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Friday, December 30, 2005

What Are The Golden Fleece Roman Eagle Star And Garter

What Are The Golden Fleece Roman Eagle Star And Garter Cover The Order of the Golden Fleece was founded by Philip, Duke of Burgundy, in 1429. The Roman Eagle was Rome's symbol and ensign of power and might a hundred years before Christ. The Order of the Star was created by John II of France in the middle of the Fourteenth Century. The Order of the Garter was founded by Edward III of England in 1349 for himself and twenty-five Knights of the Garter.

That the use of the apron as a badge is more ancient than these is a provable fact. In averring that it is more honorable, the premise "when worthily worn" is understood. The apron is "more honorable than the Star and Garter" when all that it teaches is exemplified in the life of the wearer.

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Thursday, December 29, 2005

Picatrix In Spanish

Picatrix In Spanish Cover

Book: Picatrix In Spanish by Maslama Al Majriti

This is spanish translation of The Picatrix "The Goal of the Sage” is a Grimoire of uncertain origins, probably written circa 1256 CE. No author has been identified. The originally text was written in Arabic, with a Latin translation appearing approximately 1256 during the court of Alphonso X of Castile.

The work is divided into four Books. Book I contains a preface, information about the author and a summary of the material found in the four books. The chapters of Book I, delves into occult philosophy and astrology which is its main occult theme.

Book II continues, but in more dept with the mysteries of astrology, the talismanic art, the planets and the method of invocation of the spirits.

Book III continues with a discussion on the magical tools, inks, incense, perfumes, robes and metals, which are related to the planets. From a magical perspective this is an extremely important Book, as it also covers prayers and invocations of the seven planets and the gifts that can be gained from each, the ceremonies related to each planet, and the talismans of the planets themselves.

Editions appeared in German, being translated from Arabic by Ritter and Plessner (1962). There is also a Latin version by David Pingree, (1986). Ouroboros Press have published Books I and II in English (2002), but as far as we can tell there is no full English edition is available, although we believe that one is being prepared.

Download Maslama Al Majriti's eBook: Picatrix In Spanish

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Monday, November 28, 2005

Picatrix Ghayat Al Hakim The Goal Of The Wise Vol Ii

Picatrix Ghayat Al Hakim The Goal Of The Wise Vol Ii Cover

Book: Picatrix Ghayat Al Hakim The Goal Of The Wise Vol Ii by William Kiesel

Picatrix Volume Two contains the 3rd and 4th books of Ghayat Al-Hakim and will complete the English translation. It is a larger book than volume one and contains much in the way of the practical working of astral and talismanic magic. Planetary and Zodiacal magic and full instructions for invoking the related spirits are provided along with all the requisite materials needed; stones, plants, inks, colors, incenses, talismans and the invocations.

In addition to this are many anecdotes relating to Arabic and pre-Islamic magical lore, including the writings of Ibn Wahshija, the Nabataeans, Sabians, Chaldeans and Assyrians. Of particular note is the magical plant and mineral lore from the Nabataean Agriculture, which portray ancient practices of pagan Iraq.

The influence of the Picatrix can be seen in several texts of well-known Authors of the western esoteric tradition, including Ficino, Mirandola, Abano and Agrippa, whose works have played a major role of forming contemporary manifestations of the esoteric tradition today.

This work is undoubtedly a milestone – one of the most renowned books of magic in Western civilization finally translated into English. Nonetheless, I have to say that I have some qualms about the book. I’m reluctant to speak out on this, largely because I don’t want to hold anyone accountable for ambiguities or uncertainties in the Arabic text, as I don’t know that language. Still, I have some reason for concern.

One is the frequent mistakes in the book. I know first-hand how nasty typos are to eradicate, and I’m willing to grant substantial leeway for small presses in that regard. Still, we have a number of non-spellcheck errors that occur throughout the manuscript. Among the more notable are “kneed” appearing for “knead”, “rap” appearing for “wrap”, and “veins” often being spelled “vanes.” One of the curious ingredients of a few recipes is “black anesthetic seeds.:” These are the more notable examples, and the sort that would be easily picked up with a reading of the manuscript.

I will also add that a number of the passages are impossible to decipher. Of course, texts of these period require some effort to understand, especially when of a theoretical nature, but I found myself baffled on many occasions by passages like this:

"This kind get to envy a lot for every good thing they see, that is why we should bless every thing and be proud to do that as that comes from the first position commancing in astronomy and it could be inherited from mood commencement."
"That does not stop some males from having mental reactions like females and some females have mental reactions like males and that is how we differentiate between males and females."

Contextually, it is often possible to figure out the approximate meaning of a passage via context, but one has to wonder just how accurate that understanding really is.

This is a shame, because there’s a great deal in this book with regard to talismans, spirit summoning, and other topics that could be of use to scholars and practitioners alike. Still, concerns about accuracy come foremost for me, and I’m not sure that’s what readers are getting.

The first chapter exhorts the would-be astrological magician to learn the classical Pythagorean sciences before approaching magic: arithmetic, geometry, music, and astronomy. The author means the esoteric aspects of these disciplines, rather than assuming that one’s mastery of 1+1=2 qualifies one as a classical arithmetician.

Then, we get two chapters devoted to basic astrological concepts, such as the nature of the Moon, and some electional precepts. This section presents the basics of electional astrology in a practical, succinct manner, and it would be useful to all astrologers interested in this field, not just magicians.

The following few chapters expand on the “why and how” of astrological magic and the universe, including the relative strength of the planets and the fixed stars, the relationship of the four elements and similar topics.

