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Kitual
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Copyrighted @ 2007
ISBN: 978-l-4357 -0440-4
AMI)
Acknowledgements
Special Thanks goes to East Denver Lodge #160, AF&AM, the Denver
Consistory of the Scottish Rite, the Knights of St. Andrews, the Scottish Rite
Research Society, Denver Chapter #2RoyalArch Masons, Denver Council
#l Cryptic Masons, Denver-Colorado Commandery #l Knights Templar, the
Colorado College of Masonic Societas Rosicruciana In Civitibus Foederatis,
East Denver AMD Council# 425, The Grand College of Rites- USA, the
Royal Order of Scotland, Enlightenment Lodge, The Templar Research
lnstitute, Research Lodge of Colorado, the Grand Lodge of Colorado, the
Grand Lodge of New Mexico, and the Grand Lodge of France.
I also want to give a special thank you to the following brothers for their
help and support over the years: J. Freed, H. Zoufalli, B. Lasater, E.B.
Jackson, N. North, B. Rux, L. Frazier, T. Hornsby, C. Porter, R. Bernard, G.
Ford, W. Arner, R. Mahoney, R. Birely, D. Cline, D. Wolenhopt, T. Kissam,
D. Calloway, A. Kampolt, H. Warren, H. Hogan, G. Teter, C. Weston, J.
Hopkins, W. Glover, D. Schweitzer, D. Day, G. Bevel, R. Weingarten, J.
Mack, A. Cooley, R. K. Milheim, D. Tygart, M. Hessel, D. Sayoun, B.
House, G. Sardenson, K. Shepherd, C. Stuetheit, and R. Smith.
,f
astherearelargeSectionsthatwilljustnotmakesense.lfyoutruly
way to
want to know thl secrets of Freemasonry, there is only one
the
going
through
by
Only
one'
become
to
is
it, and that
prove of any value in
information
this
"*p"ri"n""
of
aspects
all
*"rr
|ni["io.v
""n of your life, and those around you' For those of
tne transformation
you to read with an open mind'
Vou *no are brothers, I
"n"outage
andreviewthedegreesyouhavebeenthroughwhilereadingthis,l
be
prot"" that it will-provide further light on your quest, and-you wjllhave
itself
craft
the
of
teachings
very
the
of
inocteO to see that some
become the stone which the builders rejected'
tru ly
/tc
r the
alue in
rof
nd,
his.
,vill be
lf have
Above leftr Laie 1700's a]chemical Flate showirg the pillars ot Jachin ard Boaz.
Above Righl Alchemical plate of 1625, by Heilrich JamsthaLer shos'ing a figure with a square md compass. (llottom
right shows a similar one by Lamrs Zetzner of 1661).
Bottom l-ell: "The produclion of the Philosopher'5 Stonc," by \{i!'hae1 Maier oI 1618, Notice agair *-.e conpasr iil his
hmds md square at his Jet. In his alchemical text Maier states, "h{ake o{ man and rroman a circle, from thaf a squarc
ihen a lrlmgle, and then another cirtle, an<l yorr ttili have the phiiosopher's stone "
ry?
re various rituals
nasonry, they are
unalterable
rpe of the
s in degree work
legrees, that he
cations of
ht into his life.
ls have been lost,
; a result, the
tanding the full
to show through
1o
back to
cter frdm a
;how that all the
alljudgment be
re and difficult
th it; in fact, it is
I it for years. I will
-alchemy" is
:he land of
associate
nd working in
rlchemy is
connectionwiththeirGodthroughrightmoralaction,prayer'and
Chapter 2: The
Ak
Jufr1
n
lr
gle
fir
dr
d**
3lates
m and
irand
s life,
After having found the herb needed, it was then pulled out of the
ground by its roots, ground up as fine as possible with all parts in tact,
and put in a vessel with either dew collected in the morning or
rectified spirits of wine. (The dew allowed oils to separate from the
herb and these oils could be easily separated from the water, and the
spirits of wine absorbed the oils and collected them that way). After
the herb was ground up and had the liquid placed at a low water mark
above it, it was caused to sit and digest for twenty four hours- during
which time it was shaken vigorously twice to help separate oils from
the main body of matter in the vessel. As the green herb turned black,
it was called by alchemists "caput mortum", which in Latin means
"dead head". This was the first stage of the alchemical process. lt
ll
wasthendistilledseventimes,aprocesswhichturnedtheliquid
reddishandthenintoavaporousair,andthencausedittofallina
inon"vessel,andthevitalcomponentsoftheherb,containingthe
end of each
oils of it, being separated into another vessel' At the
symbolically
were
and
collected
were
herb
the
trom
Oi.1iff"ttn, oit!
