Does Immortality Really Exist?

apollo_greek_god_art_02Since my last blog posting, I have received several private questions about Immortality; the biggest question of all was, “does Immortality really exist?” Most of my responses were simply, “Yes, of course.” But now I will take the time to write at length on this topic.

When I first discovered that Albert Pike and Elphas Levi were discussing the topic of Immortality, I was of course baffled with this same question, so I did some lengthy research. My first effort led me to the Holy Bible, which is full of Immortal stories, like those of Elijah, Enoch and Moses:

The Bible says that “Elijah went up by a whirlwind into heaven” (2 Kings 2:11), “Enoch was translated that he should not see death” (Hebrews 11:5), and “God took him” (Genesis 5:24), and Moses appeared in the transfiguration with Jesus (Matthew 17:3).

As my researched continued, I discovered other biblical figures, which led me to even bigger questions, like, how long did they live before they died? Here is an interesting list of biblical Immortals and their ages:

1 Adam 930 Genesis 5:4
2 Seth 912 Genesis 5:8
3 Enosh 905 Genesis 5:11
4 Cainan 910 Genesis 5:14
5 Mahalalel 895 Genesis 5:17
6 Jared 962 Genesis 5:20
7 Enoch 365 (translated) Genesis 5:23
8 Methuselah 969 Genesis 5:27
9 Lamech 777 Genesis 5:31
10 Noah 950 Genesis 9:29

Moreover, Abraham lived 175 years, “And these are the days of the years of Abraham’s life which he lived, an hundred threescore and fifteen years” (Genesis 25:7); and in the Mormon faith, it is believed that John the Baptist, Peter, James and Moroni are still alive,In the current dispensation, resurrected beings, including John the Baptist, Peter, James, and Moroni.” And Adam and Eve were originally Immortals, “Christian theology holds that Adam and Eve lost physical immortality for themselves and all their descendants in the Fall of Man…”


You see, throughout history, mankind has maintained legendary stories of Immortals, like the Sumerian king Ziusudra who earned Immortality after the great flood; similar to the story of Noah, who also lived 950 years – see above biblical list. As well, Markandeya was an ancient sage and a celebrated devotee of both Shiva and Vishnu, who became an immortal at the age of sixteen. Or how about the Greek legend Tithonus, or Aurora, who was granted eternal life, but not eternal youth. Any discussion of Immortality would not be complete without a discussion of the Wandering Jew, who taunted Jesus on the way to the Crucifixion and was then cursed to walk the earth until the Second Coming. Then there is the story of the  Three Nephites who were given power over death in order to fulfill their desires to minister among men until the return of Jesus. And of course, the Arthurian Knight Sir Galahad, whose quest for the Holy Grail led to his Immortality; which can be aligned with Merlin the Magician, also an Immortal, who coexisted about the same time period. And least not is the story of St. Germain, an Immortal Freemason who has appeared and disappeared for the last three hundred years. In fact, I personally know a Masonic Brother who met with him on several occasions.

Now keep in mind, in my mind and in the minds of many other people, an Immortal is anyone who lived more than 100 years. Although, others have differing opinions on the topic. In fact, today we often use the terms Centenarians (over 100) or Super-Centenarians (over 110). The way I have come to understand one’s longevity is that of choice. If a person can live to 100, why does he or she have t0 die at all. In other words, one can live as long as he or she wants to, or believes is possible. It is a state of mind as well as body. Case in point, here is the story of Mbah Gotho, a 145 year old man, who is now prepared to die:

An Indonesian man who has emerged from obscurity to claim he is the world’s oldest at an incredible 145 years has revealed he is ready to die now. According to documentation recognised by Indonesian officials, Mbah Gotho is 145 and was born on 31st December 1870. He has not surprisingly outlived all 10 of his siblings as well as his four wives, the last of whom died in 1988. All of his children have also died, and now he is survived by his grandchildren, great grandchildren, and great-great grandchildren. If correct, that makes him significantly older than the verified oldest person in the world ever, a title that belongs to French woman Jeanne Calment, who lived to be 122. The super senior citizen from Sragen, Central Java, was interviewed by Liputan 6 television news. He said he has been through it all and would not mind passing on. ‘What I want is to die. My grandchildren are all independent,’ he told Liputan 6 on Tuesday. Suryanto, Mbah Gotho’s grandson, said his grandfather has been preparing for his death ever since he was 122, but it never seemed to come.

Mbah Gotho clearly illustrates my point that only now, at the age of 145, is he ready to die, which will more than likely end in his death. However, prior to this point, he must have wanted to live, even past what he originally thought at age 122. I have also read of several accounts of people who have gained an Immortal status, but could not die; like the Greek legend  Chiron, the founder of the Medical Arts, “One day when Hercules, one of his pupils, was visiting Chiron, they were examining one of his arrows. One of them fell on Chiron’s thigh, inflicting an agonizing wound. The wound was so painful that Chiron wanted to die, but, being immortal, he couldn’t.” I know, I know, some might say that this story is based on Greek Mythology, i.e. a myth. Really, the one thing I have learned from my studies of Albert Pike and Elphas Levi is to listen to these allegorical stories, like the bible itself, which are nothing but mythological accounts, and within these stories are lessons for everyone to learn from; like that of Immortality.  Mbah Gotho may in fact have gained an Immortal status by accident, and only because of his remote location in Indonesia is he free to live an unobstructed life that led him to an Immortal status; and now only after the world found out about his Immortality does he want to die. This again is a lesson of Immortality, which is maintaining a concealed or incognito state; that is why Immortals so often fake their death.

I know most people have been conditioned to think that if they live to 70, 75 or even 80 years old that they have been lucky; not really. In fact, the human body is programmed to continually rejuvenate and heal itself. Case in point, when a healthy man or woman cut themselves, their bodies will normally heal the wound within a week or two. When someone breaks a bone, again the body heals itself. However, humanity has been conditioned to believe that they can only live a certain amount of years; again, this is nothing but conditioning, or Pavlovian or respondent conditioning.

Along this line of thinking, most people think living to a hundred years old or even a hundred and ten years old is unthinkable. Honestly though, it is more common than most people think. One hundred year old men and women are becoming common place today; and, like I mentioned earlier, if one can live to a hundred, why not two hundred years old, or 500 hundred years old! Take a look at this list of over 200 Living Centenarians:

The following is a list of living centenarians (living people who have attained the age of at least 100 years) known for reasons other than their longevity. For more lists of centenarians, see lists of centenarians. For living people known for their longevity and not necessarily for other reasons, see List of oldest living people.

