understanding of ideas that move (spiritualism) and don’t move (rationalism).  As such, God (spiritualism) is the “final cause,” or the “one form;” the “one good, including all good, the goal of the longing of the universe, moving the world as an object of love,” like “rational desire moves the individual.” Indeed, God is the internal or self realized final cause, having no end beyond himself, “but he is no moral agent.” There is a “divine quality of active and yet tranquil self contemplation” that “characterizes intelligence,” which has a divine mind. His thoughts, unlike ours,  are unconditional.  Unlike God, “man’s good is beyond himself.” Yet God is energy and purity, whereas man can only make a modest effort towards such a lofty aim (p. 679).

The first cause is said to have moved all; or the act was first, followed by the creation of an everlasting universe. Therefore, all movement is caused by God, and out of this movement is the “impenetrable mystery.” Likewise, “God is thus formal, efficient and the final cause.” Likewise, there is a divine active substance for intelligence, which is guided by an intellectual force; “absolute thought is the absolute good,” and “divine thought is the thinking of thought.” And this idea is further supported by Plato, who believed that “the divine principle of good become realized in nature.” In short, if a person is spiritual, he is expressing a love for the “rational desire,” which is all to often forgotten in man’s self centered actions (p. 679-681).

In conclusion, if God is considered rational, are human’s reasonable, no, certainly not; for you see, “to personify the absolute reason, is to determine the Divine Ideal.” This, perhaps more than anything else, is why man falls short of divine reasoning (p. 738). And with regard to the idea that rationalism destroys spiritualism, we see that Pike was right on topic. The further and further we distance ourselves from spiritualism, through the use of rational thought, the less spiritual we have become. Think about that the next time you try to justify your behavior, action, or even a goal, rationally. The following question must always be asked of oneself – are my rational actions in line spiritually?

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

 

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.