|The Review of Freemasonry made by Freemasons for Free Masons|
|History Literature Music Art Architecture Documents Rituals Symbolism Philosophy|
|Rivista di Massoneria - Revue de Franc-Maçonnerie - Revista de Masonerìa - Revista de Maçonaria|
|Make this Website Your Start Page Print this Page Send Masonic Greeting Card|
READILY IDENTIFIABLE FOOTPRINT OF THE CABALA IN CRAFT FREEMASONRY.
by W.Bro. Chris Aniche Okorafor
is necessary that I spell out the essential background from which I operate as a
Craft Freemason. The Grand Lodge of Antient, Free and Accepted Masons of
Scotland to which I belong, does not “practice or recognize in connection with
Lodges any Degrees except those of Apprentice, Fellow-Craft (including the
Mark), and Master Mason, and the ceremony of Installed Master.”
When I was raised, it was common practice in those days, a practice since
loosing currency, for the sponsors to give personal Masonic gift items to the
newly made Master Mason. I got a
tie with a beautifully embroidered Square, Compasses and the letter G from my
proposer. His seconder gave me a copy of The Standard Ritual of Scottish
In those days also, EAs and FCs were not allowed to own or even handle the
ritual less they be tempted to breech one of the excellencies of Masonic
character, namely Fidelity which restricts them from “never attempting to
extort or otherwise unduly obtain the secrets of a superior degree.”
I was therefore very enthused to browse through the ritual as soon as I
settled back to the house after my post-raising banquet.
ritual opens on the Tracing Board of the 1o just barely after two
pages from the title page and the table of content.
Under our Constitution, the explanation of the Tracing Board of the 1o
is not given in the working of the degree and had not been dealt with in my
Mother Lodge nor in the other Lodges I had visited from my becoming an EA to
this period in time when I was admitted to a participation of the secrets of the
sublime degree. In an appointment I
sought for the next day my sponsor referred me to pages towards the end of the
ritual where the explanation was given in no less than seven hundred words.
He then volunteered that to fully appreciate the symbols indicated in the
Tracing Board as well as those of the 2o and 3o, I had to
acquire some knowledge of the Cabala which he briefly but surprisingly explained
as an ancient system of theosophy veiled in allegory and illustrated by symbols,
letters and numbers. Knowledge of it he affirmed would facilitate the task of a
Freemason in extending his “researches into the more hidden mysteries of the
form of coincidence confirmed his recommendation that same Sunday evening as I
helped our Parish curate take certain items from the church to his living
quarters. He was a man of letters with triple doctoral degrees from the great
universities of Rome and Austria and was well respected for his frequent
television discourses on spirituality for the laity.
In one of his television appearances, he had referred to the Cabala.
According to him Cabala should be seen primarily as a system for meditation, and
interpretation of the bible developed by the Hebrew rabbis. To him the Tree of
Life presents the best meditation symbol which he “sometimes” uses in place
of the Crucifix or other of the various symbols in the Church. The main symbols
of Judaism are both ancient and abstract - the commandment forbidding the
creation of 'graven images' for fear of idolatry prevented the production of
representations of God or human beings. Jewish symbols have been employed not
only by Jews themselves but also by mystics throughout the ages, and their deep
levels of meaning and antiquity lend them their continuing importance.
effect, it is very much close but more profound than other methods of religious
contemplation. In the less than forty minutes discussion, I left with the
impression that much of the Roman Catholic ceremonies, liturgies and prayers,
including the decades of the rosary and the Angelus, derive very much from
Cabala. He cited a few of the many Catholic mystics whose contemplative formats
were derived from the Cabala. The
very precise few are Giovanni Pico della Mirandol, Saint John of the Cross,
Saint Theresa of Avila and, Apostle Paul from the interpretations of 2
Paul flowed through Kether and was allowed a glimpse of En-Sof. The
commentary in the Christian Community Bible, titled ‘Apostolate and
Contemplation’ states that Paul was alluding to the ecstasies through which he
has been formed anew.
word ecstasy seems to many people rather eccentric; for others it is only
appropriate for contemplative living apart from the world.
It is quite true that ecstasy, if genuine, is relevant to contemplative
life…By contemplation we often understand the time given to meditation on the
things of God and the discovery of his presence in our lives. . the word..
more rightly denotes a new stage in spiritual life where the relationship
between our spirit and God are profoundly changed…. This contemplation may be
given to those who have retired to convents to answer a call from God; it may be
given to those who live the normal life of most people;” The commentary
contrasted this to “transcendental meditation and recollection which come from
the East” In conclusion, it typifies this ‘Christian mystery’ as ‘an
advanced stage of contemplative life’ which gives a foretaste of the ‘final
total and constant union with God.’
commentary did refer to the contemplative method from the ‘East.’
Other authorities affirm that Cabala should not be seen as purely of
Hebraic origin. Hebraic religion
and mysticism undoubtedly benefited not only from the Chaldean’s where Abraham
grew his teeth and grey hair, but also from Egyptian religion and mysticism
where Moses was weaned and educated. Abraham,
Jacob and Joseph had also been in Egypt much before Moses was born.
Some authorities also indicate that the Cabala is akin to but predated by
the eastern Chakra contemplative system and its several forms of yoga practices
for which cause, they refer to Cabala as the "Yoga of the West".
Basic to the Cabala are the ten Sephiroth
("Emanations", "Spheres” or "Numbers") positioned on
the three pillars (kavim), of
Severity, Mildness or Equilibrium and Mercy. In the Yoga and Tao contemplative
systems, these same energy channels are indicated as Ida, Sushumna and Gingala
in the former, and as Yin, Tao and Yang in the later.. Much of what is known
about the Jewish Cabala derives from the publication of the Sefer ha-Zohar
("The Book of Splendor") of the thirteenth century and an earlier Sefer
Yetsirah ("Book of Formation") whose date of origin is unknown.
of the various opinions as to the origin of Craft Freemasonry, one thing is
definite. The fourteen learned
Brethren who at some point formulated with Dr. James Anderson (1684-1739) the
1723 ‘Constitutions, History, Charges, Regulations and Master’s Song’ and
‘The Antient Manner of Constituting a Lodge’, were ‘Speculative’ Masons
who in-spite of their environmentally petty religious sectarianism and the
persuasive propensity to christianize the Craft, left us with traces of some of
its ancient roots. Dr.
Anderson is quoted to have said that "Pythagoras’s mysteries were the
most perfect approximation of the original Science of Free Masonry which could
be accomplished by a philosopher without the aid of revelation.”
