Zur Front

3. Oktober 2017

On the purposeful shifting of the masonic equilibria

The masonic equilibria, according to Albert Pike, are
  • the equilibrium of wisdom and power,
  • the equilibrium of justice and mercy,
  • the equilibrium of necessity and liberty,
  • the equilibirum of good and evil,
  • the equilibrium of authority and individual action and
  • the equilibrium of spirituality and materialism,
see for example my previous post.

Curiously enough Albert Pike maintains that the fourth equilibrium isn't really an equilibrium, but his argument is about words only and the phenomenon in question is very much an equilibrium, possibly more aptly named the equilibrium of principledness and pragmatism.

Secondly those equilibria aren't independent of each other:
  • the fifth is a vehicle for the third,
  • the sixth is a vehicle for the fourth,
  • the first is the foundation of the third and
  • the second is the foundation of the fourth,
in the sense that lenience of the divine law allows for deviation from one's principles.

As for the difference between the third and the fourth equilibrium:
  • the third equilibrium is seen through the prism of power, instrumental logic or Lust (ger.) and
  • the fourth equilibrium is seen through the prism of peace, mood or care
and likewise their vehicles and foundations.

So, there really is just one equilibrium, namely between one's own powers and those of the world, may they be base, lofty, in between or amalgamated.

One point is still a bit muddled though and I'd like to clarify it: the nature of mercy, evil or pragmatism in this system. The underlying phenomenon is that of imperfect knowledge, which forces one to make attempts and try out approaches, although these can never be strictly justified. Or in other words: Errare human est. However, as I said in the previous post, there is a level of lack of knowledge that forces one, instead of trying out increasingly desperate approaches, to desist and humble oneself, focussing one's efforts on the most basic needs.

Now, before we come to the topic of this post, let me point out that the actions of masonry are rather easy to predict and recognise, if you're aware of the equilibria that masons are obliged to maintain by raising the public awareness of imbalances.

For example, if masons find that society drifts too far in the direction of individual action, they will not boost authority directly, but rather make individual action ridiculous in the eyes of the public, according to the motto: That, which is being persecuted, grows, and so with everything else, although that is a little difficult with materialism, because, as I mentioned in the previous post, spirituality needs the affirmation of a concrete shape and doesn't come about by mere general benevolence towards the psychological follies of man. Or differently put: To love means to be partial.

However, while masons maintain equilibria this way, it is important to note that there are no fixed places for the individual equilibria to reside in, though the places might be natural, nature varies: One people might be particularly vengeful and another particularly ready to subordinate itself to necessity.

As I said, these places might be natural. I know of at least three historical events, which changed those places for good, something that by its very nature defines a trauma.
  • The poisoning of Genghis Khan's father led to an almost complete collapse of mercy and liberty.
  • The involvement of the Blue Division in the starving of Leningrad led to a persistent check on individual action, because of the need to uphold a particular view of history that has difficulty to stand on its own.
  • The spraying of dioxin on Vietnamese civilians has convinced East Asians for good that they enjoy no liberty at all until they have surmounted the necessities associated with the military control of the United States
If premeditatedly inflicted, and I think those three were except possibly on Genghis Khan, who might have been selected, because he already had the fitting trauma, but purposefully selected he was in any case, the aim of such wrongdoing can only be to create a difference in the points of balance between two given groups of people, which by definition prohibits peace between them and thus keeps them ready for eventual war.

Concretely, looking at the situation today, it appears sufficiently clear that Spain has been given the role of a catholic quarterback in the eventual event of a European re-establishment of authority. Likewise China has been given the role of a military counterweight to the United States.

The role of Genghis Khan to put an end to the Islamic encroachment on East Asia was of course even at the time the most obvious of them all (cf. Kalachakra Tantra).

We thus see that there is a game being played and pawns being moved into place and it is noteworthy that the Revelation mentions the last of the above three moves explicitly in the first half of chapter 9.

But it is only for a few to play that game and at the present hour it appears rather sluggish, too sluggish, it would seem, to steer history towards a well defined outcome. But of course, God's plan doesn't hinge on the plans of men, and if someone decides to go in a big way, he'll only cause a ripple anyway.

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