living stones magazine

Living StonesVolume 2 Issue 6 June 2012

A MagazineFor Freemasons

Features:Balance Between Esotericism and ExotericismThe Secrets of FreemasonryTraditional ObservanceThrough A New Brother’s EyesThe Clermont Rite...and much more!

1 Year Anniversary Issue

June 2012 Visit us online at: www.LivingStonesMagazine.com2

1 Year and going strong! We hope you have had as fantastic a year as we have. Keep spreading the word!

CONTENT

3 The Phoenix

5 Foundation to the Structure

10 Through a New Brother’s Eyes

12 Traditional Observance

16 The Secrets of Freemasonry

18 The Clermont Rite

39 Conflict Resolution by Masonic Means

41 Freemasonry-Masonry

45 Finding Balance Between Esotericism and Exotericism

On the cover: 1800’s early photo of the SphinxEditor: Robert HerdCopy Editors: Melanie Herd and Scott SchwartzbergDesigner: Robert HerdInformation is correct at press time. Living Stones Magazine is published monthly by LSM Media. Signed articles do not necessarily reflect the official company policy. © 2012 Living Stones Magazine. All rights reserved. Reproduction in part or whole without permission is prohibited. Editorial, publishing and advertising offices: 439 Millstream Terr.. Colorado Springs, Colorado 80905 Subscription price: $50.00 per year. Send all remittances and correspondences about subscriptions, undeliverable copies and address changes to: 439 Millstream Terr.. Colorado Springs, Colorado 80905

FROM THE EDITOR

Hi, I’m W.B. Robert Herd, Editor/Owner of Living Stones Magazine. Thank You for purchasing this magazine for Freemasons. We are happy to be celebrating our 1 year anniversary! We continue to receive wonderful reviews from our readers and the subscriptions are pouring in. We have readers now in at least 6 countries outside of the U.S.!

Please consider subscribing if you have not already done so. We make finding a topic for education night in your lodge EASY! It is Entertaining, Educational, and Enlightening!

If you have an article, or photo, you’d like to share, please email me. We receive and print great submissions each month from Brethren all over the country. We are always looking for new content. If you received this issue from a friend, and haven’t already seen the website, please take a look at www.livingstonesmagazine.com for subscription info, back issues, and upcoming news.

Thank You Again!Robert Herd [email protected]

Please remember to visit our website often for the most up to date news, issue, and article information at www.livingstonesmagazine.com

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The Phoenix by Jason Eddy

T wice in my short time as

a Freemason I have been discouraged to the point of questioning my place within the Craft. The first time was shortly after being raised to the Sublime Degree. I remember feeling

completely misled when a Brother explained to me that there were no “secrets” or “ancient mysteries” to be discovered beyond our grips and words. I nearly left Masonry. I seriously questioned whether or not I had a place among men who claimed to hold the key to something that did not exist. I then found my way onto a blog written by Brother Cliff Porter entitled “Value Meal Masonry”. In just the first few lines of that blog I found “my Masonry”.

Almost eerie shadows bounced and danced their solemn dance to the candlelight casting its shadows and souls upon the walls of the lodge, the temple. The men moved in silence in a circumambulation around their altar. Dressed in tailcoats, their hands gloved, the aprons of the finest lambskin. The Brothers took their seats and the lodge was called to order, the ritual perfect and well practiced. The booming voice of the Worshipful Master and raps of the gavel calling something forward from deep within everyone that the work at hand was important.

While this blog showed me that the Masonry that I had been seeking truly did exist, it also allowed me to gain an appreciation for the vast diversity of Lodges that reside under the banner of Freemasonry. It helped me to realize that Freemasonry provided an environment for many different types of men who were seeking many different types of Masonry. I took great comfort in the realization or rather confirmation that there were in fact other men seeking the Masonic experience that I sought. The impact of this particular blog post cannot be overstated. I found myself inspired to make changes to the experience at my own Lodge and to seek out more Light in Masonry. I found my way to a Masonic website named The Sanctum Sanctorum that was full of Masons asking questions and debating ideas about religion, philosophy, politics and

many other fascinating areas of study. They showed respect and tolerance for each other regardless of whether or not they agreed on the topic. They acted like Masons.

I began digging deeper into the true “mysteries” of our Craft and was fascinated by what I saw and the connections that I made. I formed friendships and established connections with like-minded Masons from all over the world and felt truly a part of something noble. I moved into the officer’s line in my Lodge and began giving presentations on Masonic Education and sharing every little piece of Light that I could find with any Brother who would lend me an attentive ear. I did as much as my cable-tow would allow to travel to other Lodges and reach out to fellow Brothers in search of Light. I was truly happy with my place within the Craft.

Fast forward to just a few weeks ago. I had experienced a lot of change in both my personal and professional life that led to a decline in activity within the Masonic realm. I was doing my best to deliver the level of work that I expected of myself in Lodge, as well as continuing to shine Light in every corner I could find but found myself wearing down. I need something to inspire me again. An opportunity came up to attend some degree work and I was able to shuffle my schedule to go. It was an Entered Apprentice degree that was to be well attended with even a District Deputy or two expected to show up. I thought that this was just what I needed. I sat down in the small country Lodge with anticipation of what would no doubt be a well executed degree. To my left was my Lodge’s newest Entered Apprentice whom had also shown a strong interest in seeking Light, so I was excited at the opportunity for him to see things from the side lines so shortly after being the candidate. The Worshipful Master rapped his gavel and the night went down from there. Mispronounced words, missing words and even a few words that had no place in the ritual were littered throughout the opening of the Lodge. Each mistake was met with an eye roll or a smirk from one or more of the Officers as they began the degree. The candidate was ushered in and the degree given to this man was the worst that I had ever seen. I sat there, not only upset by the level of work, but embarrassed in front of a young man whom I had spend the last several weeks speaking to about the reverence and solemnity of our rituals. As they completed the degree, they offered the floor to a District Deputy Grand Master who was in attendance who only

4 June 2012 Visit us online at: www.LivingStonesMagazine.com4

The Phoenix by Jason Eddyserved as an additional disappointment as he commended the Brethren on a good degree despite a “few missteps”. I left the Lodge that night with many questions in my mind. Was Masonry really the place for me? Aside from the handful of men, whom I am honored to call Brother that I had encountered on-line and in a few other places, were there any Masons that sought what I sought? Could I not find what I was seeking outside of Masonry? Was the time and energy that I put into Masonry really worth it all?

I carried these questions for the last few weeks and found my answers this morning. Reading yet another blog post by Brother Cliff Porter entitled “Round the Fountain” from June 2008, I once again found the meaning of Masonry. I cannot put it into words, at least not in the space allowed in this venue, but those who have felt it will understand. I realized that Masonry was bigger than any one man. This is an important realization that must occur for those that are concerned with the future of the Craft. We are not alone on this journey. This is the inspiration that we need to carry as we seek out Light and seek to

share it with others.

There is a Butterfly Effect within Masonry that we can neither control nor understand. In a moment of inspiration nearly four years ago, Brother Cliff Porter sat at a keyboard and typed a blog that

would find its way to me a few years later in my time of need. Ironically, a few years after that yet another of his blogs would find me in my time of need. It begs the question, how many of the blogs, emails, posts or articles that I have written have found other Brothers in their time of need? I do not think it unrealistic to believe that in my time as a Mason and as a writer I have inspired at least one other Mason. How many will he then inspire? You can see where this is going. In the Entered Apprentice Degree Lecture in the State of Ohio we are told that we are “admonished to have Faith in G-d, Hope in immortality and Charity for all mankind. The greatest of these is Charity. For Faith may be lost in sight. Hope ends in fruition. But Charity extends beyond the grave through the boundless realms of eternity.” What greater Charity can we offer to the Craft than that of spreading

Light? In times of despair we need only to seek out the Light, though we may have to look far and wide, that has been put out there to inspire us so that we may continue to inspire others.

I believe that there is an “inner circle” of Masonry or a “Brotherhood within the Brotherhood” that, like a Phoenix must rise from the ashes. It is made up of a small group of men that have not only the abilities but the desire to dispel the darkness that resides over Masonry and society at large. By working together we have the power to dispel the darkness that is casting a shadow over the Light in Masonry. By sharing Light, we will not only dispel the darkness on our own paths, but may help another Brother to do the same on his path for generations to come. It is time to rise up Brothers to the challenges that we face as those who truly seek more Light in Masonry. It is time to utilize the instructive tongue as we mentor those who approach Masonry with an attentive ear and will carry the fire in their faithful breast when we are gone. It is time to mobilize and emulate the Phoenix.

Fiat Lux.

Bro. Jason Eddy High Point Lodge #773Monroe, OH

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S tructure is a Fundament,

either tangible or intangible notion referring to the recognition, o b s e r v a t i o n , nature and permanence of patterns on and Relationship to entities. This definition alone

is something assumed by our Order that a man knows. Masonry employs deep rooted, significant, or sometimes mysterious vocabulary that most men do not understand. The Order expects us to be well versed in education and can follow along as we “Travel” and perform “Labor”. Most brethren I encounter do not contemplate or perpend that word, and how it relates to us. Even as I say the word, I imagine the associations you are having come to mind. I myself before beginning to “Travel” didn’t motivate myself to move past the idea of what makes a structure. To me, structure was what made up a building, organization, or system. The bricks and mortar that were used to make the mentioned a solid. What I discovered when I looked up the actual word, that it was the application of patterns and how one recognized them and their nature when Structure took form.

The reason behind this explanation is to allow you further insight to the objective of this presentation. There is Structure all around us. In freemasonry we are firm students of the structure of human nature. What makes your “Edifice”? Or another question to ask would be, what makes freemasonry’s Edifice? The Lectures of all three degree provide valuable insight to how our Esoteric, (understood by or meant for only the select few who have special knowledge or interest) And Exoteric (suitable for or communicated to the general public) teachings make our structure. Be it tangible or intangible however, every structure has a foundation to it. Be it tangible or intangible. Masons refer to this laying of their own foundation as a Corner stone, to “Erect your future moral and Masonic Edifice”.

Foundation is the basis on which a thing stands, is founded, or is supported. A question to ask yourself is “What is freemasonry’s foundation?” The simple

answer to this would be to the study of Morality, thru the allegorical use of our counterpart’s craft. Perhaps the question then should be “what is Masonry’s foundation?” Masonry in itself is the building of structures from individual units laid in and bound together by mortar, and we acknowledge Stonemasonry in itself to be the pattern identified in the intricate Science of Masonry that we adapt to our study. But it does not answer the question of “what is freemasonry’s foundation?”

During the course of my “Travel” when I was entitled to benefits of my degree, I read all that I could in our monitor and “Red” Book. What I had worked for and endured from the ruffians surely would be finally explained in simple tongue and make all the doors open in my mind. What I had found was more questions and no clarity into the subject. I decided then it was necessary for me to go back to the start of the temple to begin finding the prints left in the sand. What had amazed me in this undertaking was the use of the term Allegory. Allegory in its own right was deeply enriched in Greek teachings. What amazed me more as I progressed thru the levels of the temple was the encouragement of understanding was important, and that Signs, even of Mathematical origin can be Mystical.

Morality,strengthens ones emotions, Learning to Learn, Looking pass the physical. This was not the undertakings employed by simple builders of stone, but rather of an Intellectual and Philosophical Structure. This became ever more apparent when I arrived to the Inner chamber, and saw the 47th Problem of Euclid. In our resources provided at Master wages the explanation is given thusly.

“The Forty-Seventh Problem of Euclid was an invention of our Ancient friend and Brother, the Great Pythagoras. Pythagoras, who in his travel through Asia, Africa and Europe was initiated into several orders of Priesthood and raised to the Sublime Degree

of Master Mason. This wise philosopher enriched his mind abundantly in a general knowledge of things, and more especially in Geometry, or Masonry. On this subject he drew out many problems and theorems, and among the most distinguished, He erected this, which in the joy of his heart he called Eureka. In the Grecian language signifying, I have found it ; and upon the discover of which he is said to have Sacrificed a Hecatomb. It teaches

Foundation to the Structure by William Nobile


Masons to be General lovers of the Arts and Sciences.”

Reading this, I began to question more into the matter of our Foundation. More importantly, was the claim of that Pythagoras was an Ancient friend and brother. A Master Mason. His undertaking of Geometry. This only led me to another question. “Who was Pythagoras?”

Pythagoras, Or Pythagoras of Samos, was a Greek philosopher and a mathematician. It is apparent that he was versed in teachings of the early Mediterranean educators such as Euclid and Anaximander. Around 530 BC he moved to Croton, a Greek colony where he developed the Pythagorean brotherhood. It was there Pythagoras taught his disciples on subjects such as Geometry, Rhetoric, Music, Logic Grammar, and Astronomy, or rather Cosmology. The Brotherhood played an active role in its community thru politics and promoters of education, but was generally viewed mysterious and even mystical by the populace. Their interfering in Croton politics is what led to the downfall of the Brotherhood and Pythagoras fleeing the city where it is said he lived the rest of his days in Metapontum, an Important Greek city of the time. What is not truly known about this Elusive figure is his life in the whole. Many of the writings of his life came from others after his death. While some could attribute this to being lost in the sands of time, there is a more interesting factor to note. Pythagoras taught by Mouth to Ear and relied on those who followed his work or was a believer in Pythagoreanism, to convey it thru allegory. Many of the times when people referenced him, they would add in the sentence “as in his word”.

While the facts of his life have come from followers and even colleagues of the time, what is significant to attribute to our laid foundation is the Parallel to the Pythagorean Brotherhood. The Brotherhood was in fact contributed of both Men and Woman, Who studied the Esoteric, Metaphysical and Literal application of Mathematics. The School or what would become to be viewed as the religious sect itself was named the Semi Circle, and was composed of two groups. The outer group was known as the akousmatikoi, or Listeners. The Inner group was the mathēmatikoi, or Learners. We see this structure of the brotherhood has effect on works such as Plato’s, where in The Republic; he discusses the sect which he called the “Guardians” And “Philosopher Kings”.

To elaborate on the Teachings of the brotherhood it summarizes rather simply.

Nature and the whole reality has an underlying mathematical structure.

That philosophy should be used for spiritual purification.

That the soul which is pure can rise to experience the union with the divine.

That certain symbols (including mathematical) have a mystical significance.

These teachings were provided to both Sect of the Brotherhood, all do there was different adherence to both groups and focus. The Listeners were allowed to live in their own families and homes, and attend the societies meetings and lectures during the day. They studied on the more religious and ritualistic aspects of Pythagoras teachings. The Learners had to adhere to strict rules, having no private property and lived in a commune, or Monastery. Because of this structure the Learners focused more on extending and developing the Scientific and Mathematical works of Pythagoras. Both groups while meeting shared a common purpose in Pythagorism, greatly viewed one another differently and had theological strife at times. The Listeners claimed that the Learners were not genuinely Pythagorean, but followers of a radical Pythagorean, Hippasus (A Greek Mathematician said to be attributed to the discovery of irrational numbers). The Learners on the other hand ALLOWED that the Listeners were Pythagorean, but they themselves truly represented Pythagoras and his teachings.

Despite the perspective clash of the Sects, the brotherhood was united in the study of Pythagoreanism. The concept reality of a underlying mathematical structure being became apparent thru the study’s of Numbers, Music and Geometry. The Brotherhood actively surmised on this and how a entity could achieve spiritual purification by the labor at hand. The purification itself was releasing oneself from the Wheel of birth thru contemplation. Pythagoreans acknowledged three kinds of lives in their world, The Theoretic, The Practical, and the Apolaustic. The Theoretic, given to theory alone, lacking practical application or existence. The Practical, adapted or designed for actual use such as pertaining to, or concerned with ordinary activities, business, or work. The Apolaustic, or simply devoted to enjoyment.

While all three existed, they believed it was necessary



for the brotherhood to incorporate all three into their own lives, as one could not outweigh the other. When applied properly and equally one can achieve purification of life, which was suggestive to pure contemplation. It is the Philosopher who contemplates on these things actively, and becomes free from the wheel of birth, and achieved life at the highest plane of existence, Or Sublime. It is also interesting to note, that the Brotherhood were attributed to making the Number three considered the most noble of all digits.

Contemplation alone of these matters was applied thru purification rites. They followed and developed various rules of living which they believed would enable their souls to achieve a higher rank among their gods. Much of their mysticism concerning the soul seems inseparable from the Orphic tradition, Which touched greatly of the Transmutation of the soul, comminuting thru ones god thru ritual and by living one’s life in a high moral standing that was to consider a Pythagorean to stand out from ones community. Pythagoreans who followed this were asked to “Speak the Truth in all situations” and to act upon the Noble virtue of Science and Philosophy.