There follows a short chapter with some talismanic glyphs, evidently based on magic squares (the ones where the numbers are arranged to add up to the same number horizontally, vertically, and diagonally). The next chapter lists the planetary affinities of stones and metals, and the talismanic images associated with the planets and their seals. For instance, one image of Mars “is the form of a crowned man with an inscribed sword in his right hand.”

The last two chapters discuss the images associated with the astrological decans, and the kinds of talismans best for each. So, if you wish to increase the milk given by your goats, make a talisman in the second face of Capricorn. These recipes are nothing if not down-to-earth.

Buy William Kiesel's book: Picatrix Ghayat Al Hakim The Goal Of The Wise Vol Ii

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William Kiesel - Picatrix Ghayat Al Hakim The Goal Of The Wise Vol Ii

Friday, November 25, 2005

P2 Lodge

P2 Lodge Cover Originally a lodge under the jurisdiction of the Grand Orient of Italy, their warrant was revoked and a number of their members expelled for unmasonic conduct.
The P2 Incident was a by-product of three related factors; the vagaries of Italian masonic history, the joint effects of past repressions and social patronage on the Italian Craft, and certain defects in their Constitution.

Italian masonic history has been influenced by the political and ethnic history of that country and the P2 Incident needs to be placed in that context. Irregular lodges (not recognized by mainstream Freemasonry), both in France and Italy, had become quite political during revolutionary periods in their national histories, and operated as true secret societies. Italy has only been a united country since 1870 and regional, ethnic and traditional differences are still felt in contemporary Italian society. Italian society, then and now, has been said to largely run on patronage and favouritism. Few other Grand Lodges had recognized Italian masonry as regular until 1972.

Several Grand Lodges have been formed in Italy, the first in 1750, but all were proscribed or suppressed and, with the exception of the short period during the Napoleonic Occupation, Freemasonry was not revived until about 1860 when two Grand masonic bodies emerged. The first, the "Supreme Council Grand Orient of Italy" opened in Turin; later moving to Rome.
Although politics and religion were officially banned from discussion in lodges, in practice the Italian temperament views discussion of state affairs as a duty. In 1908 a schism resulted when the Grand Orient expelled a number of members for their political stance and the National Grand Lodge was formed. It continues to this day as an irregular body.
Masonry was again prohibited in Italy from 1926 to 1945. At this time several competing groups sprung up, out of which the Grand Orient of Italy and the National Grand Lodge resumed their leading positions. This Grand Orient was considered regular by many American Grand Lodges and extended recognition. It was recognized as regular by the English, Irish and Scottish Grand Lodges in 1972 and shortly thereafter by a number of other Grand Lodges who tend to take their direction from the United Grand Lodge of England. The following year, the majority of Lodges under the National Grand Lodge seceded and joined the Grand Orient, leaving the National Grand Lodge as a weak and splintered dissident group. Although the National Grand Lodge is not relevant to this article, this history of suppression, irregularity, political infighting, and class consciousness is.

In 1877 the Grand Orient granted a warrant to a lodge in Rome called "Propaganda Massonica". This lodge was frequented by politicians and government officials from across Italy who were unable to attend their own lodges. Although its potential for masonic mischief was recognized, there is no evidence that any was forthcoming. The lodge was not on the Grand Orient’s registers but operated as the Grand Master’s own private Lodge, allowing for the initiation of members whose names would not therefore appear on the Grand Orient’s rolls. If any apology is needed, it should be noted that "an organization which had a long experience of great opposition to it, of political and religious damnation, and of being often forced to close up, is likely to view every influential friend it can get as important."

When the Grand Orient was revived after the Second World War it was decided to number the lodges by drawing lots; Lodge Propaganda drew number two, thus it became P2. It rarely held meetings and was almost inactive.

In 1967, Brother Licio Gelli, who had been initiated into a lodge in Rome in 1965, was placed in virtual control of P2 by the Grand Master of the day. He was considered to be a shrewd and successful businessman with a great gift for recruiting. In 1970 he was made secretary of P2 and subsequently a substantial number of well-placed men were initiated. In most recognized Grand Lodge jurisdictions, these practices would not be countenanced. An argument could be made that by Italian standards, nothing was amiss.
Gelli’s growing influence became a concern of the then Grand Master who, in late 1974, proposed that P2 be erased. At the Grand Orient Communication in December 1974, of the 406 lodges represented, 400 voted for its erasure. In March 1975 Gelli accused the Grand Master of gross financial irregularities, withdrawing the accusations only after the Grand Master issued a warrant for a new P2 Lodge — despite the fact that the Grand Orient had erased it only four months earlier. P2 was considered regular; its membership was no longer secret and Gelli was its master. In 1976, Gelli requested that P2 be suspended but not erased. This nuance of jurisprudence meant that he could continue to preserve some semblance of regularity for his private club without being answerable to the Grand Orient.

