Redefining Faith, Part Three of Four

“Redefining Faith” in Four Parts

Introduction
Theistic and Atheistic Spiritualities
Comparative Religion and Humanism
Beliefs in a Non-Anthropomorphic God: Monism, Pantheism, and Mysticism
The Great Spirit: Bridging Nature, Divinity, and Philosophy in Native American Thought
Atheism and Polytheism in Ancient Greece and Rome

Western Esoteric and Fraternal Traditions

The Western Mystery Tradition
Western Mysticism
The Hermetic-Kabbalistic Tradition
The Hermetic-Kabbalistic Tradition and the Rosicrucian Order
The Grand Architect: Theistic Freemasonry and the Concept of God
Freemasonry: Humanist Fraternalism
The ALL-SEEING EYE and the LIGHT of SCIENCE ABBEY
Light in Freemasonry
The Illumination of Isaac Newton

Religion and Reason in the Western World

European Christianity: Forced Religion
Skepticism and Faith
“Know Thyself”
Spiritual Science, Church and State
Seeds of Secularism: The Renaissance, Enlightenment, and the Rise of Rational Thought
The Rediscovery of Ancient Thought
The Scientific Revolution and the Enlightenment
The Rise of the Unaffiliated and Religious Tolerance
Global Trade of Ideas and Culture

Contemporary Humanist Currents

Secular Humanism
Jewish Atheism
Christian Atheism
Scriptural Criticism and Understanding Figurative Literature
Critical Thinking and Meaning in Life

Fraternal and Monastic Traditions

Fraternity and Community: A Comparative Look at Monastic and Fraternal Traditions
Toward a Modern Monasticism: The Foundations of a Scientific Spiritual Discipline
Ritual and Meditation: A Shared Core
Gradual and Sudden Realization
Dōgen’s Rule for Life
Benedictine Monastic Rule

The Foundations and Legacy of Freemasonry and the Illuminati

The Foundations of Masonic Law: From Gothic Constitutions to Modern Freemasonry
- The “Gothic Constitutions”: Crude Origins, Timeless Principles
- The Liberal Arts and the Legacy of Geometry
- 1723: The Birth of Modern Masonic Law
- Masonic Law Today: A Living Tradition
The Original Order of the Illuminati, 1776
- Founder of the Illuminati: Adam Weishaupt
- Freemasonry and the Original Bavarian Illuminati: Shared Ideals, Divergent Paths
Freemasonry: A Moral Architecture of Brotherhood
- Core Principles of Freemasonry
The Illuminati: Enlightenment Behind Closed Doors
- Core Principles of the Illuminati
- Shared Traditions, Diverging Aims
- Legacy and Misconceptions

Fraternal Wisdom for Governance and Society

Parallel Traditions of Ethical and Ritualistic Communities
Meditation and Ritual: Pathways to Enlightenment
Fraternity Across Traditions: Principles and Practices
What Executive Governments and Legislative Bodies Can Learn from Monastic and Fraternal Communities
1. Rule of Law and Ritualized Order
2. Deliberation and Moral Formation
3. Stability through Leadership Models
4. Unity in Diversity
5. Longevity Through Mission
Conclusion

Fraternity: Faith and Humanist Religion

Redefining Faith, Part Three of Four

Introduction

In an age of global interdependence and scientific understanding, traditional religious frameworks are being reexamined through new lenses. This third installment in the Redefining Faith series explores the evolving relationship between faith, fraternity, and the emerging contours of a Humanist religion.

Rather than rejecting spiritual meaning, Humanist approaches seek to ground ethical life, communal belonging, and existential purpose in shared human experience and reason. This article examines how faith—redefined not as belief without evidence, but as trust in human potential and solidarity—can form the moral and emotional foundation of a secular yet spiritually resonant worldview.

Theistic and Atheistic Spiritualities

Religious spirituality often – but not always – depends on a faith-based (as opposed to an evidence-based) belief in an immaterial realm that permeates or transcends the temporal world. This magical realm usually relates to ideas of a higher power, supreme being, gods, spirits, souls or life-force.

These supernatural entities give meaning and purpose to life and normally impose moral judgments and rules. Spiritual experience ranges from personal religious beliefs, revelations and mystical insights, to the dogma and ritual of organized religion.

The believer finds comfort in the most difficult times through prayer or faith in a greater benevolent divine plan, which may include a sense of cosmic interconnectedness. Similar to holistic health, religious mystical experiences or realizations may include feelings of tranquility or inner peace.

Theistic spiritual health is different from holistic health insofar as it requires a belief in the supernatural and an obedience to a god or gods, that is, some interpretation of sacred scripture, normally through a priesthood. Members of theistic religions therefore may have difficulty reconciling their religious life with reality and mental health.

Membership of all religions fall on a spectrum of skepticism, critical thinking and science on the one hand, and faith and superstition on the other. However, as opposed to religions dependent upon blind faith, superstitious beliefs, and dogmatic traditions, atheistic religions like Daoism and Buddhism align better with skepticism, critical thinking and science. Even religions like these exist with some myth and faith-based beliefs and superstitions.

Comparative Religion and Humanism

Comparative religion is the study

When Judea-Christian values are compared with Zen Buddhist values and secular humanist values, enlightenment or mystical union (Kabbalah, Rosicrucianism), compassion, wisdom, abundance vs. poverty

Without superstitious, mythological or pseudo-scientific ideas

Due to its familiarity born of centuries of dominance, Europeans may think of Christianity as a European religion and Americans may think of it as an American religion, but it is actually a Middle Eastern religion, an Asian religion, as foreign to Europe and America as any other Asian religion, such as Hinduism or Buddhism.

Some argue that this is a worthy religion because it was passed through the generations of our ancestors from the Middle Ages. Others might question the wisdom of our ancestors for rejecting critical thinking and evidence-based science in favor of faith-based religious tradition.

Coping with dying and death, belief in a cosmic plan, a benevolent Creator and meaningful universe where good triumphs over evil, an afterlife vs one life to live, life is precious, live in the moment, the here and now, interconnectedness, non-attachment, realizing everything in the ten directions without exception, healthy acceptance, breathing meditation,

Karma, Yahweh and Jesus vs Buddha as ideal role models, Bible stories versus Tripitaka and koans, religious services or ritual, religious calendar and holidays, prayer vs zazen – mention wishing prayer, thoughts and prayers, Lord’s Prayer, etc., lectio divina, silent prayer of Quakers, Mennonites

This shared secular humanist policy is essential in a globalist society, where every nation is connected and dependent on other nations, as much for a healthy economy as for world peace. Tolerance and common ground are vital: religious extremism and nationalism are diseases that only blind and injure communities in an ever more connected and enlightened world.

Beliefs in a Non-Anthropomorphic God: Monism, Pantheism, and Mysticism

Throughout history, various philosophical and religious traditions have explored the concept of God or the divine without attributing human characteristics to it. Unlike anthropomorphic conceptions of God, which depict the divine in human form or with human-like attributes, these non-anthropomorphic views present the divine as an abstract force, essence, or universal principle.

One such belief system is monism, which holds that all of existence is ultimately one, and that the divine is an all-encompassing unity. In monistic traditions, the divine is not separate from the world, but rather is the very essence of everything. A prominent example of this is Advaita Vedanta in Hinduism, which teaches that the ultimate reality, Brahman, is impersonal and beyond human comprehension, transcending all distinctions between the self and the universe.

Another significant non-anthropomorphic perspective is pantheism, which asserts that God is identical with the universe, and that everything in existence is a manifestation of the divine. In pantheism, the divine does not exist as a personal, anthropomorphic figure but is instead immanent within the natural world and all of its processes. Philosophers like Baruch Spinoza in the 17th century emphasized this view, arguing that God and Nature are one, and that the divine is expressed through the laws of nature and the cosmos itself.

Mysticism, particularly in traditions such as Sufism in Islam and Kabbalah in Judaism, also explores the divine without anthropomorphic qualities. Mystics often seek to experience God through direct, transcendent encounters that go beyond the limits of human understanding and conventional religious descriptions.

In these mystical experiences, the divine is perceived as an all-encompassing, formless presence or energy, often described through metaphors of light, love, or pure consciousness. This view emphasizes unity with the divine rather than understanding or conceptualizing God as a separate, human-like figure.

Furthermore, Daoism in China offers another example of a non-anthropomorphic view of the divine through the concept of the Dao, an impersonal and ineffable force that flows through all things in the universe. The Dao is not a deity in the traditional sense but is the fundamental principle that guides the natural order and the flow of life. Daoists believe that by aligning oneself with the Dao, one can achieve harmony and balance, yet the Dao itself remains beyond human perception or definition.

In modern philosophical thought, scientific naturalism and humanism often avoid the concept of a personal deity entirely, emphasizing a universe governed by natural laws and processes.

While these perspectives may not invoke a traditional “God,” they often convey a deep reverence for the interconnectedness and complexity of the universe, reflecting a worldview that appreciates the sacredness of existence without attributing human characteristics to the divine. These non-theistic spiritual frameworks continue to inspire individuals seeking meaning and connection in a world without the need for anthropomorphic conceptions of God.

Through these historical perspectives, we see that the idea of a divine presence does not always require human attributes or a personal, anthropomorphic figure. Instead, it can be understood as an abstract, impersonal force that is intimately connected to the cosmos and beyond the limitations of human understanding.

The Great Spirit: Bridging Nature, Divinity, and Philosophy in Native American Thought

In many Native American traditions, the concept of the “Great Spirit” represents a supreme, omnipresent life force or a guiding, divine entity, and is often seen as the creator of all things. While the interpretations and names vary across different indigenous cultures, the underlying idea shares commonalities with several philosophical and spiritual concepts, such as monotheism, deism, monism, pantheism, and mysticism.

In these traditions, the Great Spirit is not necessarily an anthropomorphic god, but rather an all-encompassing, spiritual presence that is deeply intertwined with the natural world.

For instance, the Lakota people refer to the Great Spirit as “Wakan Tanka,” which is often translated as the “Great Mystery,” reflecting the unknowable and transcendent nature of the force. Similarly, the Haudenosaunee consider the Great Spirit to be “the Creator,” a powerful being that governs the universe and imparts wisdom.

In the Algonquian tradition, the Great Spirit is called “Gitche Manitou,” emphasizing the sacredness and central role of this force in their worldview. These varying names highlight the broad, unifying concept of a supreme being or force that pervades all aspects of life, much like the monotheistic God in Christianity or Islam.

Furthermore, the Great Spirit’s connection to nature parallels ideas in pantheism and monism, where the divine is seen as inherent in all aspects of the natural world. Native American beliefs often place the Great Spirit within the sun, moon, stars, water, and earth, suggesting a deep, mystical connection between the sacred and the material universe. This relationship is also reflected in the reverence for nature, which is seen as both sacred and alive with the presence of the Great Spirit.

Many Native American spiritual practices, such as rituals and ceremonies, are centered around honoring or communing with the Great Spirit. These rituals, led by spiritual leaders like Lakota holy men, serve to strengthen the connection between the people and this powerful force. Interestingly, European colonial missionaries often sought to draw parallels between the Great Spirit and the Christian God as a way to facilitate conversion, although the indigenous concept remained distinct in its emphasis on spiritual unity with the natural world.

One notable historical figure, Black Hawk (1767-1838), a leader of the Sauk people, also exemplified the profound connection to the Great Spirit. As a descendant of Nanamakee (Thunder), a chief who reportedly met early European explorers like Samuel de Champlain, Black Hawk’s life and leadership were influenced by the teachings and traditions surrounding the Great Spirit, illustrating its enduring role in Native American culture and governance.

