‘Book report: titles coming this fall’

     
Inner Traditions/Bear & Co., “one of the largest and oldest publishing houses in the world devoted exclusively to the subjects of spirituality, the occult, ancient mysteries, new science, holistic health, and natural medicine,” will release a number of titles in those subjects later this year, including several of interest to Magpie readers. I’ll highlight a few very subjectively.

American Freemasonry: Its Revolutionary History and Challenging Future, the latest from Alain de Keghel of the Grand Orient of France, is due in September. (I had the pleasure of meeting him at Masonic Hall a few years ago.) The man knows his business, and with forwards by Art de Hoyos and Margaret Jacob, this sounds like a winner I look forward to reading. From the publicity:

American Freemasonry: Its Revolutionary History and Challenging Future explores the American Masonic system and its strengths and failings.

• Examines the history of Freemasonry in the United States from the colonial era and the Revolutionary War to the rise of the Scottish branch onward.
• Investigates the racial split in American Freemasonry between black lodges and white and how, unlike French lodges, women are ineligible to become Masons in the United States.
• Reveals the factors that have resulted in shrinking Masonic enrollment in America and explores the revitalization work done by the Grand Lodge of California.

Freemasonry bears the imprint of the society in which it exists, and Freemasonry in North America is no exception. While keeping close ties to French lodges until 1913, American Freemasonry was also deeply influenced by the experiences of many early American political leaders, leading to distinctive differences from European lodges.

Offering an unobstructed view of the American system and its strengths and failings, Alain de Keghel, an elder of the Grand Orient de France and, since 1999, a lifetime member of the Scottish Rite Research Society (Southern Jurisdiction), examines the history of Freemasonry in the United States from the colonial era to the Revolutionary War to the rise of the Scottish branch onward. He reveals the special relationship between the French Masonic hero, the Marquis de Lafayette, and the Founding Fathers, especially George Washington and Benjamin Franklin, including French Freemasonry’s role in the American Revolution. He also explores Franklin’s Masonic membership, including how he was Elder of the lodge of the Nine Sisters in Paris.

The author investigates the racial split in American Freemasonry between black lodges and white and how, unlike French lodges, women are ineligible to become Masons in the U.S. He examines how American Freemasonry has remained deeply religious across the centuries and forbids discussion of religious or social issues in its lodges, unlike some branches of French Freemasonry, which removed belief in God as a prerequisite for membership in 1877 and whose lodges operate in some respects as philosophical debating societies. Revealing the factors that have resulted in shrinking Masonic enrollment in America, the author explores the revitalization work done by the Grand Lodge of California and sounds the call to make Freemasonry and its principles relevant to America once again.


Coming in December will be another hefty study (704 pages!) on one Aleister Crowley by the great Tobias Churton. I cannot say Crowley is a subject that interests me—I admit to carrying a prejudice that I can’t quite articulate and probably won’t shed—but Crowley’s story as rendered by Churton entices even the reluctant reader. Read the publisher’s synopsis, and see if you can resist:

Aleister Crowley in America: Art, Espionage, and Sex Magick in the New World is an exploration of Crowley’s relationship with the United States.

• Details Crowley’s travels, passions, literary and artistic endeavors, sex magick, and psychedelic experimentation.
• Investigates Crowley’s undercover intelligence adventures that actively promoted U.S. involvement in WW I.
• Includes an abundance of previously unpublished letters and diaries.

Occultist, magician, poet, painter, and writer Aleister Crowley’s three sojourns in America sealed both his notoriety and his lasting influence. Using previously unpublished diaries and letters, Tobias Churton traces Crowley’s extensive travels through America and his quest to implant a new magical and spiritual consciousness in the United States, while working to undermine Germany’s propaganda campaign to keep the United States out of World War I.