The first objective indication is the Greek word ‘eureka’
under the diagram of Euclid’s 47th Proposition on the cover of the 1723
Constitution, thereby acknowledging the Jewish gematria which is related to the
Pythagorean numerology, techniques of gematria (the study of the
numerical values of letters and words), notarikon (the study of the first
and last letters of words) and temurah (the study of the permutation and
combination of letters).
is said to have received this doctrine from Orpheus, who taught that numbers are
the root of the perpetuity of divine beings and the most provident beginning of
all things in existence. Consequently as the body is the visible covering of
humans, so are numbers the primary causes upon which the whole system of the
universe rests. This to my
understanding is very much the same as the ‘Tree of Life’ in Cabala which is
also held to be reflected in the human body. The association of the human limbs
or anatomy is though entirely symbolic and purely metaphorical. Furthermore, as
there are ten Sephiroth in Cabala, so also did the Pythagoreans regard ten as
the most perfect of numbers symbolizing the ‘completion’ of things.
was struck by the observation that very many things that have been “written
and published by worthy brethren whose feet were planted firmly in the clouds”
in the sense that they “were unable to resist the strong temptations to fill
the numerous gaps in our history, and especially in our pre-history, with
statements and theories which had no foundation in fact, and which could not
withstand even the most elementary test.”
Other information I soon gathered is to the effect that in some cases
particularly with respect to our legends on King Solomon were more a reflection
of Rabbinic and Cabalistic lore of early times as well as Arabic folktales in
which he is indicated as an extremely wise man. Suleiman is recognized among the
Arabs as a Moslem with powers over demons and genies. Rabbinical folklore holds
that for purposes of building the Temple Solomon acquired wondrous powers over
the demons with whose aid he was able to obtain the Shamir which fashioned
stones as building materials without the need of any metallic tools.
Some authors had even alluded that there was no real Solomon, the name being
only a keyword consisting of three deities Sol, Om and On.
With this background information, I further sought the attention and
instructions of this priest for the very little knowledge I gained on the
Cabala. Having imbibed his
acceptance that Cabala is the Yoga of the West, adapted by the Church mystics
and Christian Gnosists from the Bhakti Yoga of the East, I felt the urge to read
some few books available in the ashram of a local Bhaktivedanta Library of the
Hare Krishna Society.
we accept that Freemasonry was founded on eclectic principles, then, we shall
not even have any qualms looking further into such Islamic Sufis Orders as the Qadiriyyah,
the Suhrawardiyyah, the Shadhiliyyah and the Maulawiyyah
which grew roughly between 1070 and 1258 CE. Though
not very much exposed to the doctrines of Sufism, I understand that the Moslems
who adhere to this mystical path, accept that though the way to God is by
revealed truth (naql)
and the intellect (aql)
yet the most essential is discovery (kashf)
“in which the meaning of faith and truth is given in experimental immediacy to
the seeking soul.” The method is
by a way of moral discipline and ascetic living (tarīqah)
which in three grades, namely the novice, (murīd),
the traveler (sã’ir)
and the attainer (wãsil),
assures the adherent’s hope for Paradise. I have since read several texts,
monograms and website publications on and about Cabala, a considerable portion
of which I can scarcely lay claims to have undertook.
I therefore acknowledge these sources and lay no
originality in what now follows, as they are all but aggregates of my piecemeal
apprehensions of those my several readings.
principal aspect of the Cabala is the glyph Otz Chiim (Tree of Life)
which consists of ten Spheres or holy Sephiroth connected by lines or
with which they compose a 32 Paths of Divine Emanations (Sepher Yetzirah) or the
emblematic flow of Divine energy throughout Creation. This is more generally
depicted as per Figure 1.
The Sefiroth are numbered Kether (1), Chockmah (2), Binah (3, Chesed (4),
Geburah (5), Netzach (6), Tiphareth (7) Hod (8), Yesod (9) and Malkuth (10).
Over and above Kether are Three Veils of Negative Existence, namely: Ain
(Negativity or Nothingness) (A), Ain Soph (Limitless Negativity,
and Ain Soph Aur (Limitless Light) (C). Recognized also is what
may be classified as a mysterious Sephirah Da’ath (Knowledge) which is not
often represented on the glyph of the Tree of Life.
It is accepted to be the conjunction of Chokmah and Binah.
The ten Sephiroth emanate from the ineffable infinite Veils through which
all creation were made and are sustained.
emanation of disharmony arising from the freedom of choice extended to
humankind, occasioned its fall into the Formless, Dark Void region of the Qelippot
(‘harlots’ or ‘shells’)
This region extends below Malkuth as it were mirroring the Tree of Life.
Consequently, the overriding goal of mankind is Redemption (tiqqun)
from this fall into the abyss and a reunification with Divinity. The Tree
describes not only the Emanation of the Divine into the manifest world, but also
the road map for the re-union of man with the Divine. The way back to the
Godhead is also referred to as climbing up the ladder (sulam)
arrayed along the three pillars.
Chiim, is also arranged
within three parallel pillars representing three separate modes of Divine
Influence within Creation as per Figure 2. These are the Left Hand Pillar
of Severity (AA), Pillar of Mildness or Equilibrium (BB) and the Right Hand
Pillar of Mercy (CC) The three pillars are also designated by the three Mother
Letters of the Hebrew Alphabet of Aleph, Mem,
and Shin for The Central, Left and Right Pillars respectively.
further grouping of the Sephiroth presents them in a three triangular
formats depicted in Figure 3. The triangle consisting of Kether, Chockmah
and Binah is often referred to as the Supernal Triangle, the other Ethical and
the lower which includes the “drop-down” Sephirah, Malkuth is the Astral
Triangle. Some authorities also refer to the groupings as the Intellectual or
Cognitive; Moral or Emotive and, Material or Instinctual Triangles or Worlds.
yet another view of the Tree of Life, consists in linking up the Sephiroth
sequentially from Kether to Malkuth. The
lines this time around are sometimes indicated as lightning flashes from Kether
to Chockmah, from Chockmah to Binah and in that order down to Malkuth.
This as shown in Figure 4 is a representation of the successive
unfolding of cosmic realization in human consciousness and may often be
represented by the serpent Nechushtan, the symbol of wisdom and
initiation. The diagram may thus
very easily be visualized as this serpent coiled on the Otz Chiim and
embodying each of the Sephiroth with its tail in Malkuth.
ten Sephiroth are sometimes also grouped into three divisions thus aligning with
the “Rule of Three” in Freemasonry. The first is Arich
Anpin (The Vast Countenance) and
consists of Kether manifesting in Chokmah and Binah.