Symbols much like many ancient methods, were used to convey meaning and sayings. The Brotherhood was encouraged thru Numerology, Geometry and the general application of science to apply those symbols to life. While one may have viewed a symbol in the literal, the figurative view was encouraged by them. For instance, The Tetractys is a triangular figure consisting of ten

points arranged in four rows. In Geometry, one may view it as the Fourth Triangular Number, in the brotherhood it was the symbol for the four elements Earth, Air, Fire, and Water. The first four numbers symbolize the harmony of the sphere, a literal application of music in

Math and the Cosmos. As a Whole, it considers the Unity of a higher order (Top ten) and represents the organization of space. Such a Symbol upon the eyes of a Hoodwinked man would reveal the literal, not the figurative.

Looking at the Pythagorean brotherhood, we see many correlating points that our modern day brotherhood acknowledges, and even went to mention to proclaim

Pythagoras himself a brother to Freemasonry. There is nothing in history pointing that Pythagoras was in fact a brother. Our progenitors when creating this organization recognized certain attributes that Pythagoras had that we attribute to be “Masterful”. If we take the literal from our lectures alone, we would in fact be following in perpetual darkness, Hoodwinked at Masters Wages. When we as masters begin to travel, and I refer to the expansion of the mind, bringing that Light to darkness and begin to question our structure, we begin to see the patterns of our Ancient fraternity sought to recognize in its making as the Pythagorean brotherhood identified the need to make one better in the eyes of their gods thru purification of the soul, thru application of science, and also implements of technology to achieve this.

It is the opinion of this presenter that we as Masons have a responsibility to encourage Travel. To promote questions that lead to wonderful journeys of leading illumination. Pythagoras shows us the need for a firm belief in the mystic and science. That Geometry in itself is the application of us questioning the shape and sizes of Structure. Masonry is Structured to make good men better, but it when we realize the foundation is rooted with Philosophers, Scientist, Mathematicians and Spiritual Leaders of Ancient times, than can we truly understand how it is the structure stands as long as it has, and that the Answers we all seek involve Labor of a different kind and Hope in the Purification of the Human race.

Submitted by Bro. William Paul Nobile, Currently residing in Port Richey Fl. He is a member of Pearl of the West lodge # 146, Florida lodge and research # 999.



I t has been a dizzying last year in Freemasonry for me. I have learned and discovered new and

exciting things of this craft, both useful and destructive. It has brought me closer to men then I ever would have thought and given me friends and brothers that outside of this world I never would have met. My viewpoint has changed on what this fraternity is and I will tell you it is Awe Inspiring.

My journey started in Masonry years ago. Like many of my brothers I had seen the craft from a distance and wondered (1) how a man joined and (2) why the brotherhood seemed so SECRETIVE. A friend who became a brother introduced himself to me about two years ago. We talked and he helped me grow from his stories. He loved his family and wanted to uplift everyone around him. He was a Freemason and that intrigued me even more. Asking him what it took to join, he said that he had to know me for six months before he could refer me. I took that as a challenge. Inviting him for lunch as often as I could and as often as he could stand going with me, we became friends. He eventually said he would recommend me and off began my journey into this strange new world.

The reason it all started so dizzying was the hoodwink covering my eyes. Having had many concussions throughout the years in football and in MMA, the entire first section of the initiation I just wanted to fall over. I probably could have. Not to say my conductor was old, but he was childhood chums with Albert Pike. It wasn’t made easier when a man came and impressed upon me that I had to remember every little detail that happened so it could repeated to them in some sort of test. That insight made sure that I remembered nothing. Afterwards, I was invited to a garage and asked 20 questions about my impressions of the evening. My answer to most was either

“UUUHHHH”, “I don’t remember” or “Did that happen?”

I was elated that I was a brother. The secrets of all time were about to be mine. Especially the important ones like who killed JFK, and where the Corner Stone for the White House really was…. I was patient. Or I thought I was. It lasted about 2 lodges before asking “Is this all we do or do I need to be a Master Mason for the other stuff to start?”

You ask, what “other stuff” is he talking about? Well, I didn’t know. All I knew was that I

got to hear minutes from a meeting, where it seemed that minutes were read also. Then we spoke about a lot of older brothers that weren’t doing well, then Lodge was closed. We would get lucky and gather around three month old cookies and drink coffee. It was slated to repeat that same course for a little while longer. The only saving grace was that I was able to learn proficiencies and make sure they were on single key and traditional form.

Then a Brother who had been self seeking knowledge gave an education that quite literally changed my life. His name is Trygve Bundgaard. It was on the 47th problem of Euclid.

Through a New Brother’s Eyes by Rick Gillit


He spoke about all that was exoteric and esoteric for 20 minutes. It might seem strange that a mere 20 minutes could have changed my life. Maybe that was a little dramatic but it did show me something. There was more. There was more than the same words getting repeated every lodge. There was knowledge that could be shared and it was fairly easy to find.

Brother Trig was already my proficiency coach, but that night I realized that he could teach me more. He quickly became one of my best friends and a good brother. The fraternity has taught me brotherly love and what it means. Not in some strange NAMBLA sense (if you don’t know what that is look it up), but the true meaning.

From then on there was no looking back. Now I study subjects in Masonry that truly make me re-evaluate the process on how I think and react to situations in life.

I was speaking with my parents the other day and told my father, who is a minister, that he could take a lesson from the Freemasons. He looked at me, tilted his head and in a very offended but inquisitive way asked me “Why?”

We shared about the way a man needs to be moral and live to share light or knowledge. He fell silent when I told him that a fraternity, not a church, was helping me understand what virtue really was. Being a Christian for all my life he couldn’t fathom how I didn’t get that before. I relayed to him that there was no way to get that in the church. In my opinion, it had turned into something that just told men everything was okay. The way they lived was okay, selfish decisions were okay, trying to make as much money as possible was okay. Of course, giving 10% to the church was better than okay, that almost secured your spot in the line at the Pearly Gates. My dad chuckled. But the point came home. He knew what I meant and acknowledged that point. Time will tell if it struck home.

I have now been a Mason for a little over a year, joined the Shrine, am a very proud brother in the Scottish Rite and have been appointed as the Senior Deacon. Lots of remembering Old English, and getting some awesome knowledge has come my way. My perspective on life has changed and I believe myself to be a better person. It seems like a ton to do in a short window of a year, but I now know that the phrase “Making good men better” is something that brothers truly strive for. That is Awe Inspiring.

Brother Rick Gillit

Manitou Springs Lodge # 68

Manitou Springs, Colorado

Through a New Brother’s Eyes by Rick Gillit


T he man had begun his journey a year prior. A conversation he had with a man he loved and

respected had resulted in the Brother sharing a book with his friend. The book was about secret societies as a whole. The two friends were sitting outside on a beautiful Colorado summer day, not too hot and not too cold and the conversation and taken wild turns from children to politics and eventually it landed upon the Craft. The coveted request came from the friend, “How do you become a Freemason?” The journey began.

The friend was invited to dinner at the lodge. The dinner was a formal affair, the members wearing tails and the visitors dark suits. The tables were arranged in a manner that was conducive to conversation and conversation there was. Debate, laughter, and fellowship were the rule of the hour and the friend found himself almost jealous that he had not earned the coveted title of Brother. All of them referring to one another as such and making it clear that he was welcome, but was “Mister” and not Brother. The title was clearly special to them and he wanted it.

He was invited back to dinner every month, more than that, it was made clear to him that his attendance at dinner had become expected and was part of the process in determining if he would ever become member of this particular lodge. Eventually, a petition was extended, he submitted to his friend and learned of his acceptance thus far. One day, without much fanfare, a plain linen envelope had arrived in the mail. He should be ready for his initiation on the prescribed date and time. Little detail was given except that he should be in the lodge uniform, white tie and black tailcoat tuxedo.

At one o’clock that afternoon a large stretch limousine arrived at the home. Two men in similar dress asked the man if he trusted them, acknowledging them that he did,

he was hoodwinked with a black velvet hood and ushered into the vehicle. They drove without exigency and it seemed that at least an hour passed as they meandered to an unknown location in complete silence.

He arrived at the lodge, although he didn’t know it, his senses being stolen from the hour in complete silence, the twist and turns of the drive and the blinding deafness of the black hood.

He was escorted up a winding set of stairs and conducted down what he believed to be a long hallway.

He couldn’t put his finger on it, but he felt somehow that he was not alone in this journey. Unknown to his sight, but available to his senses was that all of his lodge brothers had lined the halls to support him in his journey which would stop next at the Chamber of Reflection. A darkened room with emblems of mortality that will allow him to reflect upon the pilgrimage he was now undertaking.

He would spend about an hour in the Chamber of Reflection as the remainder of his future brethren proceeded into the lodge and opened up for the purpose of the work. The officers all knew their work well. They should, there is no progressive line in the lodge and men serve as elected and as needed with the knowledge that their election and continued service is based purely on their ability to serve the office well. The Master of the lodge was in his second year of the chair and was grooming a man he hoped would one day take his place and the serve the lodge even better than he had, allowing him the pride of knowing that he had helped this brother achieve his successes although the success would belong solely to the man who had achieved it. But in this lodge,

Traditional Observance by Cliff Porter


there was no progressive chairs. Positions are earned through hard work and maintained through still harder work.

After opening, but prior to proceeding with the work at hand, the answers to the candidate’s questions from the Chamber of Reflection are read aloud to the lodge as part of good of the order. They are not used to judge the Brother, but rather as a glimpse at the man who they have already deemed worthy of the institution. The questions and answers will be maintained by the secretary until the man is a Master Mason; at which time, they will be given back to him that he might catch a glimpse of the man he was and a better perspective of the Mason he has become.

The lodge being open, the Brother begins his initiation. The lodge is lit with candles only. The altar candles have been lighted in the normal fashion and many other candles have been placed around the lodge to provide sufficient light, but still keep the lodge room solemn as the experience demands. Seven lights in the East, Five in the West, and Three in the South are among the additional lights in the lodge.

The candidate is received upon the point of a beautiful dagger crafted in Spain and sheathed in blue velvet and adorned with a plethora of Masonic symbols. The tip is sharp, but not dangerously so. The edge is intentionally dull for later use. After the reception of the candidate the dagger is stored in ice so at the time he is reminded of the penalty, condensation will form on the blade in the warm room and the droplets that form after he is provided the obligation will for just a moment make the penalty of his obligation very real to him.

The work is done and done well, with proper emotion. The officers know their work and if they don’t, they are not allowed to participate and the following year they are no longer officers. It is a heavy responsibility to make Masons and it is not taken lightly by anyone in the lodge.

As the man is made a Mason and brought to light he notices music lightly in the background at first, growing stronger as the Worshipful delivers the words that with “make” him. At moment he is brought to light, Amazing Grace is playing with orchestra component and he sees the men in the darkened room by the glow of three of burning tapers. All are in uniform, all are serious about their work, and all look to him with both love and expectation.

When the candidate receives his apron, it is a custom made white lambskin apron backed in rayon satin. It is attached to a heavy nylon belt with polished brass buckle. This apron will be the only apron the candidate receives and he will be expected to care for it and wear it in lodge. The idea that a candidate is given the “badge” of a Mason, to have it stolen away from him at the end of lodge so that he can wear what amounts to a clothe napkin for the remainder of his days until death is unacceptable to the lodge. If the apron is a little tattered by the time of the Brothers death; good, at least it serves as an accurate reflection of his life and his work in the quarry.

When the second section of the degrees begin he finds the lodge darkened. He is ushered by a Brother with his arm around him to a beautiful five foot by seven foot oil on canvass tracing board suspected from on high and lighted by a set of LED track lights that had been hidden under a black clothe on the floor. By remote dimmer, the lights had come up to cast an eerie cone of light from the floor making the painting glow. The man speaks to the Brother as if he was talking about his Masonry and by the time the lecture has concluded they both have a tear in their eye. One because he loves the words of his ritual, the other because he realizes just how momentous the moment really is.

He will be the only candidate who goes through the degree that day. There is only ever one candidate and that day belongs to him. Dinner comes that night and it hits him. He is a Brother and referred to as such. His days of “Mister” have passed and he is overjoyed that his journey has truly begun. He can’t wait to see where it takes him.

Brethren this story is from Enlightenment Lodge 198 in Colorado Springs, Colorado. It is a Masonic Lodge that follows a model referred to as the Traditional Observance model by the Masonic Restoration Foundation; which acts as a sort of think tank and mental collective of Masonic best practices in hopes that sharing the best practices of Freemasonry that lodges can revive and store both their quantitative and qualitative experiences.

Being a member of this lodge as saved me in Masonry. It is, in my estimation, the best lodge in the world. Which brings me to a point. I have heard many a Mason declare fear for the formation of new lodges or radical transformation of old lodges which the cry that these



Traditional Observance lodges will “steal” members from already dying lodges. Let me go on record as saying you can NOT steal Freemasons from a successful and healthy lodge. The lodge is not dying because there is not a population to support the lodge in most cases, the lodge is dying because a lack of relevant and fulfilling programs have driven men from Masonry and kept them at bay in a world that vies for the time of men as a commodity more precious than gold or oil.

Masons have made a point of not “knocking rings” for fear that it would hurt someone’s feelings when in reality every successful Fraternity in the world proudly knocks rings. Masons have made a point in rushing through meetings and being proud of the speed of which they handle minutes, petitions, and paying the bills; this being the whole of the meeting and no actual Masonry taking place. Masons like to take credit for showing up for 30 years and providing they kept a lodge alive; when in reality their lack of allowing for growth, progression and fulfilling experience is what killed the lodge leaving only a few embittered diehards who are not sure what Masonry is. But, they do know what power is, and they would rather have the power to kill a lodge than save it and that is exactly what they do. Masons have cheapened the Fraternity figuratively and literally through stagnant dues, crumbling edifices and plastic forks. Masons have coveted the man who might leave and made certain to limit programs, slow real sustainable programs, and trying new things almost unheard of.

We are often are own worst enemies. Even those who seek a positive experience can’t help but to argue little issues. We now have Traditional Observance, European Concept, Esoterika, Progressive and Observance ascribed as lodge titles; the last one because a Brother objected to the word Traditional; although they all strive towards the same light.

Traditional Observance Masonry is WONDERFUL. It is not a new idea. It is an old one and it is this:

Masonry Is Special, Treat It as Such

Loving Freemasonry, believing that it is extraordinary and treating it as such in every singular aspect your mind can comprehend and putting your ideas into action while following the rules and regulations of your Grand Lodge is Traditional Observance Freemasonry.

Your lodge can have the experience I described above through your efforts. Want a uniform, come up with one. Want a high standard of dress, dress up. Want a clean lodge, clean it. Want a painted lodge, paint it. Want a beautiful tracing board for the lectures, create it or buy it and donate it. Want perfect ritual, learn perfect ritual.

Your lodge doesn’t need the title, it needs your effort. Don’t look to a committee for answers, look in a mirror. If you are a Masonic leader and you read this, recognize the label Traditional Observance for what it is, a label. The real label the lodge wears is Masonic. We should not be worried about a lodge wearing an extra label, our real concern in today’s world are the lodges wearing the label Masonic and no Masonry is to be found.

(Part of this article includes excerpts from Worshipful Brother Cliff Porter’s upcoming book “Traditional Observance Freemasonry”)

W.B. Cliff Porter is a published author and speakerfrom Colorado Springs, Colorado. He is also afounding/charter member/and Past Master ofEnlightenment Lodge #198 AF&AM of CO, aTraditional Observance Lodge.His latest book “The Secret Psychology ofFreemasonry” is available on Amazon Books now.W.B. Porter is a featured opinion writer eachmonth with his article section titled The RelevantMason, made popular initially by his blog:www.therelevantmason.blogspot.com


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The Secrets of Freemasonry by Scott Schwartzberg

B r e t h r e n , we took an

obligation upon Initiation into our Fraternity, that we would not reveal any of the secrets of the Craft to those who were not allowed to receive them. The wording used to convey this message differs based on the jurisdiction in which the ceremony takes place. This can cause confusion as to what is allowed to be

discussed with the profane.

The inspiration to write this came from an online discussion with Brethren from around the country, and some explanation given by W.B. Stephen C. Harrington.