Atheism and Polytheism in Ancient Greece and Rome

Throughout history, many thinkers have explored the complexities of belief, often questioning the nature of gods and the validity of religious practices. In ancient Greece and Rome, figures such as Thucydides and Cicero demonstrated a form of skepticism about the literal belief in the gods while still participating in, or at least tolerating, the polytheistic rituals and traditions of their cultures.

These individuals did not adhere to a personal belief in the gods in the same way the general populace did, but they still honored their native religious practices in social, political, and cultural contexts.

Thucydides, the ancient Greek historian, often questioned the divine explanations of events. In his work History of the Peloponnesian War, Thucydides famously stated that human actions, rather than divine intervention, were the true causes of historical events. His skepticism regarding divine influence is notable, yet he did not openly denounce the gods or reject the role of religion in public life. Thucydides’ approach reflects a kind of pragmatic acknowledgment of religion as a societal institution rather than as a metaphysical truth.

Cicero, one of Rome’s most influential philosophers and statesmen, expressed his skepticism of religious practices in his treatise On Divination. In it, Cicero critically examines the practice of divination, dismissing it as unscientific and irrational, while acknowledging that it had a strong place in Roman culture.

Despite his doubts about the supernatural, Cicero did not abandon the Roman religious practices, as he saw them as essential to social cohesion and political stability. This reflects a nuanced approach to belief: Cicero questioned the literal truth of divine phenomena but still recognized the cultural and moral importance of religion.

Interestingly, similar forms of skepticism can be found among other ancient groups, such as the Druids and the Vikings. Evidence suggests that some members of these cultures may have been atheists or held agnostic views while still engaging in ritual practices. While we lack definitive records, the Druidic emphasis on wisdom and knowledge points to an intellectual tradition that may have entertained questions about the gods and the cosmos, much like the Greeks and Romans.

The relationship between belief and cultural identity remains relevant today, with figures like Richard Dawkins declaring himself a “cultural Christian,” similarly to how ancient thinkers participated in religious traditions despite their doubts.

This modern parallel finds echoes in the teachings of Bishop John Shelby Spong, who argued for a more symbolic interpretation of religious texts and rejected literalism. In this sense, both ancient and modern thinkers often honor religious rituals as part of their cultural heritage, even as they reject the literal belief in supernatural deities.

Furthermore, this skepticism is not confined to Western traditions. Many Hindus and Buddhists also reject the literal interpretation of gods and mythical events, emphasizing instead the philosophical and moral teachings of their religions. In fact, there is even a small subset of Muslims who interpret Islamic teachings in non-literal ways, focusing on the moral and allegorical aspects of their faith.

In all these cases, the tension between personal belief and cultural tradition highlights a deeper, more complex relationship with religion. Whether in ancient Greece, Rome, or among modern-day believers, individuals often navigate a world in which the symbolic power of religion remains intertwined with their social, cultural, and intellectual identities, even as they question its literal truth. This dialogue between skepticism and tradition, belief and culture, continues to shape religious life across the world.

We cannot all agree on theology or religion, but we can all agree on meditation, enlightenment and universal wisdom as the guiding lights and working tools that build the temple not made with hands. This message has been preserved for centuries in the Masonic fraternity, which has its roots in the Western Mystery Tradition.

The Western Mystery Tradition

Mystical experience encompasses all such practices and states of mind. It does not matter where in the world the experience occurs, or what race or religion the mystic might claim. Mystics around the world and throughout history have described the mystical experience as an experience of the union of opposites: the mortal and the eternal, the earthly and the divine, or the subjective and the absolute.

Mystical revelation is described similarly within Eastern philosophies and Western mystical traditions. Since the author was born in the West (living in the East for nearly two decades) in this article the Western Mystery Tradition will be treated first, followed by a look at an Eastern perspective.

The root of the words “mysticism” and “mystery” is derived from the Latin mysterium, originating from the Greek μύω, myo or myein, “to close,” especially the eyes and mouth, or “to conceal,” meaning to be kept secret. From this stemmed the Greek mysteria, the secret rite, and mystes, the mystic or initiate of the secret rite.

The Western Mystery Tradition rests mainly upon eight interconnected mystical systems: the ancient Mysteries, Neoplatonism, Hermetic philosophy, symbolic alchemy, Kabbalah, Western magic, Rosicrucianism and last but not least, Freemasonry and related fraternal organizations.

LINK: https://www.scienceabbey.com/the-western-mystery-tradition-neoplatonism-hermeticism-and-kabbalah/

These eight systems of mystical practice and experience all describe the story of the unfolding of the cosmos as a progressive degeneration of cosmic unity into plurality. They view the process of redemption as a reversal of this condition.

This return to the ultimate source of existence is the Hermetic transmutation or Great Work, the neoplatonic contemplation, the Kabbalistic Tikkun or ‘return’ to Godhead, the highest goal of medieval European magic, the Rosicrucian Art, and the meditation of the Masonic Craft.

It is also the samadhi of yoga, the nirvana of Buddhism and the Daoist alchemical return to the Source, which is pointed to in Science Abbey articles as “enlightenment” or “illumination.”

The Light of Freemasonry and the Illumination of the historical Order of Illuminati refers to knowledge, insight, and the wordless wisdom that points to the Ineffable. It is thus that enlightenment or illumination stands as a touchstone to unite humanity under the auspices of universal wisdom. Universal wisdom encompasses mindfulness, insight into reality, critical thinking, science, and the principles of universal human rights.

The motto above the Eye of Providence (All-Seeing Eye) on the United States’ one dollar bill, “Novus ōrdō sēclōrum,” is no kind of hyperbole; it means what it says: The United States was built as a ‘new order of the ages,” or new world order. It was a “brave new world” growing out of the old world of Western Europe, especially Great Britain. The new order embraces the principles of liberty, equality, and fraternity, the foundations of universal human rights.

Modern science is the best method human beings have to explain how things work in the universe. Science works the same for people of all races and religious affiliations because it is the most reliable method of objectively measuring things, categorizing them, and testing ideas.

Science is simply the greatest source of information on Earth. It is the best method we know of for discovering reality. Science can teach us about the cosmos, the Earth, and human history. It can give us insight into meditation, health, and learning, as much as it supports endeavors such as communication, transportation and defense. It is knowledge that, like light, illuminates our path into the future.

Western Mysticism

The central theme in the Western Mystery Tradition is immortality as it exists in the cycle of Birth-Death-Rebirth. It began in ancient Egypt with the Mysteries of Isis, Osiris, Set, and Horus, and in the several Mysteries of ancient Greece.

This idea of immortality was embodied in the myth of Jesus Christ, which is why Freemasonry leans heavily toward Christian mysticism, its rituals or plays being largely Biblically-based. The raising of a new Master Mason is an allegory to the resurrection of Christ and Christian immortality.

Western mysticism, or the Western Mystery Tradition, originated before recorded history with the Mysteries of ancient Egypt. Although the Greeks were aware of Egypt from the second millennium BCE, it wasn’t until the seventh century BCE that they became fascinated with Egyptian culture. The initiation ceremonies of the ancient Greeks known as the Eleusinian Mysteries began perhaps as early as the Mycenaean period (1600 – 1100 BCE).

Although there is no way to know exactly what occurred during the rituals of the Mysteries, there is evidence to suggest that the proceedings were a sacred drama complete with torches and sacred objects, music and dancing, and possibly a chant for the sky to rain and the earth to conceive. The initiate was assured of immortality.

The Mysteries and Science: Origins of Western Alchemy Part I

The gospels and other books of the Christian New Testament describe wisdom and divine revelation as the “Mystery of God” and the “Mystery of Christ.” Mysticism continued with Neoplatonism, a Platonic philosophy that arose out of Hellenistic culture from the third century to the sixth century CE, especially in Alexandria, Egypt. Neoplatonism developed alongside the mystical esoteric tradition of Hermeticism, a philosophy that incorporated alchemy, astrology and theurgy.

The Jewish mystical school known as Kabbalah has likewise had a profound influence on the Western Mystery Tradition. Christianity and Islam also have their embedded mystical traditions. The Jewish and Christian traditions include seated meditations that involve equivalents to Illumination meditation. These will be examined in future articles. Western secular parties, such as scientists and doctors, have likewise utilized similar sitting meditation as a conduit for mystical experience.

Following the example of Jesus of Nazareth, Christianity has its mystics, like Pseudo-Dionysius the Areopagite, Julian of Norwich, Meister Eckhardt, Thomas à Kempis and Ignatius Loyola.

The founders of the Christian monastic orders, Saint Benedict, Dominic de Guzmán, and Francis of Assisi, were mystics. Mystical union with God is the ultimate goal of Christian monasticism, which centers around a schedule of meditation called the Liturgy of the Hours, based on the ancient practice of Lectio Divina, or “Divine Reading.”

Sufism is the Islamic form of mysticism, which began very soon after the death of Mohammed, the founder of Islam. Sufis are often ascetics who congregate around a teacher and Sufi orders normally trace their lineage back to Mohammed. Sufi mysticism is contained in practices such as meditative prayer, ritual or ecstatic dancing.

The end of the quest of symbolic alchemy, from ancient China and Egypt, to the Renaissance, Rosicrucianism and modern Freemasonry, is the mystical union. Western secular mysticism is found in Gnosticism, Unitarianism and Theosophy.

The English Romantic authors like William Blake, William Wordsworth and Percy Shelley and nineteenth century American transcendentalist writers like Henry David Thoreau, Ralph Waldo Emerson and Walt Whitman wove mysticism into their writings.

William James (1842 – 1910) famously proposed a secular theory of mysticism in The Varieties of Religious Experience, known as Perennialism, proposing that a common mystical religious experience manifested itself in the various traditions.

Carl Jung’s analytical psychology aimed for individuation, which Jung described in Psychology and Religion (p. 294), “Individuation is a philosophical, spiritual and mystical experience.” Contemporary transpersonal psychology, psychology of religion and neuroscience of religion are studies of spirituality, including mystical experiences.

The Hermetic-Kabbalistic Tradition

The alchemist of the Middle Ages was usually a professed Christian, often a monk or clergyman, who studied what he could of Hermetic alchemy, Greek philosophy, the Jewish Kabbalah, and his own native and foreign magic. The Great Work of the alchemist, in emulation of the “Great Architect,” was to unite the divine opposites, macrocosm and microcosm, to produce a unified and balanced whole. This practice is known in the Western Mystery Tradition as the mystical ascent.

The Hermetic-Kabbalistic tradition may be defined as the juxtaposition of Alexandrian Neoplatonism and Hebrew mysticism. The cosmopolitan environment cultivated by the Arabic golden age helped produce medieval Hermeticism and Kabbalah. These mystical traditions would be spread throughout Europe when the Jewish people were forcibly expelled from Roman Catholic Spain in 1492.

By the early seventeenth century the medieval Hermetic-Kabbalistic tradition had become an ever-evolving global cosmopolitan institution with the early Freemasons. In Britain Sir Robert Moray and Elias Ashmole were involved with the Hermetic-Kabbalistic tradition in Northern England and were both made Freemasons in the 1640s. The renowned Freemason William Preston’s (1742-1818) Lectures include the teachings of the Kabbalah.

The famous Masonic author and English Literature teacher at the University of Iowa, Joseph Fort Newton (1880-1950), associated Kabbalah with the Craft. My own Masonic mentor William Kirk MacNulty (1932-2020), who was named Friar No. 94 in the Society of Blue Friars in 2005 for his contributions to Masonic literature, was an enthusiastic and sincere teacher of Kabbalah as well as Freemasonry. The Light of this gentlemen’s tradition burns strong even today.