Name Born Age Notability
Leoncio Afonso September 12, 1916 100 years, 135 days Spanish geographer[182]
Edward Allcard October 31, 1914 102 years, 86 days British naval architect, marine surveyor, yachtsman and author[91]
Lukas Ammann September 29, 1912 104 years, 118 days Swiss actor[28]
Svend Asmussen February 28, 1916 100 years, 332 days Danish jazz violinist[155]
Ronald Atkins June 13, 1916 100 years, 226 days British politician[164]
Duffy Ayers September 19, 1915 101 years, 128 days English portrait painter[131]
Yuan Baohua January 13, 1916 101 years, 12 days Chinese educator and academic[145]
Joseph Barnes November 14, 1914 102 years, 72 days Irish physician and co-founder of ICROSS[93]
René Bauler (de) September 17, 1914 102 years, 130 days Luxembourg footballer[81]
Eric Bentley September 14, 1916 100 years, 133 days British-born American critic, playwright, singer, editor and translator[184]
Gretel Bergmann April 12, 1914 102 years, 288 days German high jumper[63]
Victor Garaygordóbil Berrizbeitia October 17, 1915 101 years, 100 days Spanish Roman Catholic bishop[136]
Bob Berry June 11, 1916 100 years, 228 days New Zealand dendrologist[163]
Pappukutty Bhagavathar March 29, 1913 103 years, 302 days Indian singer and actor[37]
S. Prestley Blake November 26, 1914 102 years, 60 days American businessman, co-founder of the Friendly Ice Cream Corporation[94]
Harry Blamires November 6, 1916 100 years, 80 days English Anglican theologian, literary critic, and novelist[189]
Cecilia Caballero Blanco September 30, 1913 103 years, 117 days Widow of President of Colombia, Alfonso López Michelsen; First Lady of Colombia [51]
Damián Iguacén Borau February 12, 1916 100 years, 348 days Spanish Roman Catholic bishop[151]
Salvador Borrego April 24, 1915 101 years, 276 days Mexican journalist, historical revisionist and writer[110]
José Bragato October 12, 1915 101 years, 105 days Italian-born Argentine cellist, composer, conductor, arranger and musical archivist[135]
Eric Bransby October 25, 1916 100 years, 92 days American artist and muralist[188]
George Braziller February 12, 1916 100 years, 348 days American book publisher[152]
Edgar Britt October 30, 1913 103 years, 87 days Australian jockey[54]
Mortimer Caplin July 11, 1916 100 years, 198 days American lawyer, educator, and founding member of Caplin & Drysdale[172]
Matilde Capuis January 1, 1913 104 years, 24 days Italian composer[33]
Mary Carlisle February 3, 1914 102 years, 357 days American actress and singer[58]
Gisèle Casadesus June 14, 1914 102 years, 225 days French actress[69]
Neus Català October 6, 1915 101 years, 111 days Spanish political activist[134]
Guy Charmot (fr) October 9, 1914 102 years, 108 days French resistance fighter[88]
Saul Cherniack January 10, 1917 100 years, 15 days Canadian lawyer and politician[199]
Gabriel Chiramel December 11, 1914 102 years, 45 days Indian educator, scholar, author and social reformer[96]
Saloua Raouda Choucair June 24, 1916 100 years, 215 days Lebanese painter and sculptor[167]
Georges-Emmanuel Clancier May 3, 1914 102 years, 267 days French poet[66]
Beverly Cleary April 12, 1916 100 years, 288 days American writer[158]
Ruth Johnson Colvin December 16, 1916 100 years, 40 days American reading skill advocate, founder of ProLiteracy[196]
Mac Conner November 12, 1913 103 years, 74 days American commercial illustrator[55]
William Coors August 11, 1916 100 years, 167 days American brewer[175]
Irwin Corey July 29, 1914 102 years, 180 days American comic and actor[75]
Marvin Creamer January 24, 1916 101 years, 1 day American sailor[147]
Louis Crump May 21, 1916 100 years, 249 days American politician[160]
Neagu Djuvara August 31, 1916 100 years, 147 days Romanian historian, essayist, journalist, novelist and diplomat[179]
Dobri Dobrev July 20, 1914 102 years, 189 days Bulgarian ascetic and philanthropist[74]
Fred J. Doocy May 5, 1913 103 years, 265 days American politician[41]
Gillo Dorfles April 12, 1910 106 years, 288 days Italian art critic, painter and philosopher[4]
Kirk Douglas December 9, 1916 100 years, 47 days American actor, producer, director, and author[195]
David Douglas Duncan January 23, 1916 101 years, 2 days American photojournalist[146]
William J. Ely December 29, 1911 105 years, 27 days American lieutenant general[16]
Jean Erdman February 20, 1916 100 years, 340 days American dancer and choreographer[154]
Eduard von Falz-Fein September 14, 1912 104 years, 133 days Russian-born art patron[27]
Magda Fedor January 14, 1914 103 years, 11 days Hungarian sports shooter[57]
Marko Feingold May 28, 1913 103 years, 242 days Austrian president of the Jewish community in Salzburg[43]
Ken Feltscheer June 9, 1915 101 years, 230 days Australian rules footballer[116]
D. J. Finney January 3, 1917 100 years, 22 days British statistician[198]
James C. Floyd October 20, 1914 102 years, 97 days Canadian aerospace engineer[90]
Fred Fox July 14, 1914 102 years, 195 days American French horn player and brass instrument teacher[73]
Vincent Foy August 14, 1915 101 years, 164 days Canadian Roman Catholic cleric and theologian[128]
William Frankland March 19, 1912 104 years, 312 days British immunologist[21]
Frankie Muse Freeman November 24, 1916 100 years, 62 days American civil rights attorney[191]
Jacque Fresco March 13, 1916 100 years, 318 days American futurist[156]
Jean Fritz November 16, 1915 101 years, 70 days American children’s writer[139]
Katherine Fryer August 26, 1910 106 years, 152 days British artist[6]
Marian Fuks September 28, 1914 102 years, 119 days Polish historian[84]
Hal Geer September 13, 1916 100 years, 134 days American producer and filmmaker[183]
Julie Gibson September 6, 1913 103 years, 141 days American actress and singer[49]
Harry E. Goldsworthy April 3, 1914 102 years, 297 days American Air Force lieutenant general[61]
David W. Goodall April 4, 1914 102 years, 296 days Australian botanist and ecologist [62]
Maxine Grimm May 18, 1914 102 years, 252 days American philanthropist[67]
Daphne Lorraine Gum January 24, 1916 101 years, 1 day Australian educator[148]
Richard K. Guy September 30, 1916 100 years, 117 days British mathematician[187]
Karl Otto Götz February 22, 1914 102 years, 338 days German artist[59]
George Haigh June 26, 1915 101 years, 213 days English professional footballer[121]
Frank Handlen September 26, 1916 100 years, 121 days American painter[185]
Reinhard Hardegen March 18, 1913 103 years, 313 days German U-boat commander[35]
John C. Harkness November 30, 1916 100 years, 56 days American architect[193]
Cosmo Haskard November 25, 1916 100 years, 61 days British colonial administrator[192]
Olivia de Havilland July 1, 1916 100 years, 208 days British-American actress[168]
Åke Hellman July 19, 1915 101 years, 190 days Finnish painter[123]
Fritz Hellwig August 3, 1912 104 years, 175 days German politician and European Commissioner[23]
Carmen Herrera May 31, 1915 101 years, 239 days Cuban-American painter[115]
Frances Hesselbein November 1, 1915 101 years, 85 days American President and CEO of the Frances Hesselbein Leadership Institute[137]
Felicity Hill December 12, 1915 101 years, 44 days British Royal Air Force officer[143]
Randolph Hokanson June 22, 1915 101 years, 217 days American pianist[120]
Olivia Hooker February 12, 1915 101 years, 348 days American civil rights figure[101]
Johan van Hulst January 28, 1911 105 years, 363 days Dutch politician[10]
Jeremy Hutchinson March 28, 1915 101 years, 303 days British lawyer and peer (Baron Hutchinson of Lullington)[107]
Muazzez İlmiye Çığ June 20, 1914 102 years, 219 days Turkish archaeologist[71]
Lennart Israelsson (sv) February 6, 1916 100 years, 354 days Swedish investor, phliantropist and former train dispatcher[150]
Florence S. Jacobsen April 7, 1913 103 years, 293 days American activist; President of the Young Women’s Mutual Improvement Association[38]
Gertrude Jeannette November 28, 1914 102 years, 58 days American actress[95]
Charles Wycliffe Joiner February 14, 1916 100 years, 346 days American federal judge[153]
Muhammad Ibrahim Joyo August 12, 1915 101 years, 166 days Pakistani teacher, writer, scholar, and Sindhi nationalist[126]
Aarne Kainlauri May 25, 1915 101 years, 245 days Finnish athlete[113]
Ata Kandó September 17, 1913 103 years, 130 days Hungarian-born Dutch photographer[50]
Ed Keats January 30, 1915 101 years, 361 days American rear admiral[99]
Ida Keeling May 15, 1915 101 years, 255 days American track and field athlete[112]
Hans-Alwin Ketels (de) October 19, 1913 103 years, 98 days German politician[52]
Barys Kit April 6, 1910 106 years, 294 days Belarusian scientist[3]
Ferdinand Knobloch August 15, 1916 100 years, 163 days Czech psychiatrist and professor[177]
Franciszek Kornicki December 18, 1916 100 years, 38 days Polish fighter pilot[197]
Fred Kummerow October 4, 1914 102 years, 113 days American physiologist[87]
John Kundla July 3, 1916 100 years, 206 days American basketball coach[169]
Margaret Morgan Lawrence August 10, 1914 102 years, 168 days American psychiatrist and psychoanalyst[76]
Everett Lee August 31, 1916 100 years, 147 days American conductor and violinist[180]
George N. Leighton October 22, 1912 104 years, 95 days American judge[29]
Bernard Lewis May 31, 1916 100 years, 239 days British-American historian[162]
Jessie Lichauco January 10, 1912 105 years, 15 days Cuban-born Filipino-American philanthropist[18]
Leonard Litwin October 16, 1914 102 years, 101 days American real estate developer[89]
Norman Lloyd November 8, 1914 102 years, 78 days American actor[92]
Trento Longaretti September 27, 1916 100 years, 120 days Italian painter[186]
Megan Lowe November 17, 1915 101 years, 69 days English cricketer[140]
Bill Lucas January 16, 1917 100 years, 9 days British long-distance runner[201]
Alice Ludes December 20, 1912 104 years, 36 days American singer[32]
Don Lusk October 28, 1913 103 years, 89 days American animator[53]
John Lysak August 16, 1914 102 years, 162 days American canoeist[77]
Hans Maier July 11, 1916 100 years, 198 days Dutch Olympic water polo player[173]
Albert Malbois November 17, 1915 101 years, 69 days French Roman Catholic bishop[141]
Leonard Manasseh May 21, 1916 100 years, 249 days British architect[161]
John Manners September 25, 1914 102 years, 122 days British cricketer and naval officer[83]
Clara Marangoni November 13, 1915 101 years, 73 days Italian gymnast[138]
Robert Marchand November 26, 1911 105 years, 60 days French cyclist[15]
Lambert Mascarenhas September 17, 1914 102 years, 130 days Indian journalist, freedom activist and writer[82]
Kenneth Mayhew January 18, 1917 100 years, 7 days British Army veteran, knight of the Military William Order[202]
Roberta McCain February 7, 1912 104 years, 353 days American, mother of John McCain[19]
Dave McCoy August 24, 1915 101 years, 154 days American founder of the Mammoth Mountain Ski Area[129]
Thelma McKenzie April 6, 1915 101 years, 294 days Australian cricketer[108]
Milton Thiago de Mello February 5, 1916 100 years, 355 days Brazilian primatologist[149]
Draja Mickaharic April 10, 1912 104 years, 290 days Bosnian-born American author and occultist[22]
Richard Millard October 2, 1914 102 years, 115 days American suffragan bishop[85]
Moi-Yo Miller April 24, 1914 102 years, 276 days Australian assistant to magician Dante[65]
Henry Morgenthau III January 11, 1917 100 years, 14 days American author and television producer[200]
Patricia Morison March 19, 1915 101 years, 312 days American actress and mezzo-soprano singer[105]
John G. Morris December 7, 1916 100 years, 49 days American picture editor and photojournalist[194]
Sterling Newberry August 10, 1915 101 years, 168 days American inventor and microscopist[125]
Eric P. Newman May 25, 1911 105 years, 245 days American numismatist[12]
Zoe Dell Nutter June 14, 1915 101 years, 225 days American dancer, model, promoter, pilot and philanthropist[118]
Teodor Oizerman May 14, 1914 102 years, 256 days Soviet and Russian philosopher, RAS academician.
Giuseppe Ottaviani May 20, 1916 100 years, 250 days Italian masters athlete[159]
Lucy Ozarin August 18, 1914 102 years, 160 days American military physician and psychiatrist[78]
William Pachner April 17, 1915 101 years, 283 days Czech painter[109]
Boris Pahor August 26, 1913 103 years, 152 days Slovene writer[48]
Nicanor Parra September 5, 1914 102 years, 142 days Chilean poet, mathematician, and physicist[80]
Donald Pellmann August 12, 1915 101 years, 166 days American masters athlete[127]
Edward Pinkowski August 12, 1916 100 years, 166 days American writer, journalist, and Polonia historian[176]
Bernardino Piñera September 22, 1915 101 years, 125 days Chilean Roman Catholic bishop[133]
Gertrude Poe September 21, 1915 101 years, 126 days American journalist, lawyer, real estate agent, insurance agent, and radio broadcaster[132]
Brunhilde Pomsel January 11, 1911 106 years, 14 days German personal secretary to Joseph Goebbels[9]
Jack Pope April 18, 1913 103 years, 282 days American jurist; Chief Justice of the Supreme Court of Texas[39]
Yitzhak Pundak June 13, 1913 103 years, 226 days Israeli general, diplomat and politician[44]
Milton Quon August 22, 1913 103 years, 156 days American animator, artist and actor[46]
Ingeborg Rapoport September 2, 1912 104 years, 145 days German neonatologist[25]
Karl Rawer April 19, 1913 103 years, 281 days German physicist[40]
Fazlollah Reza January 1, 1915 102 years, 24 days Iranian university professor and electrical engineer[98]
David Rockefeller June 12, 1915 101 years, 227 days American banker[117]
Manuel Rodriguez Sr. January 1, 1912 105 years, 24 days Filipino printmaker[17]
George Rosenkranz August 20, 1916 100 years, 158 days Hungarian-born Mexican biochemist[178]
Dovey Johnson Roundtree April 17, 1914 102 years, 283 days American civil rights activist, ordained minister, and attorney[64]
Jean Rouverol July 8, 1916 100 years, 201 days American author, actress and screenwriter[171]
Geoffrey Alexander Rowley-Conwy March 8, 1912 104 years, 323 days British peer (9th Baron Langford)[20]
Dorothy Rungeling May 12, 1911 105 years, 258 days Canadian aviator[11]
Marie M. Runyon March 20, 1915 101 years, 311 days American politician and activist[106]
Lívia Rév July 5, 1916 100 years, 204 days Hungarian classical pianist[170]
Zoltan Sarosy August 23, 1906 110 years, 155 days Hungarian-Canadian chess master[1]
Tsuneko Sasamoto September 1, 1914 102 years, 146 days Japanese photographer[79]
Connie Sawyer November 27, 1912 104 years, 59 days American actress[30]
Alan Sayers December 6, 1915 101 years, 50 days New Zealand journalist, photographer and athlete[142]
Marian Cannon Schlesinger September 13, 1912 104 years, 134 days American artist and author[26]
Ramananda Sengupta May 9, 1915 101 years, 261 days Indian cinematographer[111]
Robert H. Shaffer September 13, 1915 101 years, 134 days American academic[130]
Carl J. Shapiro February 15, 1913 103 years, 345 days American philanthropist and entrepreneur[34]
Toko Shinoda March 28, 1913 103 years, 303 days Japanese painter[36]
Neil D. Van Sickle July 8, 1915 101 years, 201 days American Air Force major general[122]
Renée Simonot September 10, 1911 105 years, 137 days French actress[13]
Viola Smith November 29, 1912 104 years, 57 days American drummer[31]
Lyle Smith March 17, 1916 100 years, 314 days American football and basketball player, coach, and college athletics administrator[157]
Eleanor Sokoloff June 16, 1914 102 years, 223 days American pianist[70]
Shivakumara Swami April 1, 1907 109 years, 299 days Indian religious leader and philanthropist[2]
Danuta Szaflarska February 6, 1915 101 years, 354 days Polish actress[100]
Ali Tanrıyar March 15, 1914 102 years, 316 days Turkish politician, former interior minister of Turkey[60]
Harold Temperley March 4, 1915 101 years, 327 days British mathematician[103]
Katsumi Tezuka August 31, 1912 104 years, 147 days Japanese actor[24]
Nini Theilade June 15, 1915 101 years, 224 days Danish ballet dancer, choreographer and teacher[119]
Arthur L. Thurlow May 5, 1913 103 years, 265 days Canadian politician and judge[42]
Georg von Tiesenhausen May 18, 1914 102 years, 252 days German-American rocket scientist[68]
Roman Toi June 18, 1916 100 years, 221 days Estonian composer, choir conductor, and organist[165]
Ruthie Tompson July 22, 1910 106 years, 187 days American animator and artist[5]
Ignacio Trelles July 31, 1916 100 years, 178 days Mexican football player and coach[174]
Vance Trimble July 6, 1913 103 years, 203 days American journalist[45]
Jacqueline Vaudecrane November 22, 1913 103 years, 64 days French figure skater[56]
G. Venkatasubbaiah August 23, 1913 103 years, 155 days Indian Kannada language lexicographer[47]
Anton Vratuša February 21, 1915 101 years, 339 days Slovenian politician, former Prime Minister of Slovenia.[102]
Mary Ward March 6, 1915 101 years, 325 days Australian actress[104]
Ellsworth Wareham October 3, 1914 102 years, 114 days American cardiothoracic surgeon[86]
Eileen Whelan October 30, 1911 105 years, 87 days British cricketer[14]
Neville Wigram, 2nd Baron Wigram August 2, 1915 101 years, 176 days British Army officer and peer (Baron Wigram of Clewer, Berkshire)[124]
D. B. H. Wildish December 24, 1914 102 years, 32 days British vice admiral[97]
Elder Roma Wilson December 22, 1910 106 years, 34 days American gospel harmonicist[8]
Mac Wilson July 9, 1914 102 years, 200 days Australian rules footballer[72]
Mary Wilson January 12, 1916 101 years, 13 days English poet and the widow of British Prime Minister Harold Wilson.[144]
John S. Wold August 31, 1916 100 years, 147 days American business leader and politician[181]
Herman Wouk May 27, 1915 101 years, 243 days American novelist[114]
Al G. Wright June 23, 1916 100 years, 216 days American bandleader and conductor[166]
Izabella Zielińska December 10, 1910 106 years, 46 days Polish pianist[7]
Mihai Șora November 7, 1916 100 years, 79 days Romanian philosopher and essayist[190]

Now that we know 100 year old men and women are more common than commonly believed, why then is it such a stretch to think Immortality is a possibility. Why is it that most people won’t even consider the possibility? In short, we have been conditioned to think otherwise. By reading Albert Pike and Elphas Levi, I have come to understand that Immortality is not only a possibility, but a reality; a topic I will be discussing in upcoming blog postings. I have learned that Immortals live among us, but they hid their identity and even fake their deaths for fear of persecution. Nevertheless, we are evolving as a culture to a point in time, when they will no longer have to fear for their safety. When everyone realizes the truth of Immortal existence, and when everyone realizes it is a choice, these Immortals will come out of their hiding and reveal their secrets to mankind.

Immortality is not just a lost art; in fact, there are men and women among us now that continue to instruct mankind. Yet, they are constantly mocked by the unbelievers, those who believe in mortality, which ends in death. One such man was Ben Abba (probably a pseudonym), who appeared a few years back to tell his story about meeting a 2,800 year old man, but who has since disappeared from the Internet. He did a series of Internet radio shows, whereby he told a compelling story about a man who met Jesus, was a Knights Templar and escaped to Scotland before the purge; and most of all, he gave lessons in attaining an Immortal state.

Or how about Robert Coon, who wrote several compelling books about attaining Immortality; the most compelling of all was his book, the Path of the Phoenix (2009). I read several of his books while I was reading Pike and Levi, which helped me interpret these readings. In fact, I remember commenting to an Immortal Masonic brother who has been aiding my studies that Coon had become a code to the cipher. For those individuals who desire to fully understand the lessons of Pike and Levi, I highly recommend Robert Coon’s books. Here is an excerpt from his blog:

1. Why seek Physical Immortality?

The short answer is that Physical Immortality is about total liberty. To have Total Liberty means that you have overcome all limitations, including death. Esoterically, it’s the freedom to “come and go as the wind.” In mundane terms, you’ll help contribute to the death of the funeral industry.

2. What do you mean by “Physical Immortality”?

Physical Immortality means having a physically immortal body.

My latest discovery is Annalee Skarin, an excommunicated Mormon who wrote the book Ye Are Gods (1952). Some people believe she had attained an Immortal state, while others have made the claim that her grave site proves she is not an Immortal. The problem with this theory is that most prominent Immortal teachers must fake their deaths in order to remain safe. Regardless, the one thing we do know is her grave site claimed she lived to 99 years old; really, how obvious could she had been. By leaving a headstone of her birth date and death date that claimed she was only one year less of the 100 year goal of Immortalism. She taught us a lesson, even while faking her death. Well done.

With all this material laid out in front of you, now let us reexamine the question, does Immortality really exist. I have come to the conclusion that Immortality does in fact exist, but it is not an easy thing to attain. In order to attain an Immortal state, one must become a serious student of this wonderful mystery. Yes, God left mankind this incredible gift, but he only left it for the worthy, a topic I will be writing about in future blog postings. In advance of these writings, feel free to follow me on Facebook or Twitter, where I give daily lessons on attaining an Immortal state.

So Mote It Be!

Hank Kraychir





Albert Pike’s Immortal Lessons

ddddAfter reading Albert Pike’s book, Morals and Dogma (1871), twice, followed by Elphas Levi’s book, History of Magic (1860), I made a most interesting discovery; but more on that a little later. You see, this significant discovery was not fully understood until after reading Levi’s book. As most students of Pike already understand, he was heavily influenced by Levi’s writings.

The saddest part of this whole adventure was when I heard the nonsense that Pike simply plagiarized Levi’s earlier work – as though this was a bad thing – let me explain. Firstly, one must understand the historical development of copying another persons written work. In the past, such behavior was a sign of respect; but over time, especially in the West, it has become a despised activity. Actually, in academia, it is now considered a high crime. Nevertheless, even though it is considered a terrible deed today, it wasn’t always so; in truth, “Plagiarism is a very ancient art.” That is why, I believe, Pike simply used Levi’s earlier works in his book Morals and Dogma – which was to send a clear Masonic message to his brethren; that is if they were/are wise enough to pick up on this important point. The unfortunate part of this whole historical point is pundits of Pike today love to use the plagiarism argument as a reason to dismiss his important historical book.

Yet, I now believe that Pike used the verbatim text for a specific reason. In short, he left a trail a mile long and a mile wide for anyone interested in learning the truth about Immortality. There is little doubt that Pike’s book, Morals and Dogma, is one of the most difficult to understand Masonic publications available today; so much so, I have read it at length, from cover to cover, twice, and have opened it for proportional study no less that a thousand times, in order to fully understand its hidden secrets. Nevertheless, it was because of Pike’s direct plagiarized sections from Levi’s book, History of Magic, that helped me better understand what Pike was trying to convey. Specifically, Levi held the key to fully understanding Pike; and only by studying Levi will one fully understand what Pike was trying to convey. But, I would have never understood this distinction without the Masonic pundits of Pike trying to discredit him for his use of Levi’s work. You see, even the fool has his purpose (Smile*)!