In some jurisdictions, the Initiate promises not to reveal any of the secrets of Freemasonry. This is the case in my current jurisdiction, under the Grand Lodge of Florida. The language used can be confusing, leading many to believe that they may not discuss anything to do with the Fraternity.

Many other jurisdictions have the wording that the initiate promises not to reveal any of the “secret arts, parts, or points” of the hidden mysteries of Freemasonry. This phrasing has the benefit of specifically telling the Initiate just what it is that is to be held secret.

The arts refer to the preparation of the Candidate, the positions he should be placed in, the Due Guards, Signs, and Tokens, and Words for each Degree, as well as the symbolism used in the Degree. Just because these are spelled out on the internet and in various books does not give us permission to share them with an outsider.

In Mackey’s Encyclopedia, “parts” is an old word that was used to refer to the Degrees and lecture. We are not to divulge what happens during the Degree, and who did it. The symbols for each Degree are included under this provision.

The points are discussed as far back as the Regius Manuscript, and refer to the clauses in the Obligation. These can be further subdivided into the Secrecy Clause (promising to keep the secrets of each Degree), the Positives Clause (the actions a Brother is agreeing to do), the Negatives Clause (those actions forbidden a Brother), and the Penalty Clause (for the violation of the Obligation). In Florida, this is explained to the Entered Apprentice through the Lodge System of Education, by his Lodge Mentor.

The United Grand Lodge of England (UGLE) informs visitors to their website that despite rumors to the contrary, Freemasonry is not a secret society. Lodge locations are publicized, as are meeting times. Many members will advertise their affiliation with the Fraternity by wearing rings or ties, or having emblems on their cars. Freemasonry is, however, a society with secrets. Meetings are private, and are only open to members, as is true for nearly every organization. It would not be possible, for example, for a member of the general public to enter a meeting of the Board of Directors of Coca-Cola Inc.

The UGLE explains that the secrets are the modes of recognition, not used indiscriminately, but only as a test of membership, such as when visiting a Lodge where one is not known.

Nigel Brown, the Grand Secretary of the UGLE recently spoke with the UK newspaper The Telegraph, after a report, The Future of Freemasonry, was issued by the UGLE. Brown stated clearly that there is no “Masonic handshake.” One of the goals of the organization in commissioning the report was to do away with myths – and as Brown says, “[s]ecrecy is one of the greatest myths.”

I disagree with the findings presented by the UGLE in their report. I believe that there is a place within our Society for secrets, even as I agree that we are not a secret society. The secrets that we have may not be the ones that many people expect. I know of more than one Brother who expected that he would be handed secrets upon attaining the third degree. Those are Brothers I do not tend to see active in Lodge. The Brethren who I do see and work in the quarries with on a regular basis are those who have received the secrets.

The penalties for violating the obligations may be symbolic, but fear of violent retribution should not be the reason one keeps his word. In fact, in 1986, the UGLE


The Secrets of Freemasonry by Scott Schwartzbergremoved the penalties from their obligations.

Integrity is vital to our Society, and to society as a whole. Knowing that we can trust that a Brother will keep his word, we are more comfortable in our interactions with him. As a teacher, integrity is something that I try to instill in my students. As former Senator Alan K Simpson said, “If you have integrity, nothing else matters. If you don’t have integrity, nothing else matters.”

Secrecy also refers to the ballot in Freemasonry. If a Brother tells how he balloted, or how he intends to ballot, he can be brought up on Masonic charges, although a word of caution from a Brother may be more appropriate. If one determines how another Brother balloted, he must not divulge that information to any other.

In Florida, Secrecy is one of the Landmarks of Freemasonry, which includes: The necessary words, signs and tokens, whereby one Mason may know another to be such,’in darkness as in light,’ that every regular Lodge must be tyled while at labor; that every visitor seeking admission to the Lodge must be examined and prove himself a Mason, unless duly and properly avouched for; those other matters which cannot be written in any language1.

The obligation of secrecy is not one that can be relinquished, even if one resigns from the Fraternity.

Other secrets that should not be revealed are those things which happen in the Lodge. These are not for profane ears. If a Candidate is rejected for the Fraternity, it is not proper for that information to be disclosed publicly, nor the reasons behind the rejection. What happens in the Lodge stays in the Lodge.

We are not required to keep everything we do secret. There are many things that can be easily and openly shared with friends and family. Do remain vigilant, and safeguard that which you have sworn to.

1 From the Digest of Masonic Law of Florida, F.&A.M.

Sources

Digest of Masonic Law of Florida, F&AM. Grand Lodge of Florida.

Duncan, Malcolm C. Duncan’s Masonic Ritual and Monitor. 1866

Florida Masonic Code. Grand Lodge of Florida.

Harrington, Stephen C. W.B., Arts, Parts, and Points. 2007. Accessed at http://benson-arizona.com/marionmcdaniel56/arts-parts-points-march-2007.htm on May 6, 2012.

The Lodge System of Education, Booklet No. 2. Grand Lodge of Florida.1994.

Mackey, Albert. Encyclopedia of Freemasonry and its Kindred Sciences.

Tweedie, Neil. “Handshakes and Trouser Legs – Secrets of the Freemasons,” The Telegraph, March 9, 2012, accessed at http://www.telegraph.co.uk/news/features/9124269/Handshakes-and-trouser-legs-secrets-of-the-Freemasons.html on May 14, 2012.

United Grand Lodge of England. Your Questions Answered. Accessed at http://www.ugle.org.uk/static/masonry/YQA-secret-society.htm on May 14, 2012.

Bro Scott Schwartzberg is currently Marshal of Boynton Lodge No. 236, Grand Lodge of Florida.

He is one of the founding members of Boynton Lodge Esoteric Research Group (B.L.E.R.G.), a member of the Scottish Rite Bodies at the Valley of Lake Worth, and York Rite Bodies of Ft. Lauderdale.

http://benson-arizona.com/marionmcdaniel56/arts-parts-points-march-2007.htm

http://benson-arizona.com/marionmcdaniel56/arts-parts-points-march-2007.htm

http://www.telegraph.co.uk/news/features/9124269/Handshakes-and-trouser-legs-secrets-of-the-Freemasons.html

http://www.telegraph.co.uk/news/features/9124269/Handshakes-and-trouser-legs-secrets-of-the-Freemasons.html

http://www.ugle.org.uk/static/masonry/YQA-secret-society.htm

http://www.ugle.org.uk/static/masonry/YQA-secret-society.htm


The Clermont Rite: A Refuge and Early Mechanical for Stuart Innovation

The Clermont Rite has been referred to as a part or strain of the ingredients mixed together to

formulate the Rectified Scottish Rite. It is usually given only a few sentences either in connection to the Templar Rite of Strict Observance or as a short-lived precursor to or early version of the Council of Emperors and the Rite of Perfection a system of 25 degrees formed in Berlin via the Grand Constitutions of 1762.1 The rituals and activities of the Clermont Chapter served as a mechanical upon which many of the Stuart Jacobite Rites were to follow in their development across the European Continent, including the primitive and modern forms of the Scottish Rite of 33 degrees (Lobingier, 1931). The majority of authors devoting the scope of their research work to Continental Freemasonry agree that the Rite of Strict Observance was formed upon the Clermont system of lodges and chapters, before being ‘rectified’ with the injection of the doctrine and treatise of the Knight Masons Elus Cohen of the Universe by Jean Baptiste Willermoz (a student of Martinez de Pasqually) in the second half of the 18th

century. At times it is hard to distinguish the Clermont Rite from the Strict Observance.

Figure A-Jewel of the Rite of Strict

Observance

The “High Chapter of Clermont” has been accused of playing a significant role in the Jesuit invention of high degree Freemasonry, and it is

1 The French founder of a Scottish Masters Lodge of Saint Andrew in 1747 in Le Cap Francais in Haiti, was one Estienne Morin. Morin worked to spread Ecossais Freemasonry through his travels and dealings in the West Indies. The extent of his authority is disputed by many modern day Scottish Rite insiders, but on August 27th, 1761 Morin was made a “Grand Inspector for all parts of the New World” via a letters patent issued from the Grand Lodge in Paris, France. The aristocratic “Council of Emperors of the East and West” absorbed the Clermont Rite, into a 25 degree system known as the “Rite of Perfection” as mentioned in the heavily disputed and controversial “Grand Constitutions of 1786” as well as in the Ancient & Accepted Scottish Rite’s manifesto “Circular throughout the two Hemispheres” drafted by the Rev. Frederick Dalcho in December 4th, 1802. The 25-degree Rite of Perfection is alternately known as the Order of the Royal Secret. It was expanded into the present day 33-degree system of the Scottish Rite.

most commonly claimed to be both a sanctuary and a cooperative effort financed by the Jacobite supporters and Stuarts in exile in Europe. It was perhaps, both. Albert Pike (1893, p.90) points to the Jesuitic cunning and “ex-Jesuit” status of its leaders laboring for the restoration of their own Order through Rosicrucian like influences upon the high degrees of Freemasonry as later inspiring a humanistic and anti-Jesuit reaction in the form of the Bavarian Illuminati. Some writers assent to the Clermont Rite being the first Masonic system to propagate a Templar mythos and origin, but this opinion would seem to overlook the Kadosh. It was for this reason that Arthur Edward Waite could not accept the idea that the Jesuits would be behind the Clermont Chapter, as a Roman Catholic Order would not be trying to resuscitate the Knights Templar after the Roman church has suppressed them so violently. Of course, this brand of reasoning assumes that the Knights of Malta and the Jesuits are to be continually found on the same page with regards to their respective agendas.

The Mythos of the Clermont Rite and later that of the Strict Observance details a lineal descent from Pierre

The Clermont Rite by David Sheihan Hunter Lindez


d’Aumont, Templar General for Auvergne at the time of the Grand Master Jacques de Molay’s demise. As a successor of Grand Master de Molay, he escaped with seven companion Knights consisting of two Commanders and five Knights Templar to the isle of Mull off the West coast of Scotland. It was on this ancient island so significant to the early Celtic Christian tradition where they encountered a man named George Harris, the Grand Commander of Hampton court. On 1313, Saint Johns Day, the nine knights elected d’Aumont as their Grand Master. They adopted the cover and identity of the Operative Masons in care of the Abbey on Mull. This is said to be the origin of the Scotch Masters ritual and theme. In 1361, the Order moved its See to Aberdeen, and it is implied that from there, Freemasonry spread. This legend was transferred from the Clermont Rite to the Rite of Strict Observance on up to the Rectified Scottish Rite and the Chevaliers Bienfaisants de la Cite Sainte or Knights Beneficent of the Holy City in whom it’s custodial care remains to this day.

Stuart Jacobite Tradecraft and Esoteric Agenda

While referencing the “Stuart Papers” in the archives of the Swedish Rite’s Grand Lodge Library in Sweden, Dr. Marsha Keith Schuchard stated in her Fall 2010 lecture at the Livingston Chancellor Library & Museum symposium in Manhattan regarding the Reverend Emmanuel Swedenborg’s conflicting loyalties, esoteric dogma and profession as a double agent2, that only recently are academic reports and documents being found regarding the Stuart/Jacobite esoteric contributions to Masonry, Society, Science, political plots and intelligence gathering, and it has in turn been responsible for the reviving of an interest in an incredibly rich sea of intrigue. This phenomenon of the Jacobite and Stuart rebellion is intermingled with occult societies, monarchies and civil governments. It has made a mysterious contribution to governmental policy, European history and influenced the fate of many persons (some famous and many generally unknown). Professor Marsha Keith Schuchard emphasized that there has long been a conscious effort at work to keep this subject matter out of textbooks and serious academic study by the Hanoverian establishment in England. Yarker (1909) wrote, “It cannot be denied

2 November 2010

that between 1725-47 the Irish, English and Scottish Jacobites were making political capital out of Masonry”. Yarker1 went on to outline their contributions into the nine-degree system of the Vielle Bru (1743) and the Rite of Clermont, reportedly founded in 1754. In fact, Yarker insists that the Rite of Clermont existed before 1754 and that it was reorganized by the Chevalier de Bonneville at that time in order to extend it to 12 degrees, with the Sublime Illustrious Knight as the highest degree.

The Germanic lodges of the Golden and Rosy Cross (Gold-und Rosenkreuzer) were to some degree influenced (mostly with regards to their structure as a layered, cohesive system governed by secret chiefs) by the Strict Observance, a Rite reportedly named for its strict oath of obedience to the Unknown Superiors of the Rite. Another example of the Strict Observance’s influence upon the Ordens der Gold-und Rosenkreuzer lodges was highlighted by the French author Le Forestier in La franc-maconnerie templiere et occultiste (volume 3, pp. 549-51). Apparently, when von Hund died in 1776, the legend of Ormus3 suddenly appeared in the mythology of the Gold and Rose Cross. This legend includes an image of a lion whose paw is guarding the secrets. This is preserved to this day in the tracing boards for the Scottish Rectified Rite.

Figure 2 (next page)- Geheime Figuren der Rosenkreuzer, aus dem 16ten und 17ten Jahrhundert: aus einem alten Mscpt. Zum erstenmal ans Licht gestellt: erstes -[drittes] Heft (1785-[1788]) Georg von Welling’s Opus Mago-Cabbalisticum et Theosophicum was the source for the Asiatic Brethren’s idea of the Aesch-Majim or fire water, which composed the

3 Ormus was the Serapic Egyptian priest who was converted to Christianity in Alexandria by St Mark the Black in the year 46 AD.. He was credited with reconciling the Christian Mysteries with that of the Egyptian. In 1188, the “elm was cut” at Gisors and one of the branches was known as the Ormus and was symbolized by a red cross and white rose, being installed at Sain-Jean-le Blanc in the priory of Mont Sion under the protection of Priory of Saint-Samson, being closely associated with the Cathedral of the Sulpice and the Black Madonna as well as the Ark of the Covenant mythos in France. Additionally, the Brothers or Freres de Ormus or Rose Croix d’Orient were supposedly founded by an Egyptian priest in Alexandria who was converted to Christianity by St. Mark the Black in 46 C.E.. It was this brotherhood, which some historians and occultist alike, have credited with the esoteric mysteries transmitted to Dodefroy de Bouillon and the Knights Templar. The lodge of Memphis of the Misraim Rite (an Italian system from the 1780’s) was established in Montauban in 1815 by French Freemasons. This became the main tradition of the Rite of Memphis and still accounts for much of the subject matter of the Arcana Arcanorum of the Ancient and Primitive Rite of Memphis-Misraim.



substance of creation and was represented by the Signatstern or six pointed star. (Mcintosh, pp 167-168)

While the Baron von Hund was reportedly custodian to a Templar lineage by way of an inner order of Teutonic Knights via a Pietro di Bologna (recorded by some as a clerical class member of the Knights Templar) in Finland, the Clermont Rite possessed its own form of Templar lineage said to be derived from Lyon4, having been transmitted in the year of 1738 in what was a hotbed for occult Christian orders. Waite (pp. 142-144) insists that the source of the Lyon origin is a legend propagated by the French Masonic historians Claude Antoine Thory and F. T. Bègue Clavel and birthed in fraudulent speculation. Dr. Chetwode Crawley (1913) was very critical of the legend upon which the Rite of Strict Observance was

4 Kadosh?

founded. He attempted to dissect it in its entirety as a purely factual history to be debunked. But, in all the technical, authentic academic analysis, one angle that went overlooked was the idea that the Order’s explanation of its origin was full of dual and esoteric meaning. The Grand Prior of Auvergne, D’Aumont for example, was but an anagram for NOTUMA.

The legend that the Clermont Rite and subsequently the Rite of Strict Observance were based upon was built around a Knight Templar named d’Aumont who had escaped with a handful of other Knights Templar to the isles of Scotland under the cover and identity of Operative Masons whose guilds they joined. The actual Grand Master’s identity was generally obscured from the membership, and while reference to “Unknown Superiors” might have provided an intriguing attraction initially, some maintain that it would ultimately lead to the downfall of the Order of the Strict Observance along with Von Hund. While various aristocrats from Spain to Germany have been whispered about as holding the office, the general consensus amongst Von Hund and his peers was that HRH Charles Edward Stuart, “Bonnie Prince Charlie” was in fact the Grand Master of the Order. At the Convent of Altenberg in 1764, Von Hund referred to an unknown superior as ‘Knight of the Red Feather’ and insisted he had been received into the Order of the Temple by him in the presence of Lord Kilmarnock, Lord Clifford and HRH Charles Edward Stuart. Yarker (1909) thought likely that this Knight of the Red Feather was in all actuality, Alexander Seton better known as Alexander Montgomerie, 10th Earl of Eglinton, the Grand Master Mason of the Grand Lodge of Scotland from 1750 to 1751.