The second is Zeir Anpin (The Lesser Countenance or
Microprosopos) with Tiphareth as the key Sephirah and including the Chesed,
Geburah, Netzach, Hod and Yesod. The third, Nukva
d'Zeir Anpin (The Bride of Microprosopos) is the Sephirah Malkuth.
This grouping must be kept separate and distinct from the one illustrated
in Figure - 3.
other very important aspect of the Tree of Life is that as man is a microcosm,
created in the image of the Creator-God, the Sephiroth correspond each with a
particular organ or limb in man, the middle pillar corresponding with the human
spine. Other acceptable human anatomical correspondences are as per the
this very extremely limited brief excursion into the Otz Chiim, I may now
make bold to indicate what I tend to regard as some feasible footprints of the
Cabala in Craft Masonry. In a most concise definition, Freemasonry is “a
peculiar system of morality, veiled in allegory and illustrated by symbols.”
The Cabala also more extensively uses symbols to better enable the human
mind grasp abstract reality some of which being absolute, the human mind would
otherwise be incapable of comprehending until it shall have attained the hoped
for status beyond this our sublunary abode. Basic to the doctrine of morality is
the universal concept of man as a composite of a soul in exile in a body it
animates. The purpose of human life
on planet earth, as universally accepted by all who believe in the Great
Architect of the Universe, no matter how styled, is to free the soul from this
its exile for a translation or transition back to the Godhead.
In order words, the ultimate goal (Summum Bonum)
of humans is to regain Paradise Lost. More precisely, man because of his sin,
lost his supernal image. His soul, a fallen spark, in time realizes his pristine
status and yearns to be redeemed and elevated to return and unite with its
ultimate source. It is also said that “one must seek that place from which
having once gone, one never returns, and there surrender to that Supreme
Personality of Godhead from whom everything has begun and in whom everything is
abiding since time immemorial.”
is purely a peculiar system of morality, and definitely not a religion or a
substitute for or a competitor with religion.
an aspirant or Candidate for its mysteries to have some definite form of
religious belief in God before he can be admitted. It further expects him
thereafter to persevere in the practice of his religion. It consequently
endeavors to admit only individuals seeking to be “assisted by
the secrets of [its] Masonic art” and engages and instructs them on ‘the
nature, principles and virtue of [its] science” so that they “may be better
enabled to display the beauties of true godliness to the honor and glory of [our
Creator’s] Holy Name.”
I observe that in doing this it employs identical Cabalistic approach to
symbols and allegories. The symbols
enable it to “ensure understanding regardless of the language of the
operator” knowing that the symbols in themselves are but “an effective means
of communication to ensure accurate” comprehension of the teachings. This is
very much typified in the outer world by such symbols as traffic signs.
The traffic symbol instructing a motorist to be cautious as he approaches
a railway crossing in the countryside is the same all over the world
irrespective of quality of road, type of government, level of economy, literacy
and language of the locality. The allegories are chosen from history,
but like all other allegories they are not necessarily strictly historical facts
and sequences. The essence is the moral truth allegorized in the legends.
age-old maxim in a soul’s search for enlightenment on the path of Truth and
Virtue, particularly typified by the Cabalists and every other mystical school,
is “that when the student (disciple) is ready, the teacher (master)
arrives.” Freemasonry therefore does not seek out initiates. Each candidate
for its mysteries must come of his own free will and accord, unbiased by
improper solicitations of friends against his own inclination and uninfluenced
by mercenary of other unworthy motives”.
Subsequently, an EA will declare that he was first made a Mason in his heart due
to the yearning that arose therein. I
am tempted to associate this concept with Apostle Paul’s indication that one
has to be ‘predestined’ to attain initiateship.
My Scottish Ritual infers this in a relatively different way, when the Right
Worshipful Master of the Lodge informs the initiate that the secrets of
Freemasonry “are not communicated indiscriminately, but are conferred upon
Candidates according to merit and ability.”
Cabalists allude, to the Central Pillar as representing Consciousness. With this
awareness, I conceive the three degrees of Craft Freemasonry as a graduated
ascent on the plane of Consciousness along the Central Pillar, following the
‘Path of the Arrow’ from the depths of Darkness (The Qliphoth or Hells of
the Averse Sephiroth) to Malkuth; to Yesod and then to Tiphareth –where true
illuminated vision associated with the highest grade of the initiation is
acquired. This I understand is also a similitude of the Yoga system in which
also the Kundalini rises along the Path of the Shusshumma. The Sephiroth on the
Middle Pillar of Equilibrium do not have pairs of opposites. These, Kether,
Tiphareth, Yesod and Malkuth are respectively the resolving points for dualities
on the Pillars of Mercy and Severity. As these other Sephirah have both
positive and negative influences, illumination has to follow the via media
along the Path of the Arrow shot up the Middle Pillar of Equilibrium from Qesheth,
the Bow of Promise in an equilibrated path free from the danger of the
temptations of unbalanced force that are emanent in the two opposing positive
and negative Pillars of Severity and Mercy.
The via media, as the sages teach implies that “One who is free
from the duality of happiness and distress (positive and negative), and who
knows how to surrender unto the Supreme Personality attains that eternal
conceive this as symbolized in Craft Masonry by the path the Candidate takes
while advancing to the altar. Each
degree in the Craft, I believe corresponds to a Path along the Middle Pillar,
namely from the region of darkness to Malkuth to Yesod, and from Yesod to
Tiphareth which constitutes full initiation. “The aim of each grade of
initiation is to introduce the candidate to the Sphere of each Sephirah in turn,
working from Malkuth up the Tree. The
instructions given in each grade concern the symbolism and forces of the Sphere
to which it refers and the Paths that equilibrate it. The sign and word of the
grade are used when walking these Paths” to excite the thought of the initiate
and assist him in his contemplation of the mysteries embodied in the symbolism
used at each of the stages. It is
also held in Cabala that “a ritual initiation is the act of introducing a
newcomer to the Sphere by those who are already there.
They construct a symbolic representation of the Sphere on the physical
plane in the furniture of the temple; they construct an astral replica of it by
concentrated imagination; and by means of invocation they call down into this
temple not made with hands the forces of the Sphere of the Sephirah they are
In effect as in Craft Masonry, a Lodge is regularly opened in due form in the
degree in which the Candidate is to be initiated. The Candidate is admitted on
the leave of an assisting conductor who gives the password on his behalf. He is
then processed through the inner workings of the initiation.
few other specific traces of the Cabala in the three Craft degrees are indicated
in the following briefs.
consequent “state of Darkness” of the fallen soul of man and his “most
desire” for “Light” are appropriately typified in this degree.