l.utphur,, of the herb. The remaining tiquid component the
in"
""r6J
n"in *"" originally sitting in was said to contain the symbolic
;r"r"ury, oilif" for"" th"at was believed to come out of the air and be
orawnintotiquioslikealcohol.Theherbitselfwassaidtohavewithin
"salt"
incorruptible body which was symbolically called the
it
" "J"""f
oftheherb,Attheendoftheseventhdistillation,theoilsandthe
:rd
,,,2
that Moses e
:-
ooov"tt,n"endofthisfinalstagewasnownolongercalled..caput
"feces"'
or "dead head", but rJther became known as
in the
digested
comptetely
been
it
nao
inat
fact
;il;bii Ju" io the
digestion
i"iier and now smelled with offensive effluvia! The final
away'
occuned at the "bowels" of the vessel as all the liquid distilled
herb
remaining.
the
taking
The next step in the process involved
rotiut",
withoilsdistilledoutofit,or..feces',,andburningthemtoashes.ina
moreheatwasaddedtotheashesalongwithcirculatingair,the
asrreswouldturnreddishincolor.Symbolicallyalloftheseprocesses
Master
culminated in the symbolic killing of the herb' Next' the
would
and
(called
salts),
Ciift.r"n woutd tjke the reddiJh ashes
use of
the
and
heat
with
process
subject them to a special corrosive
a
into
turn
salts
red
the
make
would
itr*g alkalis and acids which
terminology
alchemical
in
substance
white
niighi*hit" color. This
the 'raised salt" and
was called the 'secret salt" the 'spiritualized salt"
,niOOen manna'. lt was secret salt because only the Master
tfrl
others
craftsman would be able to look for it and find it, whereas
called
was
it
Th.us
had'
they
would throw it away- not knowing what
;;stone that the builders rejecled". This raised salt was said to be
if,e
back to
ih; k"y ingredient to bring the reflned essence of the herb
to be
thought
was
and
in
everything,
oe-nioden
iit". tt *"ioelieved to
people
most
of a ipeciat metallic nature- the seed of metals, though
didnotknowhowtolookforitandthereforerejectedit.Someofthe
l2
:emple.
irquid
fall in a
arated the
rg behind
rrng the
'each
bolically
onent the
lrc
: air and be
ave within
d the "salt"
nd the
r
was put
nes called
g herb
C caput
E5
ed in the
igestion
lled awaY.
raining herb
would
the use of
-rn into a
:rnology
;ed salt', and
aster
; others
vas called
This same 'manna' in Hebrew can be found in the old Sumerian texts
as "she-manna", in the ancient Vedic texts as "vi-manna", in ancient
Polynesian cultures as "manna", and in Tibetan and Cathar texts as
"manni". lt may have also been the inspiration behind the esoteric
name of the founder of the Gnostic Christian Manichean sect, who
went by "Manni" or "Mannes", and it is also behind the name of the
Manadean Gnostic Christian sect- also called "John Christians" by
the west. . lt was further believed that when the Essenes referred to
the "Semen of God" and "Teacher of Righteousness" in the Dead Sea
Scrolls and other texts that it was alluding to this secret salt
substance. Since this manna or secret salt behaved in ways that
made it somewhat undetectable through normal means, this is why it
was called the "stone that the builders rejected" and described as
"what is it"- "manna?"
said to be
back to
^ought to be
rost peoPle
'ome of the
lshes in a
rlack, but as
rir the
r processes
tster
C
13
tvirn'*"tl
Thi;;il;;i"'.
;il;ti;.
;;;;;G;";s
*";;;;;io
H;&;'
;;";.
;;
name;;;;;
t4
ln brief, this was the entire alchemical process. The only other key
symbols in alchemy which related to this process consisted of the
four elements of earth, water, air, and fire (and sometimds a fifth
element called ether); the three principles of nature that needed to be
combined to form the Philosopher's Stone, which were the sulphur,
salt, and mercury; the two main planetary bodies (and polarities)
found in ancient Hermetic writings of the sun and moon; and finally,
the use of acids and alkalis in balance. The alchemists also adopted
the qabbalistic sciences of the Hebrews in their terminology, and
used the two main pillars from their qabbalistic diagrams to describe
how all the components in the alchemical work went together. They
also fervently wrote that unless one learns to transmute themselves
into a better and more moral person while working the chemical
process, then they will not succeed in the alchemical work. Also, the
alchemists insisted that you could only crack their codes and be able
to achieve the Red Lion with help from God. As the individual
calcinated his bad habits, fears, and prejudices, he would then be
able to produce the Grand Arcanum in the lab- also called the "Great
Arf. Symbolically then, the alchemists showed man composed of
three main alchemical parts- composed of the sulphur or fire of the
head, the mercury or air of the chest, and the salt or water of the
rd
he
ly,
I
in
r
r,
ttd
s
uift
Ito
Ers
aMomen.