While such Jacobite claims have been mocked by British historians over the centuries, recent evidence unearthed in the “Stuart Papers” in the archives of the Swedish Grand Lodge have shown this and the provenance of Martinez de Pasqually’s charter (dated May 20th, 1738 to be much more unapproachable than scholars would have one to think. From the early days of Count Eckleff founding the Grand Lodge of the Swedish Rite of Freemasonry in Sweden there were rumors circulating that concerned the existence of a secret, unknown Grand Master and custodian of all Masonry. Convinced that this must be Charles Stuart, the Swedish King Carl (Charles) XIII traveled to Italy to in order to purchase the title from him in case Stuart might die without any male offspring. This



document of purchase reportedly still exists in copy form in the Swedish National Archive.

Von Hund has been over the centuries, particularly maligned and ill-depicted despite his display of total dedication to the Rite of Masonry most dear to him. While Findel (1866) is quite critical in his History of Von Hund’s character and motives, the recorded acclaim of his peers (who were themselves of the highest learning and station in life) points to Von hund’s great intellect, charisma and most of all to his sincere belief in what he was doing in propagating a Rite that had caused his own conversion to Catholicism in order to receive admission into.

The Rite of Strict Observance has been criticized for being obsessed with high degrees. Its own inner teaching taught that HIRAM was a blind. This was later to be expanded upon within the grades of Saint Andrew for the Scottish Rectified Rite.

The structure and matricula of the Order were proscribed in the “Red Book”, which referred to Europe’s division into nine provinces5 and the Province of Germany as being necessarily divided up into a Provincial Grand Chapter of four Sub-Priories of twenty prefectures, each validated by a lodge of Saint Andrew. Von Hund was not the first man to serve as Provincial Grand Master of the Strict Observance in the VIIth Province of Germany. His predecessor was a man by the name of C.G. Marschall von Bieberstein, not to be confused with his peer and relative H. W. Marschall, the Provincial Grand Master of Upper Saxony in 1737. Von Hund explained repeatedly that he had been directed by the likes of Lord Kilmarnock to report to Von Bieberstein, the Prov. Grand Master of the VIIth Province in Germany and to present to him his brevet and letters patent. (Findel, 1868) C.G. Marschall von Bieberstein is credited with founding two lodges, one in Dresden in 1738 and the other in Naumberg in 1749. Both of these lodges were conferring chivalric titles upon their members as early as the 1740’s. (Gould, 1887)

Kadosh the Black Eagle and the Year 1943

The College of Clermont is a Jesuit College in Paris,

5 I. Arragon, II. Auvergene (Albernia was constituted by one Von Weiler and centered in Lyon, France because Paris had no Chapter of the Strict Observance), III. Occitanita (centered in Bordeaux), IV. Leon, V Burgandy (included Switzerland, Lorraine, Luxemburg, etc), VI Holland, VII Germany, VIII South Germany, etc..

France where James II was in exile from England before moving on to St. Germain. It was here in Clermont, a noted asylum for Stuart Scottish Catholics in exile, that so much of the Stuart Freemasonry and the vengeance themed degrees were to be propagated. The then thirty-year old Chevalier de Bonneville6 is credited with starting a chapter of Clermont Masonry on the 24th of February in 1754, that worked a complete system of advanced degrees based upon the Kadosh degree (made popular by the Masons of Metz) received from Lyon in 1743, the same year of the Duke D’Antin’s death. The Duke had succeeded Lord Harnouester as Provincial Grand Master of what would come to be known in 1743 as the United Grand Lodge of England’s Provincial Grand Lodge of France or ‘Grande Loge Anglaise de France.

The Count of Clermont, Louis of Bourbon, was actually elected by some sixteen Parisian lodges to be the Grand Master of the Grand Lodge in France. Mackey reports that “it was hoped that he might correct the abuses that had crept into French Freemasonry.” This wording is similar to the wording used to describe the purpose of the Royal Order of Scotland. But, the Count did not live up to these high expectations as he fell into disinterest, though he did stay on as Grand Master until he died in 1771 when his nephew the Duke of Chartres took his place in the high office of Grand Master.

Yarker wrote that a Baron von Wiler was initiated into Freemasonry in the year 1743 within the comfort of his own home in Rome by a certain Lord Raleigh. Specifically, the degrees he received were said to be those of the Clermont Rite. The reception took place in the Church of the Benedictines in the presence of two Benedictine Monks. We know that the Baron Carl Gotthhelf Von Hund was himself initiated into Freemasonry in the Lodge of the Three Thistles at Frankfort-on-the-Main upon the 20th of March in the year 1742. Chetwod Crawley questioned whether

Von Hund had ever received more than the first degree since there was but one account in his diary referring to being made a

Mason. But, it may be reasoned that newly made Masons often tend to speak in general terms. They could

6 Later referred to as Count of Benouville, after the death of his father, granting him a higher status according to the old French system of nobility



be initiated on up to the point where they were even raised to the sublime degree of a third degree Master Mason or simply entered as an Apprentice, and they would still be correct to refer to themselves as having been made a Mason that day.

His initiation into the high degrees in 1743, referred to by Lobingier and others, is at times inferred to be his initiation into the Clermont Rite. It could have simply been his induction into the Knights Templar (Thory, 1815). Clavel (1843) informs us that this reportedly in the presence of HRH Charles Edward Stuart. The Earl of Kilmarnock7 was recorded as the initiator with his seal and signature gracing the patent granted that day to Von Hund. The well-respected Anglo-Irish Masonic historian Chetwode and others seem to have overlooked the significance of the year 1743 in the city of Lyon, France. This year served

as a milestone date marking the year that the Kadosh degree was erected on the continent. Did Von Hund actually receive the Kadosh degree, which Yarker has cited as the predecessor of the English Masonic Knights Templar degree?

It is said that Graf Von Schmettau a c t u a l l y

introduced the Clermont Rite into Hamburg as early as 1742 according to English Freemason & Author, John Yarker (pp. 473-476) in his classic “The Arcane Schools”. The Rev. Arnold Whittaker Oxford, in his “The Origin and progress of the Ancient and Accepted Rite for England and Wales, etc.” summarily dismisses the Chapter of Clermont at Paris as a myth. Some might say this overlooks the Chapter of Knights of Jerusalem set up by de Lerney (a French Prisoner of War in Berlin) working a system of Seven

7 Lord Kilmarnock of Scotland’s Boyd clan, was imprisoned for his Jacobite activities and beheaded on Tower Hill, London, in 1746.

degrees8 they claimed to have come from France via the authority of the Duke of Clermont. Both Cummings (1932) and Kistner (1904) assert that French officers, held as prisoners of war at the time, introduced the Chapter of Clermont of 1754, into Berlin in 1758.

While Thory (1815) cites the thirty-year-old lieutenant in the French Army, Chevalier de Bonneville as the founder of the Clermont Chapter in 1754, Rebold (1857, August) insists that the Chevalier de Bonneville was only a propagator of the Rite of Clermont and not the founder. Thory (1815) in turn asserts that the Masonic Chapter of the Clermont Rite was organized in 1754 in Paris. Leland records in 1773 that the Count of Benouville did in the year of 1760, officially visit and inspect a lodge in Nouvelle, France. In this same year, the Council of Emperors of the East and West, which had been practicing an expanded 25 degrees based upon the Clermont Rite9, Alain Bernheim, made the thoughtful assertion that there actually never was a Chapter of Clermont in Paris. There was however, according to Bernheim, definitely a Chapter of Clermont in Berlin. The historical context is overshadowed by the Seven Years War, which ran from 1756-1763. It was during this Seven Years War that Irish Military lodges were probably exposed to either the Strict Observance or the Clermont work, resulting in the Templar order conferred in Irish Masonic lodges. In 1760, the Elu grades10 propagated by the Masons of Metz, were introduced into Germany via The Premier Chapter of Clermont in Germany chartered in Berlin on July 19, 1760 (Baynard, 1933). Bernheim points to this as having been carried out by a French prisoner of war with ritual modifications by Rev. Samuel Philipp Rosa (Heredom Vol. 9, p. 252).

A Jesuit Conspiracy and Product

J. G. Findel (1866) wrote about the date of July 4th, 1755 as being the day that the Grand Lodge Anglaise became the “Grand Lodge of France”. Findel (1866) insisted that the ecossais or the Templar degrees in Masonry, only go

8 Possibly in imitation of the seven steps of alchemy as well as the GAOTU who built the World in six days and rested on the seventh; as well as Solomon’s seven years in erection of the Temple. 9 The last two, the 24th and 25th degree were the Kadosh, Knight of the Black and White Eagle from which the English Templar degree was formed, 10 Thory (1815) insists that the Elu grades were derived from the Kadosh


Figure 3- François-Hubert Drouais, Louis de Bourbon-Condé, Comte de Clermont 1781


back to the period ranging from 1735-1740. In referencing the Swedish Rite’s reference to a Templar origin owing to a certain Count Beaujeu, (a supposed nephew of de Molay) and the procurement of de Molay’s ashes into a holy sepulcher, Findel charges this as a spurious attempt at transplanting Templary into Freemasonry. He further asserts that Freemasonry of such a strong Catholic bent has never found a firm footing in Germany, though he does not deny its popularity in France and assumedly Spain and Italy as well. Findel’s comments bring to mind the potential of analysis that exists in Europe were depending upon the region and the particular time period, the Royal patronage may been extended by nobility just as often as inquisition and banishment, depending upon the circumstances.

Gould, who thought the Rite of Clermont to be devoid of Jesuit influence and merely a complimentary naming convention to pay honor to the Duke of Clermont, cites Thory’s own involvement has being the root cause of his supposed distortion of facts (p.21) wherever he sought fit to justify his interests and ideals. In fact, Gould goes so far as to credit Thory with manufacturing the very idea of a Rite of Ramsey has having ever existed (Gould, p.26). Bienvenu (1858) points out that both Rebold (1857, August) and Ragon assert with regards to Dr. Ramsey’s “Primitive Scottish Rite” consisting of the craft degrees, Ecossais (Scottish Master), Novice and Knight of the Temple as far back as 1728 at least, though the Scottish Jacobite, Dr. Ramsey seemed to assert that the basis of this Masonic system had been in existence for centuries in France.

Baron von Hund’s own initiation into the Rite of Clermont, served as a point of inspiration for not only the Ancient & Accepted Scottish Rite but the French and German Clermont Rite lodges eventually transitioned into the obedience of the Rite of Strict Observance, whose very premise proclaimed that Freemasonry was built upon the lineage of the Knight Templars. John Yarker, writing for the esteemed Quatuor Coronati Lodge No. 2076 (1904) points the discerning reader in the direction of one F. Kistner, known for being the Librarian and Archivist for the Grand Lodge at Brunswick. Kistner was quite adamant about the central role played by the Jesuits in the composition of the Clermont Rite, as was the case with other forms of Stuart Masonry. The main object of the vengeance theme that so dominated the Templar, Kadosh and Elu grades, was both the restoration of and reparations

for, the Stuarts. Baron von Hund compiled what he found to be of importance in the Clermont system and extracted it into a hybrid system wherein he hid the transmission supposedly preserved by the inner order of the Teutonic Knights, having come from the original Knights Templar. The Clermont system itself seemed to be absorbed and abandoned almost as soon as it was created. It expired seemingly in 1758, when its seven degrees appeared to have been expanded into the twenty-five of the Emperors of the East and West and the Rite of Perfection and then into the Primitive Scottish Rite of 33 degrees known in Geneva in the late 1700’s (Lobingier, 1931).

Thory (1815) wrote that the Primitive Scottish Rite of 33 degrees was actually established by a man named Marchot at Namur in 1770. This system was a precursor to the Ancient and Accepted Scottish Rite, and records of its existence are to be found in Geneva before 1797. Thory cites a “Chemin Dupontes” reference to a membership patent dated 1797 and granted to Villard Espinasse, a dignitary of the Grand Orient of France. He goes on to explain that the 33° title of Grand Inspector General was acquired by the Grand Lodge of France from the unification of the Council of Emperors with the Knights of the East in 1786. This 33rd degree Geneva patent (1797) is also mentioned by Charles Sumner Lobingier, and the wording refers to a “Most Holy Place...Metropolitan Grand Lodge of SCOTLAND”.

Adding to the claims of Jesuit involvement or manufacturing of Masonic degrees, specifically those of the Christian Stuart Templar high degrees, is the commentary by Clavel (1843, p.166) in his Histoire Pittoresque dela France Maconnerie that the Jesuits were responsible for drafting the Rose Croix degree, which was based upon the Catholic ‘Miseri’. J. F. Clavel was highly persecuted for this work, suffering first by suspension from the Grand Orient for his publishing of Histoire Pittoresque de la Franche Maconnerie in 1843 and then being fined and ultimately expelled for his work entitled Le Grand Orient in 1844. Many reasoned that the Jesuits in senior membership, had rallied against his expose of their direct involvement in the development of Freemasonry. F. Kistner (1904), the Archivist and Librarian of the Lodge “Karl Zur Gekronten Saule” in Brunswick, points out that during the time of the formation of the Clermont Rite and other related systems of Christian mystical Masonry, the Jesuits were themselves being persecuted by the Catholic courts. He goes beyond pointing out historical curiosities



of membership like that of the famous Jesuit Pere Lachaise heading a Clermont Chapter. He stops nothing short of accusing them of conspiring to use Masonry as a vehicle for the preservation of their agenda and even their practices, replacing hierososlymitanic themes with clerical degrees of vengeance, like that of Illustrious Master whose apron depicts a dagger stuck into a skull or alternately a right hand in striking position with a dagger and a bloodied head in the other hand. Both this apron’s imagery and content are found in the French Rite of present day.

Everything from H.E. Chevalier Ramsey’s oration to the formation of a so-called Clerical branch of Templars of the Masonic Strict Observance (we shall return to this later) has been attributed to a Jesuit plot to control Freemasonry. But what would be the purpose? Well, there is an understandable desire to restore a Roman Catholic King, even if Stuart Catholicism bordered on Celtic heresy at times. So, the Jacobite agendas aside, what else could be a motivating factor? Some authors accuse the Jesuits of going to great extremes only to show Freemasonry in an ill light. But, the early origins of craft guilds and the mysteries of operative lodges all bring us back to the Roman church and her Saints. Why would the Jesuit Order propagate systems of Masonry inclusive of rituals styled as “revenge degrees” aimed which included oaths that lashed out at the parties responsible for the persecution of the Knights Templar, loosely regarded as anything Popish, but it would be more accurate to say that the hostility was aimed at the Knights of Malta.

For the sake of context, the reader should be aware of the general distrust and outward animosity expressed toward the Jesuit Order founded during the Reformation in 1534. The resentment of the Society of Jesus began to rear its head by the middle of the 18th century. In 1758 the Marquis of Pombal expelled the Jesuits from Portugal, and shipped them to Civitavecchia. This act was recorded as a “gift for the Pope.” In 1760, a pamphlet circulated titled the Brief Relation. It described the Jesuits as having established their own sovereign kingdom in South America where they reportedly were tyrannizing the Native Americans. Their plight began to resemble that of the Poor Knights of Christ and the Temple of Jerusalem, as the Jesuits were operating highly successful slave plantations in the Americas and their wealth and assets were enviable in the eyes of the Portuguese aristocracy and others. By 1761, the French Parliament had launched

a campaign of propaganda by publishing excerpts of Jesuit writings, at times out of context, in order to vilify them in the eyes of the citizens of France.

A congregation of bishops convinced Louis XV, the King of France, to issue a royal order allowing the Jesuit Order to remain in the kingdom, providing that a French Jesuit vicar-general might be created whose power and position was independent of the general in Rome. By 1762, harsh conditions were imposed upon Jesuits by the French Parliament. Pope Clement XIII annulled the act of conditions, but he faced a serious backlash from the French King’s court over this defiant act.