The Hermetic-Kabbalistic Tradition and the Rosicrucian Order

The Rosicrucian Movement, based on a system of Christian alchemical mysticism, embodied many aspects of the Renaissance Hermetic-Kabbalistic tradition. The order began as a myth in the early seventeenth century, originally published in Germany in two anonymous manifestos, the Fama Fraternitatis Rosae Crucis and Confessio Fraternitatis.

Written mid-seventeenth century, the manifestos specifically indicate that their mythical founder, Christian Rosenkrutz, studied “Magia and Cabala” (Fama Fraternitatis) and praise is given to Paracelsus, the famous sixteenth century alchemist.

The Rose Croix symbol is associated with the legend of Christian Rosenkreuz, the father of the Rosicrucian Order. The Rosy Cross is a symbol of the Great Work, the means and end of the alchemist, the union of opposites in the “chemical” marriage of microcosm and macrocosm. It is the golden elixir or Philosopher’s Stone that turns all into gold.

The Rosicrucian philosophy and Art was based on medicine and healing, mathematics and mechanics, but the main goal of its Art was spiritual. The society, itself, was fictional, but many believed the manifestos’ claims of authenticity.

Learned alchemists appreciated the concept of the Invisible College developed in these manifestos and several Hermetic fraternities were formed in the heart of Christendom. Certain individuals are known to have had connections with both the Rosicrucian and the early Masonic communities, most prominently the alchemist Elias Ashmole, the second recorded Speculative Freemason in history.

As early as 1638 Freemasonry was associated with the “brethren of the Rosie Crosse,” in a poem published in Edinburgh.

Evidence exists for a joint meeting between the two fraternities, and a century later the Rose Cross grade was created for the Masonic degree system. The early Freemasons therefore certainly had access to the Rosicrucian mystical philosophy, which has been shown to be adaptable to Masonic purposes, when they formed their own deity-centered, liberal arts-oriented secret society.

The brethren of the Rosy Cross and the brethren of Freemasonry were fiercely religious and antagonistic to the spread of atheism and secular government. In 1783 the Order of the Golden and Rosy Cross, the chief Rosicrucian society in the eighteenth century, officially declared war against the original Bavarian Order of Illuminati (Illuminatenordes formed 1776). They accused the Illuminati of atheism and undermining the Christian religion.

The Illuminati were also suspected of transmuting Freemasonry into a political system. It was feared that the Illuminati were plotting a secular Pan-European constitution, such as the European Union, today. It may be said that the battles against the Illuminati succeeded in those days to dismantle the order and drive it underground somewhat, but the Illuminati won the war. The unraveling of history seems to be in favor of the goals of the Bavarian order.

Today the Rose Croix is a symbol closely associated with high grade Freemasonry, Rosicrucian orders, the Hermetic Order of the Golden Dawn, Ordo Templi Orientis alchemical ritual and Crowlian (Thelemic) Magick. Those who are most interested in the Rosy Cross are mainly the same people who are interested in Freemasonry and the Bavarian Illuminati.

The Grand Architect: Theistic Freemasonry and the Concept of God

Freemasonry is meant to be beyond race, religion or political affiliation. The fraternity is a secular priesthood blessed with the cause of uniting men with universal morality. Although secular, its doctrines and ritual rely heavily on Biblical literature. Evolving Masonic principles dating back centuries foreshadowed the adoption of the Declaration of Universal Human Rights in 1948.

Like the national governments of the United Kingdom, United States, Indonesia, and others, Anglo-Freemasonry attempts to gather humankind together under the belief in a single monotheistic god. Every Freemason associated with a regular Grand Lodge recognized by the United Grand Lodge of England must profess a belief in a Supreme Being, the Grand Architect.

The Abrahamic god can be interpreted as

Such a theologically-centric view is futile because monotheism is just one faith-based belief out of many, along with atheism, polytheism, pantheism, and so forth. Humankind cannot be united under a single god – period. It is an error to attempt to do so, as it excludes a good portion of humanity.

Even in any single nation, the government cannot convince, pressure, bribe, intimidate, or otherwise persuade or force every one of their countrymen to believe in their own preferred religious dogma. There will always be those with greater vision who see beyond the cultural conditioning.

French Freemasonry in the “Grand Orient de France” leads the way in accepting members of all religious beliefs, not just those that align with the idea of a “Supreme Being.” The commonality is not a unitary divine power that governs the cosmos, but the unitary existence of the cosmos, itself. This holistic view of the universe is what Eihei Dogen, the founder of Soto Zen Buddhism who brought Zen from China to Japan, called the “One Bright Pearl.”

Naturally following from such a view is the understanding of the interconnectedness of all things, living and nonliving. This view wisely prioritizes the stewardship of the natural environment of planet Earth as the basis of the ecosystems that sustain all living beings, including the human race. It is an acceptance of all decent people with their various worldviews, atheist or theist, not just those people who share similar views to our own.

For the record, I would love to use the term “God” if it referred only to the eternal and ineffable One, but it also implies a great number of incompatible ideas and false religious beliefs, including a variety of anthropomorphic deities, various mythologies, and superstitions.

The word “God” has been so overused by various disparate sources that it is not just outdated; it is entirely obsolete. Maybe using a universal or secular terminology like “the Boundless,” “the Ineffable,” or “the One,” might avoid a lot of unnecessary confusion and debate.

The religious tolerance and environmental responsibility possessed by the Grand Orient of France today are traits found in Buddhism throughout its history. Buddhism abides by a religious attitude described by Kazuaki Tanahashi as “ambigutheism,” which means the absence of any rigid belief or dogma.

Freemasonry: Humanist Fraternalism

Freemasonry, at its core, transcends the divisions of religion and politics by promoting a universal set of humanist values that are rooted in the principles of fraternity, charity, and mutual respect. While individual members may come from diverse religious or political backgrounds, Freemasonry provides a space where these differences are set aside in favor of shared goals: fostering personal growth, helping others, and contributing to the well-being of society.

The Masonic belief in treating others “on the level” encourages equality, ensuring that all members, regardless of status or background, are respected as equals within the fraternity. This approach allows Freemasons to unite as individuals committed to common humanistic ideals, without the need to conform to a single religious or political ideology.

Through its time-tested rituals and symbolism, Freemasonry offers a model of how people from different walks of life can come together and coexist harmoniously. The emblem of the square and compasses, symbols of morality and ethics, remind members to live their lives with integrity, making decisions based on fairness and justice.

Freemasonry teaches that a good society is one where individuals work together with mutual respect and cooperation, guided by moral principles that transcend sectarian divides. In this way, Freemasonry stands as a living example of humanism, a fraternity where members can focus on what unites them—shared values and a commitment to improving themselves and the world around them—rather than what divides them.

The Grand Orient de France, a thriving ancient and international Masonic fraternity, has welcomed atheists for many years. There is no religious indoctrination in the Grand Orient. Fraternal connection belongs to all: not just those who put their trust in blind faith rather than evidence and reason. One can have faith in oneself and in greater wisdom.

As it stands today, all Anglo-American Freemasons must declare a belief in a Supreme Being in order to join the fraternity. The author urges the Brethren of the Craft to look deeper at the Ancient Charges and the context in which they were written, and expand the Masonic definition of Supreme Being to include atheist philosophies, especially Buddhism.

Buddha taught the universality of impermanence, the absence of any permanent selfhood, and the oneness of all things as the basis of compassion and mindfulness. Many other atheist views are equally as reasonable and moral.

When you are mature enough to take this leap, to support this growth, then religious fundamentalists around the world will begin to open their eyes to reality. It shall be a great blow to religious bigotry and intolerance, a cancerous curse upon our noble principles of Liberty, Fraternity and Equality.

As with other great movements in the past, it must start with the fraternity of Freemasons and the lineage of the original Illuminati. This is the next step forward in the Great Work of liberating humankind from the bonds of delusion and tyranny.

The Third Eye

The concept of the “third eye” is deeply rooted in mystical and spiritual traditions, yet it also intersects with modern anatomical and physiological understandings. In many esoteric philosophies, particularly within Hinduism, Buddhism, and certain tantric yoga practices, the third eye is symbolized as an invisible, metaphysical eye that provides spiritual insight and heightened awareness. It is typically associated with the pineal gland, a small, pinecone-shaped endocrine organ located deep within the brain’s center.

From a physiological standpoint, the pineal gland has a crucial role in regulating the body’s sleep-wake cycle by secreting melatonin, a hormone that responds to light and helps synchronize the body’s internal clock, or circadian rhythm.

This connection to light is significant, as the pineal gland is often referred to as the “third eye” in many traditions, symbolizing not only the physiological response to light but also the potential for “inner vision” or spiritual perception. This duality of light—both physical and spiritual—has contributed to the mystical significance of the pineal gland in ancient teachings.

In spiritual contexts, the third eye represents a gateway between the physical world and higher spiritual dimensions. It is often thought to be the center of intuition, perception beyond ordinary sight, and the development of inner wisdom.

Many spiritual practices, including meditation, mindfulness, and certain yoga poses (like downward-facing dog and child’s pose), are believed to stimulate or activate the third eye, enhancing one’s ability to perceive beyond the mundane and connect with a deeper, universal truth.

Practitioners who focus on awakening the third eye through these practices aim to tap into greater awareness and insight. This process is often seen as a journey toward spiritual enlightenment, where the practitioner moves beyond limited, sensory understanding into realms of consciousness that transcend ordinary experience.

In this way, the third eye is not only a physical organ but also a powerful symbol of awakening—both spiritually and philosophically—representing a bridge between the material world and the realm of higher consciousness.

Overall, the third eye embodies a harmonious integration of science and spirituality. The pineal gland’s physical function in regulating the body’s light sensitivity parallels the spiritual concept of enlightenment, where the “third eye” opens up pathways to a greater understanding of self and the universe.

Through practices such as meditation, mindfulness, and specific yoga techniques, individuals may unlock the deeper dimensions of their consciousness, enabling them to experience a more profound connection to the world around them.

The ALL-SEEING EYE and the LIGHT of SCIENCE ABBEY

Science Abbey is an online home to the all-pervading “monastery without walls,” dedicated to meditation, science, and the global community. It is a meeting of East and West; a view beyond time, place, and culture. Various systems of thought and practice are explored in the Science Abbey articles. The Science Abbey logo is an eye in a triangle surrounded by an early concept of the atom, a symbol of modern science.

The Eye of Providence, or All-Seeing Eye, is a well-known symbol of the Western Mystery Tradition. Of course, it is not an image of a literal eye, it is a symbol of something intangible. From the monotheistic point-of-view, first in ancient Egypt and later in Judaism, Christianity and Anglo-Freemasonry, the eye in the triangle represents the omnipresent, omniscient, and moral Supreme Being; a Creator watching and judging the creatures within His Creation.

Esoteric wisdom holds that the eye in the pyramid symbolizes the once and ongoing spiritual illumination of the mystic. It is the experience of Mystical Ascent that breaks down the duality between the subjective observer and the single universe of objective reality being observed. The eye in the triangle is the eye of the cosmos and the eye of the beholder made one.

In the East the vision of illumination was the aim of ancient yoga and earlier Indian meditation practices. The Buddha Eyes is a well-known symbol of the all-seeing eyes of the universal Buddha. The bodhisattva of compassion, Kanzeon, Guanyin or Avalokitesvara, who sees all the cries of the world, is a similar archetype. These eyes correspond in some sense with the Third Eye Chakra of Hindu and Buddhist tantric philosophy, the mind’s eye, or mystical enlightenment.

