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<v Speaker 1>This is a clip from Morals and Dogma. You can

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<v Speaker 1>access the entire episode now on our website and all

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<v Speaker 1>podcast platforms. I have been repeatedly coming across the involvement

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<v Speaker 1>of the Scottish Right in the Kennedy assassination. Numerous well

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<v Speaker 1>known people in the Kennedy assassination story are associated with

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<v Speaker 1>the Scottish Right, and the Scottish Rights is one of

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<v Speaker 1>a handful of sects of freemasonry. And it got me thinking,

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<v Speaker 1>I need to understand this stuff because it's rearing its

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<v Speaker 1>ugly head and it's not quite the place to put

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<v Speaker 1>it with my Kennedy work, and it's not quite the

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<v Speaker 1>place to put it with my World War two work.

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<v Speaker 1>So I said, screw it, let's just put it on

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<v Speaker 1>its own podcast. And that's what we're gonna do. Welcome

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<v Speaker 1>to the Morals and Dogma podcast, a podcast designed to examine, analyze,

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<v Speaker 1>and really come to understand what the hell this freemason

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<v Speaker 1>thing is all about, because if you ask me, it's

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<v Speaker 1>a bunch of adults playing children. It's cowboys and Indians

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<v Speaker 1>on an adult level. And I'm hoping that throughout this

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<v Speaker 1>journey I'll be proven wrong. I'll come to some sort

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<v Speaker 1>of understanding of what these people actually believe in, But

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<v Speaker 1>at the moment I don't, and I have put off

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<v Speaker 1>the secret Society conversation forever. I have ignored overtly the

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<v Speaker 1>Freemason influence on our history, and it's time to put

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<v Speaker 1>an end to that. So that's what we're going to

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<v Speaker 1>do today. We're going to begin with morals and dogma

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<v Speaker 1>of the ancient and accepted Scottish Rite of Freemasonry, prepared

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<v Speaker 1>for the Supreme Council of the thirty third Degree for

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<v Speaker 1>the Southern Jurisdiction of the United States and published by

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<v Speaker 1>its authority. All Right, skip the table of contents. This

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<v Speaker 1>is by Albert Pike, who is considered the father of Freemasonry.

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<v Speaker 1>But in my Freemason studies thus far, it appears that

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<v Speaker 1>the Freemasons have been around for a lot longer than that.

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<v Speaker 1>All right, So I'll go ahead. I'll read the preface.

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<v Speaker 1>The following work has been prepared by the Authority of

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<v Speaker 1>the Supreme Council of the thirty third Degree for the

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<v Speaker 1>Southern Jurisdiction of the United States by the Grand Commander,

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<v Speaker 1>and is now published by its direction. It contains the

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<v Speaker 1>lectures of the ancient and accepted Scottish rite in that jurisdiction,

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<v Speaker 1>and is specially intended to be read and studied by

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<v Speaker 1>the brethren of that obedience in connection with the rituals

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<v Speaker 1>of the degrees. It is hoped and expected that each

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<v Speaker 1>will furnish himself with a copy and make himself familiar

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<v Speaker 1>with it, for which purpose. As the cost of the

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<v Speaker 1>work consists entirely in the printing and binding, it will

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<v Speaker 1>be furnished at a price as moderate as possible. No

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<v Speaker 1>individual will received pure uniary profit from it, except the

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<v Speaker 1>agents for its sale. It has been copyrighted to prevent

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<v Speaker 1>its republication elsewhere. In The copyright, like those of all

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<v Speaker 1>works prepared for the Supreme Council, has been assigned to

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<v Speaker 1>the trustees for that body. Whatever profits may accrue from

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<v Speaker 1>it will be devoted to purposes of charity. The brimen

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<v Speaker 1>of the write in the United States and Canada will

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<v Speaker 1>be afforded the opportunity to purchase it, or is it

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<v Speaker 1>forbidden that other Masons shall, but they shall not be

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<v Speaker 1>solicit to do so. In preparing this work, the Grand

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<v Speaker 1>Commander has been about equally author and compiler, since he

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<v Speaker 1>has extracted quite half its contents from the works of

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<v Speaker 1>the best writers and most philosophic or thinkers. Perhaps it

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<v Speaker 1>would have been better and more acceptable if he had

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<v Speaker 1>extracted more and written less still, perhaps half of its own,

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<v Speaker 1>And in incorporating here the thoughts and words of others,

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<v Speaker 1>he has continually changed and added to the language, often

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<v Speaker 1>intermingling in the same sentences his own words with theirs.

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<v Speaker 1>It not being intended for the world at large, he's

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<v Speaker 1>felt at liberty to make, from all accessible sources a

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<v Speaker 1>compendium of the morals and dogma of the right to

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<v Speaker 1>remold sentences, change and add to words and phrases, combine

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<v Speaker 1>them with his own, and use them as if they

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<v Speaker 1>were his own, to be dealt with at his pleasure,

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<v Speaker 1>and so availed of as to make the whole most

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<v Speaker 1>valuable for the purposes intended. He claims therefore little of

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<v Speaker 1>meritive authorship, and has not cared to distinguish his own

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<v Speaker 1>from that which he has taken from other sources, being

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<v Speaker 1>quite willing that every portion of the book in turn

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<v Speaker 1>may be regarded as borrowed from some old and better writer.