The death of Pope Clement XIII came suddenly (poisoning at the hands of Superior General Lorenzo Ricci has never been ruled out) on February 2nd, 1769, preventing him from issuing the Bull to disband the Jesuits at the consistory called for this purpose and scheduled to take place the following day. The Jesuit trained Cardinal Giovanni Ganganelli was ultimately elected as Pope Clement XIV. Still the Bourbon court applied continuous pressure, and from 1754 to 1768, the Jesuits were expelled from Portugal, France, South America and Spain. Their worldly goods and property were seized.11 Frederick of Prussia & Catherine II of Russia both recognized the value of the Jesuits as educators and provided safe haven for the Jesuits in their respective non-Catholic countries. (Martin, 1987)

In 1769 the successor to Clement XIII was elected. The Franciscan, Giovanni Cardinal Ganganelli, assumed the Papal seat and took the name of Clement XIV. For a time, Clement XIV would put on a show by refusing to meet with Ricci and ordering the Jesuits not to receive new members. These actions were carried out in order for him to appear to be trying to persecute the Jesuits. It was not enough to keep their enemies at bay. Interested in keeping the peace of the church at large, the Pope ultimately ended up dissolving the Order via his “Dominus ac Redemptor” on July 21st, 1773. Pope Clement XIV ended up passing away on September 22nd, 1774. Officially is death is listed as the result of undetermined causes. There is speculation that Ricci actually put out an order for him to be assassinated. In 1814 the Society was restored via the

11 In France, Blaise Pascal’s Provincial Letters highlighted Jesuit abuses and their justification via casuistry, a sort of righteous excuse for deception.


http://en.wikipedia.org/wiki/Portugal

http://en.wikipedia.org/wiki/France

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Papal letter “Solicitudine Omnium Ecclesiarum”.

Early Origins and Substance of the Clermont Rite

In Germany in 1742, members of the Mother Lodge of the Three Globes in Germany, founded a lodge of Scottish Masters to work the fourth degree of Scotch Master, which was voted on in a craft lodge, serving as a Past Master degree of sorts. During this time, the Baron von Printzen was the sitting Master of the Three Globes in Berlin and Grand Master of all the lodges stemming from or coming under the “Three Globes”. Now, Mackey tells us that the French Marquis Gabriel Tilly de Lernais12 (alternately spelled as Lernet or Lerney) came to Berlin as a prisoner of war in 1757, only to turn around a year later and found (others might say “invent) a Chapter of the Clermont Rite. A year later from this, another Chapter was spawned and named “Sun” at Rostock, leading up to the declaration of the Premier Grand Chapter of Clermont in Germany on July 19, 1760. The Rite was then propagated throughout the North of Germany. In 1762, the Clermont Rite was introduced in its entirety (including the higher degrees of Scotch Master Elect or Ecossais, the Knight of the Eagle, Pelican Rose Croix de St. Andrew de’Heredom Triple Croix, Illustrious Templar and the Sublime Knight or Grand Commander de l’Orient) to the Mother Lodge of the Three Globes in Germany, as well as two of her daughter lodges (Lobinger, 1931).

Between 1760 and 1763, some fifteen chapters were established in Germany. Both Gould (p.95) and Kloss (Geschischte der Freimarerei in Frankreh (Danmstadt, 1852 (p85-56) point to the Marquis Tilly de Lernais as founding the Chapter of the Clermont Rite in Berlin in 1758 upon the Three Globes lodge headed by Baron von Printzen, becoming the Premier Grand Chapter of Clermont in Germany in 1750, later leading to the establishment of a chapter in Prague in 1762. Its hybrid structure allowed its adherents to continue to work degrees already locally practiced, while expanding the Masonic catalogue of the Masonic aristocrats to include beyond the Apprentice, Companion and Master, the fourth grade of Elu or Scots Saint Andrew degree, which served as a

12 Duke de Broglie’s regiment

portal to the fifth degree of Knight of the East and West. During this time, in 1758, the Council of the Emperors of the East and West appeared in Paris under the banner of the Black and White double-headed eagle. This group was connected to the Constitutions of 1762, which is so often discussed in histories of the Scottish Rite.

In the Clermont degree of the Knight of the East and West, the bridge motif known to the Knight of the Red Cross of Babylon of modern American Webb inspired Templary (as well as the Knight Masons of Ireland as well as the Elu d’Zorobabel of the Knight Masons Elus Cohen of the Universe), plays as the central focus of the ceremony. One report of the Clermont degrees lists them as consisting of Architect, Provost and Judge, Companion of the Royal Arch, Grand Elu, Sublime Master and Perfect Scottish Master. Thory lists the Knight of the Eagle, Master Elect, Illustrious Knight Templar and Sublime Illustrious Knight Templar as alternate names for the high degrees of a College or Council. Waite points out in his Secret Tradition in Freemasonry that the final grade of the Clermont Rite was that of Knight of God. In this degree, the “Perpetuation Story” is delivered with the insistence that the Clermont Rite was Templar in origin.

Waite, having discovered a copy of the ritual itself, explains in his Secret Tradition, the emphasis upon the Biblical New Jerusalem, twelve gates, a Tabernacle of God with Man and the Holy City, the Restored Sion, a Christian Masonic Consecration at the gates of the Holy City where the Holy Grand Secret is kept. The wealth of the Knights Templar is accounted for by the Great Work of Alchemy as communicated to Solomon by Hiram Abiff. It is even asserted that Jacques de Molay and others died to protect the secrets of the art of transmutation, while three custodians of the secrets made their escape and found refuge in Mount Heredom. A.E. Waite tells us that they were “succored by the Knights of Saint Andrew of the Thistle, with whom they formed a secret alliance and upon whom they conferred their knowledge.” Claiming responsibility for the formation of the Masonic Order in 1340, it is told to the initiate that the Alchemical Secrets have been reserved for those Master Masons who persevere beyond the Veils of Allegory as Princes of the Rosy Cross. So even at this highest grade of the Rite, the Grand Secret is not given. A veiled allusion is made to the secrets being placed within reach as a reward of merit for those who strived to “earn the right to be initiated into the Grand Mystery of the Practice.”



Yarker (1904) quoted a Professor Robison in 1797 as having said that he had received the first degree of Clermont, the Macon Parfaite, “early in life”. Yarker correlated ritual texts with Robison’s description of a seven degree system “brought from the very heart of Albion” and as composing the early and original form of the Clermont Rite. In the Seventh degree, a hexagonal star of mother-of-pearl is worn n a black ribbon around the neck. The Chevalier Kadosh wore a jewel13 of the Virgin Mary with the infant Christ and the letters I.H.S. (In Hoc Sogno), while in the second there is a jewel with a monk holding his right hand a dagger and in his left a poisoned cup with the inscription “Je dois tout a ma religion”. This was the Jacobite assassination of William the Third of Orange.

The Problem of the Impostor

Pastor Philip Samuel Rosa had in the year 1762 set up the Sion Chapter of Clermont in Jena. In 1763, a figure whose surname was recorded as being represented as Johnson (in all actuality was born ‘Leucht’) known through various investigations into alchemical frauds as de Martin, Robert de Leichten, Becher, Despocher, de Cousch, Somery, Scheel and Koenig, arrived in Jena where he would stay until the following year. He claimed to be an Englishman, but it was observed that he could not speak proper English14. Leucht had apparently stolen some Masonic & Templar papers from a man named Johnson, for whom he served as a chauffeur.

Leucht presented himself to the Sion Chapter of Clermont in Jena that was apparently in a state of transition, as it was recorded that they were practicing the Templar degrees in the Strict Observance system. He claimed to have a commission from the Sovereign Chapter in Scotland to reform the German Lodges and impart the true esoterica of Freemasonry. He made the usual allusions to having the method to produce the philosopher’s stone. He demanded and received significant amounts of money from the members, who were themselves mostly a noble lot and quite well to do. He usurped command of the Clermont

13 still preserved to this day in the archives of the Lodge “Karl Zur Gekronten Saule” in Brunswick14 Leucht was reportedly of Jewish Ashkenazi extract

Rite from Rosa, the Legate for Germany.15 Under the pretension of coming under the authority of the Superiors in Scotland, the brethren of Jena followed him willingly. He even burned their original charter in open lodge to the tune of blaring trumpets and horns. Leucht then issued them a new charter coming under his authority and signed by his own hand. If that were not enough, these gentlemen of noble standing were summoned by Leucht at all hours of the night and morning and even put to guard outside his residence. This should give us some insight into this man’s incredible audacity and the great stock he placed in his own cunning. Rosa was actually summoned before him and removed from the equation by being declared a fraud and a cheat.

All the while, Leucht was exchanging letters of high inquiry with a vulnerable Von Hund who was himself looking for word from the Stuart Unknown Superiors of the Order so that he could answer with confidence the constant onslaught of challenges to his authority and the Order’s provenance. Unbeknownst to Von Hund, his letters to the Johnson imposter, were being used for their written acceptance of Johnson’s special position and extracted to manipulate the membership via circulation of bulletins which were sent out to create the perception that Johnson’s authority was validated and unapproachable.

It is not known for certain but can only be assumed that Leucht had been privy perhaps to the real Johnson’s own dissatisfaction if not his own observation of the state of high grade Stuart Masonry in Germany at that period, and from this intelligence he must have identified his opportunity to prey upon what was sure to be a vulnerable lot of affluent, powerful Masons whose group state of mind lent itself to a sort of expectancy of a word from on High or communication from the Secret Chiefs and Unknown Superiors.

Von Hund began to catch on to the game being played by Johnson, and he waited until the ideal moment to confront him about his manipulations and claims in front of all the Knights at a May 14th, 1764 meeting of the Strict Observance. Johnson fled, but was arrested in Alsleben on February 24th, 1765, and he died in prison. The matter was hushed up so as not to bring dishonor to the highly respectable reputations of the men who had been duped

15 The Comte de Clermont was the Grand Master for France, Spain, Portugal and Italy and was based out of Paris at this time.



by this Johnson, and Von Hund’s province experienced a huge spike in membership growth immediately following this incident.

Albert Pike (1893, p.88) points to this pivotal moment as the catalyst and transition that produces the Strict Observance. Von Hund decided that he wanted a form of Nobility Freemasonry where the Knight Grades were strictly controlled and candidates qualified by the Aristocracy. In the Templar Rite of Strict Observance, members of other obediences were to be regarded as inferior and not allowed to inter-visit, as the other Rites were not in possession of the cache of secret teachings that Von Hund attributed to the Rite of Strict Observance. It went on to dominate Germany (as many as twelve Germanic Princes joined its high ranks), absorbing the Clermont lodges and spread into Holland, Eastern Europe, Russia, Switzerland and southern Europe.

J.C. Schubart was converted to the Rite of the Strict Observance at the Altenberg Convent where Johnson had been called out and challenged by Von Hund for all the members to see. Schubart had been responsible for the founding of the last three Clermont Chapters, and his charisma brought the likes of Zinnendorff into the Strict Observance, though Zinnendorff would soon resign (November 16th, 1766 in favor of establishing the Swedish Rite in Germany. Zinnendorff would face his own difficulties a little over a decade later when the Swedish Rite’s Grand Master would issue a declaration denying any charter or authority ever being issued to him to propagate the Swedish Rite in Germany. A year after he left the Strict Observance, three learned members of the Strict Observance (most notably Johann August von Starck) would pose yet another threat to Von Hund’s authority, capitalizing on the already sensitive issue surrounding the anti-climactic substance of Von Hund’s Ne Plus Ultra instruction in the esoterica and alchemy of Freemasonry.

The Clerical Strict Observance

Denslow (1950) catalogued an entry for the Clerks of Relaxed Observance, which he labeled a schismatic group of Rite of Strict Observance. The term “Lax Observance” was used by Strict Observance to describe all other forms of Freemasonry. The degrees that Denslow describes are most probably those of the Clerical Rite that resulted

from Von Vegesack, Von Bohnen and Starck (members of the RoS lodge of the Three Lions) development of what they called a “Clerical Chapter”. Their seventh degree of Sublime Illustrious Chevalier was actually broken up into two sections, where the first covered the ground of the Knight of the Black and White Eagle (with alchemical overtones), and the second section was that of the second point. Similar to the perfection of a Scottish Master, the second section was decidedly more esoteric and wholly liturgical. In this Grand Sacrificer, the initiated were essentially ordained and empowered to distribute the sacraments of the Holy Communion. It is this work that is said to compose the Knight Templar Priests of the White Masonry of the Order after Melchesidek. The first section is said to be the origin of the English Templar degrees as given in the Masonic priory of England and Wales. Rebold refers to it as a “Clerical Templar System, founded by Jesuits, which united in 1776 with the Secular Templars.” Denslow’s information was largely based upon Ragon’s writing on the same, which Waite described as both chaotic and fantasist. Waite backed up his criticism with considerably more information. Waite’s criticism included the explanation that this Order, while it did later breakaway, was simply a group of Rite of Strict Observance members who placed emphasis on the priestly class within the same.

Johann August von Starck wanted Von Hund to give him money from the Strict Observance treasury to travel to St. Petersburg to receive further instruction from a lodge of which he claimed to be a member. He insisted that this lodge had a transmission from a group in Florence that was of the Clerical class of Knights Templar. He offered to transmit the gnosis of what came to be called the Clerical Brethren, to Von Hund directly. Von Hund, displaying a noted insecurity at the time, accepted the offer and in turn knighted Starck into the high degree Templar level of the Strict Observance where the supposed Teutonic transmission and clerical secrets were hidden. But, Von Hund cited the lack of funds in the treasury at the time, after having already funded a similar trip for one of Starck’s Clerical Knights. In 1772 Von Hund was presented with an offer to merge the Clerical Observance with the Rite of Strict Observance. A General Convent was held at Kohlo in Basse Lusace, lasting from June 4th to June 24th, 1772. A man recorded as Von Raven attended on behalf of the Clerical Observance. He brought with him a document of the proposed union of the two orders,



and this was unanimously accepted. The Duke Ferdineand of Brunsick was elected Magus Superior Ordinis per Germaniuam Inferiorem and GM of the United Lodges of Scottish Rites.

Another convention was held, this time in Brunswick, lasting from May 23 to July 6, 1775. It was at these meetings that Von Hund was confronted by the members who demanded to know who the Unknown Superiors of the Order were, specifically who the Grand Master was. Von Hund is noted as being emotional (as recorded in the proceeds of the Congress of Brunswick in 1775) in expressing his regret that he could not divulge this, since he had sworn an oath never to reveal for certain the identity of the Knight of the Red Feather or the Grand Master of the Strict Observance.

Dr. Martha Keith Schuchard’s recent research findings in the Stuart Papers of the Grand Lodge of Sweden included her discovery of the Masonic patent of Bonnie Prince Charlie, which presents a contrasting view of the Stuart’s status as a member and leader of Freemasonry. It is in fact paradoxical when examined side by side with the enthusiastic interview with Prince Charlie as recorded in 1777 by the Frankfurt aristocrat and deputy of Prince Ferdinand’s Brunswick Directory of the Rite of Strict Observance. He was understandably surprised when Prince not only denied his role in the Clermont Rite and the Strict Observance but in Freemasonry altogether. His Masonic patent however, refers to him as Grand Master of all Freemasonry in wording that is not dissimilar to Pasqually’s hereditary charter presented to the Grand Lodge in France as evidence for his authority to charter lodges of the Knight Masons Elus Coen of the Universe.16 While Von Hund made allusions to the man the English historians refer to as the “Young Pretender”, he caved in to the pressure of the members gathered at Brunswick, conceding to the election of a new Grand Master if that was what the majority of the membership sought, as the Stuart organizers (distracted or disinterested) had not been in contact with him for some time. It was apparently this sort of moment of weakness that one Baron Von Gugumos had been waiting for. Seizing the opportunity, Von Gugumos exclaimed to all the brethren present at the Brunswick convention that the true Templar Order not only required a new set of regalia that only he could

16 And what of this Masonic Chapter of Arras said to have been constituted the 15th of April, 1747, by Prince Charles Edward Stuart?

supply but that the hermetic, alchemical secrets which they sought were actually under the command of the Patriarch of the Greek Church at Cyprus. Of course he claimed to be the only intermediary and representative for the Patriarch so far as it concerned all proselytic neophytes in search of the true transmission.17 Nothing much was to ever come of this, though some did willingly acquire the new regalia at great sums and present themselves as candidates for the inner church initiation. After Von Hund’s death on October 28th,1776, a Congress of the Strict Observance was held where the Clerical Brethren withdrew from the 7th Province of the Germanic Rite of Strict Observance.