Masterfully recreating turn-of-the-century America in all its startling strangeness, Churton explains how Crowley arrived in New York amid dramatic circumstances in 1900. After other travels, in 1914 Crowley returned to the U.S. and stayed for five years: turbulent years that changed him, the world, and the face of occultism forever. Diving deeply into Crowley’s five-year stay, we meet artists, writers, spies, and government agents as we uncover Crowley’s complex work for British and U.S. intelligence agencies. Exploring Crowley’s involvement with the birth of the Greenwich Village radical art scene, we discover his relations with writers Sinclair Lewis and Theodore Dreiser and artists John Butler Yeats, Leon Engers Kennedy, and Robert Winthrop Chanler while living and lecturing on now-vanished “Genius Row.” We experience his love affairs and share Crowley’s hard times in New Orleans and his return to health, magical dynamism, and the most colorful sex life in America. We examine his controversial political stunts, his role in the sinking of the passenger ship Lusitania, his making of the “Elixir of Life” in 1915, his psychedelic experimentation, his prolific literary achievements, and his run-in with Detroit Freemasonry. We also witness Crowley’s influence on Scientology founder L. Ron Hubbard and rocket fuel genius Jack Parsons. We learn why J. Edgar Hoover wouldn’t let Crowley back in the country and why the FBI raided Crowley’s organization in LA.

Offering a 20th century history of the occult movement in the United States, Churton shows how Crowley’s U.S. visits laid the groundwork for the establishment of his syncretic “religion” of Thelema and the now flourishing OTO, as well as how Crowley’s final wish was to have his ashes scattered in the Hamptons.


My own interest in Knights Templar, both the medieval and neo varieties, is kaput, but I might check out Freddy Silva’s First Templar Nation: How Eleven Knights Created a New Country and a Refuge for the Grail, coming in November. From the publicity:

First Templar Nation overturns the long-established historical narrative about the origins and purpose of the Knights Templar.

• Explains how and why the Templars created Europe’s first nation-state, Portugal, with one of their own as king.
• Reveals the Portuguese roots of key founding members, their relationship with the Order of Sion, the Templars’ devotion to Mary Magdalene and John the Baptist, and the meaning and exact location of the Grail.
• Provides evidence of Templar holy sites and hidden chambers throughout Portugal.
• Includes over 700 references, many from new and rare sources.

Conventional history claims that nine men formed a brotherhood called the Knights Templar in Jerusalem in 1118 to provide protection for pilgrims traveling to the Holy Land. Overturning this long-established historical narrative, Freddy Silva shows that the Order of the Temple existed a decade earlier on the opposite side of Europe, that the protection of pilgrims was entrusted to a separate organization, and that, in league with the Cistercian monks and the equally mysterious Order of Sion, the Templars executed one of history’s most daring and covert plans: the creation of Europe’s first nation-state, Portugal, with one of their own as king.

Including over 700 references, many from new and rare sources, Silva reveals Portugal, not Jerusalem, as the first Templar stronghold. He shows how there were eleven founding members and how the first king of Portugal, a secret Templar, was related to Bernard de Clairvaux, head of the Cistercians. The author explains the Templars’ motivation to create a country far from the grasp of Rome, where they could conduct their living resurrection initiation—whose candidates were declared “risen from the dead”—a secret for which the Church silenced millions and which the Templars protected to the death.

Placing the intrepid Knights in a previously unknown time and place, Silva’s historical narrative reveals the Portuguese roots of key founding members, their relationship with the Order of Sion, the Templars’ unshakeable devotion to Mary Magdalene and John the Baptist, and how they protected a holy bloodline in Portugal. He also provides evidence of secret Templar holy sites, initiation chambers, and hidden passageways throughout Portugal, often coinciding with pagan and Neolithic temples, and explains how their most important site forms a perfect triangle with the Abbey of Mont Sion in Jerusalem and the Osirion temple in Egypt. The author also reappraises the meaning of the Grail and reveals its exact location, hidden in plain sight to this very day.

Freddy Silva is a leading researcher of alternative history, ancient knowledge, sacred sites, and the interaction between temples and consciousness. He has appeared on Discovery Channel, BBC, and Coast to Coast AM radio. He is the author of five books and lives in Portland, Maine.


The Metaphysical World of Isaac Newton: Alchemy, Prophecy, and the Search for Lost Knowledge by John Chambers, due next February, recounts “Newton’s heretical, yet equation-incisive, writings on theology, spirituality, alchemy, and prophecy, written in secret alongside his Principia Mathematica.” From the publicity (mention of the Flood brings to mind Antediluvian Freemasonry):

The Metaphysical World of Isaac Newton shows how Newton’s brilliance extended far beyond math and science into alchemy, spirituality, prophecy, and the search for lost continents such as Atlantis.