By 1978, suspect financial arrangements involving the Grand Master prompted many other Grand Lodges to threaten to withdraw recognition, and the Grand Master resigned before his term expired. Gelli promptly financed the election campaign of the Immediate Past Grand Master, but the Grand Orient elected another candidate as their new leader.
In 1980, Gelli told a press interview that Freemasonry was a puppet show in which he pulled the strings. Italian Masonry was outraged by this, struck a masonic tribunal which in 1981 expelled him, and decided that P2 had been erased as a Lodge in 1974 and therefore any contrary action by a Grand Master had been illegal.
The same year the police investigated Gelli for a range of fraudulent activities and, in searching his house, found a P2 register of 950 names — mostly prominent people. Several government ministers resigned and the Italian Government fell. Gelli managed to get out of the country. A Special Parliamentary Commission found Gelli to have an obscure and opportunistic past and to count among his friends many such as the fraudulent banker Roberto Calvi (1920? - 1982/06/19), chairman of Banco Ambrosiano in Milan who was later found dead under London’s Blackfriars Bridge, and the banker Sindona who was later jailed in the USA for fraud and suspected murder. The nature and aims of Gelli’s alleged political intrigues have never been explained. From his South American hideaway, he has sent out obscure messages and has offered to give himself up to Italian police if certain conditions were met. The authorities have issued no public statement.
The President of the Parliamentary Commission of Investigation, while openly hostile to Freemasonry at the outset, eventually declared that Freemasonry itself had been Gelli’s first and principal victim. While three successive Grand Masters (two now deceased and one expelled from Freemasonry) had manipulated secret funds, secret members, secret decisions and secret lodges, the body of Italian Freemasonry was neither guilty nor culpable in the P2 Affair.

At the Grand Orient Meeting of March 1982, no incumbent Grand Officer was re-elected.

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Wednesday, November 16, 2005

Are Freemasons Antiatheists

Are Freemasons Antiatheists Cover No.

Regular freemasons are, by definition of membership requirement, non-atheists, but this does not mean that they are anti-atheists.
On the other hand, Freemasonry has on occasion been accused of being atheistic simply because the accusers have defined any belief other than their own as such. In fact, regular Freemasonry has always restricted its membership to men who express a belief in Deity. But does this make Freemasonry anti-atheistic?

Dr. James Anderson, in The Charges of a Freemason, wrote in 1723: "A Mason is obliged by his Tenure, to obey the moral Law; and if he rightly understands the Art, he will never be a stupid Atheist nor an irreligious Libertine." This phrasing was carried forward unchanged for Many Years although at this time, in many jurisdictions, the term "stupid" has been dropped as gratuitous and insulting. While individual freemasons may consider atheists to be stupid, or ignorant, or unfortunate, many other freemasons will simply consider atheists as individuals who hold a differing belief.

Can an atheist become a regular freemason? No; not unless he lies when asked to express a belief in a Supreme Being. There are several irregular jurisdictions that will initiate atheists but they are not recognized by regular Freemasonry.

Freemasonry as a body is not supposed to involve itself in questions of religion or politics, although it could be argued that by restricting its membership to those who believe in God Freemasonry has involved itself in the debate. In the USA, the masonic concordant body, the Scottish Rite, has actively promoted the separation of church and state, raising the accusation that it is anti-religion or anti-Catholic, and sympathetic to, if not promoting, atheism.

Freemasonry does not solicit members, nor does it promote its teachings to the public at large, other than through example. While Freemasonry extends membership only to those believing in God, the secular humanist community only considers as members those who do not. For atheists to accuse freemasons of being anti-atheists would make as much sense as freemasons accusing atheists of being anti-masons. It is logical nonsense. This does not mean that there are not individual freemasons who are anti-atheists or that there are not atheists who are anti-masons. But individual belief does not imply or prove group belief. Where both groups do appear to meet is in the promotion of self-Development, personal responsibility and freedom of individual belief.

Freemasonry does not tell anybody that they have to believe in God, only that, if they do, they meet one of the qualifications for being a freemason. The teachings expressed in the initiatory rituals and lectures of Freemasonry refer to a higher purpose and destiny in a fashion that assumes a belief in God on the part of the candidate. But nowhere is atheism condemned or belittled.

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Wednesday, November 9, 2005

What Is A Masonic Monitor

What Is A Masonic Monitor Cover The Monitor, or Manual, published by most Grand Lodges in some form, is usually a pocket size volume which contains the Esoteric or written work, as distinct from the esoteric, or secret, or "mouth to ear" work or ritual. It is curious and interesting that what is Esoteric in one Grand Lodge is sometimes Esoteric in another, but no Monitor discloses any secrets to any reader. Monitors are of more use to officers and others who take parts in the exemplification of degrees than to lodge members who do not. Some Monitors contain also explanations of various parts of Free masonry and a few are comprehensive in their coverage of the subject.

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Tuesday, November 1, 2005

Karl Germer

Karl Germer Cover When World War II broke out in 1939, international communications became increasingly disrupted and civilian travel was limited. Crowley became very dependent on foreign representatives, being unable to travel himself. Karl Germer, Crowley's German representative, was arrested by the Gestapo and confined in a Nazi concentration camp for "seeking students for the foreign resident, high-grade Freemason, Crowley." Released early in the War through the efforts of the American Consul, Germer traveled ultimately to the United States, where, as Grand Treasurer General and Crowley's second in command, he conducted much of the business of O.T.O. On March 14, 1942, Crowley wrote to Germer: "I shall appoint you my successor as O.H.O. ... A complete change in the structure of the Order, and in its methods is necessary. The secret is the basis, and you must select the proper people." The other European branches of O.T.O. were largely destroyed or driven underground during the War. The Latin American branches of Krumm-Heller's F.R.A. maintained a light contact with Germer until the early 1960s.

By the end of the Second World War in 1945, only Agape Lodge in Pasadena, California was still functioning. There were isolated O.T.O. initiates in various parts of the world. Although Crowley received visits from O.T.O. members in England, no Lodge work had been conducted there since the police raid of 1917. Initiations were very rare outside of California. Krumm-Heller in Mexico performed no O.T.O. initiations, but sent a candidate, Dr. Gabriel Montenegro (Frater Zopiron or Theophilos), to California for initiation.

