Albert Pike was a Freemason highly esteemed by fellow Masons. In honor of Pike they have erected a monument to him, named an Albert Pike Consistory after him, dedicated an imposing Masonic lodge to him (the Albert Pike Memorial Temple in Little Rock, Arkansas), and richly praised him in some of their books. Pike, who reached the highest level of Scottish Rite Freemasonry (the 33rd degree), was himself a prolific author of numerous works on Freemasonry. Various quotes from one of his books, Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, probably Pike's magnum opus, will be featured in this composition.
(Note: Even though Pike is widely acknowledged to be the author of this book by both Masons and non-Masons alike, there is no mention of an author on the title page of the 1921 edition of the work I possess and from which I quote. Instead of an author's name, the page reads: "Prepared for the Supreme Council of the Thirty-Third Degree for the Southern Jurisdiction of the United States and Published by its Authority." The next page following the title page does contain these words: "Entered according to Act of Congress, in the year 1871, by Albert Pike, In the Office of the Librarian of Congress, at Washington.")
The esoteric all-male group known as Freemasonry (or Masonry) has been controversial for many many years, and has been connected to the homosexual movement for many years by a number of researchers. "Why?" you may ask.
Like other esoteric groups and some fraternities, the Masons have secret doctrines and initiations. Now, as Pike mysteriously put it, Freemasonry "conceals its secrets from all except the Adepts and Sages, or the Elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be misled; to conceal the Truth, which it calls Light, from them, and to draw them away from it. Truth is not for those who are unworthy or unable to receive it, or would pervert it."1
Instead of Masons explicitly spelling out their secrets, they only obliquely impart them. Pike states: "What the Chiefs of the Order really believed and taught, is indicated to the Adepts by the hints contained in the high degrees of Free-masonry."2 Pike again: "The symbols and ceremonies of Masonry have more than one meaning. They rather conceal than disclose the Truth. They hint it only."3 More: "We have hints, and not details,"4 "hints of the true objects and purposes of the Mysteries."5 (The "Mysteries" are secret Masonic "Truths" and secret initiatory rituals.)
Pike is wont to speaking in enigmas because he can only hint at Masonic secrets. Masons take oaths not to reveal the group's secrets.
Upper-level Masons even keep secrets from lower-level Masons. According to Pike, a lower-level Mason "is intentionally misled by false interpretations [of Masonic symbols]. It is not intended that he shall understand them [the symbols]; but it is intended that he shall imagine he understands them. Their true explication is reserved for the Adepts, the Princes of Masonry."6 Lower-level Masons are just dupes being used by the upper-level ones, the so-called "Princes of Masonry."
Now, to direct our attention to the connection between Masonry and homosexuality: Are Masons using their power and influence to try to spread homosexual "values"? In the following enigmatic words, Pike seems to be saying that Masons engage in homosexual oral sex. He states that an initiate "commemorates in sacramental observance this mysterious passion; and while partaking of the raw flesh of the victim, seems to be invigorated by a fresh draught from the fountain of universal life....Hence the significance of the phallus."7 As is his wont, Pike does not explain these words. For example, he does not spell out what he means by "this mysterious passion." But elsewhere in the book he twice notes that phallic worship is a part of their "Ancient Mysteries."8
Not only does homosexual sex apparently play a role in Masonry, but homosexual orgies evidently do too.
Pike, speaking in general of a newly initiated member, says: "he mingles with the crowd of Initiates, and, crowned with flowers, celebrates with them the holy orgies."9 Needless to say, Pike does not define "holy orgy." In at least two other locations in his book he mentions that orgies are associated with Masonic initiations.10
A noteworthy characteristic shared by Masonry and the homosexual movement, which points to a possible connection between the two, is the prevalence of sexist attitudes amongst the members of both groups.
(It is understandable that homosexuals can develop negative feelings for the opposite sex because every time a, say, male homosexual sees a woman he is reminded of his abnormality, of his impotency with women, of his heterophobia. Moreover, if, say, a male homosexual lets himself have warm feelings for a woman he may begin to wonder about his sexual identity. [One homosexual author, Dennis Altman, admits: "Undoubtedly for many homosexuals there is something threatening in the idea of intimacy with the other sex."11] Also, homosexuals clearly have little use for the opposite sex, generally speaking.