In this as well as in subsequent degrees, the
first steps are taken with the left leg which in Cabala is ascribed to the
Sephirah Hod (Acknowledgement), and associated with ‘walking’ and in the
soul with the power to continually advance. – (Ref
‘advance to me…’ and ‘advance to the Altar.’)
Cabalists also ascribe to Hod the
virtues “determination and perseverance born of deep inner commitment,
toward the realization of one's life goals as well as ‘acknowledgment of a
supreme purpose in life, and total submission of self to the splendor and
majesty’ of his Creator. (Ref: in whom Candidate puts his trust as he
initiates his mystical journey from his state of darkness.)
Kneeling at the Altar in this degree symbolizes the Sephirah’s
manifestation of the power of confession. The
part slipshod in this degree corresponds with Netzach which is the first foot of
the Tree of Life to reach ground on the Pillar of Mercy viz -
emanating from Kether-Chokmah-Binah-Chesed-Geburah-Tiphareth-Netzach.
The Candidate thus has to recognize the sanctity of the ground on which
he stands as also illustrated in the VSL.
The commentary on the Surah quoted brings out the aspect relating to being
divested of valuable metals.
Humility is one other spiritual state identified as corresponding to initiation
in Malchuth and is very much typified on the clothing of the Candidate..
A Cabalist stated that in order for the seeds of
meditation to take root in our souls, grow, and bear fruit, we must become a
fertile "earth.” (Malkuth) This depends upon our spiritual
acquisition of humility and lowliness (that of a subject performing the desire
of his king) and selflessness (the state in which a son devotedly serves his
This humility, selflessness and desire to serve under the “yoke
of Malkuth (the kingdom) ” are in my understanding
symbolized in the cable tow.
to this degree corresponds with being initiated into the Sphere of Malkuth which
according to the Cabalists inculcates the acquisition of the virtues of Faith,
Hope and Charity. Jacobs Ladder is
the central theme in the Tracing Board of the First Degree, namely, a ladder
with three principal staves of Faith, Hope and Charity and, resting on the VSL
by which assistance we hope to arrive at the summit of Freemasonry.
Cabalists identify four basic characters of the soul namely, levushim
(garments) which enable it to achieve expression, machshavah (thought) by
which it is revealed inwardly; dibur (speech) and ma'aseh (deed)
by which it is revealed outwardly. These are presented in the First Degree
ceremonies by the following extracts and the subsequent Table: - “who has been
well and worthily recommended, regularly proposed and approved in open Lodge,
and now comes, of his own free will and accord, properly prepared, humbly
soliciting to be admitted …
free and of good report…. assisted by the secrets of our Masonic art,
he may the better be enabled to unfold the beauties of true godliness, to the
honor and glory of Thy Holy Name.”
Malkuth has a correspondence as the "Crown" of the procreative organ hence the feasible attribution to the Lodge in which one is initiated into as his “Mother Lodge.” It is only after this ‘birth’ in the "pane" and “portal” of Malkuth that a soul can ‘perceive and ascend to the higher Sephiroth.’ These essentials of the First Degree, thus trace to their root in Cabala.
degree tallies with the initiation in the Sphere of Yesod (Foundation). Yesod is
the Foundation of the universe established “in strength”. As already
indicated, Netzach correspondence in the microcosm is the right leg on whose
bare knee the Candidate for this degree kneels for his obligation..
In addition to Victory, it is sometimes referred to as to ‘conduct’,
to ‘orchestrate’ and to ‘attain.’ In
the former degree, the EA while placed in the NEC is charged to build on the
foundation laid, a superstructure perfect in all its parts and honorable to the
builder. Yesod is the Foundation grounded on Malkuth (Earth). Yesodic
(Foundation) correspondence in the microcosm is the procreative organ. It thus
enables procreation on the spiritual plane by a continual generation of new
insights and true awareness of the Path to union with the Godhead. Reference may
also be made here to “an ear of corn,” fecundity, and relationships with
Ceres the goddess of agriculture. Identified also by Cabalists as the
‘righteous one’, the soul of its initiate is empowered to contact,
connect and communicate on higher Spiritual Consciousness, in effect to extend
his “researches into the more hidden mysteries.”. This is further brought
out in Craft Masonry in the explanation of the Tracing Board of this degree in
which he is tested and permitted as qualified to enter the Middle Chamber to
receive his “wage without scruple and without diffidence.”
Freemasons hold that at some stage in the development of the Craft, the Fellow
Craft was the apex degree. This can
be justified by reference to its Tracing Board narratives. The symbolic tales
about Three, Five and Seven, are more readily understood from a Cabalistic
viewpoint. “Three” relates to the Supernal Sephiroth Kether, Chokmah and
Binah; “Five” to the Sephiroth within the square bounded by the rest of two
pairs of Sephiroth on the Right and Left Pillars, namely Chesed and Netzach on
the Right and Geburah and Hod on the Left Pillar. These are ‘stabilized’ or
equilibrated in the Sephirah Tiphareth. Adding Yesod and Malkuth to the former
yields “Seven,” the perfect number. In
Cabala, Hod has a numerical value of 15
which is also the sum of all numbers from 1 to 5 thereby
expressing and reflecting all the 5 emotions of the heart in the 5 Sephiroth
from Chesed to Hod. I shall later refer to these 5 Sephiroth in the Third
attribution of the apex to the Fellow Craft Degree is also informed from the
fact that Yesod “grants understanding of the hidden life forces of the earth
and our own nature.
An authoritative Cabalist whose reference I have failed to trace,
indicates that Yesod implies
Foundation as well as Beginning for which cause it is labeled the
“Conclusion” (ability to conclude an act)
deriving from the property of "peace" held to be
inherent in the Sephirah. In the
current Exhortation to the Candidate to the Third Degree, he is reminded that he
“was led in the Second Degree to contemplate the spiritual or hidden
mysteries, and trace their development along the paths of heavenly science, even
to the throne of God himself.” This
alludes to the part in the Tracing Board of the Second Degree where the FC while
in the Middle Chamber had his attention “particularly arrested by certain
Hebrew characters.” In the pictorial representation of the Tracing Board,
these characters which are now substituted by the letter G are indicated as the
Tetragrammaton, written from left to right - Yod, Hé, Vau, Hé, which without
the vowel points are not readily pronounced to yield the word they are intended
to represent except communicated in due form by an adept in a close mouth to ear
twin Pillars are fully discussed in the FC Degree and are not mentioned in the
Third. The Masonic ascription to the one on the Left corresponds with the
Cabalists’ Pillar of Severity or Strength.
That on the Right, with the Pillar of Mercy which is also referred to as
equilibrating Middle Pillar of Mildness referred to in the Second degree as
their joint signification is ‘stability.’