The All-Seeing Eye in the triangle and the atom symbol of the Science Abbey logo rest upon a white shield decorated with a red cross. The shield logo is reminiscent of the shield of the Episcopal Church. The red Cross of St. George on a white field is ultimately symbolic of the Church of England. The Church’s roots run back to Britain, Rome, Greece, Egypt, Israel and the Middle East, embracing the entire span of Western civilization, right to the very beginning.

Where the triangle evokes any number of meaningful trinities, real and symbolic, the cross represents the four cardinal directions of the compass, the four natural elements, the four seasons, and other fundamental sets of four.

Where a Christian might see the Holy Trinity of Father, Son, and Holy Spirit with the cross of the crucifix (perhaps with the letters YHVH), a Buddhist, for example, might see the Three Jewels of Buddha, Dharma, and Sangha with the Four Noble Truths, and a Freemason might see the Three Grand Columns and Strength, Wisdom and Beauty. The logo of Science Abbey represents a cross-cultural worldview and stands as a universal mandala of science, wisdom, and illumination.

Light in Freemasonry

In Freemasonry, the concept of “Light” holds profound symbolic significance. It is a central element in Masonic rituals and represents both spiritual enlightenment and knowledge. Freemasons often speak of the journey towards “Light” as a metaphor for personal growth, moral development, and the pursuit of wisdom.

Symbol of Enlightenment: In Masonic rituals, the initiation of a new member is often described as a transition from darkness (ignorance or unawareness) to light (knowledge and understanding). The initiate “comes to light” during their first degree, signifying their entry into the brotherhood and the beginning of their path toward greater wisdom. This light represents intellectual and spiritual enlightenment, a deeper understanding of self, the world, and the universe.
Spiritual and Moral Illumination: Masonic “Light” also carries a deeply spiritual connotation. It reflects the light of truth, virtue, and moral guidance. Freemasonry encourages its members to seek light in all aspects of life, using knowledge and ethical principles to guide their actions. In this sense, light symbolizes the moral and ethical clarity Freemasons strive for in their personal conduct and interactions with others.
Search for Truth: In Freemasonry, the pursuit of light is the pursuit of truth. It encourages members to continuously seek a deeper understanding of the world and their place in it. This search is not only intellectual but also moral and spiritual. Masons believe that by uncovering and embracing truth, they can improve themselves, their communities, and society at large.
The Role of the “Great Architect of the Universe”: Freemasons often refer to a “Great Architect of the Universe” (GAOTU), which represents a higher power or divine force that grants this light. The idea is that this divine source of light helps guide Freemasons in their journey toward moral perfection, and the search for it is a lifelong endeavor.

“Light” in Freemasonry is a powerful symbol of knowledge, truth, and enlightenment, both in an intellectual and spiritual sense. It signifies a journey from ignorance to wisdom, a path that encourages self-improvement, moral conduct, and a deeper understanding of the world and one’s purpose within it.

The Illumination of Isaac Newton

Isaac Newton’s interest in “illumination” can be understood in both a scientific and a metaphysical context, as Newton was not only a pioneering physicist and mathematician but also a deeply religious and philosophical thinker.

Scientific Illumination: From a scientific perspective, Newton’s fascination with light (or “illumination”) was primarily concerned with understanding its nature and behavior. His groundbreaking work in optics, particularly his 1704 book Opticks, explored the nature of light and color. Newton demonstrated that white light is a mixture of all the colors of the spectrum, which can be separated using a prism, a discovery that fundamentally changed the way we understand light and vision. This scientific illumination was about uncovering the hidden truths of nature, revealing the physical world in ways that had previously been unknown.
Metaphysical and Spiritual Illumination: Newton’s interest in illumination also had a metaphysical dimension. In his personal writings, Newton was deeply religious and saw his scientific work as a way to uncover the divine order of the universe. He believed that understanding the laws of nature—such as those governing light—was a form of spiritual illumination that allowed humans to glimpse the mind of God. Newton saw the universe as an orderly, purposeful creation, and through scientific exploration, one could come closer to understanding the divine wisdom behind it. For him, light symbolized both the physical and spiritual clarity that could illuminate humanity’s understanding of the Creator’s design.
Alchemy and Mysticism: Beyond his contributions to science, Newton also spent considerable time studying alchemy, the mystical pursuit of transforming substances and gaining esoteric knowledge. In this realm, “illumination” often referred to an inner enlightenment or revelation that could lead to the discovery of hidden truths about the universe, the self, and the divine. Though these alchemical studies are often overshadowed by his scientific reputation, Newton’s alchemical writings indicate that he was searching for spiritual and intellectual illumination in many forms.

Isaac Newton’s interest in “illumination” can be seen in both a scientific light, through his groundbreaking discoveries in optics, and a spiritual or metaphysical light, where he sought to uncover the divine order of the universe. For Newton, the pursuit of illumination was deeply tied to his broader goal of understanding the natural world and its connection to the Judeo-Christian God.

However, it should be recognized that from the Middle Ages, in Newton’s time, and even to a lesser extent into the present day, Christian nations were not tolerant of any other religion, or in many cases, even different denominations. It is impossible to know people’s natural beliefs when a certain dogma is being enforced.

From Emperor Constantine to Charlemagne, to the conversion of the Vikings and the Spanish Inquisition, the royal houses and priesthoods of Europe were notorious for crushing religious dissent with violent aplomb. Without such religious persecution, many early settlers would never have escaped to America, and the United States would be a very different country.

Emblem of the Spanish Inquisition, 1571

European Christianity: Forced Religion

European culture’s imposition of Christianity on its subjects, particularly from the time of the Roman Empire’s conversion to Christianity in the 4th century onward, was not merely a religious transformation but a profound sociopolitical shift. Over the centuries, Christianity became intertwined with the very structures of power, law, and governance, making it less of a personal spiritual choice and more of a social and political necessity.

This pressure to conform was particularly evident among the elites and those in positions of power, where aligning with the dominant religious institution was essential for maintaining one’s position and influence. The legal, social, and political consequences of non-conformity were far-reaching, and as such, many historical figures likely declared themselves as Christians, not out of genuine belief, but because it was expected of them for the sake of maintaining social order, legitimacy, and control.

Much like modern figures who might identify as Christian for social or cultural reasons—such as Richard Dawkins, who declares himself a “cultural Christian,” or Bishop John Shelby Spong, who advocated for a non-literal interpretation of Christian doctrines—the figures of history who adhered to Christianity often did so not because of deep philosophical or spiritual alignment, but because it was a social and political necessity.

These figures declared their allegiance to Christianity in the same way that some individuals today maintain a nominal association with a religion due to family, cultural, or societal pressures, even if they do not believe in the core tenets of that faith. Their true beliefs or spiritual inclinations are impossible to know with certainty, as they were constrained by the political and social norms of their time.

In many historical contexts, particularly in Europe, the pressure to conform to Christianity was not based on personal faith but on the pragmatic need to align with social, legal, and political expectations. For many historical figures, embracing Christianity was less about philosophy or spirituality and more about survival, power, and maintaining societal order.

While we may never know the true, private beliefs of these individuals, it is clear that their public professions of faith were often shaped by the immense social and political pressures of their time, rather than a genuine religious commitment. When faith is compulsory, true beliefs are often unspoken, and for those who value truth, skepticism is an indispensable tool.

Skepticism and Faith

Skepticism and faith are often seen as opposing forces, but they can also interact in complex ways.

Skepticism is characterized by questioning and doubting the validity of claims, requiring evidence or reasoning before accepting something as true. It involves a critical mindset that often seeks to challenge assumptions and beliefs.
Faith, on the other hand, typically involves trust, belief, or confidence in something without the need for empirical evidence. It often relies on conviction, experience, or spiritual insight, and can extend to both religious and secular beliefs.

The relationship between the two can be understood in several ways:

Conflict: In many contexts, skepticism challenges faith. Skeptics may question religious or spiritual beliefs, demanding scientific or logical proof before accepting any claims. Faith, by definition, may resist such challenges, as it often embraces belief without requiring proof.
Complementary: For some, skepticism and faith are seen as complementary. Skeptics might engage with faith critically, seeking deeper understanding, while faith provides a framework of meaning and purpose that can guide the skeptic’s search for truth. Faith can coexist with a degree of skepticism, where the individual questions but still holds a belief in certain fundamental truths.
Developmental: Faith can evolve through skepticism. As individuals question and examine their beliefs, they may either reaffirm their faith with a deeper understanding or choose to abandon it in favor of new perspectives. Skepticism, in this sense, can act as a tool for personal growth and the refinement of one’s faith.

IWhile skepticism challenges faith, pushing for evidence and critical thinking, faith can offer meaning, purpose, and conviction, which can sometimes stand in contrast to the uncertainty inherent in skepticism. The interplay between the two can either be a source of tension or personal growth, depending on the context and how each is approached.

“Know Thyself”

Ultimately, we all start down the path of wisdom as agnostics, not knowing if any gods exist, or something divine or supernatural, not knowing if it is possible to know the secrets of the universe. We don’t even know the extent of our own ignorance and delusion. Thus we stumble along the path of knowledge the best we can, toward understanding and wisdom, or we get lost along the way.

The Zen master hints that all knowledge is empty illusion – life is but a dream. Nobody actually knows anything. Socrates said, “I know that I know nothing,” and upon his method of skeptical critical thinking was built the foundation of Western rational thought.

We can make our best guesses using wisdom, research, reason and science, but that’s it. Our limited views of the universe amount to ignorance, delusion and the empty illusion of our thoughts and feelings. Thus we develop the theories and practices that define our way of life.

We form communities around a shared ideology, a set of beliefs or principles, and bring those ideas into the political realm to bear upon other people. Organization is power, and as large or outspoken groups we influence society, having an impact on everything from entertainment to government, to health, to human rights, to the economy. We can have very positive or tragically negative effects on our fellow human beings.

So how do we form these ideals that guide our private and public actions? It seems important. We can either accept or adopt some local religious tradition passed on by our family or community, we can research philosophies and adopt or create our own worldview, or we can just wing it, using our wits or instincts. Perhaps we all do all of that, to some extent, consciously or unconsciously.

Grace Cathedral, San Francisco, California

Spiritual Science, Church and State

Excerpt from “Magic and Science: the Origins of Western Alchemy”

In the early days of science, thinkers did not separate science from spirituality. Until the nineteenth century, scientists maintained a holistic worldview that comprehended every aspect of experience and knowledge.

Copernicus revered Hermes Trismegistus, Tycho Brahe studied astrology, and Johann Kepler followed Pythagorean philosophy. Robert Boyle, Isaac Newton and Elias Ashmole were accomplished alchemists and early leaders of the scientific Royal Society. Ashmole was the second man on record to be made a Freemason.

In the Middle Ages, the Dark Ages of Europe, when the Church was more powerful than the state, science could get you killed. All knowledge and government was based on faith. Many great minds of the human race have known what it is like to live in fear of one’s life because one does not believe in certain religious superstitions.

Anything that did not fall in line with the doctrine of the ruling Church patriarchs of the time was condemned as heretical or blasphemous, and punished severely with loss of property, liberty, limb and life.

Certain branches and theories of math and science were acceptable in medieval and Renaissance Europe. If it did not offend the local religious superstitions, and if it pleased the Crown, it was safe, especially for men of wealth and power, to practice scientific experimentation and propose theories. Some governments even patronized alchemists for various political and economic purposes.