There have been countless Masonic historians and authors who have tried to understand what Pike was trying to convey; and just as many casual readers, if not more, who dismissed his writings due of a lack of understanding. One can’t fully understand Pike from a contemporary perspective. In fact, I am often asked why I disfavor contemporary Masonic publications in favor of older ones. The simple answer is almost every contemporary Masonic historian and author is not willing to look at Pike’s writings – as the ancients looked upon the mysteries – which is allegorically. Sadly, most, if not all, contemporary Masonic authors don’t even understand, or are willing to learn, Masonic allegory. In short, my discovery was made only through the use of allegorical interpretation; as Pike clearly explained:

These metaphysical ideas, with difficulty comprehended by the mass of the Initiates, were represented by figures, by symbols, and by allegorical analogies; no idea being so abstract that men do not seek to give it expression by, and translate it into, sensible images. The attraction of Secrecy was enhanced by the difficulty of obtaining admission. Obstacles and suspense redoubled curiosity (Albert Pike, Morals and Dogma, 1871, p. 673).

Pike now discusses why the mysteries are hidden allegorically:

A Spirit,’ he said, ‘that loves wisdom and contemplates 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 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‘ (Albert Pike, Morals and Dogma, 1871, p. 108).

Did you catch that last sentence?… “The truth must be kept secret, and the masses need a teaching proportioned to their imperfect reason.” What secret was Pike writing about? Do we honestly think Masonic secrets revolve around just Masonic behavior? Sadly, I once believed that was all there was to Masonic secrecy; but no longer. There is a far more important secret hidden within Morals and Dogma; and it is the secret of Immortality of the flesh. Yes, the Philosophers Stone, the Elixir of Life, etc.

xssrNow that we know there is a hidden secret within the mysteries of the Craft, let’s take a closer look at Levi and what he had to say on the matter:

This light is the quintessence of Paracelsus and is either latent or active in all created substances. Such quintessence is the true elixir of life, and it is extracted from earth by cultivation; from metals by incorporation, rectification, exaltation and synthesis; from plants by distillation and coction; from animals by absorption; from men by generation; from the air by respiration. In this sense we are told by Aristeus that air must be derived from air; by Khunrath that living mercury must be obtained from the perfect man formed by the androgyne; by practically all the sages, that the medicine of metals must be derived from metals and that this medicine—though fundamentally one in all kingdoms—is graduated and specified according to forms and species. Its use is threefold—by sympathy, repulsion or equilibrium. The graduated quintessence was only the auxiliary of forces; the medicine of each kingdom must be derived from the kingdom itself, with the addition of basic mercuryterrestrial or mineral—and of synthetic living mercury, or human magnetism. Such is the rapid and summary sketch of this science, which is vast and profound as the Kabalah, mysterious as Magic, real as the exact sciences, but too long and too often discredited by the frustrated greed of false adepts and by the obscurities with which true sages have surrounded their theories and their processes (Eliphas Levi, History of Magic, 1860, p. 263).

And Levi continued again (I love this one):

Ambrosia answered: ‘To respond adequately to a love which you term supernatural would require an immortal existence. If this love be sacrified heroically to our respective duties during the lives of those who are dear to each of us, it will, beyond all doubt, create for itself an eternity at that moment when conscience and the world will permit us to love one another. It is said that there is an elixir of life; seek to discover it, and when you are certain that you have succeeded, come and see me. Till then, live for your wife and your children, as I also will live for the husband whom I love; and if you meet me in the street make no sign of recognition…‘ At the accents of that voice, the alchemist startled violently; he recognised her whom he had thought fondly to find unchanged. Casting himself on his knees at her feet, he offered her the phial, saying: ‘Take it, drink it, it is life. Thirty years of my own existence are comprised in it; but I have tried it, and I know that it is the elixir of immortality‘ (Eliphas Levi, History of Magic, 1860, p. 321).

So now you have it; Levi discusses the ‘elixir of immortality.’ However, what about Pike, what does he have to say on the subject?:

The Dimensions of the Lodge, our Brethren of the York Rite say, ‘are unlimited, and its covering no less than the canopy of Heaven.’ ‘To this object,’ they say, ‘the mason’s mind is continually directed, and thither he hopes at last to arrive by the aid of the theological ladder which Jacob in his vision saw ascending from earth to Heaven; the three principal rounds of which are denominated Faith, Hope, and Charity; and which admonish us to have Faith in God, Hope in Immortality, and Charity to all mankind‘ (Albert Pike, Morals and Dogma, 1871, p. 14).

And again:

Knowledge is the most genuine and real of human treasures; for it is Light, as Ignorance is Darkness. It is the development of the human soul, and its acquisition the growth of the soul, which at the birth of man knows nothing, and therefore, in one sense, may be said to be nothing. It is the seed, which has in it the power to grow, to acquire, and by acquiring to be developed, as the seed is developed into the shoot, the plant, the tree. “We need not pause at the common argument that by learning man excelleth man, in that wherein man excelleth beasts; that by learning man ascendeth to the heavens and their motions, where in body he cannot come, and the like. Let us rather regard the dignity and excellency of knowledge and learning in that where unto man’s nature doth most aspire, which is immortality or continuance (Albert Pike, Morals and Dogma, 1871, p. 111).

Here we see Pike discussing the real human treasure is not an afterlife; instead, we read that knowledge and learning is man’s nature, or put another way, the continuance of the human body through Immortality.

I do think a short explanation into the word usage of Immortality is in line at this point; especially after Pike’s use if the word soul. Clearly, most people are taught that Immortality means the Immortal soul in an afterlife status; not true I am afraid. In short, when the word Immortality is used by itself, it refers to an eternal life in your current state. However, if additional words are used with Immortality, like Immortality of the soul, it maybe referring to an afterlife; although, not always. One can still have an Immortal soul and an Immortal body; more on that in another future posting. As such, when reading Pike and Levi, one must consider the context in which the word Immortality is being used to fully understand what they are trying to defend, instruct or comment on.

In conclusion, after studying both of these men over the past several years, it has become apparent that they believed in Immortality of the flesh (and soul) and taught this topic allegorically; otherwise, it would have been discovered much much sooner. I will, of course, be discussing this topic further in next months Gnosismasonry posting. Until then, feel free to follow me on Facebook and Twitter for even more Immortal lessons.

So Mote It Be!!!

Hank Kraychir


Our First Metamodern President – Donald Trump.


As I mentioned in my October 1, 2016 post, Post-Postmodernism or Metamodernism and Freemasonry, our culture was changing from a Postmodern to a Metamodern culture. I would like to say that I predicted the outcome of this year’s election, but that would not be the truth. The only thing I did was report on this significant cultural change. I have received so many private comments about my writings this past year on the topic of Postmodernism and its devastating effect on the Craft; many of which were supportive, but, sadly, almost just as many were negative. The really sad part of this adventure, this past year, was so many Masons were in denial, and perhaps still are. That somehow, our new President would be the end of the world, or how could this have happened. The reality of this election was easily predictable, if only my brethren would have studied the transition from a Modern, to a Postmodern, and now in a Metamodern society. A topic I have written about extensively this past year for the benefit of the broader Craft.

Here is a quick outline of Modernism, Postmodernism and Metamodernism:

Modern ideas:

Postmodern ideas:

Metamodern ideas:

In short, Hillary Clinton was the Postmodern candidate, while Donald Trump was the Metamodern candidate; and with Trumps electoral college win, we now have confirmation of this transformation from a Postmodern culture to a Metamodern culture has started on a national scale.

xssrIndeed, most Americans were, and still are, in shock. Political pundits could not see the forest through the trees, because their Postmodern bias held them back from seeing the truth. In fact, media bias was, and still is, blatantly Postmodern, and this helped the general unforgotten populace, who had become disconnected from total Postmodern programing, propel Metamodern thinking into the limelight. Sociologist have been discussing this trend for well over a decade now, so it was no surprise to me; nevertheless, the uninformed population unconsciously reacted as predicted. Yes, my friends, there is a national consciousness; it is a living, breathing and reactive entity that lifts its head up once and a while. And when it does, significant social changes occur quickly and decisively.

So many of these so called political pundits, who have only been trained to think as a Postmodernist, still haven’t come to grips with this new political realignment. They continue to attack those things they don’t understand, nor perhaps ever will. Like almost every cultural realignment in our history, the political class has always been late to see new social changes. We can, of course, expect to see a continuation of the statue quo of the political class, who have everything to lose, or so they think. That is until they come to realize that this course of history was inevitable; as was previously predicted. The political class need only change the color of their suits to again become beneficiaries of this new cultural change. We have seen this also happen throughout history, just like when the Soviet Union fell, the old Russian leadership simply took off their military uniforms and put on new suits. The outward appearances almost always changes, but so many times, the people behind the scene simply adapt and reemerge. I think we can expect to see this occur as well.

So, to the big question, “How does this cultural change affect Freemasonry?” Well, simply put, I think we can see a reemergence of Masonic membership and a more favorable public acceptance in the ways of Freemasonry. No, it won’t be like the glory days under Modernism, but it will be significantly better than under the destructiveness of Postmodernism.

In conclusion, my work on the topic of Modernism, Postmodernism and MetaModernism is now complete. I have spent the last year trying my best to educate the Craft about this significant social change that was about to occur and did; but no more, at least for now. I will now change directions into other Masonic topics. Thanks for reading!

So Mote It Be!

Hank Kraychir


Postmodern vs. Masonic Ethics – If It’s Not Illegal, Unethical or Immoral Just Do It!


I remember hearing fellow employees say, “Well, I am not going to do it; it’s not part of my job description.” As though everything we do in a job is part of a job description. In fact, for nearly twenty years, if my immediate boss wanted me to get him a cup of coffee, I did it. Upon reflection, when he wanted me to pick him up at the airport, I did it. When he wanted me to pick up his Gin, I did it. I could go on and on. The point of this month’s short article is the guiding Masonic principles of ethical behavior, like “Honor and Duty are the pole-stars of a Mason” (Albert Pike, Morals and Dogma, 1871, p. 96), which often stands in stark contrast to Postmodern ethical thinking.

Yet, it was not until I became a Freemason did I truly understand the words of my father, “If It’s Not Illegal, Unethical or Immoral just do it!” In other words, if a person, a company or even the Government is paying you a salary, which is nothing but buying your time, simply do your job without complaint. Pike confirmed such thinking when he wrote:

Duty is the moral magnetism which controls and guides the true Mason’s course over the tumultuous seas of life. Whether the stars of honour, reputation, and reward do or do not shine, in the light of day or in the darkness of the night of trouble and adversity, in calm or storm, that unerring magnet still shows him the true course to steer, and indicates with certainty where-away lies the port which not to reach involves shipwreck and dishonour. He follows its silent bidding, as the mariner, when land is for many days not in sight, and the ocean without path or landmark spreads out all around him, follows the bidding of the needle, never doubting that it points truly to the north. To perform that duty, whether the performance be rewarded or unrewarded, is his sole care. And it doth not matter, though of this performance there may be no witnesses, and though what he does will be forever unknown to all mankind (Albert Pike, Morals and Dogma, 1871, p. 123.).

Indeed, there may be times when remaining silent is not an option; the most obvious being something maybe illegal. In the case of an illegality, the Mason is of course not required to do the task requested of him. Nevertheless, the legality of certain behaviors is constantly changing, especially in our society today. That is why it is important to stay on top of law and rule changes that apply to one’s life. I am reminded that my mother was first married when she was 14 years old – and yes it was legal in those days. Moreover, when I was young, the age of consent was 16 years of age; but today, the age of consent is 18. You see, laws are constantly changing.

Yet, even after reviewing the legality of an action or behavior, one still must address the ethics involved in such a behavior. Now, in the Postmodern world, the word ethics has a different meaning than in the Masonic world. I remember a discussion I had with a very intelligent individual. I told her that our ethical behavior was based on western religious values. This lady, who was proud of her intellect, immediately countered with the Postmodern diatribe that one can be a good and ethical person without religious values – that religion was in no way associated with ethical behavior. In short, she drank the cool-aid she had been fed by her Postmodern college education. I simply asked her if she ever looked up the root meaning of ethics; she of course said no. We immediately went to a computer and discovered the following:

The Encyclopaedia Britannica explains that every society has an origin story with an accompanying code of ethics. One well-known example is that of Moses being presented with the Ten Commandments. For many in Western culture, these commandments have shaped their government and system of law. What separates the civilized from the uncivilized in history is system and code to live by. Few would consider cavemen lifestyle as an outline for how to construct a system of government, but looking to Plato’s Republic, written in 380 B.C., is reasonable.

The modern world has a much more complicated look at ethics than older societies. This complexity can be understood by our expanded understanding of the natural world. Pëtr Kroptkin, a Russian philosopher, tried to look at and assess human behavior apart from ethics. If humans were to act without concern for ethics, we would act solely to serve ourselves. With ethics, modern society can operate in cooperative manner, allowing those with more resources to assist those without. While the origin of ethics remains unclear, it is well agree that without it, humanity would work in a vastly different manner.

You see, whether an individual is religious or not, many of our social and ethical norms are governed by and are based on our western religious values, “The word ‘ethics’ is ‘commonly used interchangeably with ‘morality,’ and sometimes it is used more narrowly to mean the moral principles of a particular tradition, group, or individual.'” Yes, much of it is Christian, but let me educate the reader about something not seldom mentioned – Christianity grew out of Judaism; as well, it quickly adapted to social changes that took place after the death of Christ. And Christ himself simply taught ideas that originated from Egypt and the east, under other religious systems. Interestingly, most of the ancient world, which is the foundation of our ethical behavior today, was itself based on some type of religious belief. Therefore, the foundation of our ethical behavior today has its origins based on religious values and behavior. So much for the Postmodern notion that ethical behavior has nothing to do with our religious past.

And lastly, the issue of immoral behavior. This too is closely aligned with ethics; although, it is more closely aligned with religion. In truth, our moral behavior is synonymous with our religious past and is a guiding us, even today:

Morality (from the Latin moralitas “manner, character, proper behavior”) is the differentiation of intentions, decisions, and actions between those that are distinguished as proper and those that are improper. Morality can be a body of standards or principles derived from a code of conduct from a particular philosophy, religion, or culture, or it can derive from a standard that a person believes should be universal. Morality may also be specifically synonymous with “goodness” or “rightness.”…  An example of normative ethical philosophy is the Golden Rule, which states that: “One should treat others as one would like others to treat oneself.”

I know it sounds petty, and for some people getting a cup of coffee for a boss is considered demeaning. I will attempt to stay away of the gender angle; especially since most of Freemasonry is male in this country. My boss was a male and I was a male, and I did not find it demeaning in the least. I looked upon it based on what my father told me when I was young, “If it’s not Illegal, Unethical or Immoral just do it.” In fact, it is not uncommon for myself or one of my fellow Brothers to volunteer to serve either coffee, orange juice, or even wine when we refill our cup. In fact, the Grand Commander of Knights Templar in the state of California can be seen in our kitchen either making food or serving his food in our dinning room. You see, humility of a Masonic virtue.

Here is a short quote, which clearly defines the simple act of getting a boss a cup of coffee is not an illegal act:

After working for a few weeks, her (male) bosses asked her to get their coffee for them. She declined, and her manager e-mailed her, saying: “This is not open for debate. Please don’t make an easy task a big deal.” Klopfenstein felt that getting coffee “reinforced outdated gender stereotypes,” so the next day, when she was asked to get coffee again, she sent an e-mail that read: “I don’t expect to serve and wait on you by making and serving you coffee every day.” Nine minutes later, she was fired. Klopfenstein promptly sued the company for sexual discrimination and sexual harassment. The judge ruled: “The act of getting coffee is not, by itself, a gender-specific act,” and dismissed the case. But Klopfenstein’s attorneys argue that “Some tasks are inherently more offensive to women.”