• Explains how he was seeking to rediscover the one true religion that existed prior to the Flood of Noah, when science and spirituality were one.
• Examines Newton’s alternate timeline of prehistory and his study of prophecy through the Book of Revelations, including his prediction of Apocalypse in the year 2060.

Isaac Newton (1643-1727) is still regarded by the world as the greatest scientist who ever lived. He invented calculus, discovered the binomial theorem, explained the rainbow, built the first reflecting telescope, and explained the force of gravity. In his famous masterpiece, Principia Mathematica, he described the mechanics of the physical universe with unimagined precision, proving the cosmos was put together according to laws. The perfection of these laws implied a perfect legislator. To Newton, they were proof that God existed.

At the same time Newton was writing Principia Mathematica, he was writing a twin volume that he might have called, had it been completed, Principia Theologia—Principles of Theology. This other masterpiece of Newton, kept secret because of the heresies it contained, consists of thousands of essays providing equation-incisive answers to the spiritual questions that have plagued mankind through the ages. Examining Newton’s secret writings, John Chambers shows how his brilliance extended into alchemy, spirituality, the search for lost continents such as Atlantis, and a quest to uncover the “corrupted texts” that were rife in the Bibles of his time. Although he was a devout Christian, Newton’s work on the Bible was focused not on restoring the original Jewish and Christian texts but on rediscovering the one true religion that existed prior to the Flood of Noah, when science and spirituality were one.

The author shows that a single thread runs through Newton’s metaphysical explorations: He is attempting to chart the descent of man’s soul from perfection to the present day. The author also examines Newton’s alternate timeline of ancient history and his study of prophecy through the Book of Revelation, including his prediction of an Apocalypse in the year 2060 followed by a radically transformed world. He shows that Newton’s great hope was that these writings would provide a moral compass for humanity as it embarked upon the great enterprise that became our technological world.

John Chambers is the author of Victor Hugo’s Conversations with the Spirit World and The Secret Life of Genius. He has contributed essays to Forbidden Religion: Suppressed Heresies of the West. He lives in Redding, California.


Gotta go. Ranger game.
     

‘Lubitz lecture next Monday’

    
Bro. Lenny is back on the road, scheduled to speak at Masonic Hall next Monday. From the publicity:

In the tradition of our ancient operative brethren, who were committed to their Labor throughout the year, as evidenced by both those who constructed the Temple of Solomon in Jerusalem as well as those who built the Great Pyramid of Cheops without any cessation during the summer months, you are invited to a lecture titled “Isaac Newton and the Temple of Solomon” by W. Bro. Lenny Lubitz.

Monday, August 5 at 7:30 p.m.

Masonic Hall

71 West 23rd Street, Manhattan

Wendell Walker Room

On arrival, please proceed directly to the rear lobby (at the 24th Street entrance) to the Wendell Walker Room. Brothers of all ranks are welcome and encouraged to attend. Please RSVP by e-mail to prestonslevel (at) gmail.com with your full name on lodge
affiliation.

Fraternally,
The Preston’s Level Masonic Education Association
    

‘Isaac Newton and King Solomon’s Temple’

  
Two rules of thumb: 1) If you’re a regular reader of this website, you’re a guy who has nothing to do on a Friday night; and b) Bro. Lenny Lubitz is our kind of Freemason. Combine these two factoids and you have plans for tonight.

I don’t know Lenny well, but he’s one of the Masons who “gets it.” I keep bumping into him here and there. The book club up in Bergen County. The research lodge in New York City. ICHF.

Lenny is a Past Master of Abravanel Lodge No. 1116 in New York, and tonight at Atlas-Pythagoras he will discuss “Isaac Newton and King Solomon’s Temple.” The lecture is open to Apprentices and Fellows. Lodge opens at 7:30.
  

W. Trevor Stewart at Cincinnati Lodge No. 3

     
"Let me start with some heresy," said W. Bro. Trevor Stewart, beginning his lecture at Cincinnati Lodge No. 3 in Morristown, New Jersey earlier this evening. "I am not a heretic, but I am on the side of heretics. They live more interesting lives... and have more interesting deaths!"