The Scottish Master degrees

They have appeared as complimentary portal degrees (as in the Rectified Rite) where the second degree is part of one and yet is the more esoteric degree given to those shown preference for being “perfected”, and it has appeared in three degrees as in variations of the Swedish Rite. The Scotch Master degrees imply an esoteric insight and authority that reigns over a lodge of Master Masons. It has spread to so many provincial rites of Masonry that Gould thought that the variance in rituals made tracing their origin next to impossible. There was even the Irish Master and the Perfect Irish Master degrees, themselves variables of this Jacobite tradition of the sword and trowel. Scottish Master grades are all different and yet generally consistent in their purpose of being probationary degrees between the lesser and greater mysteries. Ritual similarities are noted, such as the lighting of 25 lights found in the True Scottish Master of Adonhiramite Masonry, the Rectified Scottish Rite and further validated in the Grand Maitre Ecossais or Scottish Elder Master Degree which Albert Pike attributed to the Rite of Dresden and the Fourth Degree of the Rite of Ramsey after he had found the degree written in English in an old manuscript in the archives of the Supreme Council of the Ancient & Accepted Scottish Rite in Charleston, South Carolina18.

17 Similar claims have been made since then regarding the Armenian church and its preservation of the primitive Christian mysteries.18 Harold V.B. Voorhis mistakenly inserted this degree into the ritual book for the Great Priory of America CBCS, insisting that this would have been the earliest form of the Saint Andrews degree used by the Rite of Strict Observance, somehow overlooking the importance of the rectification that took place from 1778 to 1809.



All versions of Scottish as well as Irish Masters rituals are found to have 16 lights placed in the far corners of the World. In reviewing the Prince Adepte Grand Rose-Croix ritual extracted from the archives of the CHAPITRE DE CLERMONT III° PROVINCE TEMPLIERE, we uncover the esoteric explanation for this numbering of lights which may accompany oral instructions in the Scottish Rectified Rite if one were exceedingly lucky but is for whatever reason not mentioned directly in any of its official ritual texts.

According to this Clermont Rite ritual’s catechism of demands and return answers, the schema of lights in a Chapter is a cabalistic formula from Solomon complete with Angelic and planetary influence, which strikes a perfect equation of balance. After referring to the Rosicrucian’s extraction of this Arab knowledge of Cabala and Alchemy from the East, the catechism explains:

47 Q. What is implied by this word Cabale? [Asaliah]

A. The practices secret high sciences or knowledge of the secrecies of nature and size of God.

48 Q. Comment made the balance of Solomon? [Mihaël]

A. In the forms of a square containing various features having report/ratio with the cabalistic science and of which here is the figure.

49 Q. Of which weight serve Solomon with this balance? [Vehuel]

A. Cabalistic weight containing 25 numbers.

50 Q. Which the subdivisions of this weight? [Daniel]

A. 1,2,3,4 and 5 who contains 25 times the unit, 12 times 2,8 times 36 and 45 times 5.

51 Q. Which direction cabalistic contain these numbers? [Hahasiah]

A. Le square of 5 which is 25; the square of 2 which is 4; its cube which is worth 8 and its square which is 16, plus

the square of 3 which is 9.

The formula explains that the square of 5 is 25.19 A.E. Waite refers to this formula as the 7th point of interest to be explained via Catechism and ‘Hermetic Parables’ in the Second Grade of the Black Eagle. Waite explains that the formula is for the transmutation of base metals into gold. In the rituals of the Souverain Chapitre des Chevaliers de L’Aigle Noir Rose-Croix, overseen by Dr. Pierre-Jacques Willermoz, who consulted with his brother Jean Baptiste Willermoz for the production of the mechanicals of this Alchemically themed Order, we see that the use of the Balance of Solomon has is attributed to ancient philosophers and the numbers represent weights. Waite translates the last point of the Catechism as saying that those “initiated into the Kabalistic Art must be like unto the Master Builder, who chose death rather than betray the secrets committed to his charge.” (Waite, p.349)

Apparently this lighting schema ended up being adopted for use my most any system of Scottish Masters & Perfect Scottish Masters going forward. The lights are numbered as keys denoting weights used in secret measures to transmute base metals into gold. The base metal in this point would be the brother being initiated. The spiritual alchemy takes place as a result of the light, which is lit in the East and flows the four corners of the lodge room, creating a sacred space wherein the candidate is received and influenced and ultimately transmuted.

The Black Eagle consisted of three degrees, and the Sovereign Grand Chapter was to assume a place in the secret council of the Knight Masons Elus Cohen, the Knights Beneficent of the Holy City and the Black Eagle. In the ritual for the Degree known as the Grand Maitre de l’Aigle Noire Rose Croix (Grand Master of the Black Eagle Rose Croix) we find the balance of Solomon is used, complete with illustrations and a sort of celestial alphabet of Solomonic magical characters.20

19 25 mm is the standard size for Solomonic talismans20 I owe a debt of gratitude to Piers A. Vaughan for taking Photostat copies of the original MS in the archives of the library in Lyon, France. Piers also points out that this Solomonic Balance seal is found in Mathers’ Greater Key of Solomon.



In Christopher McIntosh’s ‘The Rose Cross and the Age of Reason’ he details in his chapter entitled ‘The World of an Initiate’ on pages 68-69 how the German Gold-und Rosenkreuz Lodges actually dressed a candidate for the “Theoriticus” grade (according to Friedrich Ludwig Schroeder 1805) as a Scottish Master with apron, sash and jewel of St Andrew because it was known to be a stage between the porch grades and the higher grades. The candidate engages in catechism, grips, “the usual fourfold kiss” and purifies himself symbolically by washing his hands before knocking.

In his work on the Ancient & Accepted Scottish Rite, Charles Sumner Lobingier quotes the Count Golblet d’Alviella’s notes about the first mention of Scots Masons Lodges in London having been made as early as 1733. Robert Lambert de Lintot21 (who claimed to act under the authority and instruction of Prince Charles Edward Stuart) was, according to Yarker, conferring the Clermont grades in London possibly as early as 1744 and more certainly between 1754 and 1768. Union Lodge in Berlin was formed in 1742 for the purpose of conferring the Scots Master fourth degree. Scottish Masters became notorious for refusing to remove their hats in English lodges where only the Master wore a hat. The French Grand Lodge issued in 1743, and edict that stated, “that these Scots Masters, unless they are officers of Grand Lodge or of a private Lodge, shall not be more highly considered by the brethren than the other apprentices and Fellows, and shall wear no sign of distinction.” Gould (1887, p.92) recounted how the Scots Masters had claimed superiority in rank, the instruction of Masonic work and in esoteric understanding of Freemasonry over the Master Masons, Fellows and Apprentices. They could only be reprimanded or punished under Masonic law by other Scots Masters.

Lobingier (1931) reprinted the following catechism of a Scottish Master. It was extracted from a French book published in 1744 that had initially been circulated under the title of “The Perfect Mason” or “Le Parfait Maconne”.

Q. Are you a Scottish Master?

A. I have been brought from Babylonian captivity

21 Lintot’s ritual book records him as a Rose Croix Mason, empowered to organize lodges and to perfect Masons up to thesixth degree of Eccosaise Knight of the East.

Q. Who honored you with the Scottish Degree?

A. Prince Zorobabel of the race of David and Solomon.

Q. At what time?

A. Seventy years after the destruction of the Holy City.

Q. To what are Scottish Masons devoted?

A. To the rebuilding of God’s Temple.

Q. Why?

A. To accomplish what has been predicted.

Q. Why do Scottish Masons wear the sword and the shield?

A. In memory of Nehemiah’s order, at the rebuilding of the Temple that all workmen should have the sword always at the side and their shields near them during labor, for use in case of attack by their enemies.

Q. How was the new Temple build?

A. On the foundation of Solomon’s and after his model

W. What is the hour?

A. The sun is risen – or – The sun is set.

Waite points out an important document within the archives of the Grand Lodge of Scotland in Edinburgh. It is known as “Ordre des Templiers, Suivant le Regime Allemagne”. It is suggested to have been authored by none other than Pastor Philip Samuel Rosa, the man known to be responsible for propagating the Clermont Rite in Germany as well as Sweden. The reason for this suggestion is the noted variances, such as the nine knights who escape to Heredom are said to be of Germanic stock. Kistner (1904), writes that the changes were introduced by Pastor Philip Samuel Rosa, who was responsible for introducing the Clermont Rite into Brunswick and receiving seven men of high social status into the same. There are three grades referred to as Knight Novice or Esquire, Professed Knight and Grand Commander. The Professed Knight is the Knight of God degree, previously addressed. A Grand Commander is a sort of Grand Professed Knight who is admitted to the Grand Chapter of the Grand Council and told of the protection afforded the order by many Great Sovereigns throughout the World.



The Clermont Rite by David Sheihan Hunter Lindez Lord George Clifford was initiated early in the 1740’s

before meeting HRH Charles Edward Stuart, the patriarch and Grand Master of all Masonry so far as the Jacobites, Stuarts and Swedish and Rectified Rites were concerned. Over the years, the Clermont Rite was influenced by the Vielle Bru or Faithful Scots Rite being propagated throughout Toulouse, Montpelier, Marseilles and elsewhere. An Unknown Superior grade was introduced along with Christian Apocalyptic grades from the Friends of the Cross, the Militis Crucifera and the Christian Fraternity of Andres. The Order, according to Kistner (1904, p. 233) was divided over five time frames with the first being of Adamite character, the second being of Nimrod, the third being of Mosesism, the fourth being Solomonic and the fifth being of a Crusade time period. Solomon’s revenge was a theme of much of the degrees beyond that of Master. Folger listed the grades beyond Master Mason as Novice, Ecossoise and Knight of the Temple. Ecossoise was essentially a Past Master degree known also as Scotch Master Elect.

Thory (1815) describes the Novice as being divided up into three grades, Knight of the Sword, Knight of the East and possibly Knight of the West. These are the degrees that compose Knight Masonry in Ireland. Clermont Chapters that worked the Disciple degree, worked what would be known as the White Eagle or White Pelican Rosy Cross degree. It contained the mystic agape ceremony in addition to the ceremony of admittance. The Sublime Illustrious Knight was a Priest after the Order of Melchesidek, and was also referred to as a Grand Sacrificer. Yarker points out that the Grand Commanders of the Clermont Rite worked a degree known as Grand Cross, where they were the consecrators or Bishops of the Knight Templar Priests22. Further allusions are made by Yarker to the records of the court of James II in France in 1688 and the secret brotherhood that arose in the army while Lord Vaux’s regiment was “in the low countries”. Furthering the intrigue, the Society of Friends of the Cross merged with a Dutch operative lodge of Masons before 1727 and came under the patronage of Count Sporch, who brought the lodge into Austria.

The Masons of Metz put forth a great deal of effort to entice Jean Baptiste Willermoz in 1770’s with the Elu grades and Kadosh where high degree Masons learned

22 Kadosh Commanders of the Rosy Cross & Templars of the Holy St. John

to recognized each other by the seven ringed ladder. The members of the Knights Kadosh believed that their brotherhood of consecrated or holy knights, went back to Alexander, the Archbishop of Alexandria, and that Simon, Patriarch of Jerusalem, was their protectorate in the 7th century. They were known as Frater Sacrae Kadosh Imperialis Principatus Frater Templarius, according to Eugene Aroux, who points to the Museum of Vienna’s two models of painter Pierre de Pix and Dante, both having the letters F.S.K.I.P.F.T. on their reverse. Thomas Dunkerly, known in England for his enthusiasm in introducing a greater spirituality into Freemasonry via several high degrees beyond the Order of the Holy Royal Arch, was in 1791 an advocate of this seven-degree system. In the late 1780’s, the seven steps of Chivalry are first heard of in England’s Masonic circles. It was not until 1857 that these were organized by one D.W. Nash23 as (1) Masonic Knight Templar, (2) Knight of St. John, (3) Knight of Palestine, (4) Knight of Rhodes, (5) Knight of Malta, (6) Knight of Rose Croix and (7) Knight Kadosh. (Yarker, 1904)

Waite was known to point out the curious observance that so many of the Masonic Orders which styled themselves after prototypes of religions and military orders were for some reason quite different ritually, often owing very little to their precursors. Waite also points out that Ramsey’s oration affirmed a link through Kilwinning and Palestine with the Knights of the Order of Saint John, not Templary. He attributed this to the Orthodox scorn of Templary, attributing this to the perception amongst the learned and aristocratic in leaning that there was something more to these Knights Templar. It is implied that they learned of forbidden occult arts in Palestine and elsewhere.

The Beginning of the End

In 1778 at the Convent de Gaules, it was decided by the members of the three French Provinces that it was politically if not still entirely physically dangerous to openly claim a Templar heritage in the land of its former persecution. Direct references to Knights Templar in the degree titles were removed, and the emphasis was guided by Jean Baptiste Willermoz’s treatise and presentation of a spiritual knighthood, separating the Order from Military

23 A 33rd degree member of the Supreme Council of England & Wales


The Clermont Rite by David Sheihan Hunter Lindezconnotations and taking on the banner of the Scottish Rectified Rite.

The Chiefs of the Strict Observance in Brunswick were in discussions with the brother to the King of Sweden and the dignitaries and adepts of the Swedish Rite during the time leading up to the Council of Wilhelmsbad. Zinnendorf’s authority to propogate the Swedish Rite in Germany was disputed and dismissed by authorities in Sweden, and the majority of Strict Obervance lodges became Rectified, most choosing to adopt the Scottish Rectified Rite as the Elus Cohen lodges were already transitioning into being lodges of the Rectified Rite.

As a related note two centuries later, the highly revered and sub-rosa American Great Priory of the Scottish Rectified Rite was being chartered in the shadow of wartime (1934) as a depository of the Rectified Regime. It chose to identify itself and mark its member jewels with the Rite of Strict Observance, both as a means of identifying with the greater antiquity of the system that served as a precursor for the Rectified Scottish Rite and as a means of avoiding conflict with the powerful establishment of the Ancient and Accepted Scottish Rite, of which many of the CBCS were already Sovereign Grand Inspector Generals. Seeing how the Supreme Council in Washington DC had targeted the Ancient & Accepted Rite’s right to coexist in the United States with a series of informational campaigns, intimidation, legal action and Masonic politics, it was decided by Dr. William Moseley Brown that it was wise to not make them nervous with a new brand that literally translated into “Scottish Rite Corrected”. There was some protest from Amez-Droz, then Grand Chancellor of the Independent Great Priory in Helvetia, as the proper term was Scottish Rectified Rite. To revert to the name of an earlier system negated the importance of Martinez de Pasqually’s core teachings that composed the mysteries of the Rectified Rite.

In 1782 the Rite of Strict Observance was again reorganized, this time by Prince Ferdinand, the Duke of Brunswick, who was elected Grand Master General following his 1780 inquiry into the identity of the Knight of the Red Feather and the Unknown Superiors of the Order. The next year however, the Lodge of the Three Globes of Berlin, with all of its subordinate lodges and the Hamburg Lodges, withdrew from the Strict Observance. On July 3rd, 1792, Prince Ferdinand died, and it can be said that the Order in its non-rectified form died with him. In Denmark

in 1792, Prince Karl of Hesse was appointed Grand Master of Denmark by a royal decree. In 1808, in France, Prince Cambaceres, Arch Chancellor of the Napoleonic Empire and Grand Master of the Grand Orient, became Provincial Grand Master. The Rectified Scottish Rite worked out a compact with the Grand Orient, and by 1809, Willermoz had made his greatest and final change to the rituals of the still very aristocratic Scottish Rectified Rite in which the substance of the now defunct Clermont Rite had been absorbed through the Strict Observance, whose shell was used for the injection of Martinez de Pasqually’s Knight Masons Elus Coen of the Universe and the doctrine of Reintegration. Prince Karl of Hesse would die in 1836 and in 1855 the last remaining Danish lodges of the Strict Observance adopted the Swedish Rite. It was then that the Rite of the Strict Observance ceased to exist.