To ascend to the Middle Chamber, the FC has to pass between the two
Pillars, precept which the Cabalists refer to as ‘following the Path of the
Arrow shot up the Middle Pillar of Equilibrium from Qesheth, the Bow of
Promise in an equilibrated path free from the danger of the temptations of
unbalanced force that are emanent in the two opposing positive and negative
Pillars of Severity and Mercy.’ On this Path, having built “a superstructure
perfect in all its parts and honorable to the builder” and, having attained
consciousness “even to the throne of God Himself” the initiate earns the
promised glory in the declaration that “he will build me an house and I will
stabilsh his throne forever.” This
to my mind, is the attainment of the initiation of Kether in this degree which
would be dealt with in its current Masonic ascription to the Third Degree. This
also gives weight to the FC degree being the conceptual apex initiation before
being split to create the Third and Sublime Degree.
in this degree relates to introduction to the spheres of influence of the
Sephirah Tiphareth with just the invisible and mysterious Sephirah Da’ath,
barring the initiate’s vision of Kether. Tiphareth therefore, is the highest
plane of God Consciousness that a living human can attain. It represents Kether
as is “knowable” by humans in the flesh.
To attain the initiation of Tiphareth one has to pass through a Veil
traversing the Tree and separating it from the Astral triangle formed by
Netzach, Yod and Yesod. This Veil also referred to as an abyss is known as Paroketh.
In Craft Masonry, a Candidate for the Sublime Degree is particularly
prepared firstly by the Lodge being opened in the Centre.. A special prayer that
he be endowed “with such fortitude that in the hour of trial he fail not” is
offered on his behalf. This is in consonant with the teaching that “one who
engages in full devotional service, who does not fail, at once transcends the
modes of material nature and thus comes to the level of Brahman.”
Then follows the exhortation on “the peculiar object of the Third Degree.”
is “prepared by contemplation, for the closing hour of [his] existence;
instructed on that most interesting of all human studies, the inner meaning of
life, which by generally acceptable concept is said to be “self-realization
and the re-establishment of our lost relationship with the Supreme Personality
of the Godhead.”,
the knowledge of oneself; taught by illustration on how to die and, finally that
within his perishable human frame resides a vital and immortal principle that
based on how faithful and obedient” it had been while in his perishable frame,
would thereafter meet God face to face. The
climax of the ceremony is the teaching on the significance of the Light of a
Master Mason and the entrusting of the Master Masons secrets.
these are related to specific Cabalistic precepts to the extent that I feel
satisfied in my conviction that they have their root in Cabala. The Master Mason
is instructed at the investiture of the apron as follows: - “Finally, the
M.M’s apron with its three emblems arranged in the form of a triangle, teaches
you that as you have now arrived at full Masonic manhood, you will, by a study
of the mysteries symbolized by the triangle, endeavor to reach the goal of
perfection toward which we shall all strive.” The apron symbolizes the
attainment of the initiation of Tiphareth.
The FC has figuratively stepped over the abyss Paroketh separating
Yesod from Tiphareth to receive the mystical experiences of direct consciousness
two microcosmic correspondences of the human legs, Netzach (7) and Hod (8) on
the Pillars of the Right and Left now co-join with the Ethical Triangle (Chesed
(4) (Right Arm/Hand)-Geburah (5) (Left Arm/Hand)-Tiphareth (6) (Breast) to
enfold an outline typifying the Master Masons Apron as represented in Figure
5. The Candidate had
exemplified this in the position in which he took the Obligation of a Master
Mason as well as in his ‘situation’ immediately preceding the attempts that
“prove a slip”.
The subsequent ceremonies beginning with the formation of a circumscribed equilateral triangle to the Raising, is symbolically aimed at raising the candidate’s contemplation to the Supernal Triangle. This equates to Figure 5 being advanced towards the Supernal Triangle such that Kether is located in the ‘Centre’ of the ‘Raised’ Ethical Triangle. This symbolic contemplative ‘raising’ towards the Supernal Triangle emblematically typifies the experiencing of ‘Darkness Visible.’ Freemasonry expresses this in the teaching that ‘the light of a Master Mason is but darkness visible, serving only to express that gloom which rests on the prospect of futurity; that mysterious veil which the eye of human reason cannot penetrate, unless assisted by the light which is from above.’
The Master Mason’s Apron with the three Rosettes symbolizing the
emblametical union of the Ethical with the Supernal Triangle is the derivative
of the now formed Figure 6 – a fore-figure of a ‘true and worthy’
man’s eventual union with the Godhead. This union is also typified in the mode
of gaveling in this degree, viz Supernal
Triangle Union Ethical
Triangle then, Astral Triangle). This
union can only be achieved with the assistance of the Divine Benevolence of the
Most High as progression to Kether has been indicated to be marred by Da’ath
which when traversed one arrives at Kether and permitted to share the vision of
the Limitless Light –. This is the sought after Union with God, the attainment
of the Kether (Crown of Glory) for one’s life’s labors.
Master Mason’s apron thus typifies the teaching in Cabala that the summit of
all human endeavors is the attainment of the peak of the Supernal Triangle where
Kether is the Crown. In this our sublunary abode, it is accepted that we can
only progress along the Path of the Arrow upto Tiphareth. Kether is unattainable
in this state as it is not possible for an incarnate human to see God and live.
One may only symbolically experience Darkness Visible.
Cabalists hold that it is impossible to express such a transcendental experience
because they “lie beyond the bounds of the rational and even intuitional mind
on which human written and verbal communication is based”. They therefore
adopt such methods as allegories, plays,
and mundane approximation. In spite of these, the problem still exists since
“transcendental experience cannot be adequately conveyed through
sub-transcendental means of communication.” Some Cabalists have ventured to
explain darkness visible as light not being visible as there are no matter to
reflect it as in physical interstellar darkness.
“It is not illumined by the sun or moon, nor by any other matter. One
who attains it never returns to this material world.”
