Design

I found a dimpled spider, fat and white,
On the white heal-all, holding up a moth
Like a white piece of rigid satin cloth-
Assorted characters of death and blight
Mixed ready to begin the morning right,
Like the  ingredients of a witches broth-
A snow-drop spider, a  flower like froth,
And dead wings carried like a paper kite.
What had that flower to do with being white,
The  wayside blue and innocent heal-all?
What brought the kindred spider to that height,
Then steered the white moth thither in the night?
What but design of darkness to apall?—
If design govern in a thing so small. 

-- Robert Frost

If an Omnipotent Ought made Is, why isn't Is as it ought to be? That, roughly, speaking is the "problem of evil"--so called by theists, who'se faith in a perfectly good and omnipotent God is buffeted by the existence of evil in nature. To solve the problem of evil, to explain why evil exists, theists are known to formulate what are called theodicies, or explanations as to why evil exists in a world created by a loving and perfectly good, all-powerful Creator.

Fact is, though, evil presents a problem to all of us, whether monotheists or not, since it's the surd of existence, the thing which can make even the most extreme pragmatist pause to ask, "Why?" Why war? Why starvation? Etc., and in short, why evil? Each religious faith, however diverse, seems to provide the faithful with an explanation, a theodicy if you will; that is, a theory that tries to make sense of apparently senseless suffering. So monotheists are not mono in grapling with this problem, e.g., Karma is the Hindoo "explanation" for the mystery of iniquity. Like the hapless optimist in Voltaire's Candide, who sees in every evil a hidden master plan of good, the Hindoos insist that Is is as it ought to be, even if, in our ignorance of Karmic justice, it seems otherwise. Evil is illusory in their view.

Here, however, we will focus on the Kabbalist view of good and evil. According to this view, evil exists because God, like nature, which is the visible expression of God, contains both good and evil, light and darkness, truth and illusion, and in God all opposites are somehow, although we don't know how, resolved and united into one great, undivided, whole. Christopher Knight, a Freemason, in his book "Solomon's Power Brokers", expresses this Kabbalistic view of God when he writes: "For the Israelites, even the devil was part of God. In the Book of Jubilees, which was purportedly revealed by an angel to Moses on Mount Sinai, bad things happen because of the works of Mastema -- which was simply the dark side of Yahweh. The devil, as he is now called, was therefore originally God on a bad day." (pages 18-19).

So, point is, "the God of nature", or nature's God, the Grand Architect of Freemasonry, is the perfect reflection of nature, for just like the world we see, wherein both good and evil exist, good and evil are likewise observable aspects of the god of Masonry. In other words, nature, far from presenting a problem to Kabbalists as to why evil exists, is a perfect reflection of God. That is, the architecture of the universe pefectly expresses the will of the Architect, since nothing that exists is contrary to God's will, so if nature is cruel, wasteful, etc., so is God. If nature is also merciful, bountiful, etc., so is God. Nature is simply God's supernatural nature manifested in the natural realm. Thus from here on out, as seems accurate and expedient to me, we will say that the Masonic view of god is the naturalistic view of God as "nature's God", or the Deistic god based on natural religion, where "natural religion is defined in the Random House Dictionary as "religion based on principles derived soley from reason and the study of nature." Thus Christian author John Daniel observes: "Freemasonry's definition of 'natural religion' was explained in the New Age magazine (Jan. 1949 and Sept. 1958) as the religion of the "knowledge of good and evil" The articles published in this Masonic organ recommended that public school children be taught the "balence of good and evil." As we know, this is the religion of the Serpent in Genesis 2:16-17; 3:1-5.

Thus, Pope Leo XIII, in his famous encyclical against Freemasonry, wherein he tells us that Freemasony is based on naturalism, puts the axe to the root and gets to the crux of the matter. His analysis is perceptive and profound: Freemasonry's foundation is naturalism, despite all appearances to the contrary. However, as good as his analysis was, Pope Leo XIII, knowing of his own ignorance as a mortal man, never assumed that he had said the last word on Freemasonry, so he urged the faithful to "tear away the mask from Freemasonry", and if that's done, what lies beneath is the age old enemy of the Catholic Church; namely, Talmudic-Kabbalistic Judaism. As Dave Carrico points out in his expose, "Freemasonry and the 20th Century Occult Revival", virtually every influencial occult society of the 19th century was founded by active Freemasons in good standing in their respective lodges. These Freemasons, in their own published work, tell us that Freemasonry is based on the Jewish Kabbalah.