The topic of Trevor's heresy this time is the Pillars in Masonic ritual, in a lecture that is the abridgment of a published and more technical work of research, but still covering highly useful points including: the names Jachin and Boaz; the casting of the Pillars; their use as archives for Masonry; the placement of globes atop them; and their ritual use in the modern lodge.

"King Solomon's Temple may well have not existed," said Trevor, defining his heretical speculation directly. "There is no archaeological evidence of such a large and magnificent structure, as described in 1 Kings and 2 Chronicles."

These books of the Bible "were written 500 years after the events they try to describe by a priestly class" that had an educational need "to make Solomon's Temple the cultic center" of society.

And there is no trace of KST in the ancient records of the neighboring nations – Babylon, Egypt, Assyria, Greece – he added. All are "curiously silent" on King Solomon's activities, and there is no external record of Nebuchadnezzar destroying it. "The Wailing Wall is supposed to have Phoenician inscriptions, but they have not been deciphered or dated.

"Assuming it did or could have existed, there are aspects that interest Freemasons," he continued. "But they are problematic. There are problems here if you take (1 Kings and 2 Chronicles) literally as presented. But it is symbolic Freemasonry we are engaged in.

"Pillars have fascinated men since the beginning of civilization," Trevor explained. "In their view of the cosmology, they believed the heavens were supported by pillars. There is hardly any kind of ancient civilization that had no pillars, and not necessarily with religious buildings only, but with secular ones as well.

"There are about 400 words in 1 Kings and 2 Chronicles that tell the story of Solomon's Temple. It was meant to house the Ark of the Covenant. It was to be a stone copy of the Tabernacle, an idealized copy, carved out almost in the same kind of dimensions, but the Tabernacle itself did not have pillars. The two pillars didn't figure into the Second Temple of Zerubbabel. The vision of the Second Temple in Ezekiel – a dream description, not a factual description – indicates that pillars were not important."

Instead, Trevor explained, meanings were communicated in single pillars with special names. There was Beth El ("the House of God") and Mizpah ("a pillar in the wilderness"). But why Jachin? Why Boaz? "The two pillars assumed a huge significance in the 18th century" when Masonic ritual took the form we know today. "Josephus didn't ascribe much significance to those names, nor did early Church figures like Bede. So why were they chosen? Is there Kabbalistic significance?"

Evidently it was during the late 17th century when a fascination of KST gripped educated people. In 1691, "a Scottish minister wrote that the Mason's Word is like a rabbinical teaching on Jachin and Boaz, with the addition of some secret signs." Books like "Orbis Miraculum" (1659) by Samuel Lee, and "Solomon's Temple Spiritualized" (1688) by John Bunyan reflected a curiosity of KST in that age when Freemasonry began to take its modern shape. It was a change of focus from the antediluvian pillars of the children of Lamech, which concerned the operative masons of previous centuries, as noted in the Regius and Cooke manuscripts. The shift progressed by 1723 upon the publication of Anderson's Constitutions, which gives a description of KST, but without naming the two Pillars. But then, the 1738 revision of the Constitutions reverts to the antediluvian pillars!

"From 1696 to 1726 we have 16 manuscripts that give us clues," Trevor said. "There is a gradual progression of Solomonic Pillars entering the lodge room." First, we see the names of the two Pillars were used in the instruction of candidates. Then there were "crude illustrations of the Pillars on tracing boards." Then there were the miniature columns at the Wardens' stations. "And finally, at the end of the 18th century, there are the full grown, or scale, pillars in the lodge room. The lodge takes on the form of a sacred space, laid East to West, like a temple, with the Pillars."

"Ancient Hebrew is a difficult language to master," he added. "There are 22 consonants with a system of vowels to help in pronunciation, but it is highly conjugated – with many tenses and moods – and no spaces between written words and sentences. And modern Hebrew is not much help.

"The Bible is inconsistent in assigning meanings to the names of the Pillars, and does not support our ritual. Dumfries Manuscript No. 4 (circa 1710), was the first time Masons tried to work out the meanings of the names, hinting at the power of God.

But there is no obvious reason why they were chosen to establish some special significance, he continued. "And why only two pillars when the numbers three, five and seven are so important? Is it an ancient principle of duality" or because there were only two degrees at that time?