Therefore, get over your Postmodern thinking and start acting like a Freemason; it is always better to give (serve) than receive (be served)!

So Mote It Be!

Hank Kraychir

Post-Postmodernism or Metamodernism and Freemasonry


As many of the followers of my blog have read over the past ten months, I have been delving into Postmodernism and its effect on the Craft. I know, especially in the beginning, many people commented that this subject had nothing to do with Freemasonry’s decline; comments I have dismissed. I dismissed them because these individuals have not studied this topic and have only lived a Postmodern life. Therefore, those who have predominately lived a Postmodern life would be more apt to accept such a life as reality. However, because I have studied the written works of both Albert Pike and Eliphias Levi, I know that there is an alternative reality; if one only looks hard enough, it can be seen. That is why I am now going to discuss the terms Post-Postmodernism or Metamodernism, which are vertically the same topic.

Post-Postmodernism can be defined as, “a wide-ranging set of developments in critical theory, philosophy, architecture, art, literature, and culture which are emerging from and reacting to postmodernism. Another similar recent term is metamodernism.” And Metamodernism, “is a set of developments in philosophy, aesthetics, and culture which are emerging from and reacting to postmodernism. One definition characterizes metamodernism as mediations between aspects of both modernism and postmodernism. Metamodernism is similar to post-postmodernism.”

You see, there is a merging of both Modernism and Postmodernism taking place. As I stated in an earlier blog posting on this topic, we will never actually be able to go back to Modernism, nor should we. In fact, we, as a culture, will blend our past, incorporating the good and leaving the bad elements behind.


There are, of course, differing scholastic opinions on this topic as well; nevertheless, there appears to be a broad consensus developing:

Consensus on what makes up an era can hardly be achieved while that era is still in its early stages. However, a common positive theme of current attempts to define post-postmodernism is that faith, trust, dialogue, performance and sincerity can work to transcend postmodern irony.

There is no doubt in my mind that Postmodernism has had a negative effect of the Craft; however, Post-Postmodernism or Metamodernism might be a turning point for Freemasonry? Only time will tell for sure. While reading the above quote, the words “faith, trust, dialogue, performance and sincerity” became a glaring contrast to the Postmodern society of no faith, mistrust, no dialogue, a lack of performance and a lack of sincerity.

What does a Post-Postmodern (Metamodern) society look like and why should we be hopeful in this transformation? Here is one optimistic view I thought you might find enjoyable:

We metamodernists stay true to the postmodern skepticism and ironic distancing from all attempts to tell “the one story” about in which direction society should be developed. But we also add a crucial ingredient that was present during modernity: hope and faith in progress. We believe that society truly has evolved and that positive developments are possible. Progress is real. Life invites us to greater possibilities. Possibilities, potentials, are always dangerous, but always real – and necessary. That is why metamodernism is based upon an invitation to a critical, self-reflexive dialogue about the future of society.

We have our own ideas about the future and we hold them without apology. We present them and break them against those of others. We distance ourselves from the excessive irony prevailing today; an irony we feel has an undercurrent of philosophical and political cowardice. We believe that metamodern society is born through risk taking, vulnerability and hope. Metamodern society is created through the political and cultural adventure, an adventure that requires passionate participation. To be a political metamodernist means to never settle for ironic distancing, to not be satisfied with “asking new questions”. Metamodernists also have an entrepreneurial or artistic side – we seek answers, or at least solutions. We recognize that these answers to the riddles of life and the problems of society cannot be final, but we always attempt to find the best possible answers and visions. We are prepared to put our “good names” at stake and to admit when we’ve been mistaken. We believe that is the right path ahead.

Political metamodernism can be described as “pragmatic idealism” or “informed naivety”.

I, of course, find this view right in line with Masonic instruction. Especially with regard to attempting to find the “riddles of life.” Think about it, is this not what Freemasonry is all about – YES, YES it is! Furthermore, here is a comparative list to help better define the topics of Modernism, Postmodernism and Metamodernism (Post-Postmodernism):

Modern ideas:

Postmodern ideas:

Metamodern ideas:

In conclusion, based on the goals of Metamodernism, I personally believe we have the making of a glorious return of Masonic teachings and instruction in the near future. Let us continue to work towards such an end and then we can look upon the past 40 to 50 years as a necessary purge; similar to the Anti-Masonic movement that started in 1824, which also lasted some 40 to 50 years!

So Mote It Be!

Hank Kraychir


Postmodern Millennials And Their Effect On The Craft


A dirty little outcome of Postmodernism has been its effect on the generation known as the Millennials.  This experiment in social reconstruction has had a devastating effect on this group of young adults; and by extension, the Craft itself. This short essay will attempt to give further insight into the topic of Postmodernism, an issue I have been writing about since January of this year; feel free to look at my blog for further writings.

Let me first define the term Millennials:

Millennials (also known as the Millennial Generation or Generation Y, abbreviated to Gen Y) are the demographic cohort between Generation X and Generation Z. There are no precise dates for when the generation starts and ends. Demographers and researchers typically use the early 1980s as starting birth years and use the mid-1990s to the early 2000s as final birth years for the Millennial Generation.

Interestingly, the Millennials are by far the most studied generation in American history; in fact, the United States Census Bureau claimed there are over 80 million of them. In terms of their strengths, they are by far the most savvy technological generation to date; however, as good as this might first sound, look closer. This generation that grew up with computers, cell phones, television and the Internet, also lacks certain social skills. In fact, they have also become known as the loner generation. Sadly, I have even witnessed this crisis first hand. I have gone to many social events where this generation would rather look into their cell phone than talk to their peers, let alone older adults. In a word, they have become “detached” from reality.


Moreover, Millennials are less caring, concerned little with community affairs and are less politically active than past generations, as Jean Twenge claimed, “today’s youth are more interested in extrinsic life goals and less concerned for others and civic engagement. They are described as overly self-confident and self-absorbed.This social media generation is more likely to be active on social networking sites, posting videos of themselves online and taunting their tattoos, and body piercing, to public display. The concepts of self-branding and self-promotions are an almost constant concern as well.

Recently, Gallop released a study, where it “found Millennials to be disengaged, aloof and completely incapable of prioritizing their own workload all while requiring constant pats on the back from management.”

Here are some generalities of a Millennial:

  • Less likely to own a car before a phone.
  • More likely to live at home after graduating from High School and College.
  • Less likely to work a full-time job. Although, this may not be their fault due to economic conditions; however, lack of employment opportunities has certainly contributed to their selfish condition by becoming more reliant on family and the state.
  • Dating and marrying much later in life. This also may be due to economic conditions?
  • Have less interpersonal skills, which may lead to problems with relationships and employers, etc.
  • High self-esteem and high-expectations, but lack a work ethic; this is a byproduct of the “everyone gets a trophy” attitude that pervaded the era of their youth.
  • More likely to get sexual satisfaction from the Internet than seeking a relationship.
  • More likely to be overweight and docile.
  • More likely to sleep with their cell phones next to them.
  • More likely to be educated beyond High School; but have less interest in local, national or international affairs.
  • And perhaps one of the most interesting topic to us in Freemasonry, Millennials demonstrate little to no interest in faith related activities.

You see, it is this group of 80 million Americans that will eventually control this country’s future. Not only this nation, but also the Craft itself. Again, Postmodernism teaches relativism – that there are no absolute truths, 74% of those surveyed believed, “Whatever is right for your life or works best for you is the only truth you can know.” Honestly, they really believe that. This too is a byproduct of not reading history, especially the history of religion; or in our case, the mysteries of ancient beliefs. In short, the majority of Millennials believes there is NO MORAL TRUE!

Simply stated, I am certainly glad to read that most creditable academics are now coming out against this destructive experiment of social control, i.e. Postmodernism. No, we will never fully go back to Modernism, nor should we. There were some good things that came out of Postmodernism as well, some of which we should certainly keep.

But, what next? What will the next generation give our civilization? Only time will tell! In the meantime, the Craft should hold fast to its values and traditions. We need to stop lowering the bar for entry into the Craft. And if this means closing some Lodges, so be it. Albert Pike was quite clear when he wrote about the great Masonic purge in 1826,

WE often profit more by our enemies than by our friends. “We support ourselves only on that which resists,” and owe our success to opposition. The best friends of Masonry in America were the Anti-Masons of 1826, and at the same time they were its worst enemies. Men are but the automata of Providence, and it uses the demagogue, the fanatic, and the knave, a common trinity in Republics, as its tools and instruments to effect that of which they do not dream, and which they imagine themselves commissioned to prevent.

The Anti-Masons, traitors and perjurors some, and some mere political knaves, purified Masonry by persecution, and so proved to be its benefactors; for that which is persecuted, grows. To them its present popularity is due, the cheapening of its Degrees, the invasion of its Lodges, that are no longer Sanctuaries, by the multitude; its pomp and pageantry and overdone display.

Yes, sadly, we may in fact have to wait for the next generation to solve are declining numbers; but, as mentioned above, this is not the first time this has happened in Masonic history, nor perhaps will it be the last.

So Mote It Be!!!

Hank Kraychir


Rejection of Political Postmodernism


As many followers of my blog have witnessed, since January, I have been covering the topic of Postmodernism as it relates to Freemasonry. Here is a list of the topics I have written about: Postmodernism’s Ruination of Immortal Pursuits; Updated For The Postmodern Thinker: Online Etiquette For Masons; With Supporting Quotes From Albert Pike; Why Are We Encouraged To Explore Divinity Within Freemasonry If The Craft Is Not A Religion? Why Does Freemasonry Conceal Its Secrets From Even Its Own Members? Spiritual Anarchy and Freemasonry; Characteristics of a Postmodern Freemason; and Postmodernism And Its Devastating Effect On Freemasonry.

Now I am going to delve into a touchy subject: yes, politics. Normally, Freemasons are taught to shy away from discussing political issues. And there is a good reason for doing so. You see, in order to achieve the precepts of “Brotherly Love,” it is always better not to discuss such things for fear that it might alienate a Brother and his views. Therefore, I will take care not to offend anyone; but rather, I will discuss this current political movement in an objective manner.

Let me first state that I do not have a horse in the race this political season. You see, I teach history and the social sciences at a college; as such, I feel very comfortable researching and discussing our current political environment objectively, which a pure sociologist and historian is taught to do.

I do this exercise to help the brethren understand what is happening right now in our culture. In short, for the past 50 years or so, Postmodern thinking has influenced the American people, as well as other peoples in the Western world. However, things are certainly changing, and it is this change that has so many people worried.


Let us first explore the vote by Britain to leave the European Union (EU); most commonly referred to as Brexit. So what was this vote all about. There are, of course, countless claims and counter claims about the reasons for Britain’s decision to leave the EU. I take no position on the move itself. I do however find this movement within the realm of rejecting Postmodern thinking. Iskander Rehman perhaps said it best:

It is perhaps inevitable that such divisions should materialize within a union of 28 nations animated by disparate historical experiences, equipped with unequal levels of military resources, and confronted with different geostrategic predicaments. The turmoil engulfing the Old World’s periphery has peeled away at Europe’s residual postmodern illusions, exposing raw divisions and divergent hierarchies of interests.”

In short, Rehman said the decision to leave the EU was the final move in wiping out “residual postmodern illusions.” You see, as I have stated in my earlier commentaries on the topic of Postmodernism, such thinking is itself based on nothing other than the destruction of the old in the hope that something new would be better. Forget history, forget everything we have ever learned about out past; in essence, throw out the baby with the bathwater.

Now let us explore the rejection of Postmodernism closer to home. I have been watching this year’s political movements play themselves out. Just like our last election cycle, where we witnessed Ron Paul come ever so close to winning the Republican nomination, now we witnessed Bernie Sanders come so ever close as well. Both men, however, fell short because the political elites within the respective parties decided to make the decision for the American electorate. In short, the Democratic party actually worked against the interest of the American people in favor the status quo of Postmodernism. But what did Paul and Sanders represent? They represented change, or a rejection of Postmodernism within the political system. Some might even say a return to Modernism, at least to some degree; especially when it came to job creation. Although, to be intellectually honest, we could never truly return to Modernism, only because a portion of Postmodernism will always remain with the American people.

Or how about Donald Trump (Republican) vs. Hillary Clinton (Democrat), what do these candidates represent? Simply stated, Trump represents change, or a rejection of Postmodernism, and Clinton represents maintaining the status quo, or adherence to Postmodernism.

I find it most interesting that every time Trump puts his foot in his mouth or someone attacks his credibility, he surges another 2% in the polls. One has to ask, why is this happening? It’s simple, the American people, like so many people around the globe, don’t trust slick talking politicians who say one thing, yet do the opposite.

Just a short history lesson, the debate between Kennedy and Nixon during the 1960 presidential race illustrates the rise of Postmodernism (Kennedy) and the decline of Modernism (Nixon):

In 1960, John F. Kennedy and Richard Nixon squared off in the first televised presidential debates in American history. The Kennedy-Nixon debates not only had a major impact on the election’s outcome, but ushered in a new era in which crafting a public image and taking advantage of media exposure became essential ingredients of a successful political campaign. They also heralded the central role television has continued to play in the democratic process.”

It took taken some fifty years for the people of the world to understand that Postmodern hopism is an illusion; it solved nothing. It was an experiment in social control, and the 1960 debate between Kennedy and Nixon clearly illustrates this change in attitudes, as clearly as the Trump vs. Clinton candidacies do.

How will this end? Only time will tell. The bigger issue, however, is not the election itself; no, the biggest issue is the movement of rejecting Postmodernism and the destruction of such thinking. And this can be seen by Bernie Sander’s supporters who are rejecting any and all calls for party solidarity, despite Sander’s calls for it. In fact, he can’t even stop was has already started, “Sanders was at a loss. Here he was telling his most loyal supporters what needed to happen next in order to unify the party and beat Donald Trump. And they weren’t listening. They wanted revolution. Now, not later.”

I hope this brief essay has helped the reader better understand what is happening in our culture and not just within the Craft itself. Moreover, it is obvious that the people of the world have begun to understand that Postmodernism has been an obstacle to truly understanding Godly endeavors. Only time will tell if this change will have a lasting effect.

So Mote It Be!!!

Hank Kraychir






Postmodernism’s Ruination of Immortal Pursuits


Like so many things yet to be discovered within the ancient mysteries, Immortality holds so much potential for the worthy recipient. Have you ever wondered why Freemasonry has such an affinity for the ancient mysteries. This was no accident. Have you ever wondered why the Craft asks us to study the ancient gods and the lessons from the ancient secret societies? This again was no accident. There are in fact countless lessons for the serious student to ponder, reflect and perhaps some day even understand. Immortality is one such lesson; if not the greatest knowledge ever discovered.

Furthermore, as my research of Albert Pike and Eliphas Levi’s writings continue, I found that Postmodernism has worked its way into the Craft, and as a result, our pursuit for Immortality has diminished. But before I delve into specifics, let me first define Immortality, which means, “the ability to live forever or eternal life.” Did you notice how the word is used to define two separate ideas and yet is still defined singularly; the first being physical Immortality or Immortality of the flesh, and the second being an eternal life, i.e. an after life or life after death. Upon my first and second reading of Pike’s book Morals and Dogma (1871), I did not make a distinction between the two. In fact, like most people, I was trained to think they were both one in the same. Here is yet another explanation:

Immortality is the indefinite continuation of a person’s existence, even after death. In common parlance, immortality is virtually indistinguishable from afterlife, but philosophically speaking, they are not identical. Afterlife is the continuation of existence after death, regardless of whether or not that continuation is indefinite. Immortality implies a never-ending existence, regardless of whether or not the body dies.”