Today, the best and the brightest in organized Christian religion practice compassion and tolerance for diversity. The Washington National Cathedral, officially named the Cathedral Church of Saint Peter and Saint Paul in the City and Diocese of Washington, is the seat of the Presiding Bishop of the Episcopal Church, as well as of the Bishop of Washington.

The cathedral was chartered in 1893 to be built in the capital of the United States, Washington, D.C., construction began in 1907, and the structure was completed in 1990. It holds ecumenical or interfaith services as well as worship services of the Episcopal Church based on the Book of Common Prayer. The United States Congress has designated this cathedral as the “National House of Prayer.”

Seeds of Secularism: The Renaissance, Enlightenment, and the Rise of Rational Thought

The Renaissance, which began in the 14th century and blossomed into the 17th century, marks one of the most transformative periods in Western history. It was a time when Europeans rediscovered the wisdom of ancient Greece and Rome, along with the rich intellectual contributions from the Islamic Golden Age. These rediscoveries sparked a profound revolution in thought, culture, and science, ultimately leading to the birth of the modern world.

During the early Middle Ages, much of Europe was deeply enmeshed in a religiously dominated worldview that stifled intellectual exploration. The medieval period was characterized by theological dogma that often dismissed scientific inquiry, considering it either heretical or irrelevant.

However, as European scholars encountered the works of ancient philosophers like Plato, Aristotle, and Ptolemy—whose writings had been preserved by Muslim scholars—Europe began to shift. The translation of these texts into Latin during the Renaissance gave rise to a reawakening of reason, inquiry, and the scientific method, igniting what would eventually evolve into the Scientific Revolution and the Enlightenment.

The Rediscovery of Ancient Thought

The intellectual movements of the Renaissance did not occur in isolation but were deeply intertwined with the advancements made by scholars in the Islamic world. During the medieval period scholars in the Islamic Golden Age had preserved and built upon the knowledge of the Greeks and Romans.

Thinkers such as Ibn Sina (Avicenna), Ibn Rushd (Averroes), Alhazen (Ibn al-Haytham), and Al-Razi, studied the Greeks and Romans, adding their own insights in fields like mathematics, astronomy, medicine, and philosophy. These Muslim scholars not only translated ancient Greek texts but also made significant contributions in their own right, such as Alhazen’s work in optics and Ibn Sina’s medical encyclopedia, which would influence European medicine for centuries.

As Europeans gained access to this knowledge, their intellectual horizons expanded. It was no longer enough to accept religious doctrine without question; instead, curiosity, critical thinking, and observation became central to the pursuit of knowledge. Figures such as Leonardo da Vinci, Michelangelo, Galileo Galilei, and Johannes Kepler embraced this new intellectual spirit, laying the groundwork for the Scientific Revolution.

The Scientific Revolution and the Enlightenment

The Scientific Revolution (16th and 17th centuries) was a direct result of this Renaissance intellectual rebirth. It was during this period that figures like Nicolaus Copernicus, Galileo, Johannes Kepler, and Isaac Newton revolutionized humanity’s understanding of the cosmos.

The heliocentric model proposed by Copernicus, for instance, challenged the geocentric view that had been long held by the Church and society. Newton’s laws of motion and universal gravitation offered a new way of understanding the natural world that was based on empirical evidence and mathematical reasoning.

As scientific discovery flourished, the Enlightenment (18th century) built upon these principles by applying reason not only to the natural world but to society, politics, and human rights. Philosophers like Voltaire, John Locke, Jean-Jacques Rousseau, and Immanuel Kant emphasized the power of reason, the importance of individual rights, and the need for secular governance.

This period marked a decisive shift away from traditional religious and monarchic authorities toward ideas of democracy, personal freedom, and the separation of church and state.

The Enlightenment also coincided with the rise of the Industrial Revolution, as new scientific principles led to technological innovations that would radically alter the global economy. Steam engines, mechanized textile production, and advancements in transportation reshaped society, leading to urbanization, new class structures, and the rapid growth of capitalist economies.

The Rise of the Unaffiliated and Religious Tolerance

In parallel to these intellectual and technological revolutions, the Enlightenment and the subsequent rise of secularism helped to create a more tolerant society. As societies grew more scientifically literate and secular, there was greater acceptance of diversity in thought, belief, and practice. Over the centuries, religious persecution waned in many parts of the world, and religious pluralism became more widely embraced. Modern societies, while still shaped by religious traditions, increasingly adopted secular governance, allowing for greater political and personal freedoms.

One of the most significant outcomes of the Renaissance and Enlightenment revolutions was the rise in numbers and social influence of the religiously unaffiliated. In the 21st century, surveys show that an increasing proportion of the global population identifies as secular, agnostic, atheist, or non-religious. This shift reflects a profound transformation in societal values, as more people embrace humanist, scientific, and rationalist worldviews over traditional religious frameworks.

However, this global trend has also been met with resistance, particularly from religious conservatives and extremists. While religious tolerance has flourished in many regions, large swaths of the world, particularly in regions dominated by conservative religious ideologies, continue to grapple with poverty, ignorance, and injustice. In many countries, extremism and fundamentalism persist, stifling critical thought, scientific progress, and human rights.

Global Trade of Ideas and Culture

Despite these challenges, the intellectual openness fostered by the Renaissance, Enlightenment, and Scientific Revolution has had a profound impact on global culture and economies. The exchange of ideas, especially through advances in communication and technology, has helped to create a globalized world in which ideas and innovations can spread rapidly. The rise of the internet and social media platforms has enabled the rapid dissemination of knowledge, further fostering tolerance, critical thinking, and international collaboration.

While there are still regions where ignorance, poverty, and injustice prevail, the intellectual and social revolutions sparked by the Renaissance and subsequent movements have laid the groundwork for more just, equitable, and sustainable global societies.

The history of these movements, from the rediscovery of ancient wisdom to the rise of secular governance, serves as a reminder that the pursuit of knowledge, reason, and cooperation can continue to propel humanity forward, even as some regions struggle to overcome the forces of extremism and oppression.

The revolution ignited by the Renaissance and amplified by the Enlightenment and the Scientific Revolution was not just about new knowledge—it was about the transformation of human thought and society. The legacy of this intellectual revolution is still felt today, in the rise of secularism, the promotion of science and reason, and the growing tolerance for diverse beliefs.

Although challenges remain in certain regions, the global movement towards intellectual freedom, political democracy, and scientific progress continues to shape the course of history. By embracing the values of open inquiry, tolerance, and mutual respect, humanity has the potential to overcome the divisive forces of ignorance and extremism, creating a more just and enlightened world.

Secular Humanism

Secular Humanism is a non-theistic worldview that emphasizes reason, ethics, and justice based on human values, rather than on religious doctrines or supernatural beliefs. It is rooted in the idea that humans are capable of determining their own values, finding meaning in life through human experience, and promoting well-being through rational thought and scientific understanding.

Key aspects:

Ethical Framework: Secular humanists believe in creating moral systems based on human experience and reasoning, not divine command. They often emphasize the importance of human rights, social justice, and personal autonomy.
Rationalism and Science: Secular humanists trust reason, evidence, and the scientific method as tools to understand the world and solve human problems.
Rejection of Supernatural: A hallmark of secular humanism is its rejection of belief in deities, the afterlife, or supernatural phenomena. It focuses on this life and the well-being of all human beings.
Secularism: It advocates for the separation of religion from government and public institutions, ensuring that policy and law are based on reason and humanist values rather than religious dogma.

Jewish Atheism

Jewish atheism refers to individuals who identify as ethnically or culturally Jewish but reject belief in God or any form of the supernatural. Jewish atheists may still feel a strong connection to Jewish culture, traditions, history, and community, but they do not adhere to the religious or theological aspects of Judaism.

Key aspects:

Cultural and Ethnic Identity: Many Jewish atheists see themselves as part of the Jewish people, with a shared history, language (such as Yiddish or Hebrew), and cultural practices, rather than adhering to the religious belief in God.
Secular Traditions: Jewish atheists may participate in cultural practices like celebrating Jewish holidays (e.g., Hanukkah or Passover) in secular ways, focusing on their cultural or historical significance rather than their religious meaning.
Historical Context: Jewish atheism can be seen as a response to the history of Jewish people, including suffering, exile, and persecution. Some Jewish atheists view their secularism as part of a tradition of critical engagement with religious authority.
Philosophical Influences: Some Jewish atheists may be influenced by secular humanism, Marxism, or other secular ideologies, and might critique religious belief through these lenses, while still maintaining a sense of connection to Jewish heritage.

Christian Atheism

Christian atheism is a philosophical stance in which individuals identify with Christian culture, ethics, or symbols but do not believe in God or the supernatural claims of Christianity. It’s not simply a rejection of religious practice but an exploration of Christian ideas and values in a non-theistic context.

Key aspects:

Cultural and Moral Influence: Christian atheists may still respect Christian teachings, such as love, charity, and forgiveness, and may view these values as universal moral principles that stand independent of belief in God. They often admire the ethical teachings of Jesus but do not accept them as divinely inspired.
Rejection of the Supernatural: Like Jewish atheism, Christian atheism involves a rejection of the supernatural claims of Christianity, including the belief in God, the resurrection of Jesus, and other miraculous events. However, adherents may still value Christian ritual or community for its historical and moral significance.
Existential and Philosophical Interpretation: Christian atheists may embrace the metaphorical or allegorical aspects of Christian teachings rather than literal interpretations. For example, they may view the story of Christ’s sacrifice as a profound moral story, symbolizing themes of human suffering, compassion, and redemption, without believing in the supernatural elements.
Theological Critique: Some Christian atheists might engage critically with traditional Christian doctrines, particularly around issues like the problem of evil or the nature of divine authority, while still acknowledging the influence of Christian thought on Western culture.

In essence, these three frameworks—secular humanism, Jewish atheism, and Christian atheism—represent different ways that individuals can live without belief in God, while still maintaining cultural, ethical, and intellectual connections to their respective traditions or broader philosophical systems. Each provides a way to address meaning, ethics, and identity without relying on theistic belief, while also allowing for a recognition of the importance of tradition, history, and community.

Scriptural Criticism and Understanding Figurative Literature

Seminaries, where students are taught to be priests, generally teach Biblical criticism. You can’t be a good priest if you haven’t studied Biblical criticism, because you wouldn’t have any understanding of the Bible. Whether you were born into a Christian, Muslim, Hindu, or any other religious community, you must learn how to think critically.

I am not judging people who accept the conservative view. Historically, most Christians have interpreted the scriptures literally, but I must insist that to do so is fallacious and I will explain why.

To interpret the Christian scriptures literally is as ridiculous as interpreting any religious scripture literally. This holds from the Egyptian Book of the Dead, which explains how to die properly, to the Hebrew Torah’s myths about the seven days of Creation and Noah’s ark, to the Theogony of Hesiod, which describes the ancestry of the Greek gods.

It is likewise true with the Norse Eddas and Celtic Tuatha Dé Danann, each with its own prescientific cosmogony. The same may be said of Hindu, Buddhist, Muslim and other religious scriptures.

One cannot understand the Holy Bible without the context of the history of the scripture, similar works of literature and the perspective of several conflicting interpretations. I read the texts of the large religions with interpretations by devout believers, unbiased academics and outspoken critics.

The author’s own investigations included studies of works with critical analyses of religion, such as the complete works of Aristotle, the writings of Voltaire, The Jefferson Bible by Thomas Jefferson, The Age of Reason by Thomas Paine, The Golden Bough by Sir James George Frazer and The Masks of God by Joseph Campbell, to name a few.