At this point Trevor realized time was growing short, and he progressed quickly to the other subtopics he wanted to cover before the hour grew too late.

"Where were the Pillars cast?" he asked. "2 Chronicles tells us in the clay grounds between Succoth and Zeredathah, but there is no archeological evidence of copper refining there. There is no evidence they had sufficient quantity of copper to make the Pillars, as described, but there is some evidence of importing copper ingots from Turkey at about 1,200 BC," not too long before the time of KST. "But it is highly unlikely that ancient peoples knew how to cast brass."

Addressing the ritual description of the Pillars as repositories of archives, Trevor asks why anyone would seal vital information inside hollow pillars where there would be no access. "I found it a ridiculous explanation as a young Mason from practical terms," he recalled. "But what you have is this: a confusion of the children of Lamech pillars with the Solomonic pillars.

"There was a huge industry in Egypt-mania in the 18th century, which explains why the composers of our ritual made the Pillars the containers of archives." Egyptian hieroglyphics, in the time before the Rosetta Stone made sense of them, were appropriated for Craft ritual purposes and projected upon the two Pillars as records of ancient wisdom.

And supposing that ritual was written by committee, "and that committee not leaving well enough alone, added globes" to the tops of the Pillars.

"The globes are an English invention," Trevor said. "This was the Age of Discovery" when images necessary to navigation were important. By contrast, the French did not use globes, but "went in a totally different direction," using bowls instead, as "containers or vessels."

So why do we use our two Pillars?

"If we are Speculative Masons, we want to use symbols for our purposes. Why do we have the Pillars? Because the candidate enters between them," and that they are always in the West "is not an accident. It is a statement about Kabbalah.

"The 10 sephiroth is the Tree of Life. There are three parallel columns ranging from severity to mercy as ways of looking at 10 emanations of God, to depict the impossible.

"The third is the middle column: the balance between severity and mercy. It is possible that by placing the candidate between the Pillars, he is supposed to be that balance. Aren't we supposed to be balanced men? Happy, useful men in society? It is possible that by placing the candidate between them, we are making a statement.

"I offer it for your criticism and analysis. The Pillars are not there by accident, but we don't think about them enough.

"We have this tradition in England called 'Lodges of Instruction,' " he continued. "At first I thought 'Great! I'm going to be instructed in this!' but they really are lodges of rehearsal.

"A special plea, if I may: This basic symbol of when we first come into the lodge? Make it useful in some class of instruction."

It was getting late, but there was time for a question-and-answer session.

One brother asked if anything connected Sir Isaac Newton to Masonic ritual.

"Yes," Trevor replied. "He was obsessed with Solomon's Temple, and his disciples were Masons and Fellows of the Royal Society. He was an alchemist in physics, but he was working on a manuscript for 50 years... right up until 14 days before he died because he wanted to establish the measure of the cubit as a means to measure the earth and determine the longitude and latitude."

Another asked about the use of two pillars in alchemical symbology, and if that figures into the evolution of Masonic identity.

"I've been to 36 libraries owned by 36 Freemasons of the 18th century," Trevor said. "They all had the same alchemical texts. They had magpie minds."

Your correspondent couldn't resist teasing the guest speaker a bit. "Trevor, the timing of your 'heresy' is impeccable," said I. "We're now a few hours into the Jewish New Year!"

The Worshipful Master's presentations to Trevor included two books. Cincinnati Lodge, chartered in 1803, is named for the Society of the Cincinnati, the organization founded in 1783 by American and French officers of the American Revolution to perpetuate lasting contact among these veterans. Its first president was George Washington, who made Morristown a vital strategic base of operations during the Revolution. One of the books given was "Private Yankee Doodle," the memoirs of Joseph Plumb Martin, who served there under Washington. The other was "Rules of Civility and Decent Behavior," which is commonly attributed to Washington, but actually is an older guide to gentlemanly conduct introduced to Washington at a young age.




Bro. Stewart is employed in a speaking tour of the area, and other parts of the country, through the next two weeks, appearing in numerous Masonic, Martinist and Rosicrucian venues. The companion, or concluding, lecture to Monday night's presentation will be delivered Wednesday, Oct. 8 at historic Alpha Lodge No. 116 in East Orange.