Kether are drawn the Three Veils of Negative Existence. In Figure
1, we observed that Kether is the Centre of the three concentric Veils of
Negative Existence. They are also said to be focused on Kether; hence in Cabala,
Kether’s several titles include the Point within the Circle,
The Concealed of the Concealed, The Ancient of Days, The Most High, Existence of
Existences, The Amen and, Lux Eterna
Some of these are terms encountered in the Third Degree of Craft Masonry. Of the
most striking beauty is that which relates to “a point from which a Master
Mason cannot err”, a form of a throw back to the 1o
assertion that where the Name of of the Most High “is invoked we trust no
danger can ensure.” These Three
Veils, Ain (Negativity or
Nothingness), Ain Soph (Limitless Negativity, and Ain Soph
Aur (Limitless Light), are by their very essence beyond definition. Worthy of
note is that the Veils are only shown as arcs of the circles to which they
pertain in the understanding that Kether is brought into being by their
concentration and then within the open-ended part of the Veils, expresses itself
in manifestation of Chokmah and thence all the other Sephiroth which will all in
time be absorbed back to Kether as their one and only source of essence and
associate with the concept that the secrets of a Master Mason derive from
Cabalistic attributions. The Five
Points of Fellowship are also readily seen to be figured in the Master Mason’s
apron. The key issues to reflect on are the names and correspondences the five
Sephiroth Chesed (4), Geburah (5), Tiphareth (6), Netzach (8) and Hod (9). To
these should be added their conjoint ‘raising’ towards
the Supernal Triangle of Kether (1), Chockmah (2) and Binah (3).
At this point the VSL narrative of Moses’ request to be shown the Glory
of God would be worthy of detailed meditation vis-à-vis the communication
process of the substituted secrets on the floor of the Lodge by successive pairs
of the three principal officers. These
links of the Moses episode and the communication of the substituted secrets are:
me your glory, I beg you”. [Let those substituted secrets be regularly
communicated to me];
is a place beside me. I will … shield you with my hand while I pass by. Then I
will take my hand away and you shall see the back of me; but my face is not to
be seen” [H to H; F to F; K to K; B to B; and H over B – note also face not
seen by either of the communicating pair];
will let all my splendor pass in front of you, and I will pronounce before you
the name Yahweh.” [It is in this position and in this only, and then only in a
w.., except in open Lodge, that the w of a MM is given; it is … or …”]
may also add that to the Cabalist, Chesed (4) and Geburah (5) are referred to as
the two hands which act together to give form to all reality as well as rectify
reality. Geburah, the left hand, repels while the other Chesed the right hand,
draws near. In the communication of the substituted secrets, the left arms of
the pair repel while their right hands cojointly draw near.
At the head of the Right Hand Pillar of Mercy is the Sephirah Chokmah,
the first emanation from Kether and whose correspondence in Microcosm is the
left side of the face. Its
microcosmic correspondence is typified in the preliminary stage of the
communication of the substituted secrets in the Sign
of Horror. In the sign, the microcosmic Chockmah is drawn-in by the microcosmic
Chesed and shielded by from the thing of horror while the microcosmic Geburah
simultaneously extends vehemently to repel.
Mason”s word is said to have been lost, and that we have now no idea of what
it was. I am inclined to the idea that the existing indications are sufficiently
clear to enable us form a very shrewd guess. Here I cannot be explicit. I must
only guardedly hint that several Freemasons had inferred that it is a word of
omnific power. I prefer to approach
this topic from the point of view of the known.
Passwords are generally in vogue among many identifiable groups with
common interest. In the Cabala the
initiation and meditation in the Sphere of each Sephiroth is facilitated by a
specific word (one of the God Names). The
Cabalists accept that one cannot hope to find his way unaided and for that
purpose identify the Divine Names for each Sephirah which when invoked and
meditated upon assists the aspirant to realize the vibrations that would enable
a harmonious benefit. The saying is that starting under the presidency of the
Divine Name, however, no evil can enter.
Freemasonry accepts that what is currently available is a substitution of
substituted word may indeed be a substitution not in the sense that the genuine
but rather a substituted word which reflects its meaning in the genuine. This is
a common practice among Cabalists in the sometimes combined application of their
techniques of gematria, notarikon, and temurah.
One example given to me by an avid student of the system is the
reflection from the Sephiroth Chesed to Netzach, the Sephiroth right below it on
the Pillar of Mercy. Chesed is spelt: - Chet, Samech, Dalet
which under this Cabalistic technique has a numerical spelling value of 148
which is the value of Netzach. This can be determined by adding the values of 8
for Chet; 60 for Samech and 4 for Dalet in the following
order:- Chet; Chet Samech; and Chet Samech Dalet
which are 8, 68, and 72. I am of the opinion that the symbolic, non-word
components of the substituted secrets of a Master Mason, may well be reflecting
the genuine in the Sephirothic microcosmic correspondences they indicate. With
special application to the word, I believe that there may have been some handed
down complexities of errors from the time nothing was written down to the time
when people started writing down things because the stresses of their daily
living were crowding out some of their esoteric knowledge. The feasible causes
of variations from the “originals” are varied. Some arose from wrong
pronunciations of words foreign to our near ancient Brethren which later were
written down in what most conveniently approximated the originals. The situation
is such that in one instance, even the Hebrew title of an English publication,
“Ahiman Rezon” was
mis-represented in a Lodge Inventory (1838) as “A. H. Iman”s Reasons”
the Traditional History, 15 Fellows of Craft were selected and ordered to make
the diligent search. The same 15 trusty Fellow Crafts were ordered to
attend the obsequies, clothed in white aprons, emblems of their innocence.
The Sephirah Hod
has an attributed value of 15, which is the sum of all numbers from 1 to 5.
In Cabala, Hod is held to express and reflect all the five
emotions of the heart from Chesed to Hod (Chesed-Geburah-Tiphareth-Netzach-Hod).
The spiritual consciousness identified as corresponding to Hod is
“Sincerity,” (Trustiness). One must be saying something other, if he were to
report that “white snow flakes were falling” since snow flakes are
fundamentally white. In a similarly manner, the qualification of a class that is
ordinarily highly trusted as “trusty” to my mind was more of a
pointer to the esoteric lessons embodied in the narrative.
one now agrees with me that the Master Mason”s apron derives from the
“raising” of the Zeir Anpin (The Lesser Countenance or Microprosopos
- Chesed-Geburah-Tiphareth-Netzach-Hod) and its emblematical union with Arich
Anpin (The Vast Countenance –
Kether-Chokmah-Binah) the claim that the Masonic apron in general
is “more ancient than the Golden fleece or the Roman Eagle; more
honorable than the Order of the Thistle, or an other Order in existence. .,”
becomes a fact very convincingly well established. There could not have been any
thing prior to the pristine union of man and his creator before the fall of man.
Cabalist would very conveniently ascribe to the office of the RWM, the Sphere of
Sephirah Chokmah – whose title in Cabala is “Wisdom.”