For the most part, when you are born in a Christian country, you’re going to be Christian, when you are born in a Muslim country, you’re going to be Muslim, when you are born in a Hindu country, you’re going to be Hindu, People adapt to their environment, people conform to their society, and this is why there are several large religions on the planet.

You should understand that if you had been born into a different community, then you would have adopted that other religion. When you wish to be wiser, you begin to do your own homework, your own research, into the different religions.

You read about how the organized religions developed in history and the meaning behind religious beliefs and rituals. Then you have to choose a method of deciding just what you believe. How will you decide true from false and right from wrong? This is where critical thinking comes in.

Critical Thinking and Meaning in Life

Most people do not totally adopt the most effective way of discerning reality from error. Most people cling to the ways handed down to them from their parents and their ethnic community. However, the world needs more skeptics, more critical thinkers, more scientists. Every claim, including religious and political traditions, must be subject to rigorous criticism.

Individuals must learn how to analyze and evaluate all reading material put before them, all words heard from media, politicians, and religious leaders. We must all learn how to offer constructive criticism and we must all learn how to receive criticism. Everyone has to sort through criticism to find valid points that can help us improve our understanding, our choices and our actions.

Without critical thinking we cannot improve our understanding. Without understanding, we make poor choices. Poor choices lead to wrong actions, bad lifestyles, and communities in conflict. What a massive waste of time and effort.

It is clear that there is no god or spirit or divine justice or divine mercy or anything that will take care of things on Earth, no protector or just judge to make things right. These ideas are all forms of magical thinking and while they may be comforting to some people, the evidence is indisputable that life in this universe is unfair and unjust; it is unconscious, indifferent, and unspeakably cruel.

That does not mean that there is no objective meaning in the universe. Although consciousness and sensation only exists in what we can define as separate units of biological matter, that is, living organisms, the universe as a whole is singular, a solitary self.

When a human being identifies with this unity, we call that experience enlightenment of illumination. From this perspective, compassion and the wisdom to think and act in accordance with reality, become primary principles.

The enlightened mind will follow the intention to act for the greatest good. The tools necessary for this are understanding and critical thinking. It is from this understanding that somewhat enlightened minds have produced vows, precepts, rules and laws for their fraternities and monastic communities.

Fraternity and Community: A Comparative Look at Monastic and Fraternal Traditions

In an increasingly interconnected world, a global, fact-driven, and science-based community continues to emerge—united both by shared values and by technologies that facilitate meaningful engagement.

As societies confront political forces fueled by ignorance, bigotry, and greed, a pressing question arises: should these challenges be faced in isolation? The answer lies in the enduring power of community. To navigate uncertainty, individuals must organize, collaborate, and cultivate shared purpose.

This integration of personal discipline with public responsibility finds deep resonance in various religious and fraternal traditions. For centuries, communities have developed and refined codes of conduct—living documents shaped by evolving circumstances.

These ethical frameworks, often grounded in meditation or ritual practice, offer more than just structure; they serve as tools for liberation and self-understanding. Far from being restrictive, such disciplines are pathways to clarity, freedom, and inner strength.

While membership in a formal fraternity or ritual-based group may not be essential for every individual, the values they promote—enlightenment, fellowship, and moral development—can be embraced through conscious, everyday choices. In this sense, anyone may participate in the spirit of the Illuminatus: one who actively engages in the pursuit of knowledge and ethical living.

In monastic traditions, meditation forms the heart of daily life, just as ritual functions as the foundational element of most religious and Masonic institutions. Wherever such practices take root, they are typically accompanied by written ethical codes—guiding principles that shape both communal life and individual behavior. This has been true since the earliest monastic traditions, particularly in ancient India, where systematic meditation first emerged as a transformative discipline.

Toward a Modern Monasticism: The Foundations of a Scientific Spiritual Discipline

The earliest Vinaya texts, still in use in countries like Thailand, Sri Lanka, and Myanmar, represent the Buddha’s attempt to structure a compassionate and self-disciplined community. Though sometimes rigid or culturally bound, their underlying principles—non-attachment, mutual support, and ethical conduct—are universally relevant.

In the modern world, where secular and scientific paradigms increasingly shape institutions, there is an opportunity to draw from these ancient spiritual codes to design new kinds of contemplative communities—hybrid spaces where ethics, meditation, mutual care, and scientific inquiry coexist. Whether inspired by Christianity, Tantra, Daoism, Zen, or the Western Mystery Schools, all paths converge toward a deeper realization: that wisdom is not separate from life itself.

To live by vow is to live with purpose, with clarity, and with care—for oneself, for others, and for the world.

The bodhisattva lives by vow: vowing to enlighten all beings, see through all illusions, comprehend all wisdom, and embody the Way of Life. These vows are not mere aspirations but become a structure of ethical and existential commitment, guiding both Zen priests and lay practitioners. Zen precepts, such as those transmitted through the Bodhisattva Precepts, provide a moral and contemplative compass for engaging the world without being consumed by it.

After lay and priestly ordination, Zen monks undergo rigorous training not only in meditation but also in monastic regulations, work, ritual, and ethical conduct. Far from being arbitrary, these ancient codes—rooted in Indian, Chinese, and Japanese traditions—can offer a model for designing evidence-based spiritual communities today.

While these rules were not derived through scientific methods, their psychological and social effects can now be examined with modern tools. In this way, spiritual wisdom texts, from the Sermon on the Mount to the Bodhisattva Precepts, offer powerful inspiration for ethics statements in both religious and secular institutions.

Even organizations like Freemasonry, with its symbolic rites and initiatory grades, reflect an early Enlightenment-era attempt to create unity beyond religious and political divisions, offering another precedent for a spiritual but non-dogmatic community design.

Ritual and Meditation: A Shared Core

In both Zen Buddhism and Freemasonry, ritual functions not as empty form but as embodied meditation—a way to make mindfulness tangible and enduring. In Zen, sitting zazen (meditation) is the core practice, but the Buddha also taught that daily life itself—eating, walking, working—should become an extension of meditative awareness. The Eightfold Path begins with right view and right intention, but culminates in right mindfulness and right concentration, underscoring the seamless integration of contemplation and action.

This view is echoed in many mystical traditions: in Tantric Yoga, the practitioner harnesses the body and breath to awaken inner energy, while Tantric Buddhism (especially Vajrayana) uses visualization, mantra, and ritual to transform every aspect of experience into the path. Unlike the more physical Hatha Yoga, which centers on posture and breath control, Tantra incorporates symbolism, deity practice, and psycho-spiritual alchemy.

Daoist meditation, similarly, seeks inner stillness and harmony with the Tao, often through subtle bodily awareness, breath regulation, and visualization of internal energy flows. The Daoist sage lives in tune with natural rhythms, paralleling Zen’s ideal of “no-gaining mind.”

In Dongshan’s Five Ranks, a foundational teaching in Chinese Caodong (Sōtō) Zen, practitioners explore the interplay of absolute and relative reality, learning to move fluidly between emptiness and form. This dynamic relationship is further expressed in Hongzhi Zhengjue’s notion of “silent illumination”—a meditative state of spacious awareness in which phenomena naturally arise and pass within the empty field of mind.

These teachings culminate in Dōgen Zenji’s Fukanzazengi (Universal Recommendations for Zazen), where he affirms that zazen itself is the expression of awakening—not a means to an end, but a full realization of the Buddha Way in each moment.

These mystical contemplative paths all share resonances with aspects of the Western Mystery Tradition—a diverse body of esoteric systems including Hermeticism, Kabbalah, Theosophy, and ritual magic. In the Western tradition, concentration, ethical purification, and symbolic ritual are central means for self-transformation.

Just as in Zen or Tantra, awakening in the Mystery Schools is understood not only as intellectual knowledge but as an experiential gnosis, cultivated through layered initiations and contemplative discipline.

Gradual and Sudden Realization

In all these traditions, mystical insight can occur suddenly or unfold gradually. Zen distinguishes between satori (sudden glimpse of awakening) and kenshō (seeing into one’s true nature), both of which may emerge during formal meditation, spontaneous activity, or profound dialogue with a teacher. Yet this realization matures over time, through sustained ethical conduct, community life, and continuous practice.

Unlike the lifelong monastic renunciation found in Theravāda Buddhism or Catholicism, Mahayana monasticism encourages monks to return to society, living in the world as bodhisattvas. This balance of solitude and engagement, of temple and village, reflects a middle path between detachment and responsibility.

Dōgen’s Rule for Life

Zen Master Dōgen (1200–1253) adapted the monastic rules of Indian and Chinese Buddhism to the Japanese context. His Eihei Shingi, or Rules of the Zen Monastery, outlines not just institutional norms but a full vision of the ethical, aesthetic, and spiritual life:

Zazen and mindfulness as the heart of awakening
Ritual precision and daily liturgy as expressions of nonduality
Authentic transmission between teacher and student
Cleanliness, harmony, nutrition, health, and productive labor as spiritual practices
Nonviolence, simplicity, and respect for all beings
Balance within the sangha, with nature, and with the state

These principles echo the ethical spirit of the Rule of Saint Benedict, which also emphasized obedience, community, humility, work, and prayer. While rooted in Christian theology, the Benedictine framework offers a time-tested structure for communal living and personal transformation—one that could be adapted into a secular or interfaith monastic model today.

Benedictine Monastic Rule

The Main Principles of Benedictine Rule begin with faithfulness to the dogma and governance of the Catholic Church:

The “Old Testament” rules in the Ten Commandments: 1. Faith in the Judeo-Christian monotheistic god above all other gods, 2. no graven images to represent Yaweh, 3. not taking the god’s name in vain, 4. keeping the sabbath or weekly day of worship, 5. honor parents, 6. do not commit murder, 7. do not commit adultery, 8. do not steal, 9. do not bear false witness, 10. do not covet

The “New Testament” teachings of Jesus of Nazareth: Faith in Jesus Christ, do unto others as you would have others do unto you, and recite the Lord’s prayer:

“Our Father, who art in Heaven, hallowed be thy name. Thy kingdom come, thy will be done, on Earth as it is in Heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. Lead us not into temptation, but deliver us from evil, for thine is the kingdom and the power and the glory, forever and ever. Amen.”

Monastic practice: “Ora, Labora, Lege,” meaning “Prayer, Work and Study.” World Peace, respect for every human being, unity in diversity, solidarity and harmony within the community. Obedience, silence and solitude, and ritual that includes chanting.

Benedict’s principles described here are taken from the 2016 booklet written by Donato Ogliari, the Archabbot of Monte Cassino, obtained when the author visited the abbey. e, humility, finding God in the ordinary daily routine.

The Foundations of Masonic Law: From Gothic Constitutions to Modern Freemasonry

Freemasonry, as the world’s oldest surviving fraternal organization, owes its enduring legacy not only to ritual and symbolism, but to its robust legal and constitutional tradition. The evolution of Masonic law—the internal legal framework that governs the fraternity—can be traced from medieval manuscripts to modern constitutions. At the heart of this development stands a pivotal figure: James Anderson, compiler of the first Book of Constitutions in 1723.

The “Gothic Constitutions”: Crude Origins, Timeless Principles

Anderson referred to the pre-Grand Lodge manuscripts—now known as the Old Charges—as the “Gothic Constitutions.” The term was not a compliment. To the 18th-century Enlightenment mind, “Gothic” suggested the crude and barbaric, much like the architecture of the Gothic cathedrals, which Anderson and his contemporaries viewed as inferior to the rational symmetry of Classical (i.e., Greco-Roman) design.