Think about it for a moment, most people think Immortality means exclusively life after death, or Immortality of the soul; but more on that a little later. First, let us explore the possibility that man was meant to live an Immortal life if it was earned, and we have countless examples of Immortals to prove it. Here is a short list of several supporting ideas of Immorality, followed by prominent Immortal figures history has recorded:

  1. Christian theology holds that Adam and Eve lost physical immortality for themselves and all their descendants in the Fall of Man – this what what most people believe.
  2. In the New Testament, the Greek word traditionally translated “soul” (ψυχή) has substantially the same meaning as the Hebrew, without reference to an immortal soul. ‘Soul’ may refer to the whole person, the self: ‘three thousand souls’ were converted in Acts 2:41 (see Acts 3:23).
  3. The Persian word for “immortal” is associated with the month “Amurdad”, meaning “deathless” in Persian, in the Iranian calendar (near the end of July). The month of Amurdad or Ameretat is celebrated in Persian culture as ancient Persians believed the “Angel of Immortality” won over the “Angel of Death” in this month.
  4. According to one Tibetan Buddhist teaching, Dzogchen, individuals can transform the physical body into an immortal body of light called the rainbow body.
  5. Immortality in ancient Greek religion originally always included an eternal union of body and soul as can be seen in Homer, Hesiod, and various other ancient texts.
  6. As late as 1952, the editorial staff of the Syntopicon found in their compilation of the Great Books of the Western World, that “The philosophical issue concerning immortality cannot be separated from issues concerning the existence and nature of man’s soul.”
  7. Biologically immortal species:
    1. Bacteria – Bacteria reproduce through binary fission. A parent bacterium splits itself into two identical daughter cells which eventually then split themselves in half. This process repeats, thus making the bacterium essentially immortal. A 2005 PLoS Biology paper suggests that after each division the daughter cells can be identified as the older and the younger, and the older is slightly smaller, weaker, and more likely to die than the younger.
    2. Turritopsis dohrnii, a jellyfish (phylum Cnidaria, class Hydrozoa, order Anthoathecata), after becoming a sexually mature adult, can transform itself back into a polyp using the cell conversion process of transdifferentiation. Turritopsis nutricula repeats this cycle, meaning that it may have an indefinite lifespan. Its immortal adaptation has allowed it to spread from its original habitat in the Caribbean to “all over the world”.
    3. Hydra is a genus belonging to the phylum Cnidaria, the class Hydrozoa and the order Anthomedusae. They are simple fresh-water predatory animals possessing radial symmetry.
    4. Bristlecone pines are speculated to be potentially immortal; the oldest known living specimen is over 5,000 years old.
  8. Physical trauma would remain as a threat to perpetual physical life, as an otherwise immortal person would still be subject to unforeseen accidents or catastrophes.
  9. The Epic of Gilgamesh, one of the first literary works, is primarily a quest of a hero seeking to become immortal.
  10. There are numerous symbols representing immortality.
    1. The ankh is an Egyptian symbol of life that holds connotations of immortality when depicted in the hands of the gods and pharaohs, who were seen as having control over the journey of life.
    2. The Möbius strip in the shape of a trefoil knot is another symbol of immortality. Most symbolic representations of infinity or the life cycle are often used to represent immortality depending on the context they are placed in.
    3. Other examples include the Ouroboros, the Chinese fungus of longevity, the ten kanji, the phoenix, the peacock in Christianity, and the colors amaranth (in Western culture) and peach (in Chinese culture).
  11. A list of known Immortals:
    1. Ziusudra
    2. Markandeya
    3. Nicolas Flamel (Husband)
    4. Perenelle Flamel (Wife)
    5. Count of St. Germain (a member of several secret societies, i.e Masons)
    6. Parashurama
    7. John the Apostle, John the Evangelist, John of Patmos, John the Elder (the same man)
    8. The Three Nephites
    9. Tithonus
    10. The Wandering Jew
    11. King Arthur and the Grail Knights, Sir Galahad and Sir Perceval are considered immortals
    12. Merlin
    13. The crew of the Flying Dutchman
    14. Morgan le Fay
    15. Abaris the Hyperborean
    16. Joseph of Arimathea
    17. Mary (mother of Jesus)
    18. Roger Bacon (a Franciscan monk, a scientist, and an alchemist)
    19. Enoch
    20. Elijah
    21. Melchizedek
    22. Charles Fillmore
    23. Fulcanelli
    24. Apollonius of Tyana
    25. The Secret Chiefs of the A.·.A.·.
    26. Annalee Skarin
    27. Xi Wang Mu
    28. Shou Xin
    29. Ge Xuan
    30. Nirartha and Betari
    31. Zhong Li-Quan
    32. Lu Dong-Bin
    33. Zhang Guo-Lao
    34. Cao Guo-Jiu
    35. Han Xian-Zi
    36. Li Tie Kuai
    37. He Xian Gu
    38. Lan Cai He

The above names are just a short list that I compiled for the benefit of the readers of this article; it is, however, not inclusive of all known Immortals, nor does it include the thousands upon thousands of Immortals who live among us today, but who have chosen not to reveal themselves. For you see, an aspect of Immortal behavior is modesty; as well, revealing one’s Immortality may in fact put that person in jeopardy, which history has proven time and time again to be a concern for any person seeking Immortality. Furthermore, like within our own Masonic teachings, we are taught never to reveal our secrets to the profane; no accident there I believe, but just another valuable lesson to consider.


Now that the ideals of Immortality have been established, let us turn our attention to several written lessons from Albert Pike’s book, Morals and Dogma (1871) and Eliphas Levi’s book, The History of Magic (1850), both of whom taught a path to Immortality. Again, this was something I did not consider until after reading several of Levi’s books and compared them to Pike’s writings. My hope is, once the significance of Freemasonry is understood, my brothers will turn from their worldly teachings (Postmodernism) and became strident students of the Craft, which has countless hidden secrets to unveil to every worthy student of the ancient mysteries. Let us first start with Levi:

Levi wrote about the allegorical story of Orpheus:

“It matters little to us otherwise whether one of the Argonauts was called Orpheus or not, for the poetic creator has done more than live; he lives in immortality for ever. The Orphic fable is a complete dogma, a revelation of priestly destinies, a new ideal form of the worship of beauty. The regeneration and redemption of love are indicated already therein (Eliphas Levi, The History of Magic, 1850, p, 137).

I underlined several key points to consider in the above quote. In short, Orpheus is a fable (story) about man’s potential to live forever – “he lives in immortality for ever.” This belief “is a complete dogma” (belief) or “a revelation of priestly destinies (potential);” and better yet, “a new ideal form of worship (sacred).” You see, as will become evident in time, in order to attain an Immortal state of existence, one must completely live and practice the principles of love – “The regeneration of redemption of love.” It should also be stressed that “Orpheus was a founder and prophet of the so-called ‘Orphic’ mysteries,” which held that the human soul was divine and immortal, and through initiation rites man could commune as a god with God.

Levi wrote about attaining equilibrium, a necessary law within the mysteries:

“Being is substance and life; life manifests by movement; movement is perpetuated by equilibrium; equilibrium is therefore the law of immortality. Conscience is the awareness of equilibrium, which is equity and justice. All excess, when it is not mortal, is corrected by an opposite excess; it is the eternal law of reaction; but if excess subverts all equilibrium it is lost in the outer darkness and becomes eternal death” (Eliphas Levi, The History of Magic, 1850, p, 348).

Here we see that equilibrium is a necessary “law of immortality.” That all excess must be corrected, “All excess, when it is not mortal, is corrected by an opposite excess;” for “excess subverts all equilibrium… and becomes eternal death.”

Levi discusses Raymund Lully; why?

He betook himself to prayer, and devoted his existence to good works; God granted him all graces save that of death, but of what profit are the others in the absence of that which should complete and crown them all? One day the Tree of Knowledge was shewn to him, laden with its luminous fruits; he understood being and its harmonies; he divined the Kabalah; he established the foundations and sketched the plan of an universal science, from which time he was saluted as the illuminated doctor. So did he obtain glory, that fatal recompense of toil which God, in His mercy, seldom confers upon great men till after their death, because it intoxicates and poisons the living. But Raymund Lully, who could not by death give place to the glory after, might have occasion to fear that it would perish before himself, and meanwhile it could seem to him only a derision of his immortal misfortune. He knew how to make gold, so that he might purchase the world and all its kingdoms, yet he could not assure to himself the humblest tomb. He was the pauper of immortality. Everywhere he went begging for death, and no one was able to give it him” (Eliphas Levi, The History of Magic, 1850, p, 389-390).

Here we read about the Immortal existence of Raymund Lully, a Franciscan alchemist. Levi told us, partially, how Lully was able to attain Immortality, which was through prayer and good works, “God granted him all graces save that of death.” He was able to attain something most people do not attain until after death – God “seldom confers upon great men till after their death.” But to him, he did not realize what he had asked for. You see, Lully eventually realized he wanted to die, but could not, “Everywhere he went begging for death, and no one was able to give it him.” In short, Lully considered such a blessing a misfortune. The lesson being, be careful what you ask for.

Levi discusses fatality, which means, “an occurrence of death by accident, in war, or from disease” or “helplessness in the face of fate.”

So long as man is subject to the dictates of fatality, he is profane—that is to say, a man who must be excluded from the sanctuary of knowledge, because in his hands knowledge would become a terrible instrument of destruction. On the contrary, the man who is free, who governs by understanding the blind instincts of life, is essentially a preserver and repairer, for Nature is the domain of his power and the temple of his immortality. When the uninitiated seeks to do good the result is evil. On the other hand, the true initiate can never will to do evil; if he strikes it is to chastise and to cure. The breath of the uninitiated is deadly, that of the initiate is life-giving. He who is profane suffers that others may suffer also, but the initiate endures in order that others may be spared. He who is profane steeps his arrows in his own blood and poisons them; he who is initiated cures the most cruel wounds by a single drop of his blood” (Eliphas Levi, The History of Magic, 1850, p, 588-589).

In order to attain an Immortal state of physical existence, one must not allow himself to become a man of fate, which means, a helpless victim to death and the deeds associated with such thinking. In fact, Levi went so far as to say that a man who thinks that he will eventually die, is profane and not worthy enough to gain this initiated knowledge; I know, a powerful statement. Needless to say, this exercise could go on and on; I will, however, now switch to Pike, who was a student of Levi, to complete this important exercise.

Pike wrote that the acacia at the head of the grave is a sign of Immortality:

“The bush of acacia placed at the head of the grave of Khir-Om is an emblem of resurrection and immortality” (Albert Pike, Morals and Dogma, 1871, p. 471).

The pyramid is also a sign of Immortality:

“In the Quaternary we find the first solid figure, the universal symbol of immortality, the pyramid” (Albert Pike, Morals and Dogma, 1871, p. 464).

Dionusos was the healer, author of life and Immortality:

“It was said that Dionusos or Poseidon had preceded Apollo in the Oracular office; and Dionusos continued to be esteemed in Greek Theology as Healer and Saviour, Author of Life and Immortality” (Albert Pike, Morals and Dogma, 1871, p. 430).

The mysteries teach Immorality:

The Mysteries were practised as a means of perfecting the soul, of making it to know its own dignity, of reminding it of its noble origin and immortality, and consequently of its relations with the Universe and the Deity” (Albert Pike, Morals and Dogma, 1871, p. 307).

Please remember not to read this quote from the singular perspective that Immortality simply means life after death; no, Immortality also means the continuation of your existence or current life.

Our ceremonies are intended to purify us into an Immortal state of existence:

“Human ceremonies are indeed but imperfect symbols; and the alternate baptisms in fire and water intended to purify us into immortality, are ever in this world interrupted at the moment of their anticipated completion” (Albert Pike, Morals and Dogma, 1871, p. 290).

Immortality must be earned:

“If we but eat and drink and sleep, and let everything go on around us as it pleases; or if we live but to amass wealth or gain office or wear titles, we might as well not have lived at all; nor have we any right to expect immortality” (Albert Pike, Morals and Dogma, 1871, p. 122-23).

Again, this exercise could go on and on. I will not reveal anything further on the topic of Immortality, for the fear that such knowledge may find its way into the hands of the profane. My intent is clear however, I only want to demonstrate again the worth and value of Freemasonry and its endless knowledge to the worthy student. I hope you found this knowledge helpful, and will seek further light within the mysteries and not our contemporary Postmodern world of delusions. You see, the simple act of Postmodern thinking is hindering anyone who desires an Immortal life, both physically (flesh) and spiritual (soul).

And on a personal level, I think the term Immortality was designed the way it is because most people will never earn a state of physical Immortality, but may gain a state for an Immortal soul; thereby fulfilling its dual mandate.

If you want to know more about Postmodernism’s devastating effect on the Craft, please consider reading these related articles that I have written in this past year:

So Mote It Be!!!

Hank Kraychir


Updated For The Postmodern Thinker: Online Etiquette For Masons; With Supporting Quotes From Albert Pike.

I recently conducted a search of the Internet and discovered that some Freemasons continue to feel it is OK to discredit my name, as well as other Masonic online authors, who are only attempting to spread Masonic knowledge; which is a mandate going back to the 1723 Constitutions of Free-Masons (p. 56), and can be seen in the words of Albert Pike, “To learn, to attain knowledge, to be wise, is a necessity for every truly noble soul; to teach, to communicate that knowledge, to share that wisdom with others, and not churlishly to lock up his exchequer, and place a sentinel at the door to drive away the needy, is equally an impulse of a noble nature, and the worthiest work of man” (Albert Pike, Morals and Dogma, 1871, p. 108). Needless to say, reading such rhetorical writings can be disheartening, but is to be expected, especially when one considers that most Freemason are only Blue Lodge Masons with a limited scope of the Craft, and have been educated by way of Postmodernism, which “is typically defined by an attitude of skepticism or distrust toward grand narratives, ideologies, and various tenets of Enlightenment rationality, including the existence of objective reality and absolute truth, as well as notions of rationality, human nature, and progress;” a topic I have written about at length since January on this blog. With this said, I feel it is necessary to again post my earlier article, Online Etiquette For Masons; With Supporting Quotes From Albert Pike. Although, updated with the Postmodern thinker in mind. Please help spread this article, for I personally believe that our public face is something every Mason should be concerned with. I have used this article countless times when a Mason was acting inappropriately online; try it, it really works.


I am often puzzled by the Postmodern Mason who travels the internet looking for weaker prey, or who is looking to pick an online fight with another Mason. Did he (or she) not learn anything from his Masonic lessons? Well, he actually did, but in a misguided effort to protect the craft, he instead has become a cyberbully. Instead of accepting another Masonic viewpoint, he actually goes out of his way to discredit the brother (or sister if a Co-Mason or a woman only Mason); this is an act unbecoming a Mason who desires a high moral character. As such, after some reflection, I have decided to write my own views on the matter; and here they are, with supporting quotes from Albert Pike’s book Morals and Dogma, 1871.