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Saturday, October 29, 2005

Carl Kellner

Carl Kellner Cover The Spiritual Father of Ordo Templi Orientis was Carl Kellner (Renatus, Sept. 1, 1851 - June 7, 1905), a wealthy Austrian paper chemist. Kellner was a student of Freemasonry, Rosicrucianism and Eastern mysticism, and traveled extensively in Europe, America and Asia Minor. During his travels, he claims to have come into contact with three Adepts (a Sufi, Soliman ben Aifa, and two Hindu Tantrics, Bhima Sena Pratapa of Lahore and Sri Mahatma Agamya Paramahamsa), and an organization called the Hermetic Brotherhood of Light.

In 1885, Kellner met the Theosophical and Rosicrucian scholar, Dr. Franz Hartmann (1838 - 1912). He and Hartmann later collaborated on the development of the "ligno-sulphite" inhalation therapy for tuberculosis, which formed the basis of treatment at Hartmann's sanitarium near Saltzburg. During the course of his studies, Kellner believed that he had discovered a "Key" which offered a clear explanation of all the complex symbolism of Freemasonry, and, Kellner believed, opened the mysteries of Nature. Kellner developed a desire to form an Academia Masonica which would enable all Freemasons to become familiar with all existing Masonic degrees and systems.

Academia Masonica

In 1895, Kellner began to discuss his idea for founding an Academia Masonica with his associate Theodor Reuss (Merlin or Peregrinus, June 28, 1855 - Oct. 28, 1923). During these discussions, Kellner decided that the Academia Masonica should be called the "Oriental Templar Order." The occult inner circle of this Order (O.T.O. proper) would be organized parallel to the highest degrees of the Memphis and Mizraim Rites of Masonry, and would teach the esoteric Rosicrucian doctrines of the Hermetic Brotherhood of Light, and Kellner's "Key" to Masonic Symbolism. Both men and women would be admitted at all levels to this Order, but possession of the various degrees of Craft and High-Grade Freemasonry would be a prerequisite for admission to the Inner Circle of O.T.O.

Unfortunately, due to the regulations of the established Grand Lodges which governed Regular Masonry, women could not be made Masons and would therefore be excluded by default from membership in the Oriental Templar Order. This may have been one of the reasons that Kellner and his associates resolved to obtain control over one of the many rites, or systems, of Masonry; to reform the system for the admission of women.

The discussions between Reuss and Kellner did not lead to any positive results at the time, because Reuss was very busy with a revival of the Order of Illuminati along with his associate Leopold Engel (1858-1931) of Dresden. Kellner did not approve of the revived Illuminati Order or of Engel. According to Reuss, upon his final separation with Engel in June of 1902, Kellner contacted him and the two agreed to proceed with the establishment of the Oriental Templar Order by seeking authorizations to work the various rites of high-grade Masonry.

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Monday, October 10, 2005

Researched Compilation Of Proven Freemasons

Researched Compilation Of Proven Freemasons Cover The following is a well researched compilation of proven freemasons:

(a) 15 presidents of the United States of America:

George Washington (1732-1799) 1st.
initiated 11/4/1752 Fredericksburg Lodge No. 4, Virginia James Monroe (1758-1831) 5th.
initiated 11/9/1775 Williamsburgh Lodge No. 6, Virginia Andrew Jackson (1767-1845) 7th.
member Harmony Lodge No. 1; Grand Master 1822-24, Tennessee James Knox Polk (1795-1849) 11th.
raised 9/4/1820 Columbia Lodge No. 31, Tennessee
member: Platte Lodge No. 56, Mo. James Buchanan (1791-1868) 15th.
raised 1/24/1817 Lodge No. 43, Pennsylvania Andrew Johnson (1808-1875) 17th.
initiated 1851, Greenville Lodge No. 119, Tennessee James Abram Garfield , 20th.
raised 11/22/1864, Magnolia Lodge No. 20, Ohio William McKinley (1843-1901) 25th.
raised 4/3/1865, Hiram Lodge No. 21, Virginia Theodore Roosevelt (1858-1919) 26th.
raised 4/24/1901, Matinecock Lodge No. 806, Oyster Bay William Howard Taft (1857-1930) 27th.
made a mason at sight 2/18/1909.
affiliated Kilwinning Lodge 356, Ohio Warren Gamaliel Harding (1865-1923) 29th.
raised 8/13/1920, Marion Lodge No. 70, Ohio Franklin Delano Roosevelt (1882-1945) 32nd.
raised Nov. 28. 1911, Harry S Truman (1884-1972) 33rd.
initiated 02/09/1909, Belton Lodge No. 450
raised 03/18/1909, Belton Lodge No. 450 Lyndon Baines Johnson (EA) (1908-1973) 36th.
initiated October 30, 1937 Gerald Ford
raised May 18, 1951, Columbia Lodge No.3
Grand Lodge of Washington, D.C. courtesy to Malta Lodge No 465 Grand Lodge Michigan, Grand Rapids

(b) Signators to the USA Declaration of Independence (1776):
8 freemasons out of 56 total.

Benjamin Franklin
Deputy Grand Master, Pennsylvania John Hancock
St. Andrew’s Lodge, Boston Joseph Hewes
visited Unanimity Lodge No. 7, Edenton, North Carolina: Dec. 27 1776 William Hooper
Hanover Lodge, Masonborough, North Carolina Robert Treat Payne
attended Grand Lodge, Roxbury, Mass.: June 26, 1759 Richard Stockton
charter Master, St. John’s Lodge, Princeton, New Jersey: 1765 George Walton
Solomon’s Lodge No. 1, Savannah, Georgia William Whipple
St. John’s Lodge, Portsmouth, New Hampshire

(c) Signators to the USA Constitution (1789):
Out of the 55 delegates, 9 signers were confirmed freemasons; 5 non-signing delegates were freemasons; 6 later became freemasons; 13 delegates have been claimed as freemasons on apparently insufficient evidence; 22 were known not to be freemasons.
9 freemasons out of 40 total.