These Gothic Constitutions were, nonetheless, sacred texts to many operative and early speculative lodges scattered across England. Dating from the mid-fourteenth to the seventeenth century, the Old Charges combined Christian piety, guild customs, and medieval legal codes. Their opening lines typically invoked the Holy Trinity, underscoring the deeply religious character of early Masonic obligations.

The Liberal Arts and the Legacy of Geometry

A striking feature of the Old Charges is their reverence for the Seven Liberal Sciences: Grammar, Rhetoric, Logic, Arithmetic, Music, Astronomy, and above all, Geometry. Geometry was venerated as the “noblest of sciences,” often replacing classical Philosophy as the discipline that unified all others. In both operative and speculative Freemasonry, Geometry became a metaphor for divine order, proportion, and moral structure—concepts that remain central to Masonic ritual and teaching.

1723: The Birth of Modern Masonic Law

In 1717, the formation of the Premier Grand Lodge of England marked the beginning of Freemasonry as an organized speculative fraternity. One year later, the Grand Master requested that the Old Charges be compiled and adapted into a new constitutional document. That task fell to James Anderson, a Presbyterian minister and Master Mason.

Anderson’s 1723 Book of Constitutions did more than unify the scattered Gothic texts. It transformed a guild tradition into a universal ethical system, framing Masonry as a rational and moral society for men of all creeds. While deeply rooted in the Old Charges, Anderson’s document introduced Enlightenment ideals, including religious tolerance, civil harmony, and intellectual freedom.

The Book of Constitutions became the foundation of Masonic jurisprudence. Its core elements include:

A Preamble of Masonic History, mythologizing the fraternity’s lineage from Adam to King Solomon to the modern lodge.
Charges and Regulations, detailing the duties of Masons to God, the law, the lodge, and each other.
Landmarks and Customs, which vary by jurisdiction but are essential to preserving the identity and continuity of Freemasonry.

Masonic Law Today: A Living Tradition

Modern Masonic constitutions—those adopted by national and state Grand Lodges—continue to trace their legal lineage to Anderson’s 1723 text. Yet Masonic law remains a living tradition, adapted to the legal and cultural norms of each jurisdiction. These constitutions govern matters of membership, discipline, lodge operations, elections, rituals, and recognition, while still reflecting the philosophical ideals set forth in the Gothic and Andersonian documents.

Despite centuries of evolution, the guiding spirit of Masonic law remains consistent: to cultivate moral men, united in brotherhood, governed by a common set of ethical principles, and committed to the pursuit of truth, justice, and fraternity.

From the dusty manuscripts of medieval masons to the Enlightenment-era Book of Constitutions and beyond, the legal and constitutional framework of Freemasonry has served not only to govern but to inspire. These documents are not mere technicalities; they are expressions of values—timeless ideals codified in form, language, and law. As Freemasonry moves into the future, it does so on foundations built as carefully as any cathedral: with proportion, purpose, and profound respect for the past.

The Original Order of the Illuminati, 1776

Excerpts from “Introduction to the Original 1776 Bavarian Illuminatenordes: Order of the Illuminati”

Like the ancient Siddhartha Gautama (Shakyamuni) Buddha and the Daoist Laozi, the foremost Eastern exemplars of this illumined point-of-view, the Illuminatus does not place the highest value on position, wealth, or other objects of desire. This value system helps regulate selfish competition, envy, avarice, greed and lust, certain causes of disharmony within a community.

In the West the Greek Cincinnatus is the Classical example of a leader with this attitude. He is the symbol of the humble farmer who enters into public affairs only when civil duty demands it and happily retires to his farm and family when he has fulfilled his duty.

Who in one situation is a king, in another situation is a pauper. Appointments and titles are meaningless. Wealth comes and goes and, after all, does not establish happiness.

The founders of the order of the Illuminati confessed in their documents the ultimate value of community and mutual social support. Like Freemasonry, the order claimed to preserve and teach the holy truths of the ancient Mystery schools. It was distinguished from Freemasonry as being actively engaged in removing all obstacles to general wisdom and virtue in the world. Due to its political agenda, the order professed a purer, more self-sacrificing way of life than could be found in the rank and file of the Craft Freemasons.

The order hinted in its literature of a circle of the world’s greatest intellects where knowledge was shared freely amongst trusted brethren. The diary was a central facet of the system of the brotherhood; diligent and detailed records were to be kept by every member of themselves and their society. Donations to the treasury were given in proportion to wealth and members were given relief as it was needed.

The aims of the Order of the Illuminati as outlined in the ‘General Statutes of the Order’ included: Firstly, that the order was benevolent towards religion, state, and universal good morals. It was a humanitarian institution concerned with virtue, justice, and the spread of knowledge. Illuminati promoted good taste, talent, industry, and the liberal arts and sciences, including natural history, government and economics, the humanities and languages.

The order taught moderation, the golden rule, brotherly love and courtesy, and a special respect for elders and superiors. It recommended a Confucian piety between family members and members of hierarchical organizations. It expected honesty and claimed to have omniscience in regards the personal lives of its members. Nonetheless, there was trouble within the leadership, and the order was undone by enemies from without.

Founder of the Illuminati: Adam Wieshaupt

Adam Wieshaupt deeply respected the Western Mystery Tradition. He applauded the gymnosophists in the Indies (Indian yogin ascetics), the priests of Isis in ancient Egypt, the initiates of the Rites of Eleusis, and the likes of Zoroaster and Pythagoras. He despised superstition and thus discounted all forms of alchemy, magic, theosophy, spiritualism, Kabbalah or the occult in general.

Wieshaupt’s strict adherence to reason caused him to abhor anything that gave the appearance of being irrational, which turned him off to alchemy, so he never joined the Royal Society to mix with great minds like Robert Boyle and Isaac Newton.

As gentlemen scholars the Illuminati were recommended to study philosophers and men of letters like Plato, Horace, Plutarch, Virgil, Tacitus, Niccolo Machiavelli, Michel de Montaigne, Alexander Pope, Adam Smith, David Hume, Baron d’Holbach and Louis Claude de Saint-Martin.

Weishaupt especially admired his godfather Ickstatt’s tutor, Christian Wolff, a proponent of Pythagorean or Gnostic reincarnation. He also had a high regard for Hugo Grotius, the father of the study of international law; and Gottfried Wilhelm Leibniz, the revered mathematician.

Weishaupt read with pleasure the British empiricists and the French Philosophes. Weishaupt, like his empiricist inspiration, Johann Georg Heinrich Feder (1740 – 1821) wrote emphatically against Kant’s rationalism and idealism. Weishaupt’s fatalist conception of omnipotent destiny suggested that the cosmos unfolds by necessary natural law. The future was predictable

Weishaupt was convinced by Rousseau’s ideas of the Noble Savage and the Perfectibility or Illumination of man. The concept of the Noble Savage embodied the idea that the original humans lived at one with nature. The Biblical Adam and Eve were free and unspoiled until sin and subsequent suffering replaced this natural harmonious state. The root causes of suffering are desire, especially for material property; vice; and the subsequent injustice, which replaces liberty with endangerment, fear, servitude and labor.

Weishaupt claimed that the secret object of Jesus Christ (traditionally the ‘Second Adam’) was to guide the corrupted humankind to a return to the original pure and ideal state of natural equality and liberty. In this way Jesus was cast as a revolutionary teaching enlightenment. Weishaupt identified the Freemasons as the hidden order of true Christians.

Weishaupt wanted every man and woman to reach the summits of enlightenment and virtue, that there would be no need on earth for a Church to rule the soul, or a State to rule the flesh. This was the ideal of the Illuminati that has been misinterpreted as a rejection of all authority: all religion and patriotism. Universal love and reason were to govern the world.

Weishaupt would consider himself a humanist world citizen and he would support cosmopolitanism or Globalism over nationalism. Weishaupt, himself, worshipped Reason and did not consider himself a Christian. For him, the Masonic “G” symbolized ‘Grace,’ not the traditional ‘God’ or even ‘Geometry.’ For him the Flaming Star hung in the lodge was not the light of anything divine, but the light of Reason.

The Original 1776 Bavarian Illuminatenordes: The Order of the Illuminati, Part I

Read A Brief History of the Bavarian Order of the Illuminati, with Thomas Jefferson’s letter about the Illuminati

Freemasonry and the Original Bavarian Illuminati: Shared Ideals, Divergent Paths

Fraternal orders have long served as crucibles for character development, ethical instruction, and civic cohesion. Two of the most intriguing—and often misunderstood—fraternal bodies in Western history are Freemasonry and the Original Bavarian Illuminati.

Though frequently lumped together in the realm of conspiracy theory, these two organizations were quite distinct in origin, structure, and purpose. Yet, beneath their differences lies a shared commitment to moral refinement, philosophical exploration, and the cultivation of enlightened society.

Let’s explore what united them—and what set them apart.

Freemasonry: A Moral Architecture of Brotherhood

Freemasonry, particularly in its Craft Lodge (or Blue Lodge) and Scottish Rite expressions, is among the oldest and most enduring of the Western fraternal traditions. Rooted in medieval stonemason guilds and refined during the Enlightenment, Freemasonry teaches morality, spiritual growth, and social responsibility through ritual, symbolism, and philosophical allegory.

Core Principles of Freemasonry:

Belief in a Supreme Being – Regardless of specific religion, every Mason affirms a belief in God, sometimes called the “Great Architect of the Universe.”
Immortality of the Soul – A conviction that the human soul survives death and is accountable in the afterlife.
The Volume of the Sacred Law – Open on the altar during every meeting, this may be the Bible, Qur’an, Torah, or other sacred text, reflecting spiritual pluralism.
The Legend of the Third Degree – A dramatic allegory of death and resurrection, symbolizing moral rebirth and the pursuit of truth.
Ritual and Poetry – Masonic ceremonies include recitation, symbolic gestures, and poetic elements that create a meditative, quasi-liturgical experience.
Masonic Landmarks – These include male membership, secrecy, symbolic tools, equality among Masons, and governance under a Grand Master.
Unity beyond Division – One of Freemasonry’s most enduring ideals is to transcend political and religious partisanship. As it is said, “Conservative and Liberal, Right or Left—we need both sides to row this boat.”

Freemasonry values eloquence, public speaking, and leadership, often encouraging its members to become better citizens and community leaders through self-discipline and reflection.

The Illuminati: Enlightenment Behind Closed Doors

The Original Bavarian Illuminati, founded in 1776 by Adam Weishaupt, was a short-lived but intellectually ambitious society. It sought to reform both individual character and social institutions by promoting reason, science, and humanistic ethics.

While it borrowed much from Freemasonry—particularly in its use of ritual and symbolic degrees—it had a more activist and educational mission, aimed at reshaping European society from within.

Core Principles of the Illuminati:

Reason and Enlightenment Values – The Illuminati emphasized rational thought, ethical self-improvement, and liberation from superstition.
Secret Superiors (Secret Chiefs) – The order believed in hierarchical mentorship, with “Unknown Superiors” guiding the philosophical progress of initiates.
Transparency within, Secrecy without – Internally, the Illuminati promoted open discussion and mutual trust. Externally, secrecy protected its radical ideals.
Christian Morals and Virtue – Like Freemasonry, the Illuminati upheld a moral code rooted in Christian ethics, though with a more secular orientation.
Education and Research – Members were encouraged to study philosophy, natural science, history, and the liberal arts.
Symbolic Alchemy and the Western Mystery Tradition – Rituals included esoteric symbols, allegorical transformation, and mystical language, mirroring Hermetic and Rosicrucian ideas.
Poetic Ritual and Fraternal Support – Like Freemasons, the Illuminati used ritual poetry and oaths to reinforce unity and solemn purpose.
Peacekeeping and Social Reform – A key aim was the quiet transformation of institutions to promote justice, peace, and civic virtue.