The jewel of office of the RWM is the Square and Compasses, an arc of a
circle and a star representing the sun. Stretching
the imagery, one may visualize the full circle whose arc is only represented. In
that case, the points of the compasses may be seen to coincide with Chokmah and
Binah with the top as Kether. In
the Address to a newly installed RWM, he is instructed that the honor, the
reputation, and the usefulness of his Lodge as well as the happiness of its
members are very much dependent on his skill, assiduity, zeal and ability to
discharge the onerous duties of his high office. Furthermore, that his pattern
for imitation should be that glorious luminary of nature which rising in the
East, regularly diffuses light and heat to all within the circle of its
influence. In like manner, it is
his peculiar province, from the East to communicate the light of Masonic
knowledge and instruction to his brethren and fan the flame of enthusiasm and
zeal for their Lodge and for the Craft
In the Blessing in the East, the Chaplain prays that “The Great Architect of
the Universe endow [him] with infinite wisdom, tact and patience to discharge
[his] onerous duties….” One of the several beautiful Odes at his
installation, the Acclamation Ode, it reads: - “With Wisdom may he rule us;
In faith may we obey; That
God his hand may strengthen; Let every craftsman pray.” These are all
attributions with footprints in the Cabala.
is translated more particularly as “Strength” and often as Judgment”. In
Craft Masonry, the WSW in charged “to assist and strengthen the hands of the
RWM in governing and carrying on the work of the Lodge.” His jewel of office
is the Level which symbolizes that humans “are descended from the same stock,
partakers of the same nature, and sharers in the same hope ... because a time
will come when all distinctions, save those of goodness and virtue will
cease..” These are qualities which Cabalists ascribe
to an initiate in the Sphere of Geburah – Adeptus Major, with the ability for
a just handling of power, discipline, control and stability. Geburah is also
titled Justice, Severity, the Knight in Shining Armor, the Sacrificial Priest,
the Finisher, and the Celestial Surgeon among others. “Geburah in only
destructive to that which is temporal; it is the servant of that which is
eternal; for when by the acid activity of Geburah all that is impermanent has
been eaten away, the eternal and incorporeal realities shine forth in all their
The WSW is in Freemasonry referred to as representing “Strength”.
In the General Blessing in the West following his installation, he is
addressed as follows: - “As you represent Strength in the Lodge. May you be
filled with that Spiritual Strength to enable you to stabilize all forces within
you and the Lodge, towards the establishment of that magnificent Temple not made
by hand but eternal in the heavens.” This
Masonic office is thus confirmed within the Sphere of Geburah. The virtues of
this Sephirah are discipline, control and stability enabling the initiate in
this Sphere to wield power not as being a law unto himself, but as a servant of
the power he controls.
the WSW is therefore closing the Lodge, he affirms that it is in the Name of God
and by command of the RWM after having seen that all wages have been paid as due
and demanded. At ceremonies of initiations to the three Craft Degrees, the WSW,
by command of the RWM, directs the conducting Deacon to instruct the Candidate
to advance to the Altar in due form and is also the official delegated with the
duty of investing initiates with the distinguishing badge of the degrees. As it
is also said by Cabalists that “there is nothing to equal the Geburah
influence for “de-bunking” both persons and viewpoints,” so also it
reposes in the office of the WSW to prove that “none but Freemasons are
present, and that they are properly clothed…” at the opening of the Lodge.
Worshipful Junior Warden (WJW)
translates “Beauty”. I
therefore ascribe the Sephirah to the office of the WJW.
His jewel of office is the Plumrule which symbolically alludes “to
virtues of uprightness and integrity which will beautify and adorn not only his
conduct but all the work of the Craft.” At
the installation ceremony, the WJW is addressed in the South as follows: - “As
you represent Beauty, may you be endowed with Beauty from above to enable you be
the harmonizing force uniting not only the Rulers of the Craft, but all Brethren
…may God enable you to radiate Beauty in your soul towards all mankind,
through the eternal source of Beauty and Love.”
Tiphareth is a harmonizing Sephirah. On Tree of Life it is Middle Pillar
of Equilibrium with eight Paths linking it with all the other Sephiroth
excluding the drop-down Sephirah Malkuth. In a Freemason’s lodge, the WJW is
midway between the East and the West. According
to Dion Fortune, Tiphareth is a link, a focusing-point, a center of transition
is a microcosmic correspondence in the solar plexus associated with the Sphere
of Tiphareth. Its effect on man is
the reception of subtle solar energy in about the same way that chlorophyll
picks and uses solar energy for the survival of plant life.
This may not be unconnected with the alias given to the WJW in most
Masonic cycles as the “Brother Ostensible” within which he manages the
provision of materials to the Festive Board.
being the central harmonizing Sephirah between the Intellectual or Cognitive;
Moral or Emotive and, Material or Instinctual Triangles or Worlds,
it as it were forms a break or an interlude along the Path of the Arrow
i.e., Malkuth-Yesod-Tiphareth-Kether. In another classification Tiphareth is
central apex of the Ethical Triangle flanked by Kether and Yesod, the respective
apexes of the Supernal and the Astral Triangles.
In Craft Masonry, the WJW, the Brother Ostensible located in the Sphere
of the Sephirah Tiphareth, also called Shemesh
by the Cabalists, marks this star at its meridian and “calls Brethren to an interlude
from labor to refreshment and from refreshment back to labor again that profit
and pleasure might be the result.”
Both WWs are charged at their installation “to be patterns of good order and regularity… Strength must support Wisdom in work, and Beauty must adorn it in harmony, and all [their] aspirations and endeavors must tend to the building up of a Wise, Strong, and Harmonious Lodge.”
Situations of Chokmah, Geburah and Tiphareth on the Tree of Life
this illustration a square is formed at the situation (Meridian) of the 6th
Sephirah Tiphareth. By mentally joining the 3rd and the 5th,
the situation of the three Sephiroth becomes a fair representation of the
“places” (E,W,S) of the three principal officers on the floor of the Lodge.
This also exposes the esoteric import of the North being referred to as
“the region of darkness.” It is
wrong to allude the expression to the northern wall or part of the Temple or any
building for that matter in the upper latitudes being permanently out of reach
of the direct rays of the sun. It rather derives from the situation of the Three
Veils of Negative Existence shielded from the sight of humans in the flesh.
closing a Lodge the Immediate Past Master declares, “Brethren, nothing now
remains but….” With regard to these my glimpses of what I perceive as traces
of Cabala in Craft Masonry, I would rather humbly state that quite some
considerable lot remain to be explored. I am but a mere novice in Cabala. My
concepts are therefore colored by this very appropriate qualification. These
glimpses may therefore only serve to excite or induce those better exposed to
both the mysteries of the Cabala and Antient Freemasonry to contribute a more
deserving treatise on this or other associated issues within our general mandate
“to extend…researches into the more hidden mysteries of the Craft.”