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<v Speaker 1>The teachings of these readings are not sacramental, so far

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<v Speaker 1>as they go beyond the realm of morality into those

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<v Speaker 1>of other domains of thought and truth. The ancient and

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<v Speaker 1>accepted stish write uses the word dogma in its true

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<v Speaker 1>sense of doctrine or teaching, and is not dogmatic in

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<v Speaker 1>the odious sense of that term. Everyone is entirely free

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<v Speaker 1>to reject into sense from whatsoever herein may seem to

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<v Speaker 1>him to be untrue or unsound. It is only required

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<v Speaker 1>of him that he shall weigh what is taught and

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<v Speaker 1>give it fair hearing and unprejudiced judgment. Of course, the

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<v Speaker 1>ancient theosophic and philosophic speculations are not embodied as part

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<v Speaker 1>of the doctrines of the right, but because of it

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<v Speaker 1>its interest and profit to know what the ancient intellect

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<v Speaker 1>thought upon these subjects, and because nothing so conclusively proves

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<v Speaker 1>radical difference between our human and animal nature as the

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<v Speaker 1>capacity of the human mind to entertain such speculations in

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<v Speaker 1>regard to itself and the deity. But as to these

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<v Speaker 1>opinions themselves, we may say, in the words of the

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<v Speaker 1>learned canonist Ludovicus Gomez, opinionists secundum varitatum temporum sense cant

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<v Speaker 1>at intermooriantor alique diverse a vel priorbus, contrerey rennus, cantor

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<v Speaker 1>et d'ende pubescent. The titles of degrees as herein given

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<v Speaker 1>have some instances been changed. The correct titles are as follows.

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<v Speaker 1>First degree apprentice, second degree Fellow craft, third degree Master,

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<v Speaker 1>fourth degree secret Master, fifth degree perfect Master, sixth degree

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<v Speaker 1>Intimate Secretary, seventh degree provost, then judge, eighth degree Intendant

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<v Speaker 1>of the Building, ninth degree Ilu of the nine, tenth

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<v Speaker 1>degree Ilu of the fifteenth, eleventh degree Islu of the twelve,

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<v Speaker 1>twelfth degree Master Architect, thirteenth degree Royal arc of Solomon,

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<v Speaker 1>fourteenth degree perfect Elu, fifteenth degree Knight of the East,

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<v Speaker 1>sixteenth degree Prince of Jerusalem, seventeenth degree Knight of the

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<v Speaker 1>East and West, eighteenth degree Knight Rose Kraw, nineteenth Pontiff,

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<v Speaker 1>twentieth Master of the Symbolic Lodge, twenty first no Kite

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<v Speaker 1>or Prussian Knight, twenty second degree, nine Night of the

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<v Speaker 1>Royal Axe or Prince of Lebanis, twenty three Chief of

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<v Speaker 1>the Tabernacle, twenty fourth degree Prince of the Tabernacle, twenty

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<v Speaker 1>fifth Knight of the Brazen Serpent, twenty sixth Prince of Mercy,

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<v Speaker 1>twenty seventh Night Commander of the Temple, twenty eighth Night

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<v Speaker 1>of the Sun or Prince Adept. Twenty ninth Scottish Knight

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<v Speaker 1>of Saint Andrew, thirtieth degree Knight Kadosh, thirty first degree

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<v Speaker 1>Inspector Inquisitor, thirty second degree Master of the Royal Secret

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<v Speaker 1>Chapter one A Prentice The twelve inch rule in the

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<v Speaker 1>common gavel. Force unregulated or ill regulated is not only

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<v Speaker 1>wasted in the void, like that of gunpowder burned in

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<v Speaker 1>the open air, and steam unconfined by science, but striking

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<v Speaker 1>in the dark, and its blows meeting only the air,

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<v Speaker 1>they recoil and bruise itself. It is destruction and ruin.

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<v Speaker 1>It is the volcano, the earthquake, the cyclone, not growth

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<v Speaker 1>in progress. It is polyphemus, blinded, striking at random, and

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<v Speaker 1>falling headlong among the sharp rocks of the impetus of

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<v Speaker 1>his own blows. The blind force of the people is

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<v Speaker 1>a force that must be economized, but also managed, as

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<v Speaker 1>the blind force of steam. Lifting the preponderance iron arms

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<v Speaker 1>and turning the large wheels is made to bore and

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<v Speaker 1>rifle the cannon, and to weave the most delicate lace.

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<v Speaker 1>It must be regulated by intellect. Intellect is to the people,

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<v Speaker 1>and the people's force what the slender needle of the

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<v Speaker 1>compasses to the ship its soul, always counseling the huge

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<v Speaker 1>mass of wood and iron, and always pointing to the

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<v Speaker 1>north to attack the citadels built up on all sides

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<v Speaker 1>against the human race by superstitions, despotisms, and prejudices. The

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<v Speaker 1>force must have a brain and a law. Then its

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<v Speaker 1>deeds of daring produce permanent results, and there is real progress.

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<v Speaker 1>Then there are sublime conquests. Thought as a force in philosophy,

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<v Speaker 1>should be in energy, finding its aim and its effects.

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<v Speaker 1>In the ameloration of mankind. The two great motors are

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<v Speaker 1>truth and love. When all these forces are combined and

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<v Speaker 1>guided by the intellect, and regulated by the rule of

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<v Speaker 1>right and justice, and combined of systematic and movement and effort,

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<v Speaker 1>the great revolution prepared for by the ages will begin

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<v Speaker 1>to march. The power of the deity himself is an

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<v Speaker 1>equilibrium with his wisdom. Hence the only results are harmony.

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<v Speaker 1>It is because force is ill regulated that revolutions provide

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<v Speaker 1>fail tires. Therefore, it is that so often insurrections coming

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<v Speaker 1>from those high mountains that domineer over the moral horizon, justice, wisdom, reason, right,

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<v Speaker 1>built of the purest snow of the ideal, after a

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<v Speaker 1>long fall from a rock to rock, having reflected the

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<v Speaker 1>sky in their transparency, and having been swollen by a

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<v Speaker 1>hundred affluents in the majestic path of triumph, suddenly lose

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<v Speaker 1>themselves in quagmires, like a California river in the sands,