George Washington
raised: Fredericksburg Lodge, Virginia: 1753 Benjamin Franklin
Lodge at Tun Tavern, Philadelphia: 1731 Rufus King
St John’s Lodge, Newburyport, Massachusetts John Blair
First Grand Master, Virginia. Williamsburg Lodge No. 6 Gunning Bedford Jr.
First Grand Master, Delaware. Lodge 14, Christina Ferry, Delaware. John Dickinson
Lodge No. 18, Dover, Delaware: 1780 Jacob Broom
Lodge No. 14, Christina Ferry, Delaware, 1780 David Brearley
First Grand Master, New Jersey: 1787. Military Lodge No. 19 Daniel Caroll
St. John’s Lodge No. 20, Maryland: 1781, Lodge No. 16, Baltimore

Later became freemasons:

Jonathan Dayton
Temple No. 1, Elizabeth Town, New Jersey James McHenry
Spiritual Lodge No. 23, Baltimore, Maryland: 1806 William Patterson
Trinity Lodge No. 5, New Jersey: 1788. Berkshire Lodge No. 5, Stockbridge, Ma

Insufficient evidence:

Nicholas Gilman
"Either he or his father of the same name was initiated in St. John’s Lodge No. 1 at Portsmouth, New Hampshire, March 20, 1777."* Roger Sherman (1721-1793)
Signed "Declaration of Independence," "Articles of Association." "Articles of Confederation," and Federal "Constitution." Although a masonic apron ascribed to him is in the archive collection of Yale University, there is no record of his masonic association.

(d) Signators of the USA Articles of Confederation (1781):
10 freemasons out of (?) total.

Benedict Arnold
affiliated Hiram Lodge No. 1. New Haven, Connecticut: 1765/04/18 [AQC vol 80, pp. 120-2.]

(e) Generals in George Washington’s Continental Army:
31 freemasons out of 63 total.

Nicholas Herkimer (1715-1777), St. Patrick’s Lodge, Johnstown, New York
Morgan Lewis, Grand Master, New York
Jacob Morton, Grand Master, New York
Israel Putnam (1718-1790)
Rufus Putnam (1738-1824), Master, American Union Lodge
Baron von Steuben (1730-1794), Trinity Lodge No. 10, New York City
John Sullivan (1740-1796), Grand Master, New Hampshire
Joseph Warren (1741-1775), Massachusetts Provincial Grand Master
David Wooster (1710-177), Master, Hiram Lodge No. 1, Connecticut
(Note Gould’s History of Freemasonry mistakenly repeated C. W. Moore’s claim that all but Benedict Arnold were freemasons. vol. iv p 24 1885)

(f) Presidents of the Continental Congresses (1774-89):
4 freemasons out of (?) total.

Peyton Randolph of Virginia (1st)
John Hancock of Massachusetts (3rd )
Henry Laurens of South Carolina
Arthur St. Clair of Pennsylvania.

(g) Governors of the thirteen colonies during the Continental Congress:
10 freemasons out of 30 total.

(h) Chief Justices of the United States:

Oliver Ellsworth
John Marshall (also Grand Master of Virginia)
William Howard Taft
Frederick M. Vinson
Earl Warren (also Grand Master of California.)

Note: Neither Thomas Jefferson nor Patrick Henry were freemasons, although Paul Revere, John Paul Jones, Gilbert Lafayette and Benedict Arnold were.

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Thursday, September 29, 2005

The Secrets Of The Freemasons

The Secrets Of The Freemasons Cover

Book: The Secrets Of The Freemasons by Michael Bradley

Over the past three centuries, thousands of books and pamphlets have been written about the Freemasons in an attempt to interpret the great truths that lie within its labyrinthine symbolic system and to expand on its seemingly impenetrable legends. But this guide is different: it anchors its analysis by shining a spotlight on several key Historical events, and explores the darker side of Masonic conspiracies, murder, and world manipulation. Find about Freemasonry’s early history, and meet its many influential members—including Mozart, Winston Churchill, and several leaders of the American Revolution. Step inside the lodge, decode the secret symbols and special handshake, and delve into the Masons’ pagan rites, covert cousins, and secrets and lies. You’ll get an amazing view of a heretofore hidden fraternity.

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Monday, August 29, 2005

Protocols Of The Elders Of Zion

Protocols Of The Elders Of Zion Cover The Protocols of the Elders of Zion, the most notorious and most successful work of modern antisemitism, draws on popular antisemitic notions which have their roots in mediaeval Europe from the time of the Crusades. The libels that the Jews used blood of Christian children for the Feast of Passover, poisoned the wells and spread the plague were pretexts for the wholesale destruction of Jewish communities throughout Europe. Tales were circulated among the masses of secret rabbinical conferences whose aim was to subjugate and exterminate the Christians, and motifs like these are found in early antisemitic literature.

The conceptual inspiration for the Protocols can be traced back to the time of the French Revolution at the end of the 18th century. At that time, a French Jesuit named Abbe Augustin Barruel (1741/10/02 - 1820/10/05), representing reactionary elements opposed to the revolution, published in 1797 a treatise blaming the Revolution on a secret conspiracy operating through the Order of freemasons. Barruel’s idea was nonsense, since the French nobility at the time was heavily masonic. In his treatise, Barruel did not himself blame the Jews, who were emancipated as a result of the Revolution. However, in 1806, Barruel circulated a forged letter, probably sent to him by members of the state police opposed to Napoleon Bonaparte’s liberal policy toward the Jews, calling attention to the alleged part of the Jews in the conspiracy he had earlier attributed to the freemasons.