Online Etiquette For Masons:

1. Just State Your Views In A Polite, None Threatening Or Offensive Manner:

When posting a comment online, do nothing more than state your views in a polite inoffensive manner. Never try to provoke another Mason by asking a question you already know the answer to. This is a common tactic of a Postmodern Masonic cyberbully. I am weary of the Mason who asks a question only to turn it into an unwinnable debate. You see, some men (and women) don’t take their Masonic lessons with them after they leave lodge; as Pike confirmed:

“A man may be a good sort of man in general, and yet a very bad man in particular: good in the Lodge and bad in the world; good in public, and bad in his family; good at home, and bad on a journey or in a strange city. Many a man earnestly desires to be a good Mason. He says so, and is sincere. But if you require him to resist a certain passion, to sacrifice a certain indulgence, to control his appetite at a particular feast, or to keep his temper in a dispute, you will find that he does not wish to be a good Mason, in that particular case; or, wishing, is not able to resist his worse impulses” (Albert Pike, Morals and Dogma, 1871, p. 151).

2. Never Debate Another Mason Online:

I have found that there is not enough space or time in an online forum to truly debate any Masonic question. It is best to, again, just state your opinion in an inoffensive manner, or simply quote the opinion of a prominent Masonic author, and move on. Most often, I go online for Masonic inspiration, education and ideas; however, sometimes I find infighting, which is a behavior unbecoming a Mason; or as Pike so poignantly wrote:

Wherever there is strife and hatred among the brethren, there is no Masonry; for Masonry is Peace, and Brotherly Love, and Concord” (Albert Pike, Morals and Dogma, 1871, p. 124).

When I see such behavior, I often feel compelled to leave that forum and never return to it. In fact, because some sites are so poorly monitored, and it happens so often, and is so harsh, I simply leave (un-join) the group, and never return to it; and I have done so on numerous occasions. Why might you ask? It’s simple, because I believe Masonry is a personal journey of discovery, and not a debate club, or as Pike wrote about interpreting Masonic legends and its history:

WHETHER the legend and history of this Degree are historically true, or but an allegory, containing in itself a deeper truth and a profounder meaning, we shall not now debate. If it be but a legendary myth, you must find out for yourself what it means (Albert Pike, Morals and Dogma, 1871, p. 204).

You see, if Pike was asked a question today about online debating of Masonic history and its legends, I believe he would say the same thing he said in 1871, that, “we should not now debate;” rather, he would tell us that we must find out for our self what something means. Therefore, making a public Postmodern spectacle online, in the end, does nothing to really change another Mason’s mind. Pike wrote about “venal orators” and their destructive antics, and contrasted them to having eloquence for good purposes, to teach etc:

If you have Eloquence, it is a mighty force. See that you use it for good purposes—to teach, exhort, ennoble the people, and not to mislead and corrupt them. Corrupt and venal orators are the assassins of the public liberties and of public morals.” (Albert Pike, Morals and Dogma, 1871, p. 91).


3. Think Before Responding, Because There Is Power In Your Thoughts And Words; So Use Them Wisely:

In the past, I let my emotions get the best of me, and I responded too quickly, which led me to writing something I regretted a few days later. I now take several hours to reflect, and sometimes I take a day or two, before responding. This has helped me better phrase my words, so they won’t be perceived as offensive. Pike wrote about the immortal power of thoughts and words, and their existence within the soul:

Take, then, the attributes of the soul. I am conscious that I exist and am the same identical person that I was twenty years ago. I am conscious that my body is not I,–that if my arms were lopped away, this person that I call ME, would still remain, complete, entire, identical as before. But I cannot ascertain, by the most intense and long-continued reflection, what I am, nor where within my body I reside, nor whether I am a point, or an expanded substance. I have no power to examine and inspect. I exist, will, think, perceive. That I know, and nothing more. I think a noble and sublime Thought. What is that Thought? It is not Matter, nor Spirit. It is not a Thing; but a Power and Force. I make upon a paper certain conventional marks, that represent that Thought. There is no Power or Virtue in the marks I write, but only in the Thought which they tell to others. I die, but the Thought still lives. It is a Power. It acts on men, excites them to enthusiasm, inspires patriotism, governs their conduct, controls their destinies, disposes of life and death. The words I speak are but a certain succession of particular sounds, that by conventional arrangement communicate to others the Immaterial, Intangible, Eternal Thought. The fact that Thought continues to exist an instant, after it makes its appearance in the soul, proves it immortal: for there is nothing conceivable that can destroy it. The spoken words, being mere sounds, may vanish into thin air, and the written ones, mere marks, be burned, erased, destroyed: but the THOUGHT itself lives still, and must live on forever. A Human Thought, then, is an actual EXISTENCE, and a FORCE and POWER, capable of acting upon and controlling matter as well as mind. Is not the existence of a God, who is the immaterial soul of the Universe, and whose THOUGHT, embodied or not embodied in His WORD, is an Infinite Power, of Creation and production, destruction and preservation, quite as comprehensible as the existence of a Soul, of a Thought separated from the Soul, of the Power of that Thought to mold the fate and influence the Destinies of Humanity” (Albert Pike, Morals and Dogma, 1871, p. 573)?

4. Sometimes It Is Better Not To Respond At All:

Sometimes I don’t respond at all. I do this because I felt the question or comment was only used to lead me into a debate; something I hate doing, because I personally believe such behavior may tarnish my soul. Many times, I have to remind myself about what Pike wrote of men who appear to be virtuous, who quote good words only to glaze over their bad deeds. Simply stated, I am more concerned with a man’s actions and deeds than his words. Pike wrote:

“A great Preacher well said, “Therefore thou art inexcusable. O Man, whosoever thou art, that judgest; for wherein thou judgest another, thou condemnest thyself: for thou that judgest, doest the same things.” It is amazing to see how men can talk of virtue and honor, whose life denies both. It is curious to see with what a marvellous facility many bad men quote Scripture. It seems to comfort their evil consciences, to use good words; and to glaze over bad deeds with holy texts, wrested to their purpose. Often, the more a man talks about Charity and Toleration, the less he has of either; the more he talks about Virtue, the smaller stock he has of it. The mouth speaks out of the abundance of the heart; but often the very reverse of what the man practices. And the vicious and sensual often express, and in a sense feel, strong disgust at vice and sensuality. Hypocrisy is not so common as is imagined” (Albert Pike, Morals and Dogma, 1871, p. 150).

5. Don’t Invite Others Into A Discussion Only To Gang Up On Another Mason:

I have seen this unbecoming Postmodern behavior several times on Facebook. The Postmodern cyberbullying Mason has a group of followers, which he uses to discredit other Masonic viewpoints. The Mason plugs in the names of his followers into the group conversation, and pretty soon you see four or five, sometimes even 7 or more, ganging up on another Mason and his views on a particular point. On the surface, it might look like the Masonic cyberbullying gang has won the argument; but not really. You see, their success was only limited to their cyberbullying group of Postmodern Masons; all the good Masons had already left, or chose not to participate in the unbecoming behavior. Sadly, this destructive behavior has a negative impact on young and new Masons; for you see, when they witness this kind of online behavior they either leave disheartened and thinking negatively about the craft, or adapt to become accepted by their peers. And they too become a Postmodern cyberbully Mason; and the cycle continues uninterrupted. Pike wrote about respecting others and their opinions, and compared that type of individual to a gentle, kind, good honest and principled person:

Those who forget the rights of others, must not be surprised if their own are forgotten; and those who stoop to the lowest embraces of sense must not wonder, if others are not concerned to find their prostrate honor, and lift it up to the remembrance and respect of the world. To the gentle, many will be gentle; to the kind, many will be kind. A good man will find that there is goodness in the world; an honest man will find that there is honesty in the world; and a man of principle will find principle and integrity in the minds of others” (Albert Pike, Morals and Dogma, 1871, p. 193-194).

6. Don’t Ever Attack Other Masonic Orders (Rites) Or Other Esoteric Organizations, Especially Clandestine Orders, And Never Tell Another Person That He Or She Is Not A True Mason Because They Do Not Belong To Your Order:

Simply stated, nothing is really ever gained by attacking others online. By doing so, all you do is create enemies, and tarnish your own soul in the process. When a Postmodern Mason attacks other organizations as being illegitimate, he only succeeds in demonstrating his own ignorance about the lessons within Masonry. So what if some orders accept women and others do not; or some orders charge more money than others; or there are two Grand Lodges fighting for control; and so forth and so on. When a Mason attacks another order, viewpoint or position, he does nothing to change those organizations or its followers; such behavior only makes enemies of them. Interestingly, quite often I have found many people from different and unaffiliated orders more knowledgeable about Masonic esoteric history, doctrine and behavior than the common Master Mason of traditional Blue Lodge Masonry, who so often love to attack others based only on the limited knowledge he gained from exclusive Blue Lodge instruction. Pike confirmed the basis for the craft when he wrote about morality and virtue, and disinterestedness:

The bases of Masonry being morality and virtue, it is by studying one and practicing the other, that the conduct of a Mason becomes irreproachable. The good of Humanity being its principal object, disinterestedness is one of the first virtues that it requires of its members; for that is the source of justice and beneficence” (Albert Pike, Morals and Dogma, 1871, p. 185).

Think about it, Masons don’t generally attack the none-Mason for not being a Mason, but some Postmodern Masons think it is fair game to attack Masons of other orders, like none-affiliated orders and so called clandestine orders; really, how hypocritical is that? Basically, what they are saying is, like a naive high school freshman, “our team is better than your team,” which is another ingenuous behavior.

Furthermore, Pike also wrote about our own ignorance when it comes to God’s plan for humanity; this includes Mason and none-Mason alike, and all the different non-affiliated orders of the broader craft:

All errors are not equally innocuous. That which is most injurious is to entertain unworthy conceptions of the nature and attributes of God; and it is this that Masonry symbolizes by ignorance of the True Word. The true word of a Mason is, not the entire, perfect, absolute truth in regard to God; but the highest and noblest conception of Him that our minds are capable of forming; and this word is Ineffable, because one man cannot communicate to another his own conception of Deity; since every man’s conception of God must be proportioned to his mental cultivation, and intellectual powers, and moral excellence. God is, as man conceives Him, the reflected image of man himself.

For every man’s conception of God must vary with his mental cultivation and mental powers. If any one contents himself with any lower image than his intellect is capable of grasping, then he contents himself with that which is false to him, as well as false in fact. If lower than he can reach, he must needs feel it to be false. And if we, of the nineteenth century after Christ, adopt the conceptions of the nineteenth century before Him; if our conceptions of God are those of the ignorant, narrow-minded, and vindictive Israelite; then we think worse of God, and have a lower, meaner, and more limited view of His nature, than the faculties which He has bestowed are capable of grasping. The highest view we can form is nearest to the truth. If we acquiesce in any lower one, we acquiesce in an untruth. We feel that it is an affront and an indignity to Him, to conceive of Him as cruel, short-sighted, capricious, and unjust; as a jealous, an angry, a vindictive Being. When we examine our conceptions of His character, if we can conceive of a loftier, nobler, higher, more beneficent, glorious, and magnificent character, then this latter is to us the true conception of Deity; for nothing can be imagined more excellent than He” (Albert Pike, Morals and Dogma, 1871, p. 223-224).

Ever wonder why this world has so many different religions? It’s simple, as Pike wrote above, “because one man cannot communicate to another his own conception of Deity.” Is it any wonder than why we also have so many different orders within the broader craft. In short, the whole of Masonry, and its many non-affiliated orders, cannot truly advance this world spiritually until we stop attacking each other online and offline.

7. Don’t Go Online To Self-Aggrandize Yourself Or Your Order (Rite); Rather, Go Online To Find Inspiration And Share Knowledge For Personal Advancement ~ Let Us Do Away With This Odious Self-Flattery:

Why do some Postmodern Masons feel the need to be better than others? Also, why are some Postmodern Masons compelled to judge our Masonic brethren and sistren in hast? Yes, let us strive to be more like God; but always remember that God loves all his children, not just the Masons of your order (rite). Pike wrote:

“Continually you praise each other, and utter elaborate and high-wrought eulogies upon the Order. Everywhere you assume that you are what you should be, and nowhere do you look upon yourselves as you are. Is it true that all our actions are so many acts of homage to virtue? Explore the recesses of your hearts; let us examine ourselves with an impartial eye, and make answer to our own questioning! Can we bear to ourselves the consoling testimony that we always rigidly perform our duties; that we even half perform them?

Let us away with this odious self-flattery! Let us be men, if we cannot be sages! The laws of Masonry, above others excellent, cannot wholly change men’s natures. They enlighten them, they point out the true way; but they can lead them in it, only by repressing the fire of their passions, and subjugating their selfishness. Alas, these conquer, and Masonry is forgotten!

After praising each other all our lives, there are always excellent Brethren, who, over our coffins, shower unlimited eulogies. Every one of us who dies, however useless his life, has been a model of all the virtues, a very child of the celestial light. In Egypt, among our old Masters, where Masonry was more cultivated than vanity, no one could gain admittance to the sacred asylum of the tomb until he had passed under the most solemn judgment. A grave tribunal sat in judgment upon all, even the kings. They said to the dead. “Whoever thou art, give account to thy country of thy actions! What hast thou done with thy time and life? The law interrogates thee, thy country hears thee, Truth sits in judgment on thee!” Princes came there to be judged, escorted only by their virtues and their vices. A public accuser recounted, the history of the dead man’s life, and threw the blaze of the torch of truth on all his actions. If it were adjudged that he had led an evil life, his memory was condemned in the presence of the nation, and his body was denied the honors of sepulture. What a lesson the old Masonry taught to the sons of the people” (Albert Pike, Morals and Dogma, 1871, p. 186-187).

8. Be Fair In Your Judgment of Another Mason (Or Another Person); And Never Comment On Someone’s Motives:

I have seen it time and time again, a Postmodern Mason will speculate on another Mason’s motives when responding to an online post or response. The enlightened Mason should lean on his or her Masonic education, which includes not judging another person too quickly. Pike wrote about the Masons “who are invested with the power of judgment,” should “in deducing the motive” of another person “not assign to the act either the best or the worst motives,” rather, they should be “just and fair:”

Those who are invested with the power of judgment should judge the causes of all persons uprightly and impartially, without any personal consideration of the power of the mighty, or the bribe of the rich, or the needs of the poor. That is the cardinal rule, which no one will dispute; though many fail to observe it. But they must do more. They must divest themselves of prejudice and preconception. They must hear patiently, remember accurately, and weigh carefully the facts and the arguments offered before them. They must not leap hastily to conclusions, nor form opinions before they have heard all. They must not presume crime or fraud. They must neither be ruled by stubborn pride of opinion, nor be too facile and yielding to the views and arguments of others. In deducing the motive from the proven act, they must not assign to the act either the best or the worst motives, but those which they would think it just and fair for the world to assign to it, if they themselves had done if; nor must they endeavor to make many little circumstances, that weigh nothing separately, weigh much together, to prove their own acuteness and sagacity. These are sound rules for every juror, also, to observe.

In our intercourse with others, there are two kinds of injustice: the first, of those who offer an injury; the second, of those who have it in their power to avert an injury from those to whom it is offered, and yet do it not. So active injustice may be done in two waysby force and by fraud,–of which force is lion-like, and fraud fox-like,--both utterly repugnant to social duty, but fraud the more detestable.

Every wrong done by one man to another, whether it affect his person, his property, his happiness, or his reputation, is an offense against the law of justice. The field of this Degree is therefore a wide and vast one; and Masonry seeks for the most impressive mode of enforcing the law of justice, and the most effectual means of preventing wrong and injustice.