In anticipation of any question as to the suitability of my use of John Yarker (17 April 1833 - 20 March 1913) English Freemason and author, as a source: I present the notion that much of Yarker’s work is of value for both his personal interpretation of what he deemed to be important as much for his references to rare and often overlooked source material in manuscripts forgotten in little known archive collections. To further assure the reader that they are not being led into an academic pitfall, I have consulted with an expert, the world famous author, writer, researcher and Past Master of Quatuor Coronati Lodge 2076, Dr. R. A. Gilbert of Bristol, England. He had this to say when I sought out his guidance on my decision to make reference to Yarker, one of the few people to have made a substantial attempt at documenting the Clermont Rite:

“Yarker was a typical autodidact of his day: intelligent, perceptive but untrained in scholarly research. His failings are in his style, which isn’t that bad but can be stuffy, and his lack of discrimination in his approach to source materials. But he wasn’t a charlatan - he believed fully in the spiritual/philosophical merits of his various Orders - and he did strive for academic credibility. His papers for AQC are as good, or as bad, as those of most of his fellow members, so he doesn’t deserve to be pilloried as a fraud or neglected as a fool: he was neither. The Arcane Schools has many faults but he addressed these in his unpublished revisions of the text. All in all he can be used as a source, but more for contemporary ideas about Masonic history than for strict historical analysis” (retrieved from an email sent by Dr. R. A. Gilbert, August 6th, 2011)

http://en.wikipedia.org/wiki/England

http://en.wikipedia.org/wiki/List_of_Freemasons


The Clermont Rite by David Sheihan Hunter LindezReferences

Baynard, S. H. (1933) History Vo. 1, p.41

Bernheim, A. (2007) PS Review of Freemasonry, Revue de Franc-Maçonnerie

Bienvenu, C., (1858, July 24) Dissection of the manifesto of Mr. James Foulhouze (certified by Charles Laffon de Ladebat)

Clavel, J. F. (1843) Historie Pittoresque

Crawley, C. (1913) The Templar Legends in Freemasonry AQC Transactions of QUATUOR CORONATI LODGE NO. 2076, LONDON. Vol. XXVI

Cummings, Dr. W. (1942) Personal papers, notes & correspondence

Denslow, R. V. (1950) Masonic Rites and Degrees p. 21

Findel, J.G. (1866) A History of Freemasonry

Geheime Figuren der Rosenkreuzer (1785-[1788]) aus dem 16ten und 17ten Jahrhundert: aus einem alten Mscpt. Zum erstenmal ans Licht gestellt: erstes -[drittes] Heft

Gould, R. F. (1887) Gould’s History of Freemasonry Throughout the World. Charles Scribner’s Sons, New York

Kistner, F. (1904) A.Q.C. Vol. XVII pp. 233-234

Kloss MS Grand Orient of Netherlands

Leland (1773)

Le Forestier, R. (1970)La franc-maconnerie templiere et occultiste (volume 3, pp. 549-51) Paris, Aubier-Montaigne

Lobingier, C. S. (1931) History of the Scottish Rite pp. 52-55, 60-62

Mackey, A. (1881) Encyclopedia of Freemasonry and its Kindred Sciences

Martin, Malachi (1987) The Jesuits; the Society of Jesus and the betrayal of the Roman Catholic church. New York: Simon and Schuster

McIntosh, C. (2011) The Rose Cross and the Age of Reason: Eighteenth-Century Rosicrucianism in Central Europe and Its Relationship to the Enlightenment SUNY Press 2nd ed.

Naudon, P. (1960) La Franc-Maçonnerie et le Divin. Histoire Philosophique de la Franc-Maçonnerie à l’égard du sentiment religieux

Oxford, The Rev. A. W. (1928) The Origin and progress of the Ancient and Accepted Rite for England and Wales

Pike, A. (1872) Ancient and Accepted Scottish Rite of Freemasonry, The constitutions and regulations of 1762. Statutes and regulations of perfection and other degrees; New York Masonic Publishing Company

Ragon (1736) Orthodoxie Maconnique p. 113

Rebold, E. (1857, August) Histoire Generale De La Franc Maconnerie p. 46,148

Rebold, E. (1865) Histoire De Trois Grands Loges De Francs Maçons En France. Paris

Schiffmann in Die Entstehung der Rittergrade in der Freimaurerei um die Mitte des XVIII. Jahrhunderts (1882), p. 27 (Reprint 1974, Akad. Druck- u. Verlagsanstalt, Graz, Austria, together with Lachmann, Hochgrade der Freimaurerei)

Thory (1815) Acts Latomorum, Paris p.68

Waite, A. E. (1942) A New Encyclopedia of Freemasonry, A.E. Waite, University Books, New York, Vo. II, pp. 142-144, 347-349

Waite, A. E. Secret Tradition in Freemasonry pp. 297-303

Yarker, J. (1909) The Arcane Schools, Belfast pp. 473-476

Yarker, J. (1904) “The Very Ancient Clermont Chapter” Ars Quatuor Coronati vol XVII, p. 34



WB David Lindez 2012 Wendell Walker Lecturer given in New York City.


Confrontation happens every day in our lives. Sometimes it is subtle, and other times, it is very

blatant. When it happens, most of the time we are caught off guard. It could be something as simple as remembering to schedule candidates for degrees, or something as serious as negative behavior we have exhibited either in public, or within the Lodge. The question is, whether we are confronted, or the ones confronting, how do we deal with it?

During a confrontation, we must understand that it is not the subject of the confrontation we necessarily hear and are offended by, but the manner in which we are receiving the information being presented, that first determines the reaction we will give. The problem is that most confident men have a sense of pride that can be excessive, and tends to be a vice and hurts a conversation more often than it helps. When we are made to look at something we have done or said, in a negative light, it is jarring feeling. Being such, the most natural reaction is to become defensive to what we feel is an attack to our credibility or understanding of whatever the issue is that is being made the subject. We respond with emotion first, and logic second. Dealing with the emotion becomes the problem instead of the subject of the confrontation.

We have all at one time or another been a witness, or were caught in the midst of a confrontation that started with a questioning of one’s actions, then moved to their motives, and only to have the conversation simply go quickly out of control. With either part that you might have played in this scenario, it had to have been an uncomfortable place to find yourself. We are uncomfortable because we are sensing the differences of opinion that is being relayed in both the verbal and the physical expression of displeasure.

The ability to read a person’s attitudes and thoughts by their behavior was the original communication system used by humans before spoken language evolved. Body language is an outward reflection of a person’s emotional condition. (Pease, Pease, n.d.) The emotions exhibited when displeased are often in conjunction with physical gestures, related to our feelings. So, unless you are a terrific poker player, who you are speaking with is reacting to both your tone and your physical expression. This is an indicator that we are reacting in an emotional sense to a situation that requires more logic than emotion for resolve.

Logic is one of the several liberal arts and sciences found

within the three craft degrees of the Blue Lodge. It is in the understanding of logic that we learn the distinction between rational thoughts and emotional thoughts.

Logic is the third step of the Trivium. Logic directs and guides us after truth. It consists of a regular train of argument where we deduce or infer from the facts. Logic leads us to conclusions based on our knowledge. We use all of our faculties of conceiving, judging, reasoning, and disposing of questions before us. Logic trains the mind to think clearly (Marcus, n.d.).

We, as Masons, must learn what drives the emotional reaction in us from certain “trigger words” in a confrontation, identify when it is happening and use logic to override a natural reaction and produce a rational response. In a research paper written by Linda Elder entitled, “Critical Thinking Across the Disciplines”, it is stated that self-command of mind takes both extended education and self-discipline, that our fullest rational development is dependent on the development of rational affect, that to bring intelligence to bear upon emotions we must take charge of the thinking underlying those emotions (Elder, 1996).

In the rough ashlar state of a Mason, we are taught to always break away the parts of ourselves that we identify as our rough edges. One of the best ways I have learned to identify some rough edges in myself is to pay attention to my feelings when confronted about an error in thought or action.

I later reflect on the answers I provided and analyze if

they were rational or not? Did I listen and understand what was being stated

to me in the manner and form it was intended? Did my thoughts remain in due bounds of all mankind, especially my Brother Mason? How did my Brother feel and did we part upon the square?

On the flip side of answering to a confrontation, we must consider how we confront one another. Before deciding whether a Brother is an error, we have to consider by

Conflict Resolution by Masonic Means by Charles Harper


what definition and relevance we believe a correction is warranted or wanted. Analyzing the feelings of desiring to confront has to be asked of oneself. In this decision, a separation of emotion and rational thought must occur. One must consider if the confrontation is the best for his own personal feelings of feeling superior, or is it in the best interest of his Brother in making him a better man?

One marker to consider after we have witnessed an error by a Brother is, was the mistake witnessed a moral or ethical mistake that you would not have made? Also, was the error done within the definition of your plumb-line, or the Brothers? The Plumb-line is an instrument used in testing the uprightness of a vertical.

Masonically, it is how we measure our actions in accordance with the moral law defined by our Faith, and how we interpret it. To wonder if a Brother is in moral error, we must know him and understand HIS beliefs first. Then, we must consider if he acting as the point within his circle and within due bounds of mankind, relative

to his beliefs? We all believe in a Supreme Being, but how we are judged is personal to the conscience of each Mason.

The next thing to consider, after we are sure he is not acting within his plumb-line, is to determine if we have the type of close relationship with the Brother that would allow a message of correction by us even to be received. This analysis is fairly easy to determine. If you already have a personal relationship with the Brother, you should be able to whisper good counsel in the appropriate manner. If you do not, you must consider the situation and decide what public and professional response is warranted. Lodge

etiquette error would require a simple suggestion to correct a Brother which would not embarrass a member publicly. But, embarrassing or placing a Brother in a bad light to make a point never has a positive result. Also, is the action committed consistently done in light of having been corrected or is this the first time it has occurred?

And finally, we must meet on the level. But, how do we determine the level to meet on? It is not the degree of a Mason, the level I am referring to, but the communication level that will afford the best understanding of both giving and the receiving of information. If a brother commits an error that violates a specific code of the Lodge by-laws or constitution, the decision of right and wrong simply comes down to what the rules state. If the violation is one that is determined by the moral law, the usual levels to which people in conflict meet each other are difficult to determine and is defined in one’s conscience of who is right and who is wrong. And to communicate on a topic that is open to speculation, an agreement on something, anything, is where you will most likely find a level from which to start conversing.

In conclusion, education of one’s self and how we react to others is an important tool in becoming a better communicator to understand and resolve conflict. In the Headquarters of the Ancient and Accepted Scottish Rite of the Southern Jurisdiction, The House of the Temple, there is a marble chair outside the doors of the chambers where the Supreme Council meets. You will find etched in the back rest of the marble chair the words, “Know Thyself.”

This is quote from the great philosopher Socrates, who lived from 469–399 B.C.E., and whose influence we find in the speculative sections of our ritual of the Craft Lodge Degrees (Stanford Encyclopedia of Philosophy, 2005).



It is in knowing ourselves, our emotional and intellectual strengths and weaknesses that we can arrive at a means of both listening and understanding what we see, hear, and interpret in its true intent when communicating. When we have this balance of understanding as a platform to welcome a confrontation, whether it comes to us in a positive or negative manner, we are better enabled to respond in a way that improves the situation, rather than deteriorate it.

Confrontations, if totally necessary, should seek to improve with brotherly love, not tear down someone’s confidence or character. Understanding our own imperfections is what allows us to see and desire to improve it in others. It is this desire to improve that we should make infectious to our Brothers to recognize in their own deficiencies. This should be the positive emotional and physical expression that others should unconsciously absorb while chipping away at their own ashlar.

When we all have found this sense of self defined more clearly in our own conscience, and we see it in others, the wall of communication restriction will not be so difficult to surmount. We will understand the beautiful nature of charity being extended by the fraternal grip of brotherly love. Ultimately, it will result in the only time when we will look down on a brother is when we are helping them up.

References

Elder, L. Critical Thinking across the Disciplines, winter, 1996. Vol. XVI, No. 2. http://www.criticalthinking.org/pages/critical-thinking-and-emotional-intelligence/485, retrieved April 4, 2012

Marcus, R., A Stroll Through The Seven Liberal Arts and Sciences, n.d., http://www.masonicworld.com/education/files/artjan02/marcus/sevenliberalartsandsciences.htm, retrieved April 4, 2012

Pease, A., Pease, B., The Definition Book of Body Language, N.D., http://www.enotalone.com/health/6021.html, retrieved April 5, 2012.

Brother Charles M. Harper Sr.Master MasonKankakee Lodge No. 389, A.F. & A.M.Most Worshipful Grand Lodge of the State of IllinoisLa Fayette Chapter No. 2 Royal Arch Masons, Grand Chapter of the State of IllinoisChicago Council No. 4, Cryptic Masons of Illinois, Cryptic Council of the State of IllinoisSt. Bernard Commandery No. 35, Knights Templar, Grand Commandery of Illinois32° Scottish Rite Mason, Valley of Chicago, Northern Masonic Jurisdiction of the United StatesIlluminati Council No. 495, Allied Masonic Degrees, State of IllinoisMedinah Shrine, Ancient Arabic Order of the Nobles of the Mystic Shrine, Shriners InternationalKankakee Shrine Club of Kankakee, Illinois


http://www.criticalthinking.org/pages/critical-thinking-and-emotional-intelligence/485

http://www.criticalthinking.org/pages/critical-thinking-and-emotional-intelligence/485

http://www.masonicworld.com/education/files/artjan02/marcus/sevenliberalartsandsciences.htm

http://www.masonicworld.com/education/files/artjan02/marcus/sevenliberalartsandsciences.htm

http://www.enotalone.com/health/6021.html

http://www.enotalone.com/health/6021.html


The Coaches Coach: Freemasonry-Masonry, an Unabashedly Blunt Primer1

Freemasonry and Masonry are not the same thing. Fool not yourself into thinking that they are. – Dr. John S. Nagy

Today, and for the last Three Centuries, the greatest challenge the Craft faces is Recognizing,

Understanding and Separating out that which is clearly supportive of the Organizations of Freemasons and that which is clearly supportive of the members within those Organizational Structures. Members would do well to Perpend these and act accordingly.

Contrasts

Freemasonry’s number one priority is to focus its energy and resources upon Preserving its Code and replicating it by means of machine-like cultures. It is a group activity and this is what makes it so successful. Masonry’s number one priority is to focus each Mason’s energy and resources upon Recognizing, Understanding and Executing the Code that Freemasonry Preserves and Propagating these skills by means of organic cultures. It is a solo activity and this is what makes it so challenging.

Freemasonry is mostly Organizations of activity; Masonry is mostly Activities of organization. Freemasonry Preserves and Passes down only that which supports the internal operations and functions of the Organizational structure; Masonry, on the other hand, supports the operations and functions of the internal organizational Structure of its members.

What Maintains Organizations won’t necessarily Maintain its members. The former are machines; the latter are living beings. Each requires different support. Each requires different methods. Each requires different “mindsets” to survive and to thrive. When Brothers confuse the two and try to treat one as the other, woe is their companion in those moments.

Education

The difference between Freemason Education and Masonic Education is the difference between what supports, sustains and nurtures the Organization of Freemasons and what supports, sustains and nurtures the Masons within that Organization. Freemasonry and Masonry have two entirely different Educational focuses and each produce entirely different results. Freemasonry is the art and science of bringing life to men. Masonry is the art and science of bringing men to life. Freemasonry is about Maintaining the Organization. Masonry is about making Good Men Better, as in, Building Better Builders.

Freemasonry conceals Masonry; Masonry reveals Freemasonry. The former practice is clear; the latter practice is rigidly vague. Freemasonry teaches Toleration, as much as it teaches Acceptance, Resistance and Rejection. Masonry manifests these behaviors appropriately within men. Such things are to be, ought to be and should be.

Freemasonry’s Secrets differ from Masonic Secrets. The former are given to men by others by simply showing up and complying. The latter are revealed to Masons through diligent personal Work. Masons know these differences; many Freemasons are not even aware of the latter.

Freemasonry practices can and do overshadow and choke out Masonry. Intelligent members who desire to become Better, through Masonic Education, do so, sadly enough, on their own when Freemasonry is the dominant focus. Both Freemason Education and Masonic Education must be fully provided lest each shall fail the other.

The Education continuously provided to Brothers should cultivate them toward being Better Men, not just better Members. When any overly focused efforts actually prevent nurturing, the Craft has lost itself.

Freemasonry - Masonry by John Nagy


What Freemasonry directs men toward is Eternal. – Dr. John S. Nagy

Freemasonry: Building Better Members

Freemasonry need not change, ever; Masons do.

Freemasonry is not a Universal Religion; it is a Universal Way for Good Men who Desire to improve themselves. Freemasonry’s Lectures, Ritual and Proficiencies only point Freemasons toward Knowledge. Each of these provides only road signs on a Map. They are not the road themselves! Freemasonry points to Work that Transforms Good Men into Better Men. It is not the Work itself.

What Freemasonry lacks is a Die-Hardened Quality Control Program that prevents Entitlement.

Freemasonry was neither designed nor intended to spoon-feed anyone. It was Built to entice Worthy men toward Betterment of their Spirit and to this end alone through their own consciously directed Investments.