The direct predecessor of the Protocols can be found in the pamphlet "Dialogues in Hell Between Machiavelli and Montesquieu", published by the non-Jewish French satirist Maurice Joly in 1864. In his "Dialogues", which make no mention of the Jews, Joly attacked the political ambitions of the emperor Napoleon III using the imagery of a diabolical plot in Hell. The "Dialogues" were caught by the French authorities soon after their publication and Joly was tried and sentenced to prison for his pamphlet.

Joly’s "Dialogues", while intended as a political satire, soon fell into the hands of a German antisemite named Hermann Goedsche writing under the name of Sir John Retcliffe. Goedsche was a postal clerk and a spy for the Prussian secret police. He had been forced to leave the postal work due to his part in forging evidence in the prosecution against the Democratic leader Benedict Waldeck in 1849. Goedsche adapted Joly’s "Dialogues" into a mythical tale of a Jewish conspiracy as part of a series of novels entitled "Biarritz", which appeared in 1868. In a chapter called "The Jewish Cemetery in Prague and the Council of Representatives of the Twelve Tribes of Israel", he spins the fantasy of a secret centennial rabbinical conference which meets at midnight and whose purpose is to review the past hundred years and to make plans for the next century.

Goedsche’s plagiary of Joly’s "Dialogues" found its way to Russia. It was translated into Russian in 1872, and a consolidation of the "council of representatives" under the name "Rabbi’s Speech" appeared in Russian in 1891. These works furnished the Russian secret police (Okhrana) with a means with which to strengthen the position of the weak Czar Nicholas II and discredit the reforms of the liberals who sympathized with the Jews. During the Dreyfus case of 1893-1895, agents of the Okhrana in Paris redacted the earlier works of Joly and Goedsche into a new edition which they called the Protocols of the Elders of Zion. The manuscript of the Protocols was brought to Russia in 1895 and was printed privately in 1897.

The Protocols did not become public until 1905, when Russia’s defeat in the Russo-Japanese War was followed by the Revolution in the same year, leading to the promulgation of a constitution and institution of the Duma. In the wake of these events, the reactionary "Union of the Russian Nation" or Black Hundreds organization sought to incite popular feeling against the Jews, who they blamed for the Revolution and the Constitution. To this end they used the Protocols, which was first published in a public edition by the mystic priest Sergius Nilus in 1905. The Protocols were part of a propaganda campaign which accompanied the pogroms of 1905 inspired by the Okhrana. A variant text of the Protocols was published by George Butmi in 1906 and again in 1907. The edition of 1906 was found among the Czar’s collection, even though he had already recognized the work as a forgery. In his later editions, Nilus claimed that the Protocols had been read secretly at the First Zionist Congress at Basle in 1897, while Butmi in his edition wrote that they had no connection with the new Zionist movement, but rather were part of the masonic conspiracy.

In the civil war following the Bolshevik Revolution of 1917, the reactionary White Armies made extensive use of the Protocols to incite widespread slaughters of Jews. At the same time, Russian emigrants brought the Protocols to western Europe, where the Nilus edition served as the basis for many translations, starting in 1920. Just after its appearance in London in 1920, Lucien Wolf exposed the Protocols as a plagiary of the earlier work of Joly and Goedsche, in a pamphlet of the Jewish Board of Deputies. The following year, in 1921, the story of the forgery was published in a series of articles in the London Times by Philip Grave, the paper’s correspondent in Constantinople. A whole book documenting the forgery was also published in the same year in America by Herman Bernstein. Nevertheless, the Protocols continued to circulate widely. They were even sponsored by Henry Ford in the United States until 1927, and formed an important part of the Nazis' justification of genocide of the Jews in World War II.

The complete debunking of the Protocols has not stopped their continued circulation. In an attempt to negate the refutation, William Guy Carr claimed in 1958 that the Protocols were actually an older document recording a speech by Mayer Rothschild in 1773. This claim is occasionally repeated, although Carr provided no justification, Documentation or citation for an accusation founded on his paranoid fears of International communism and banking.

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Friday, July 29, 2005

Then You Got Something To Do With The Grail

Then You Got Something To Do With The Grail Cover No.

Traditionally, the Holy Grail is the name of a legendary sacred vessel, variously identified with the chalice of the Christian Eucharist or the dish of the Pascal lamb. The great body of the Grail romances came into existence between the years 1180 and 1240, most in French. 1
Roughly, the story is that Joseph of Arimathea was cast into prison, then Christ appears to him and gives him a vessel, through which he is miraculously sustained for forty-two years until liberated by Vespasian. The Grail is then brought to Britain, either by Joseph and Josephes, his son (Grand-Saint-Graal), or by Alain one of his kin (Robert de Boron). Galaad (or Perceval) achieves a quest to find the vessel; after the death of its keeper the Grail vanishes. The Grail legend is closely Connected With that of Perceval as well as that of King Arthur. The story is derived from the apocryphal Gospel of Nicodemus, which had a great vogue in twelfth century Britain.