To this end it teaches this great and momentous truth: that wrong and injustice once done cannot be undone” (Albert Pike, Morals and Dogma, 1871, p. 126).

9. Be Concerned With How Your Actions Will Be Looked Upon By Others In The Craft And Outside The Craft:

I know I alluded to this topic earlier; however, it truly needs to be addressed in its own stand alone section. Masonry is a big umbrella, with a lot of people from differing backgrounds. As such, we will not all agree on everything, nor should we; especially given the fact that Masonry was designed as an individual adventure. Yet, despite this understanding, we still retain some Postmodern Masons who act according to their worldly instruction, rather than Masonic instruction; and they get away with this behavior because many Masons empower them by agreeing with, or disagreeing with, them in an online forum. Instead, we should simply walk away from them, and not empower them anymore. Pike mentioned this problem when he asked why we still retain some Masons who excite rivalries and jealousies:

Your debates should be but friendly conversations. You need concord, union, and peace. Why then do you retain among you men who excite rivalries and jealousies; why permit great and violent controversy and ambitious pretensions? How do your own words and acts agree? If your Masonry is a nullity, how can you exercise any influence on others (Albert Pike, Morals and Dogma, 1871, p. 186)?

As well, be very careful when writing about your political and religious viewpoints, for this too may look poorly upon you and the craft. I am often confused when a Postmodern Mason makes an offhand political or religious comment for or against a position. Again, I have to ask, did they not learn anything from their Masonic lessons? Pike wrote about the problems of politics and religion:

“In every credo, religious or political as in the soul of man, there are two regions, the Dialectic and the Ethic; and it is only when the two are harmoniously blended, that a perfect discipline is evolved. There are men who dialectically are Christians, as there are a multitude who dialectically are Masons, and yet who are ethically Infidels, as these are ethically of the Profane, in the strictest sense:–intellectual believers, but practical atheists:–men who will write you “Evidences,” in perfect faith in their logic, but cannot carry out the Christian or Masonic doctrine, owing to the strength, or weakness, of the flesh. On the other hand, there are many dialectical skeptics, but ethical believers, as there are many Masons who have never undergone initiation; and as ethics are the end and purpose of religion, so are ethical believers the most worthy. He who does right is better than he who thinks right. But you must not act upon the hypothesis that all men are hypocrites, whose conduct does not square with their sentiments. No vice is more rare, for no task is more difficult, than systematic hypocrisy. When the Demagogue becomes a Usurper it does not follow that he was all the time a hypocrite. Shallow men only so judge of others” (Albert Pike, Morals and Dogma, 1871, p 35).

Therefore, when a topic of discussion becomes unMasonic, simply leave it, don’t respond, and if need be, leave the site. Don’t empower these Postmodern Masons by either praising them, liking their comments, or making a comment in support of, or against, their statement; for some people love to be attacked, and attack others who disagree with their position; it empowers them. On several occasions, I have witnessed a negative statement made by a Mason go unchallenged, with no likes or comments, which told me that others did not enjoy what had been written online. I personally think this is the best way of stating your displeasure online. Just leave the unMasonic statement alone; it is toxic.

10: Never Flatter Another Mason:

I have seen this behavior from time to time; although it does not happen that much. There is a fine line between acknowledging someones years of service, efforts and rank within the craft, and flattering them. I have seen the embarrassment and shame some Masons feel when they are overtly flattered. You see, Masonry teaches humbleness; so when a Postmodern Mason unknowingly flatters another Mason, he may, in fact, be hurting him or embarrassing him personally, and his reputation; even when done online. Pike confirmed my concerns when he wrote:

Flattery, either of individual or people, corrupts both the receiver and the giver; and adulation is not of more service to the people than to kings. A Cæsar, securely seated in power, cares less for it than a free democracy; nor will his appetite for it grow to exorbitance, as that of a people will, until it becomes insatiate. The effect of liberty to individuals is, that they may do what they please; to a people, it is to a great extent the same. If accessible to flattery, as this is always interested, and resorted to on low and base motives, and for evil purposes, either individual or people is sure, in doing what it pleases, to do what in honor and conscience should have been left undone. One ought not even to risk congratulations, which may soon be turned into complaints; and as both individuals and peoples are prone to make a bad use of power, to flatter them, which is a sure way to mislead them, well deserves to be called a crime” (Albert Pike, Morals and Dogma, 1871, p. 83).

11. Don’t Attack Another Mason’s Grammar, Misspelling Or Word Usage Online; If It Bothers You That Much, Just Send A Private Message Letting Him or Her Know There Are Errors, And Make Suggestions.

This is a favorite tool of the Postmodern Masonic cyberbully. Simply stated, if he (or she) does not like what was written, instead of countering with logic, or countering with his own posting, or blog site, he goes after the other Mason’s grammar, etc. Think about it, how often do we read comments online that have grammatical errors in them. Literally, I read hundreds of comments everyday that have errors in them, but I never comment. Generally, I can make sense of what was written and let it go. There is a book in the middle of each Blue Lodge room, and we call it the rule and guide of our faith; yes, it is the Holy Bible. It is there to guide us. Therefore, what does it say about pointing out another person’s errors?

“Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, ‘Let me take the speck out of your eye,’ when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye” (Matthew 7: 3-5, NIV).

Also, I have read many great works of literature that had countless mistakes in them; but I can still make sense of what was written, and find value in the author’s work. I am often reminded of J. K. Rowling’s book series about Harry Potter, which had hundreds upon hundreds of errors in them. Yet, her books are still the most popular children’s books ever written. Better yet, how about Albert Pike’s original book, Morals and Dogma (1871), which also has hundreds upon hundreds of errors in it. Please remember, not everyone was an English major in college; a point English majors love to throw about. The closest thing I could find from Pike on the matter is when he wrote about the misunderstanding of words, which are often misused just like symbols are:

“A single example of the symbolism of words will indicate to you one branch of Masonic study. We find in the English Rite this phrase: ‘I will always hail, ever conceal, and never reveal;’ and in the Catechism, these:  “Q∴ ‘I hail.’ A∴ ‘I conceal;’ and ignorance, misunderstanding the word ‘hail,’ has interpolated the phrase, “From whence do you hail!’ But the word is really ‘hele,’ from the Anglo-Saxon verb elan, helan, to cover, hide, or conceal. And this word is rendered by the Latin verb tegere, to cover or roof over. ‘That ye fro me no thynge woll hele,’ says Gower. ‘They hele fro me no priuyte,’ says the Romaunt of the Rose. ‘To heal a house,’ is a common phrase in Sussex; and in the west of England, he that covers a house with slates is called a Healer. Wherefore, to ‘heal‘ means the same thing as to ’tile,’–itself symbolic, as meaning, primarily, to cover a house with tiles,–and means to cover, hide, or conceal. Thus language too is symbolism, and words are as much misunderstood and misused as more material symbols are (Albert Pike, Morals and Dogma, 1871, p. 63).

Which means there have always been errors with regard to language, written words and symbolism, and these errors will perhaps always remain; so get over it and move on? I find the only reason a Postmodern Mason would comment publicly about another Mason’s written errors is to denigrate him or her in front of others, and to raise himself above the author. Which I believe is another ingenuous behavior unbecoming a Mason who desires a high moral character.

12. Don’t Attack, Or Comment Negatively About, Albert Pike Or His Book, Morals And Dogma:

Simply stated, when you attack Albert Pike, you are attacking the order of Scottish Rite, Southern Jurisdiction, and when you comment negatively on Pike, you are portraying that Masonic order negatively, both of which are acts unbecoming a Mason who desires a high moral character. Albert Pike is the author of the popular book Morals and Dogma (1871, 2011), which is given to initiates when they first become Masons of the order.

A favorite pastime of the Postmodern Masonic cyberbully is to say that Pike was a racist because he fought for the south in the American Civil War, which made him a segregationist, and by extension, a racist. Alternatively, that he was a member of the Scottish Rite KKK Project, which is an outright fabrication by Anton Chaitkin, a founding member of the Lyndon LaRouche movement. You see, when a Mason makes such a claim, he or she only demonstrates a lack of knowledge on the topic; like no supporting documentation or referencing of the claims. Yet, one only needs to read his book Morals and Dogma to see that he spoke out against the injustice of slavery and the separation of the races:

“And as to London–it looked like judgment, if it be true that the Asiatic cholera had its origin in English avarice and cruelty, as they suppose who trace it to the tax which Warren Hastings, when Governor-General of India, imposed on salt, thus cutting off its use from millions of the vegetable-eating races of the East: just as that disease whose spectral shadow lies always upon America’s threshold, originated in the avarice and cruelty of the slave-trade, translating the African coast fever to the congenial climate of the West Indies and Southern America–the yellow fever of the former, and the vomito negro of the latter.

But we should be slow to make inferences from our petty human logic to the ethics of the Almighty. Whatever the cruelty of the slave-trade, or the severity of slavery on the continents or islands of America, we should still, in regard to its supposed consequences, be wiser, perhaps, to say with that great and simple Casuist Who gave the world the Christian religion: “Suppose ye that these Galileans were sinners above all the Galileans because they suffered such things? or those eighteen upon whom the tower of Siloam fell and slew them, think ye that they were sinners above all the men that dwelt in Jerusalem?

Retribution bars retaliation, even in words. A city shattered, burned, destroyed, desolate, a land wasted, humiliated, made a desert and a wilderness, or wearing the thorny crown of humiliation and subjugation, is invested with the sacred prerogatives and immunities of the dead. The base human revenge of exultation at its fall and ruin should shrink back abashed in the presence of the infinite Divine chastisement. ‘Forgiveness is wiser than revenge,’ our Freemasonry teaches us, ‘and it is better to love than to hate.’ Let him who sees in great calamities the hand of God, be silent, and fear His judgments.

Men are great or small in stature as it pleases God. But their nature is great or small as it pleases themselves. Men are not born, some with great souls and some with little souls. One by taking thought cannot add to his stature, but he can enlarge his soul. By an act of the will he can make himself a moral giant, or dwarf himself to a pigmy” (Albert Pike, Morals and Dogma, 1871, p. 812-813).

Pike also wrote that God has no color; the Parsees, by the way, where from India:

The Parsees, retaining the old religion taught by Zaradisht, say in their catechism: ‘We believe in only one God, and do not believe in any beside Him; Who created the Heavens, the Earth, the AngelsOur God has neither face nor form, color nor shape, nor fixed place. There is no other like Him, nor can our mind comprehend Him‘” (Albert Pike, Morals and Dogma, 1871, p. 620).

Or when Pike wrote that black and white will commingle when the depots cease to slay and ravage:

Where the armies of the despots cease to slay and ravage, the armies of ‘Freedom’ take their place, and, the black and white commingled, slaughter and burn and ravish. Each age re-enacts the crimes as well as the follies of its predecessors, and still war licenses outrage and turns fruitful lands into deserts, and God is thanked in the Churches for bloody butcheries, and the remorseless devastators, even when swollen by plunder, are crowned with laurels and receive ovations” (Albert Pike, Morals and Dogma, 1871, p. 295).

Still others like to comment on his writing style, and that he copied much of his work. Again, it is truly unfair to relate modern writing styles to those of the past. In addition, when a Mason attacks either his spelling errors, or his comprehension style, the Postmodern Mason only demonstrates a lack of knowledge from the period. Many authors of the period did not reference, like they do today; in fact, in many eastern countries, copying is an acceptable behavior even today. It has only become unacceptable in the west in the last century or so. Also, when Pike wrote his book, he assumed it would only be given to a small group of men with high intellectual backgrounds (leaders of the Scottish Rite, SJ). It was not written for the general Mason; only after his death did it become widely distributed. As for spelling errors, as a historian, I have read countless books going back centuries that had spelling errors in them; as such, this too was a common occurrence from the period. I have come to understand such mistakes to be as much from the printer/type setter, as the author. For me anyway, when someone complains about such mistakes, they only end up demonstrating their lack of comprehension skills, and their ability to truly understand his great book. Also, if such mistakes bother you that much, simply go to the Scottish Rite, Southern Jurisdiction website and order the newest edition of his book Morals and Dogma, which has been updated to modern academic standards.

I will be writing on this topic more in the near future, so look for it on this blog site.


13. Be Careful When Using Humor Online; It Is A tool To Hide Or Sway Intentions:

I have seen it repeatedly online, a Postmodern Mason will attempt to use humor to sway the conversation, or it ends up being misinterpreted. Always remember, the other person cannot see your facial expressions or mannerisms, which are important components when using humor, or trying to tell a joke. Pike was very much aware of the use of humor in history and spoke of its misdealings on several occasions; like when he wrote that the despot will use whatever means available to him to sway the opinion of another:

Under a Despotism, men are false, treacherous, and deceitfulthey are so as a means of attaining popularity… Experience will probably prove that these odious and detestable vices will grow most rankly and spread most rapidly… and fraud becomes the highway to the latter, the land will reek with falsehood and sweat lies and chicane… To adapt one’s opinions to the popular humor; to defend, apologize for, and justify the popular follies; to advocate the expedient and the plausible; to caress, cajole, and flatter the elector” (Albert Pike, Morals and Dogma, 1871, p. 66).

But rather, the Mason “labors equally to defend and to improve the people. He does not flatter them to mislead them, nor fawn upon them to rule them, nor conceal his opinions to humor them, nor tell them that they can never err, and that their voice is the voice of God” (Albert Pike, Morals and Dogma, 1871, p. 177).

14. Don’t Use A Pseudonym, Or Trust Any Mason Using A Pseudonym Online:

Sadly, I find the Postmodern Masonic cyberbully sometimes has to go underground to perform his unMasonic acts of disparaging another Mason’s good name and efforts. Another favorite tool of the cyberbully is using a pseudonym. Now I know there are perhaps some good reasons for using a hidden name; like, perhaps he or she is a public figure, etc. However, in the rare case a Mason must hide his name, he should be careful when attacking another person who is using his given name. If your argument is valid and is to be respected by others, put your given name to your comment, or do not comment at all. It is truly unfair to attack another Mason by hiding under the veil of a pseudonym. Pike wrote that the actions of man, which are public, cannot be concealed, “Nothing is more usual than to pretend conscience in all the actions of man which are public and cannot be concealed” (Albert Pike, Morals and Dogma, 1871, p. 111).

15. Do Not Attack Any Religion, Religious Organization Or Religious Opinion:

Again, I have to ask, for those Postmodern Masons who willfully attack religion, a religious order or a religious viewpoint, did they not learn anything from their Masonic lessons? I have witnessed this behavior from time to time, where a Mason feels it is OK to attack the Vatican or some evangelical order because they spoke-out against Freemasonry. If I attacked every person who spoke out against Freemasonry, I would have no friends or family left, seriously. But more importantly, nothing is ever gained by attacking a religion or religious viewpoints; in fact, sadly you maybe hurting the feelings of a Masonic brother (or sister) who is of that faith, which drives a wedge between you and that person. In the end, nothing is ever truly gained by publicly attacking religion. Pike wrote, “Love clasps the hand of love, amid all the envyings and distractions of showy competition,” and “bitter or revengeful feelings, contempt, dislike, hatred… are intruders and not welcome:”

Every Masonic Lodge is a temple of religion; and its teachings are instruction in religion. For here are inculcated disinterestedness, affection, toleration, devotedness, patriotism, truth, a generous sympathy with those who suffer and mourn, pity for the fallen, mercy for the erring, relief for those in want, Faith, Hope, and .Charity. Here we meet as brethren, to learn to know and love each other. Here we greet each other gladly, are lenient to each other’s faults, regardful of each other’s feelings, ready to relieve each other’s wants. This is the true religion revealed to the ancient patriarchs; which Masonry has taught for many centuries, and which it will continue to teach as long as time endures. If unworthy passions, or selfish, bitter, or revengeful feelings, contempt, dislike, hatred, enter here, they are intruders and not welcome, strangers uninvited, and not guests.