Those who are not so enticed shall find nothing more than a soul-less machine to service. When Betterment is not part of the equation, Men loose their humanity and end up serving soul-less creatures. Machines are spiritless; expect Machines to have no interest in the Spiritual Nurturing of men. Machines take no actions to serve Spiritual ends. Serving any Machine should only serve men’s interests in Nurturing their fellow man.

Transformations and Transitions

Freemasonry attracts all sorts of men; Masonry attracts only Builders. Men may Enter Freemasonry, but it is only Builders who take Masonic Steps thereafter. Reveal Manly Work to males and you’ll recognize soon the Men within them.

For a very special few, there exists a certain point when a Freemason gives birth to a Mason. From these Bournes, Masons are forever driven to encourage those so inclined, risking full contempt and condemnation from those who never shall.

Masonry is the Spirit and Soul of Freemasonry – it is its Core. Deplete the Core of Freemasonry and the slightest breeze will crumble its walls. When members are not attracting and keeping Good Men within Freemasonry and they want to attract and keep Good Men within Freemasonry than they must stop doing what they’re currently doing. Far too many Brothers don’t actually practice Masonry; they practice only Freemasonry. Masons should keep these in mind when they see Freemasonry waning.

Role Insights

Any Organization that espouses personal Transformation should support that very end and without waver. Beware when there are no overtly understood or conveyed Steps that men can consciously take to Transform themselves for the Better. Take caution when those who are supposed to support men’s Transformation put forth swift and poignant dismissals, sabotages and general disinterests in what truly Nurtures. Masons should never overlook the insanity of unworthy Directions and their undue influence upon any member within the Craft. Masons cannot rightly proclaim that they can’t recognize such



insanity when it’s clearly before them -- they know Better.

Masonry reveals to Masons the Class of men.

– Dr. John S. Nagy

Masonry: Building Better Men

Masons are Traveling men and Masonry provides keys to those men who desire cave-free lives. Travelers enjoy Masonic Territories better when they know how to get there. Masonry is not a religion, not a club, not an association and not a way of life. It’s a way of Being! Masonry Guides Brothers toward different Territorial definitions and understandings more Suitable to their needs and that of their Faith. Very few men know of Masonry. Even fewer men exist who invest in making Masonry happen for them.

Masonry should be the focus of Freemasonry. If you think Masonry is about thinking, think again. Masonry is Spiritual Journey. To do Masonry any other Way or for any other Reason corrupts its intent. Masonry is Founded upon Recognized Structure. Without Structure, Masonry would not exist. Masonry doesn’t come to mind. It comes from Mind.

We have all the Light we need, we just need to put it in practice. – Albert Pike

Masons

Masons experience a series of staged trials and deliberate tests to obtain the true Light that was intended for them. They are Philosophical in Heart and in Spirit. They conduct themselves in ways that invite, provoke, encourage and inevitably cause success. Self-motivating, Self-initiating, Self-directing and Self-reflecting are all Masonic traits. They execute tasks that are Principle based, Moral in nature and Humane by default. Masons

quench their thirst with the sweat of their brows.2 There is no such thing as Insalubrious Masonic Practice. Masons shun all who claim otherwise and aid those who want Better.

Properly Trained Masons can see how things came into being and can see where things are eventually leading. The untrained may believe that Masons can read the past and predict the future. They are correct in their belief. Properly Trained Masons can see into the soul of others. The untaught may believe that these Masons are Mind readers. They are correct in their belief.

Masons get a Charge out of Freemasonry. They are Charged with undertaking great and important tasks. Masons are blessed with Insights that astound and Patterns that energize with knowledged Zeal for more of the same. They accept, encourage and support the use of high Quality, Suitable Standards and well-directed Maxims. Masons expect no more than what they are willing to give. Masons’ appearances do not betray them. They pursue education as men with hair ablaze would pursue water.

A Properly Trained Mason is someone to behold.

Renaissance3

Masons are not frightened by the Work to which Freemasonry points. Neither do they shirk their responsibility. They Freely Choose to undertake this Work with Guided Fervor and Unwavering Zeal. Masons confuse not Freemason work with the Masonic Work to which Freemasonry points. When Brothers want to attract Good Men to Freemasonry than they must live and teach Masonry alongside Freemasonry.

"A man is not idle because he is absorbed in thought. There is a visible labor and there is an invisible labor." – Victor Hugo

Points to Perpend:

Revolution4: 1. Going round in an orbit or elliptical course. 2. To make a complete round in its orbit. 3. The rotation of a celestial body on its axis. 4. Completion of a course. 5. Rotation. 6. A sudden, radical, or complete change. 7. A fundamental change in political organization. 8. Activity or movement designed to effect fundamental changes in situations. 9. A fundamental change in the



way of thinking about or visualizing something: a change of paradigm. 10. A changeover in use or preference. 11. (The act of making) a successful, violent attempt to change or remove a government etc. 12. A complete change in ideas, methods etc. 13. Involving or causing great changes in ideas, methods etc. 14. To cause great changes in (ideas, methods etc). 15. Coming back full circle to a specific starting point.

Evolution5: 1. A gradual change in the characteristics of a population over successive generations. 2. A gradual development or unfolding. 3. The act of throwing off. 4. A Pattern formed by a series of movements or something similar. 5. An operation in which the root is extracted. 6. An exercise carried out in accordance with a set procedure or plan.

Renaissance: 1. the spirit, culture, art, science, and thought characteristics of intensified classical scholarship, scientific and geographical discovery, a sense of individual human potentialities, and the assertion of the active and secular over the religious and contemplative life. 2. A revival or rebirth, especially of culture and learning and the Culture of Learning.

1 Author’s Note: Brothers exist within Fraternal Organizations who see no distinction whatsoever between Freemasonry and Masonry, or Freemasons and Masons. They shall view what is shared herein as Rubbish. Brothers also exist that do see the distinctions shared herein. Still other Brothers assign exactly the opposite distinctions to the words shared in this article. It is hoped that those Brothers who find value in drawing such distinctions shall find this primer of peculiar interest.

2 Genesis 3:193 Latin re- + nascī to be born4 Middle English revolucioun, from Old French revolution, from Late Latin revolti, revoltin-, from Latin revoltus, past participle of revolvere, to turn over5 Latin ēvolūtiō an unrolling, from ēvolvere to evolve

Dr. John S. Nagy is a Master Mason, Lodge Musician and Masonic Education provider for his two Lodges and others that invite his sharing. He is author of the “Building Series” of Masonic Education books. His books, Building Hiram, Building Boaz, Building Athens, Building Janus and Building Perpends, his Videos “The Coaches Coach: Building Builders” Parts 1 & 2 and his Uncommon Masonic Education Workshops cover aspects of Masonry designed to Build Better Builders. His materials are used to instruct Blue Lodge, Scottish Rite and York Rite Candidates in Symbol Recognition, Understanding and Application. You can find out more about him, his books, his videos and his workshops through his webpage at:

http://www.coach.net/BuildingBuilders.htm



Finding the Balance between Esotericism and Exotericism

_____________________________________

Many brethren seem to feel that Freemasonry focuses either solely on obtaining ancient

wisdom for self-development purposes (esotericism), or solely on public good and the betterment of society at large through its various forms of charity (exotericism). These differences in perceived purposes have caused a great deal of division and strife among strictly esoteric, and strictly exoteric brethren. The true purpose of the fraternity lies in the middle, where the individual uses the esoteric teachings of the fraternity in order to better him self, and society at large is bettered by exotericism through each individual member’s efforts, as well as by the charitable efforts of the fraternity.

This piece will discuss the need for each member to not solely seek out the esoteric or exoteric aspects of the fraternity, but to properly use both aspects of the fraternity in order to not only maximize their own self-development, but also maximize the positive effects on society at large.

Neither esotericism nor exotericism exists in a vacuum within the fraternity, and the true fulfillment of both requires a symbiotic relationship with one another. For example, you cannot have true exotericism aimed at charity and the betterment of society unless you have morally sound, confident, and wise men performing the charity work, which are only developed through application of the inner

teachings and work of the fraternity (esotericism). And a natural expression of personal and spiritual development is the desire to help other suffering beings, so that others, and ultimately society as a whole, can also reach a state of spiritual development, fulfillment, and peace (exotericism). Inner work is required before exoteric work can begin, because esoteric work lays the foundation for a morally sound, confident, and wise person, who can then justly and uprightly carry out exoteric work. The pattern of completing esoteric work prior to undertaking exoteric work is reflected in numerous spiritual traditions from around the world, as well as in the Masonic system itself.

According to Christian tradition, Jesus fasted and prayed for 40 days and 40 nights in the desert, during which time Satan tempted him. Many scholars have debated on whether or not to take the story of Jesus’ temptation as literal, as in he literally fasted for 40 days and 40 nights and was literally tempted by Satan, or as allegorical, where Jesus undertook an inner journey and fought his inner demons (Satan), or a mixture of both. However, regardless of how you interpret it, only after completing the necessary inner-work, which undoubtedly was spiritually transformative, and successfully rebuking Satan did Jesus begin his ministry. So in effect, Jesus first had to be tried in the crucible before he could begin to spread his message, which was centered on love and charity for all, especially for the poor and oppressed.

Similarly, in the Islamic tradition, it is said that Muhammad began to take long retreats into the hills around Mecca in order to fast, pray, and meditate. During one such retreat Islamic tradition tells us that Muhammad received his first revelation from the archangel Gabriel, which then allowed him to begin his ministry. Just as in the Christian Tradition, Muhammad had to undertake a journey of inner work, before undertaking exoteric work.

The Eastern traditions are also filled with traditions of spiritual leaders retreating from the material world in order to undertake the spiritual work necessary for personal development, which ultimately allows for exoteric work to take place. In Buddhism The Buddha, known as Siddhartha Gautama prior to his enlightenment, was born a prince, and enjoyed a lavish lifestyle free from any form of suffering. However, after coming into contact with human suffering, he vowed to leave his life of luxury in order to undertake the spiritual path by becoming a monk. After failing to reach a state of enlightenment as

Esotericism and Exotericism by Jason Marshall


a monk, Siddhartha left the monastery to undertake an extensive period of asceticism where he would only eat a few grains of rice a day, while maintaining a constant state of deep meditation (Samadhi). After nearly dying from his path of asceticism, he gave up that path, and decided to enter into a state of meditation for as long as necessary to reach enlightenment. During his fateful meditation, Siddhartha entered into several spiritual realms, until he was finally challenged by a powerful demon, Mara. Much like Jesus, Mara tempted Siddhartha to end his meditation (inner-work) in return for various pleasures. Like Jesus, Siddhartha pushed through the temptations in order to complete his inner work, which led to his enlightenment, after which he became known as The Buddha (the enlightened/awakened one). After completing his inner-work, The Buddha set off in order to teach others how to undertake their own spiritual journey, in the hopes that the suffering of all sentient beings would cease.

There is also a parable in the Zen Buddhist tradition, which tells the story of a monk ascending a mountain in order to reach enlightenment at its peak. The story goes

that during the monk’s ascent of the mountain (which represents the spiritual quest) he is beset with numerous problems and temptations, just as the aforementioned spiritual masters and numerous others are said to have. After reaching the peak of the mountain the monk did indeed reach enlightenment; however, that was not the end of his journey. In order to complete his journey the monk had to descend back down the mountain so that he could teach and instruct others on their own journey.

In the same way the Masonic system has various degrees, each with unique lessons, tools and insights that are supposed to instruct and guide the initiate as he undergoes

his spiritual journey. However, the inner-work is only half of the journey, because the brother must be like the Zen master who descends from the spiritual mountaintop in order to teach and instruct others in their journey. In the blue lodge, the internal work of the first three degrees is completed in the drama of the third degree, where the brother completes his spiritual transformation as H:.A:., however, the brother’s journey hasn’t ended because he is resurrected back into the material world, where he must go forth and put the lessons of the fraternity into practice in the material world.

Both esotericism and exotericism require real work if any personal growth or positive impact on society is to be obtained. It is relatively easy for a man to learn the various teachings of Freemasonry while being safely tucked away into the proverbial ivory tower. However, any man who does not take the teachings of Freemasonry seriously, and implement these teachings into his internal spiritual path, as well as his external actions, has learned nothing from the fraternity. While this may seem to be a harsh assessment, the fraternity is not designed to be merely an intellectual pursuit, nor is it designed to merely be a philanthropic organization. The fraternity is designed to develop the individual member, as well as society at large through the actions and deeds of the individual member, and both the internal and external aspects are essential.

The key is to find the proper balance that will allow you to continue your intellectual and spiritual pursuits, as well as actively affecting those around you, and the world at large, in a positive way. The need to find balance is found in Buddhism by what is known as the “Middle Way”, which represents the balance between sensual indulgences, and self-mortification. The Buddha taught that the middle way was the vehicle that would allow an individual to reach Nirvana. The need to find balance is also found on the Kabbalistic Tree of life, which has three main pillars, consisting of the pillar of severity, the pillar of mercy, and the pillar of ascension, which resides in the middle. The three pillars of the Kabbalistic tree of life have long been associated with the three Masonic pillars contained in the Fellowcraft degree which are composed of J:. , B:. , and the newly made Fellowcraft. With the aid of his conductor (mentor) the new Fellowcraft symbolically uses the middle path to obtain knowledge along the winding path that will eventually lead him into the second portion of King Solomon’s Temple, where his name can be enrolled among the workman, which will allow him to



begin undertaking physical action. Unfortunately, there are many brothers who are unwilling to take the middle path that leads to knowledge, and ultimately action, Albert Pike discussed these men when he stated, “[t]hey do nothing; they gain no victories over themselves; they make no progress; they are still in the Northeast cover of the Lodge, as when they first stood there as Apprentices; and they do not cultivate Masonry, with a cultivation, determined, resolute, and regular, like their cultivation of their estate, profession, or knowledge. Their Masonry takes its chance in general and inefficient sentiment, mournfully barren of results, in words and formulas and fine professions”.1

In conclusion, it is essential that the individual Mason not solely focus on the esoteric or exoteric facets of the fraternity, because both facets build upon one another and must be harmonized in order to create the true master. The true master must embrace the esoteric teachings of the fraternity in order to under go true spiritual transformation, which will then allow for true and selfless

1 Pike, Morals & Dogma, P. 150

exoteric work to take place. Each mason must embrace both aspects in order to not only positively effect his own spiritual development, but the development and betterment of everyone. If the brother forsakes either the esoteric or exoteric work of the fraternity, then the brother will never be a true master.

Jason E. Marshall is a practicing attorney in Oklahoma City, Oklahoma. He has a Juris Doctorate degree, as well as a Bachelors Degree in Political Science, with an emphasis in international relations and cultures.Jason is active in numerous leadership roles, and writes extensively on various blue lodge and Scottish Rite themes.Jason is a charter member of Lodge Veritas #556, in Norman, Oklahoma, currently serving as Junior Warden. Jason is also a charter Member of Chapter Veritas #103, in Edmond Oklahoma, currently serving as Excellent High Priest. Jason is also a member of the Societas Rosicruciana in Civitatibus Foederatis,Oklahoma Chapter. Jason also serves as the Chairman for the Guthrie Scottish Rite Valley’s Mentorship Committee.Jason is also the owner and primary author of the website: www.LivingInTheNow.net


June 2012 Visit us online at: www.LivingStonesMagazine.com48

Exciting New Book from Author Tim Hogan

Entering the Chain of Union explores different esoteric, spiritual, and initiatic traditions from around the world and illustrates how they share similar doctrines and rituals. This book is a first hand account by a western initiate as he examines traditions as diverse as Gnosticism, Hermeticism, Sufi, Druze, Taoist and Tibetan alchemical doctrines, Egyptian mysteries, Mayan traditions, and an exploration of many sacred monuments from around the world. It is also a first hand account of his meeting with spiritual leaders of different traditions, including Harun Yahya. This book will be particularly interesting to anyone with a background in Templarism, Freemasonry, Rosicrucianism, or Martinism. Timothy Hogan is the Grand Master of the Knights Templar (Ordre Souverain du Temple Initiatique lineage), and he currently runs CIRCES International. He speaks regularly around the world on the western mystery tradition. This book follows some of his travels as he attempts to do The Great Work.

Find this and other work by Tim Hogan Here: http://www.lulu.com/spotlight/Emerys

http://www.lulu.com/spotlight/Emerys

Robert HerdEditor/Owner, LSM Media439 Millstream Terr. Colorado Springs, CO 80905

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