Other Stories will describe the Grail as a large emerald that fell from Lucifer’s crown when he was thrown out of Heaven; the Philosophers' Stone; the Ark of Covenant; a book of Jesus' geneology, written by Jesus;2 the chalice used to collect Jesus' blood; the silver dish supporting John the Baptist’s head; the sword used to cut off John the Baptist’s head; the lance belonging to Longinus, the Roman soldier who transfixed Jesus' chest; or a secret Gospel written by Jesus. According to Graham Phillips, the Grail is the cup used by Mary of Magdala to perfume Jesus' feet. Daniel C. Scavone suggests that the Grail is the Shroud of Turin. Baima Bollone writes that the Grail is the container of the Holy Shroud. Flavia Anderson, in The Ancient Secret claims that the Grail is a round ball of glass filled with water held in a tree-like stand — the Thummim and the Urim. Suggestions that the Grail was Aladdin’s lamp, the Golden Fleece or the Baphomet have also been made. For further information view: What is a Grail? by Dr. Linda Malcor, The History Net, " An Introduction to Current Theories about The Holy Grail" Chris Thornborrow.

One of the oddest, but most popular, theories claims that the word Grail refers to a royal bloodline and that Jesus' descendents, through various secret societies, continue to manipulate global affairs.3 This is the theory that links the Grail to Freemasonry. Popularized by The Holy Blood and the Holy Grail, a work of historical fiction, the theory has no supporting facts. Also see Section 1.4.

There is nothing in the ritual, beliefs or practices of Freemasonry that incorporates the Grail.

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Tuesday, July 19, 2005

Do Freemasons Worship Satan

Do Freemasons Worship Satan Cover No.

Freemasonry, not being a religion by any definition, does not "worship" any specific supreme being. Individual freemasons, dedicated to the principles of faith, hope and charity, brotherly love, relief and truth, by definition would not recognize Satan as a supreme being.
The baseless accusation goes back to the earliest days of recorded Freemasonry when—in the words of Dr. George Oliver—freemasons were: '...charged with the practice of forbidden arts; as for instance "raising the devil in a circle;" though the use they made of his infernal majesty does not appear; but from hints scattered about in other places we may surmise that it was for the purposes of divination, the discovery of hidden treasures, and other illegal designs, which were more openly avowed in the innovations of continental Masonry.' An anti-masonic letter, reproduced on page 9 of James Anderson's Constitutions of 1738, claims: "the Freemasons in their lodges, raised the devil in a circle, and when they had done with him, laid him again with a noise or a hush, as they pleased."

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Monday, July 4, 2005

Mason Masonry And Freemasonry

Mason Masonry And Freemasonry Cover Freemasonry is first and foremost a fraternity. It is also " A Way of Life." The brotherhood of man under the fatherhood of God is primary - this means that its activities should always be designed to promote friendship, morality and brotherly love.
Freemasonry is a unique institution that has been a major part of community life in America for over two hundred and fifty (250) years. It is America 's largest and oldest fraternity, and one that continues to be an important part of many men's personal lives and growth. Although Freemasonry is not a religion, its emphasis on the Fatherhood of God ensures that the Brotherhood of Man follows naturally. This coupled with the obligation to abide by the Golden Rule, particularly with a fellow Mason, makes for one of the strongest bonds of society. When you meet another Mason, the odds that he will treat you as you would like to be treated are very high indeed.

Who are Masons?

Freemasons come from all walks of life - from the rich and famous to the poor and obscure. Masons are men who have joined together to improve themselves. The latter is accomplished through the principles and ceremonies of the fraternity and the application of those in their homes, in their work, and in their communities. They endeavor to extend Masonic lessons into their daily lives in order to become positive influences in their homes, communities, nation, and throughout the world. They base their efforts on morality, justice, charity, truth and the laws of God. Worldwide, membership encompasses millions of men who believe and support the same fundamental principles.

What Is A Mason?

(One man answered as follows)

* A Mason is a man who professes a faith in God. As a man of faith, he uses the tools of moral and ethical truths to serve mankind.
* A Mason binds himself to like-minded men in a Brotherhood that transcends all religious, ethnic, social, cultural, and educational differences.
* In fellowship with his Brothers, a Mason finds ways in which to serve his God, his family, his fellowman and his country.
* A Mason is dedicated. He recognizes his responsibility for justice, truth, charity, enlightenment, freedom and liberty, honesty and integrity in all aspects of human endeavor.
* A Mason is such a man.

What is Masonry?

A generally accepted definition is "Freemasonry is an organized society of men, symbolically applying the principles of Operative Masonry and architecture to the science and art of character building." The working tools and methods of the ancient craftsman are used to help portray fundamental truths.
As an example, let us look at the working tools of the Entered Apprentice, the 24-inch gauge and common gavel. These were used by the operative mason to measure lengths, widths and heights and to break off the corners of rough stones, but a speculative Mason is taught to use these to manage his time and to remove the roughness from his character, thus making him a better person.

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Thursday, June 23, 2005

Is Freemasonry A Revival Of Essenism

Is Freemasonry A Revival Of Essenism Cover No.

A common vehicle for attacking Freemasonry is to identify it with some "ism," no matter that the "ism" may never have existed as a discrete, definable belief structure.

Essenism is a term that means whatever the user wants. It can refer to the Essenes who flourished near the west shore of the Dead Sea from about 150 BCE to the end of the first century CE and who some authors such as Thomas de Quincey defined, without solid proof, as the first Christians.

Or it can refer to the mystical beliefs of something termed Essene Nazorean Christianity, as practiced by such contemporary group as the Essene Church of Christ, the Essene Nazorean Church of Mt. Carmel, the New Covenant Church of God (B'rit Chadashah Assembly of Yahweh) and the Restored Essene Church. It could be said that many, calling themselves Essenes, have no real claim to the name other than an interest in either history or health.