Certainly there are many evils and bad passions, and much hate and contempt and unkindness everywhere in the world. We cannot refuse to see the evil that is in life. But all is not evil. We still see God in the world. There is good amidst the evil. The hand of mercy leads wealth to the hovels of poverty and sorrow. Truth and simplicity live amid many wiles and sophistries. There are good hearts underneath gay robes, and under tattered garments also. Love clasps the hand of love, amid all the envyings and distractions of showy competition (Albert Pike, Morals and Dogma, 1871, p. 213-214).

And again, Pike wrote, “To respect all forms of worship, to tolerate all political and religious opinions; not to blame, and still less to condemn the religion of others: not to seek to make converts; but to be content if they have the religion of Socrates; a veneration for the Creator, the religion of good works, and grateful acknowledgment of God’s blessings” (Albert Pike, Morals and Dogma, 1871, p. 333). There you have it, let us be content that we have the religion of good works and God’s blessings, which we most assuredly lose when we attack another person’s religion or religious viewpoints.

With all that said, please, go online, but be careful; and by all means, continue to enjoy your online Masonic community experience, for there is still yet much more to learn. Yet, in that rare occasion a Postmodern Mason acts unMasonic, you now have some tools to help you decide how to respond, or not to respond.

So Mote It Be!!!

Hank Kraychir


Why Are We Encouraged To Explore Divinity Within Freemasonry If The Craft Is Not A Religion?


This article will be my fifth submission on the topic of Postmodernism and its negative effects on the Craft. Here is a list of the other four:

  1. Jan 1, 2016: Postmodernism And Its Devastating Effect On Freemasonry
  2. Feb 1, 2016: Characteristics of a Postmodern Freemason
  3. March 1, 2016: Spiritual Anarchy and Freemasonry
  4. April 1, 2016:Why Does Freemasonry Conceal Its Secrets From Even Its Own Members?

I am often puzzled by the statement that Freemasonry is not a religion; for you see, I have read countless accounts where some of our greatest authors claimed otherwise. But before I delve into specifics, let’s first define what religion means; I say this only because most people don’t even understand how the word is defined. Here is a great definition for the word:

Religion (from O.Fr. religion ‘religious community,’ from L. religionem (nom. religio) ‘respect for what is sacred, reverence for the gods,’ ‘obligation, the bond between man and the gods’ is derived from the Latin religiō, the ultimate origins of which are obscure… Religion is a cultural system of behaviors and practices, mythologies, world views, sacred texts, holy places, ethics, and societal organisation that relate humanity to what an anthropologist has called ‘an order of existence’… Religions have sacred histories and narratives, which may be preserved in sacred scriptures, and symbols and holy places, that aim to explain the meaning of life, the origin of life, or the Universe.

I know, some readers of this post will immediately dismiss this definition. You see, our cultural conditioning has predetermined our path of thinking, “Within Postmodernism, we are taught to dismiss any teaching of religion; that religion has no place in a secular society.” However, let’s breakdown the above definition before specifically discussing its effect on Freemasonry.

So what is religion? Well from the above definition, the origin of the word religion is a “respect for what is sacred, reverence for God.” The word sacred can be defined as “devoted or dedicated to a deity;” and God can be defined as “the one Supreme Being, the creator and ruler of the universe.” Therefore, when we are discussing the word religion, we are talking about something that is of the sacredness of God, not a body or an institutional organization per say. Yes, such beliefs have morphed themselves into beliefs systems that have become known as religious organizations; but that does not negate its original meaning, which is nothing but a “reverence for God.”

Therefore, when Albert Pike mentioned the word religion, was he talking about religion in the original sense, the contemporary sense, or something in between? To answer this question, let us take a closer look at his profound words from Chapter VIII of Morals and Dogma (1871), pages 212-214; I interjected my interpreted comments between each paragraph to better relate Pike’s meaning:

For there is a religion of toil. It is not all drudgery, a mere stretching of the limbs and straining of the sinews to tasks. It has a meaning and an intent. A living heart pours life-blood into the toiling arm; and warm affections inspire and mingle with man’s labors. They are the home affections. Labor toils a field, or plies its task in cities, or urges the keels of commerce over wide oceans; but home is its centre; and thither it ever goes with its earnings, with the means of support and comfort for others; offerings sacred to the thought of every true man, as a sacrifice at a golden shrine. Many faults there are amidst the toils of life; many harsh and hasty words are uttered; but still the toils go on, weary and hard and exasperating as they often are. For in that home is age or sickness, or helpless infancy, or gentle childhood, or feeble woman, that must not want. If man had no other than mere selfish impulses, the scene of labor which we behold around us would not exist.

Comment: Here we see Pike discussing the toil of religion, or the work/study of religion. I must emphasis that Pike never mentioned any specific religious organization, which means he meant something else, like perhaps the benefits a man might receive from the study of religion.

The advocate who fairly and honestly presents his case, with a feeling of true self-respect, honor, and conscience, to help the tribunal on towards the right conclusion, with a conviction that God’s justice reigns there, is acting a religious part, leading that day a religious life; or else right and justice are no part of religion. Whether, during all that day, he has once appealed, in form or in terms, to his conscience, or not; whether he has once spoken of religion and God, or not; if there has been the inward purpose, the conscious intent and desire, that sacred justice should triumph, he has that day led a good and religious life, and made a most essential contribution to that religion of life and of society, the cause of equity between man and man, and of truth and right action in the world.

Comment: Pike now mentions an advocate who is making his case; as opposed to a particular doctrine, which comes from religious bodies and organizations. And that the advocate would begin to act according to the belief he spoke of, which would change his life and society.


Books, to be of religious tendency in the Masonic sense, need not be books of sermons, of pious exercises, or of prayers. Whatever 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. That Gospel is preached from many a book and painting, from many a poem and fiction, and review and newspaper; and it is a painful error and miserable narrowness, not to recognize these wide-spread agencies of Heaven’s providing; not to see and welcome these many-handed coadjutors, to the great and good cause. The oracles of God do not speak from the pulpit alone.

Comment: Now we read Pike making a distinction between Masonry and central religious tenancies, i.e. Churches. That Masonry’s religion should not be based on sermons, prayers or pious exercises; rather, our religion is based on the “beauty of virtue” and an “up-right life.”

There is also a religion of society. In business, there is much more than sale, exchange, price, payment; for there is the sacred faith of man in man. When we repose perfect confidence in the integrity of another; when we feel that he will not swerve from the right, frank, straightforward, conscientious course, for any temptation; his integrity and conscientiousness are the image of God to us; and when we believe in it, it is as great and generous an act, as when we believe in the rectitude of the Deity.

Comment: Now he writes that there is a religion of society; that our own daily actions in business and life are based on God, i.e. Religion. Again, Pike is not talking about an organizational body.

In gay assemblies for amusement, the good affections of life gush and mingle. If they did not, these gathering places would be as dreary and repulsive as the caves and dens of outlaws and robbers. When friends meet, and hands are warmly pressed, and the eye kindles and the countenance is suffused with gladness, there is a religion between their hearts; and each loves and worships the True and Good that is in the other. It is not policy, or self-interest, or selfishness that spreads such a charm around that meeting, but the halo of bright and beautiful affection.

Comment: “When friends meet… there is a religion” that exist between them; that there is love and goodness, and a worship, which links one to another. Again, there is no mention of an organizational body, just people loving the company of another – this is a religion.

The same splendor of kindly liking, and affectionate regard, shines like the soft overarching sky, over all the world; over all places where men meet, and walk or toil together; not over lovers’ bowers and marriage altars alone, not over the homes of purity and tenderness alone; but over all tilled fields, and busy workshops, and dusty highways, and paved streets. There is not a worn stone upon the sidewalks, but has been the altar of such offerings of mutual kindness; nor a wooden pillar or iron railing against which hearts beating with affection have not leaned. How many soever other elements there are in the stream of life flowing through these channels, that is surely here and everywhere; honest, heartfelt, disinterested, inexpressible affection.

Comment: Pike wrote that this “same splendor” is in the world; wherever people meet, work and toil together there is religion.

Every Masonic Lodge is a temple of religion; and its teachings are instruction in religion. For here are inculcated disinterestedness, affection, toleration, devotedness, patriotism, truth, a generous sympathy with those who suffer and mourn, pity for the fallen, mercy for the erring, relief for those in want, Faith, Hope, and .Charity. Here we meet as brethren, to learn to know and love each other. Here we greet each other gladly, are lenient to each other’s faults, regardful of each other’s feelings, ready to relieve each other’s wants. This is the true religion revealed to the ancient patriarchs; which Masonry has taught for many centuries, and which it will continue to teach as long as time endures. If unworthy passions, or selfish, bitter, or revengeful feelings, contempt, dislike, hatred, enter here, they are intruders and not welcome, strangers uninvited, and not guests ( Albert Pike, Morals and Dogma, 1871, p. 212).

Comment: And now the finale, therefore, “every Masonic Lodge is a temple of religion, and its teachings are instruction in religion.” You see, Masonry “is the true religion,” which had been “revealed to the ancient patriarchs.” And it will continue to “teach as long as time endures.”

I know, I know, you might be saying again that Masonry is not a religion, and in this sense I agree – Masonry is not a religion in the contemporary sense. No, Masonry is a religion in the ancient sense. Nevertheless, it is still a religion. It does not matter that contemporary religions have altered its usage and made a mockery of the word, the word religion still retains its original meaning if one only wants to take the time to study it meaning!

Pike also commented that Masonry had always “religiously preserved that enlightened faith;” that it has always been because of “religion and philosophy,” and that many of the religions of the past “enfeebled the religious spirit:”

Masonry has in all times religiously preserved that enlightened faith from which flow sublime Devotedness, the sentiment of Fraternity fruitful of good works, the spirit of indulgence and peace, of sweet hopes and effectual consolations; and inflexibility in the accomplishment of the most painful and arduous duties. It has always propagated it with ardor and perseverance; and therefore it labors at the present day more zealously than ever. Scarcely a Masonic discourse is pronounced, that does not demonstrate the necessity and advantages of this faith, and especially recall the two constitutive principles of religion, that make all religion,–love of God, and love of neighbor. Masons carry these principles into the bosoms of their families and of society. While the Sectarians of former times enfeebled the religious spirit, Masonry, forming one great People over the whole globe, and march under the great banner of Charity and Benevolence, preserves feeling, strengthens it, extends it in its purity and simplicity, as it has always existed in the depths of the human heart, as it existed even under the dominion of the most ancient forms of worship, but where gross and debasing superstitions forbade its recognition.

A Masonic Lodge should resemble a bee-hive, in which all the members work together with ardor for the common good. Masonry is not made for cold souls and narrow minds, that do not comprehend its lofty mission and sublime apostolate. Here the anathema against lukewarm souls applies. To comfort misfortune, to popularize knowledge, to teach whatever is true and pure in religion and philosophy, to accustom men to respect order and the proprieties of life, to point out the way to genuine happiness, to prepare for that fortunate period, when all the factions of the Human Family, united by the bonds of Toleration and Fraternity, shall be but one household,–these are labors that may well excite zeal and even enthusiasm (Albert Pike, Morals and Dogma, 1871, p. 137).

Yes, many people still think religion and philosophy are separate; however, they are in fact not. In truth, the basis of religion is philosophy, something Masonry has maintained:

Nevertheless, Masonry, which is Morality and Philosophy, must not cease to do its duty. We never know at what moment success awaits our efforts–generally when most unexpected–nor with what effect our efforts are or are not to be attended. Succeed or fail, Masonry must not bow to error, or succumb under discouragement. There were at Rome a few Carthaginian soldiers, taken prisoners, who refused to bow to Flaminius, and had a little of Hannibal’s magnanimity. Masons should possess an equal greatness of soul. Masonry should be an energy; finding its aim and effect in the amelioration of mankind. Socrates should enter into Adam, and produce Marcus Aurelius, in other words, bring forth from the man of enjoyments, the man of wisdom. Masonry should not be a mere watch-tower, built upon mystery, from which to gaze at ease upon the world, with no other result than to be a convenience for the curious. To hold the full cup of thought to the thirsty lips of men; to give to all the true ideas of Deity; to harmonize conscience and science, are the province of Philosophy. Morality is Faith in full bloom. Contemplation should lead to action, and the absolute be practical; the ideal be made air and food and drink to the human mind. Wisdom is a sacred communion. It is only on that condition that it ceases to be a sterile love of Science, and becomes the one and supreme method by which to unite Humanity and arouse it to concerted action. Then Philosophy becomes Religion ( Albert Pike, Morals and Dogma, 1871, p. 20).

I realize this information is perhaps new to many readers of this blog; nevertheless, it must be revealed to you now, during this critical juncture in Masonic history. Like so many things, Pike actually warned the Craft back in 1871 that this day would come; that we would divide the Craft based on these two areas, Religion and Philosophy:

We may be sure that so soon as Religion and Philosophy become distinct departments, the mental activity of the age is in advance of its Faith; and that, though habit may sustain the latter for a time, its vitality is gone (Albert Pike, Morals and Dogma, 1871, p. 731).

Again, Pike warned that Religion and Philosophy would become distinctly separate. We can see it every time a member of the Craft states that we are not a religion, when in fact, in a historical sense, we are.

You see, this is all apart of the subject I have been writing about since January – YES, the pesky topic of Postmodernism. Feel free to link to other articles for further information on the topic; which has been linked above for your convenience.  In short, Postmodernism has been a failed experiment. As hard as contemporary scholars have tried to separate society from seeking Divinity, it has not worked. Of course it worked for the people who always succumb to the whims of the moment; but for those who are seeking a higher calling than immediate social gratification, Postmodernism has only been a temporary obstacle to true Enlightenment.

In conclusion, in your authors humble option, Indeed, Masonry is the original primitive religion; however, it is not a religion in the contemporary sense, let’s make a distinction. Pike wrote the “Masonry is not a religion…” and yet he wrote that “Every Masonic Lodge is a temple of religion” above:

But Masonry teaches, and has preserved in their purity, the cardinal tenets of the old primitive faith, which underlie and are the foundation of all religions. All that ever existed have had a basis of truth; and all have overlaid that truth with errors. The primitive truths taught by the Redeemer were sooner corrupted, and intermingled and alloyed with fictions than when taught to the first of our race. Masonry is the universal morality which is suitable to the inhabitants of every clime, to the man of every creed. It has taught no doctrines, except those truths that tend directly to the well-being of man; and those who have attempted to direct it toward useless vengeance, political ends, and Jesuitism, have merely perverted it to purposes foreign to its pure spirit and real nature (Albert Pike, Morals and Dogma, 1871, p. 161).

You see, despite the fact that Freemasonry is not a contemporary religion, we are still obligated, as Masons, to seek Divinity and Masonic religion in our own way; therefore, never let any Postmodern thinking tell you otherwise!

So Mote It Be!!!

Hank Kraychir