Solomon's Seal As Symbol of Kabbalist Dualism

In Freemasonry, which, as we have seen, is based on the Jewish Kabbalah, this occult dualism is symbolically expressed by what is called "the Seal of Solomon", an ideograph consisting of two interlaced equilateral triangles that form a hexagram, or six-pointed star, but the yin-yang symbol, or the rosy cross, likewise express this form of dualism emblematically, as does the vesica pices. In Solomon's Seal, the upward pointing triangle, or "fire triangle", signifies the male principle, while the downward pointing triangle, sometimes called the "water triangle", symbolizes the female principle. Thus the hexagram represents the "mingling of the two apparent forces of nature". Yet these two triangles, each pointing in an opposite direction, also signify the opposite aspects of God's nature.

Evidently, if we can believe Carus' history of the Devil as evil's archtype bearing many names, many guises, but the same essencial nature throughout the eons, peoples in ancient cultures arrived at a conclusion not altogether unlike the one arrived at at the end of Frost's poem, as quoted above. What caused such evil in man and nature? "What but design of darkness to appal?" Thus, although the pagan gods, like humans, often bear admirable traits, they also bear evil ones. For example, Zeus was said to be tyranical, fallible, fickle, and in short, partly evil. Reflecting upon nature, which is certainly not devoid of cruelty or evil, it was natural, evidently, and perhaps inevitable, but in any case, quite understandable, that so many diverse cultures would adopt the Qabalist view of God as "the God of nature", or nature's God, the Grand Architect of the Universe, whose nature is perfectly reflected in nature itself, wherein both good and evil exist abundantly, so that, to make their god reflect nature, the nature of god must likewise include both good and evil, for such, it was thought, must be the case if indeed their god is god of this world, where evil abounds. Truly we might say, then, that the God of Judeo-Masonry is god of this world, and the god of this world, as both Christians and Blavatsky agree, can be none other than the Devil. However, and this is the crux of the matter, Jesus Christ is not the God of this world, according to the Gospels cannonized by the Catholic Church, but rather, Jesus Christ is other than and greater than the Prince of this present darkness. As the God in whom there is no guile or darkness or evil, Jesus Christ is altogether other-than the god of the Judeo-Masonic synchronistic occult matrix.

Thus, we see how the Jewish Kabbalists, despite their claims to originality, essencially adopted, in all but name, the god of the ancients, which, as we argue here, remains now, as always, the god of this world, or the "natural" god, so to speak. We see, for example, how the greatest god of the Greeks, Zeus, resembles the god of the Kabbalah, who is said to be both good and evil--the God of the double minded, who sincerely believe in their god's goodness, but also believe, with equal sincerity, in the evilness of their God. Maury Terry, in his book "The Ultimate Evil", points out how the French Freemason, Qabalist and magician, Eliphas Levi asked rhetorically "What is the Devil in the final analysis but God working evil?" This raises the issue of free will because the answer to the question posed by Levi may depend on whether we think created beings can act independently, as free and autonomous beings, such that they have the capacity to act contrary to God's will or God's designs or purposes. [We briefly discuss this problem in FREEWILL.HTM".]

---

Gnostic poet and painter William Blake, who is rumoured to have been a Rosicrucian, Freemason, and high-level occultist, in his poem, "The Tyger", raises the same questions as in Frost's "Design":

The Tyger  


Tyger Tyger,  burning bright,
In the forests of the  night;
What immortal hand or eye,
Could  frame thy fearful symmetry

In what distant deeps  or skies.
Burnt the fire of thine eyes!
On  what wings dare he aspire?
What the hand, dare sieze  the fire!

And what shoulder, &what  art.
Could twist the sinews of thy  heart?
And when thy heart began to  beat,
What dread hand! &what dread  feet!

What the hammer! what the  chain,
In what furnace was thy brain
What  the anvil, what dread grasp,
Dare its deadly terrors  clasp!

When the stars threw down their  spear
And water'd heaven with their  tears:
Did he smile his work to see
Did he  who made the Lamb make thee!

Tyger Tyger burning  bright,
In the forests of the night:
What  immortal hand or eye,
Dare frame thy fearful  symmetry.      


-- William Blake