The term essenism can also refer to a denial of the divinity of Jesus. The "essene theory" was an early eighteenth century attempt to invent "natural" explanations for scripture. Authors such as Karl Friedrich Bahrdt (1784-1792), Karl Heinrich Venturini (1800), August Friedrich Gfrorer (1831-38), Charles Christian Hennell (1840), and Richard von der Alm [pseudonym of Friedrich Wilhelm Ghillany] (1863) promoted the idea that Jesus had been controlled by the Essenes.

The "Essene Epistle" first appeared in German, printed in Leipzig 1849 and financed by an unidentified "German Brotherhood". The Dead Sea Scrolls clearly demonstrate that this epistle was a hoax. Its influence has nonetheless been enormous, with several new editions in print. It is used by the half-islamic Ahmadiyya movement as evidence for some of their beliefs. Several later books, such as Jeshoua the Nazir and The Gospel of Peace were clearly dependent on the "Essene Epistle" for their ideas and style.

The beliefs and practices of "Essenism" range from extreme vegetarianism to channelling spirits. Both the Spiritualism of Edger Cayce and such books by Dr. Edmond B. Szekely as the Gospel of Peace of Jesus Christ play a role in these beliefs.

Current Essenism utilizes a number of texts. The Gospel of the Holy Twelve, allegedly discovered in a Buddhist monastery in Tibet in the late 1800s by a Catholic priest, is claimed by some, without proof, to be the source of the four Gospels although much of it appears to be a direct plagiarisation of the 1611 King James Version.4 As with The Life of St. Issa by Notovitch, no hard evidence for the existence of source manuscripts exist.

Unrelated to current claimants to the Essene mantle, the Mandaeans are a small remnant of the ancient Nazoreans who live mostly in Iran and Iraq. Well documented by academics, they believe Jesus was a Nazorean but their texts, edited by Ramuia around 640 CE, contain "a number of negative interpolations against the Romanized version of Christ, Christianity and Islam." 5 They do not accept converts. It has been postulated that there were different kinds of Essenism. At Qumran, there was a group of Pharisees and Essenes, and another group of Sadducees with Essenes. The Pharisee-Essene group eventually became Mandaean, and the Sadducee-Essene group became Christian. This is only an hypotheses.

None of this has anything to do with Freemasonry. The belief held by some freemasons and non-masons that there is a link between Freemasonry, through the Knights Templar, to the Essene community in Qumran is the product of several recently published popular books such as The Hiram Key, reinforced by wishful thinking.

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Monday, May 23, 2005

Oto Under Mcmurtry

Oto Under Mcmurtry Cover When McMurtry became aware of the critical condition into which the Order had fallen after Germer's death, he was impelled to invoke his documents of emergency authorization from Crowley, and assume the title "Caliph of O.T.O.," as specified in Crowley's letters to McMurtry from the 1940s. For the two witnesses he believed were necessary for this act, he chose Dr. Israel Regardie (1907-1985) and Gerald Yorke (1901-1983). McMurtry referred to these two as the "Eyes of Horus," as the two most prominent surviving personal students of Crowley. He advised them of his plans to reconstitute the O.T.O. using his letters of charter from Crowley, and requested their support, which was offered. McMurtry completed the activation of his Caliphate by June of 1969, with a letter to Hermann Metzger of Switzerland.

Upon activation of the Caliphate, surviving O.T.O. members from the Germer and Crowley years were invited to join with McMurtry to resume regular operations of O.T.O. At that time there were less than a dozen surviving older O.T.O. members in the United States. Soror Meral, Soror Grimaud, Mildred Burlingame and Gabriel Montenegro indicated willingness to see the O.T.O. accessible to the general public. Ray Burlingame had died some years before, and Dr. Montenegro died on July 14, 1969, before an organizational meeting could be held. Frederick Mellinger had re-established his contacts with the Theosophical Society and had been essentially inactive in O.T.O. since approximately 1956, except to write his letter blocking the probate of Germer's will in favor of Metzger in 1963. Mellinger died on August 29, 1970. In 1969 and 1970, McMurtry, Burlingame and Sorores Meral and Grimaud began to perform initiations. On December 28, 1971, the Ordo Templi Orientis Association was registered with the State of California to form a legal entity for O.T.O.

Sascha Germer died in April of 1975, and in 1976 when her death became known, the O.T.O. Association under McMurtry obtained a court order for delivery of the remnant of the O.T.O. archives that had been in her custodianship. This order was issued, recognizing Grady McMurtry as the authorized representative of O.T.O., by the Superior Court in Calaveras County, California, and filed July 27th, 1976.

Under McMurtry, as Caliph or acting Head of O.T.O., several attempts were made to attract new members to O.T.O. and to make the Order known to the public. In 1970, O.T.O. published Crowley's Thoth Tarot Cards, illustrated by Lady Frieda Harris, from the Dublin address. Response was slow, but a few new members were initiated through efforts centered in Dublin, California at The College of Thelema and in San Francisco at the Kaaba Clerk House. The San Francisco activity collapsed, and one new member resigned. Activity continued for two years in Dublin, and then was transferred to Berkeley, California.

In 1977, McMurtry held O.T.O. initiations at his home in Berkeley, California, and began a group there. O.T.O. was incorporated under the laws of the State of California on March 26th, 1979 e.v. Those who had claimed in print to be O.T.O. members or who were known to be former members were notified of the formation of this corporation, and given a period of time to file a claim to continued membership, according to a precedent established earlier by Karl Germer. The corporation attained Federal Tax exemption as a religious entity under IRS Code 501(c)3 in 1982.

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