I remain for ever mindful of those concepts in the General Blessing from
the Centre towards the close of Office-Bearers’ Installation Meeting which to
my mind is spiced with what a Cabalist would call necessary qualifications for
threading the Paths of the Sephiroth: - “May the Supreme Ruler of the Universe
forgive what we have been, sanctify what we are, and order
what we shall be. May we all
preserve Steps, Square and Level, and run the race of life as true and brave
Masons, clothed in perfect concentration, enriched in spiritual
meditation, led through to revelation and gladdened by a sure
salvation… May the Spirit of Courage, Gaiety and a Quiet Mind and all such
blessedness coming from the Father to His children be with us now and ever
more.” So Mote It Be.
 References to ‘ritual’ or workings are as recorded in this Standard Ritual of Scottish Freemasonry, printed and published by C. C. & A. T. Gardner Ltd, Edinburgh 1970.
 He later fell out with his bishop when he started some healing services and was restricted to only privately celebrate Mass.
 “ It is useless to boast: but if I have to, I will go on to some visions and revelations of the Lord.  I know a certain Christian: fourteen years ago he was taken up to the third heaven.  Whether in the body or out of the body, I do not know, God knows. But I know that this man, whether in the body or out of the body – I do not know, God knows – was taken up to Paradise where he heard words that cannot be told: things which humans cannot express.”
 Sociedad Biblica Catolica Internacional, Madrid (1998) (ed) St. Paul’s Book Centre Ibadan pp368-369.
Sefiroth (singular. "
Sephirah ") channel of Divine energy or life-force.
 Rev. J.H. Young: Symbolism in the Working Tools, G.L. Sask. From the Grand Lodge of Saskatchewan 'Tracing Board' reprinted in Grand Lodge British Columbia Bulletin, January 1980.
 Bro. H. Carr in the Foreword to The Pocket History of Freemasonry 7th ed. (1983) Frederick Muller Limited London.
 Alexander Horne, King Solomon’s Temple in the Masonic Tradition, The Aquarian Press, Wellingborough, Northamptonshire (1972) p.50-52, 165-167..
 Kenneth Cragg, The Call Of The Minaret, 2nd ed. Orbis Books Maryknoll, New York , p.123
 I rather suggest that one uses a standard text illustration as I have not been able with my very meager skill in drawings with a word-processor to appropriately present a suitable representation in this and other Figures.
 Negativity, not in the sense of non Being or Non-Existence, but rather a concept to categorize what is incomprehensible in the present stage of consciousness
The singular is Qelippa
‘harlot’ or ‘shell.’
 Refer also to Jacob’s ladder dealt with later in this article.
 The highest object of human happiness (the fullest harmonious development of human potential) as per Aristotle and Thomas Aquinas.
 Bhagavad-Gita 15:3-4
 Quotations from the Scottish Constitution Craft Ritual
 Principally as traceable in the Old Testament Judeo-Christian Bible
 See also Rev. J.H. Young; “Symbolism in the Working Tools” Grand Lodge British Columbia Bulletin, January 1980
 Also from the Scottish Constitution Craft Ritual (Śrīmad Bhãgavatam 1.2.6, also emphasized this.)
 Romans 8:28-29 See also Holy Quran x: 25 - “But God doth call to the Home of Peace: He doth guide whom He pleaseth to a Way that is straight.”
 Bhagavad-Gita 15: 5
 Dion Fortune (1890-1946); “The Mystical Cabala”, Ernest Benn Limited, London1976 ed. p.76-77
 Quran xx 12-56; Note 2543 of the Text, Translation and Commentary by Abdullah Yusuf Ali, Dar al Arabia states: “In the parallels mystic meaning Moses was now to put away his mere worldly interest, and anything of mere worldly utility, he having been chosen by the Most High God” Vide also Exodus 3-:5 'Take off your shoes, for the place on which you stand is holy ground’.
 Bhagavad-Gita 7: 20 indicates that such material attachments predispose man away from spiritual awareness, a kind of reminder that one cannot serve God and mammon at the same time.
. Several of my manuscripts and notes at lectures did not bear sources. I have nevertheless enclosed such statements in quotation marks.
 Dion Fortune opcit ; p. 69
 Bhagavad-Gita 14: 26
 A.C. Bhaktivedanta Swami Prabuhuada, The Science of Self Realization; Bhaktivedanta Book Trust, Los Angeles (1981) p.1
 Ref: Bhagavad-Gita 8:20 “There is another nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is.”
 An equilateral triangle formed of the Master, his two Wardens and two Deacons, within a circle of ten other Brethren.
 In the VSL, Moses had requested to be shown the Glory of God on the mountain- quote: “Moses said, 'Show me your glory, I beg you'. And he said, 'I will let all my splendor pass in front of you, and I will pronounce before you the name Yahweh. I have compassion on whom I will, and I show pity to whom I please. You cannot see my face,' he said 'for man cannot see me and live.' And Yahweh said, 'Here is a place beside me. You must stand on the rock, and when my glory passes by, I will put you in a cleft of the rock and shield you with my hand while I pass by. Then I will take my hand away and you shall see the back of me; but my face is not to be seen.' [Exodus 33:18-23] - Jerusalem Bible.
 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.[1 Corinthians 13:12]
 Which are precisely what Freemasonry adopts.
 Bhagavad-Gita 15: 6
 The Point within a Circle has an enormous universal application in several esoteric circles. Within the Seven Degrees structure of the Ekpe (Leopard) Society of my tribe, it embodies the greatest of its secrets and is often drawn on its temple wall and veils as well as on the tie-and-dye clothing of its members.
 This is brought out succinctly in the Requiem prayer “Lux Eterna, luceat eis Domine …”
 “When Brahma’s day is manifest, this multitude of living entities comes into being, and at the arrival of Brahma’s night they are all absorbed back” Bhagavad Gita 8:181
 Dion Fortune: opcit p.69. (Ref. also address of the RWM to the Candidate for the 1o Degree when the later declares that his trust is in God)
 The allegorical story of the loss did not present sufficient grounds for such a loss. The secrets ‘were known only to three in the world, and without the consent and co-operation of the other two ..” they could not be imparted..
 Fred L. Pick and G. Norman Knight, The Pocket History of Freemasonry, Revised by Frederick Smyth (1953);, P.91.
 All being fundamentally emblems of Innocence and Purity.
 From the Ceremonials of Installed Masters, Scottish Constitution: Address to the Master at his installation.
 Dione Fortune, ibid p.181.
 Illustrated in Figure - 3
 The Sphere of the Sun
 From the South East Corner Charge to an FC.
Main Index Page | Alphabetical Index | What is New | Papers of Eminent Masonic Scholars | Indice Saggi in Italiano
Index des Essais en Langue Française | Índices Monografias em Português | Índice de Planchas Masonicas en Español