(For all those reasons, we should not be surprised to find sexist attitudes rampant amongst homosexuals. And indeed we do find that---though this fact is studiously ignored or censored by the dominant, pro-homosexual, biased, liberal media. Various lesbian and male homosexual authors have drawn attention to that sexism: e.g., lesbian authors Virginia E. Vida,12 Molly McGarry,13, and Lillian Faderman,14 plus male homosexual authors Simon LeVay,15 Martin Duberman,16 Dennis Altman,17 and Eric Marcus.18
(In 1997, two lesbian groups got so fed up with the sexist behavior of male homosexuals that they boycotted the North Side Gay and Lesbian Pride Parade in Chicago "because they say gay men among the spectators harassed them verbally and physically in the past,"19 as reported by a Chicago Sun-Times journalist, Ernest Tucker, in his article "Girlcott hits sexism at gay parade.")
Now to return to Masonry---which, we should keep in mind---is an all-male group, Pike provides serious evidence of organizational sexism in Masonry via these words: "The love of woman cannot die out; and it has a terrible and uncontrollable fate."20 As usual, he does not explain what he means by this startling statement (but the heterophobic meaning seems obvious enough).
Elsewhere he stated that "Christianity...gave to woman her proper rank and influence; it regulated domestic life."21
In some circles it is a common opinion, misguided or not, that Christianity, especially Catholicism, places women at a lower rank than men because women cannot become priests or bishops or cardinals or popes and because wives are supposed to be submissive or subordinate to their husbands, generally speaking.
In sum, while Pike does not explicitly declare that women are inferior to men, or that they are unworthy of love, he does seem to strongly hint at that, just like he strongly hints at other things.
Freemasonry is still a force in America and the world. The fact that this group is evidently biased against women (who cannot join the group) and biased in favor of homosexual relationships should not go unmentioned, and neither should the very real possibility that this group is using its influence to try to impose pro-homosexual "values" on the public.
We'll end this short essay with a quote from Masonic author Carl H. Claudy: "The real secrets of Masonry are never told, not even mouth to ear. For the real secret of Masonry is spoken to your heart, and from it to that of your brother [Mason]. Never the language made for tongue may speak it; it is uttered only in the language of the eye, in those manifestations of that love which a man has for his friend, which passeth all other loves, even that of woman."22 Note those last four words.
1. Albert Pike, Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (Richmond, VA: L.H. Jenkins, Inc., 1921), pp. 104-05.
2. Pike, p. 819.
3. Pike, p. 148.
4. Pike, p. 406.
5. Pike, p. 370.
6. Pike, p. 819.
7. Pike, p. 393.
8. Pike, pp. 427 and 656.
9. Pike, p. 403.
10. Pike, pp. 401 and 659.
11. Dennis Altman, The Homosexualization of America, the Americanization of the Homosexual (NY: St. Martin's Press, 1982), p. 222.
12. Virginia E. Vida, The New Our Right to Love, a Lesbian Resource Book (NY: Simon & Schuster, 1996), p. 125.
13. Molly McGarry and Fred Wasserman, Becoming Visible (NY: Penguin Studio, 1998), p. 186.
14. Lillian Faderman, Odd Girls and Twilight Lovers (NY: Columbia U Press, 1991), p. 212.
15. Simon LeVay, Queer Science (Cambridge, MA: The MIT Press, 1996), p. 61.
16. Martin Duberman, About Time (NY: Gay Presses of New York, 1986), p. 336.
17. Altman, p. 222.
18. Eric Marcus, Making History (NY: Harper Collins Publishers, 1992), p. 265.
19. Ernest Tucker, "Girlcott hits sexism at gay parade," Chicago Sun-Times, June 14, 1997, p. 11.
20. Pike, pp. 93-4.
21. Pike, p. 541.
22. Carl H. Claudy (editor), Little Masonic Library (Richmond, VA: Macoy Publishing and Masonic Supply Co., Inc., 1977), Vol. 4 (of 5 Volumes), p. 22.