Shared Traditions, Diverging Aims

Despite their different goals—Masonry focusing on timeless moral truths and personal transformation, the Illuminati aiming for systemic reform through reason and education—both orders participated in the Western Mystery Tradition: a lineage of philosophical, spiritual, and initiatory knowledge stretching from ancient Greece and Egypt through medieval alchemy and Renaissance mysticism.

Both used symbolic ritual not as dogma, but as a psychological and spiritual technology—a way to rewire the inner life of the initiate, much like Zen’s use of kōans or Tantric visualizations in Eastern traditions. Both emphasized discipline, fraternity, and self-knowledge as prerequisites for engaging the world ethically and intelligently.

Yet, where Freemasonry seeks to build character within society, the Illuminati sought to reshape society itself. Freemasonry, especially in its Anglo-American forms, tends to work within existing political frameworks, while the Illuminati—more politically radical in Enlightenment Europe—favored a visionary and reformist agenda.

Legacy and Misconceptions

Today, Freemasonry survives as a global fraternity, devoted to community service, moral education, and interfaith unity. The Bavarian Illuminati, officially suppressed by 1785, lives on largely in myth and misunderstanding—its influence amplified more by rumor than by fact.

However, both organizations deserve recognition not for secret conspiracies, but for their idealistic pursuit of virtue, wisdom, and human flourishing. In a world increasingly polarized and fragmented, their shared message still rings true:

We are builders—not just of temples, but of character, knowledge, and society itself.

Parallel Traditions of Ethical and Ritualistic Communities

Like Buddhist and Christian monastic systems, Freemasonry developed its own rituals, rules, and ethical codes. The Masonic fraternity is governed by Masonic Landmarks, Constitutions and Masonic laws. Its teachings are detailed in works like Albert Pike’s Morals and Dogma, which explores the deeper philosophical and moral principles that govern Masonic practice.

The Illuminati, too, developed a set of rules and rituals, based on principles of enlightenment and wisdom. Their foundational teachings were similar to those of Buddhist and Masonic traditions, emphasizing personal growth and the pursuit of knowledge. By comparing the Soto Zen Rules and Standard Observances with the authentic rituals and doctrines of the Illuminati published in The Secret School of Wisdom, we can explore the shared themes of enlightenment, wisdom, and compassion at the heart of these orders.

In all these traditions, the key figures embodying these virtues are universally revered. The Buddhist bodhisattva of compassion, Avalokiteshvara (or Guanyin), symbolizes mercy and altruism, much like the figures of compassion in other systems, such as the Jewish Kabbalistic notion of Mercy (Binah) paired with Judgment (Chokmah) on the Tree of Life.

The Christian figure of Jesus Christ also represents mercy, and his teachings are often referenced in Masonic literature as embodying ideal virtues. The Saints John—both the Baptist and the Evangelist—serve as patrons of Freemasonry, symbolizing wisdom and compassion.

Meditation and Ritual: Pathways to Enlightenment

Rituals in both Zen Buddhism and Freemasonry serve as a form of meditation. In Zen, meditation is not confined to a specific time or place but is integrated into all aspects of life. The Buddha’s teachings emphasize living each moment as a form of meditation, practicing mindfulness in everyday tasks. This path leads to enlightenment at any given moment, as demonstrated by stories of Zen masters who achieved Satori (enlightenment) in their dialogues with students or during meditation.

In comparison, the practices of Hatha Yoga, Tantra, Daoist meditation, and other traditions share similar aims of cultivating mindfulness and achieving spiritual awakening. These practices can be compared with the Western Mystery Tradition, which also seeks enlightenment through the integration of ritual, meditation, and wisdom.

Fraternity Across Traditions: Principles and Practices

Both Christian and Zen Buddhist monasticism share core principles: meditation, mindfulness, ritual, and ethical living. In Zen, the focus is on meditation, mindfulness, ritual, and maintaining harmony within the sangha (community), as well as with the state and nature. The emphasis on simplicity, nonviolence, and minimalism in Zen practice encourages practitioners to align themselves with the natural world and to live harmoniously within society.

The Benedictine Rule, with its central tenets of prayer, work, and study, similarly advocates for ethical living. Benedict’s Rule stresses a life of silence, obedience, humility, and respect for the divine in the ordinary tasks of daily life. While Benedict’s principles are grounded in Catholic dogma, they share similarities with other monastic traditions that seek to embody divine virtues through daily practices.

Ultimately, monastic and fraternal traditions—whether Buddhist, Christian, or Masonic—emphasize a life of discipline, community, and enlightenment. Their ethical teachings and practices offer valuable models for creating cohesive, spiritually engaged communities in the modern world.

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What Executive Governments and Legislative Bodies Can Learn from Monastic and Fraternal Communities

Modern executive governments and legislative bodies, often beset by short-termism, partisanship, and institutional fatigue, may find surprising insight in the enduring stability and ethical coherence of monastic communities and fraternal organizations.

From Theravāda and Sōtō Zen monasteries to Benedictine abbeys, and from Freemasonry to the Original Bavarian Illuminati, these communities offer time-tested models of governance, ethics, and social cohesion that could inspire more thoughtful and principled political institutions.

1. Rule of Law and Ritualized Order

Monastic communities operate under detailed codes of conduct—the Vinaya in Theravāda Buddhism, the Eihei Shingi in Sōtō Zen, and the Rule of St. Benedict in Christian monasticism. These rules establish clear expectations for behavior, accountability, and governance, fostering internal legitimacy and institutional continuity. Similarly, Freemasonry and the Illuminati operated under constitutions and degrees that balanced tradition with adaptation.

Lesson for government: Political bodies need clear, respected rules of procedure and a shared ritual of civic life that transcends individual ambition or partisan gain. Order, when ritualized, becomes less authoritarian and more integrative.

2. Deliberation and Moral Formation

Monastic and fraternal communities prioritize moral education and contemplative reflection. Debate, when it occurs, is structured by humility, silence, and shared values—not by rhetorical warfare. Freemasonry, in particular, promotes civic virtue, public speaking, and philosophical inquiry, while the Illuminati stressed reason, benevolence, and inner discipline.

Lesson for government: Legislatures and cabinets should invest in ethical formation, not just legal training, and cultivate deliberative norms that prioritize the common good over victory. Political leaders should be as trained in listening and introspection as they are in argumentation.

3. Stability through Leadership Models

Monastic communities function under leadership that is elected, rotated, or based on seniority, but rarely autocratic. Abbots, priors, and Zen roshis are expected to lead by example, wisdom, and service, not command. Freemasonry’s Grand Masters and Illuminati Superiors likewise governed with symbolic and educational authority, rather than executive fiat.

Lesson for government: Political institutions need leaders with moral credibility, not just procedural power. Governance can benefit from mixed models of authority, where symbolic leadership complements bureaucratic and electoral legitimacy.

4. Unity in Diversity

Perhaps most relevant today, both monastic and fraternal systems create unity without enforcing uniformity. Zen monks from diverse regions live together in harmony; Freemasonry invites members from different faiths and political views to collaborate on shared principles. The Illuminati welcomed intellectual diversity under the umbrella of rational ethics and benevolence.

Lesson for government: Effective democracies require pluralism within shared norms. Institutional rituals, civic education, and public service must reinforce common identity and mutual respect, even amid ideological difference.

5. Longevity Through Mission

Monastic and fraternal bodies endure for centuries not through constant reform, but through faithfulness to mission. Whether that mission is enlightenment, spiritual service, or ethical brotherhood, it provides a long horizon—a stability that transcends individual or electoral cycles.

Lesson for government: Political institutions must articulate and return to a long-term moral mission—justice, sustainability, equity—if they hope to inspire trust and survive turbulent times.

Conclusion

While monastic and fraternal communities are not democratic governments, they offer deep insights into governance, human psychology, and institutional design. Executive and legislative bodies—if they are to regain public trust and moral authority—should look beyond technocracy and ideology to the spiritual architecture of communities that have quietly practiced governance for centuries.

In a world obsessed with speed and innovation, these ancient orders remind us that discipline, reflection, and shared purpose are the true engines of a lasting civilization.

The fourth and final part of this article examines the meaning of a Scientific Humanist priesthood.

“Redefining Faith” in Four Parts

Table of Contents

Western Esoteric and Fraternal Traditions

Religion and Reason in the Western World

Contemporary Humanist Currents

Fraternal and Monastic Traditions

The Foundations and Legacy of Freemasonry and the Illuminati

Fraternal Wisdom for Governance and Society

Fraternity: Faith and Humanist Religion

Introduction

Theistic and Atheistic Spiritualities

Comparative Religion and Humanism

Beliefs in a Non-Anthropomorphic God: Monism, Pantheism, and Mysticism

The Great Spirit: Bridging Nature, Divinity, and Philosophy in Native American Thought

Atheism and Polytheism in Ancient Greece and Rome

The Western Mystery Tradition

Western Mysticism

The Hermetic-Kabbalistic Tradition

The Hermetic-Kabbalistic Tradition and the Rosicrucian Order

The Grand Architect: Theistic Freemasonry and the Concept of God

Freemasonry: Humanist Fraternalism

The ALL-SEEING EYE and the LIGHT of SCIENCE ABBEY

Light in Freemasonry

The Illumination of Isaac Newton

European Christianity: Forced Religion

Skepticism and Faith

“Know Thyself”

Spiritual Science, Church and State

Seeds of Secularism: The Renaissance, Enlightenment, and the Rise of Rational Thought

The Rediscovery of Ancient Thought

The Scientific Revolution and the Enlightenment

The Rise of the Unaffiliated and Religious Tolerance

Global Trade of Ideas and Culture

Secular Humanism

Jewish Atheism

Christian Atheism

Scriptural Criticism and Understanding Figurative Literature

Critical Thinking and Meaning in Life

Fraternity and Community: A Comparative Look at Monastic and Fraternal Traditions

Toward a Modern Monasticism: The Foundations of a Scientific Spiritual Discipline

Ritual and Meditation: A Shared Core

Gradual and Sudden Realization

Dōgen’s Rule for Life

Benedictine Monastic Rule

The Foundations of Masonic Law: From Gothic Constitutions to Modern Freemasonry

The “Gothic Constitutions”: Crude Origins, Timeless Principles

The Liberal Arts and the Legacy of Geometry

1723: The Birth of Modern Masonic Law

Masonic Law Today: A Living Tradition

The Original Order of the Illuminati, 1776

Founder of the Illuminati: Adam Wieshaupt

Freemasonry and the Original Bavarian Illuminati: Shared Ideals, Divergent Paths

Freemasonry: A Moral Architecture of Brotherhood

Core Principles of Freemasonry:

The Illuminati: Enlightenment Behind Closed Doors

Core Principles of the Illuminati:

Shared Traditions, Diverging Aims

Legacy and Misconceptions

Parallel Traditions of Ethical and Ritualistic Communities

Meditation and Ritual: Pathways to Enlightenment

Fraternity Across Traditions: Principles and Practices

What Executive Governments and Legislative Bodies Can Learn from Monastic and Fraternal Communities

1. Rule of Law and Ritualized Order

2. Deliberation and Moral Formation

3. Stability through Leadership Models

4. Unity in Diversity

5. Longevity Through Mission

Conclusion

Part 4: The Scientific Humanist Priesthood

“Redefining Faith” in Four Parts