w
EN
]F red
!E
ilto
rned
E;
l.lD
b
tsdb
Itun
r-
l5
I and cryptic,
otY go through
dcfremical
have been
with the
Yas
: earth), and the
rd compasses,
nry, the sPiritual
s the candidate
m the 1500's
er's Stone of
so why
d around man in
entered on the
uton. The
lucer naturelsign. Also, let
egrees, or the
p Masonry,
is
central pillar of
firrough the EA
., the events in
s to the left hand
E SAME
e of the bodY.
and is balanced,
the'tree of life',
e pillars, three
nd by the Penal
eres. The 10
Kfin}tr{A$p!'r:q?io*{
-.* ----tu\
*:t.rAlxlsic
{}r
llSBREw'i
isl,-u, tsoot{ $t L"c}dE&v!\G c'\l}ALA o}'Thg
"*E,qlEiLA^FOq
z^t
: h,T gRrd trY
Sephirothffi Firut
HOruACN SF''''-_-
Il
&loses
d-
F=
FE
lfoses
ElcriaL
ie
Ld*
l$sEqnoN
/,i
.*s7l7
l8
.lit"T
the.alchemical process First of
degrees themselves,
"^iti'"V'"ttline to the caput molum; or "d-ead
all, the EA degree's p"."f t'g" ituO"t
or t6e herb tr-eing worked on The tongue
il""0;;.t"g" oT atcnemy,
,rs&sJiwmwtteattlZ4h;- alludes to the stage of 24
being buried in tne
the need to shake the vessel
hours at the beginnin;;f d; wo;r' a1o
separate the.oils iPt th"
help
to,
twice in 24 hours, u"ti uig;ro'sly,
about the fact that all herbs
herb. Atso, atchemicai teiti are explicit
fortheworkneedton""orr""tedbtytheirroofsinordertoobtainall
very clear that at
ilpi;
'(l;;
*"iiu"'to
*".
metals).
by the FC penalty' wh-e-re
The next stage in the process is outlined
,heart and vitats
high-est pinnacle of the temple,
the
pr"""o
the
"n of the aif'' This alludes to the
"i"
vuftures
there to be devourejnVine
of the
where- ll"'" Ylt?l oils and essence
distillation stage in
air'
as
apparatus
"i"h!tY
distillation
herb rise up to the n'gh"tt'p"i"t of the
This
flask
another
into
dew
like
only later to fall again'ioi"i'nO"nte)
behind
herb
the
of
body
the
ie"uin.g
process actually oi"iOJI tn" n"iouit"fr of t[e herb- or oils and spirits
white separating tneir"e-art
earty alchemicaltexts, this stage was
tnl?.t of"the ftask. tn"nJ
ngart and oth.er o,tg?l"-,?nd
represented uy vurtu[-s'picr<rng fut.thg
the top point of
takins them to th" h;;l;!iti*il:,ynlt-represented
athenor was
This
apparatus.
the athenor- or alche?iical distillation
apparatus
the
since
iower,
a
often depicteO in afc-tremo"i t""t" as
well, which
as
stage
this
at
happens
looked like one. Something else
ii",
we read:
e:
rt the
nsive
nd
te three
First of
r "dead
gue
>of24
vessel
m the
rerbs
lin all
that at
rth
s
The next stage is in the MM degree, in which the penalty has the
'bowels burnt to ashes, and (t a s tt f w o h)". This alludes to the
calcinations stage in alchemy of taking the herb (called feces at this
stage due to it's digestion, and which naturally associates it with the
bowels), and burning it to ashes by the action of fire and air (wind).
This process is further emphasized by the password of this degree,
who was the patron of metallurgy and fire from the Bible. Likewise,
the strong grip of a MM is formed by placing the hand in the shape of
the Hebrew letter shin- which in Hebrew qabbalistic tradition is
equated with fire. This is why Hebrew priests also bless with their
hand placed in this position, as do Eastern Orthodox priests.
other
rhasis
non's
with
shere
i temple,
to the
of the
as air,
isk. This
rlc behind
spirits
) was
ns and
point of
)r was
rratus
:ll. which
we read:
"Alchemy is a necessary, indispensable art... lt is an art, and Vulcan
is its artist. He who is a Vulcan has mastered this art; he who is not a
Vulcan can make no headway in it. But to understand this art, one
must above all know that God has created all things; and that He has
created something out of nothing. This something is a seed, in which
the purpose of its use and function is inherent from the beginning.
And since allthings have been created in an unfinished state, nothing
is finished, but Vulcan must bring all things to their completion.
Things are created and given to our hands, but not in the ultimate
form that is proper to them. For example, wood grows by itself, but
does not transform itself into charcoal. Similarly, clay does not
become a pot. This is true of everything that grows in nature."
Now that the red ashes (called dead salts in alchemical terminology)
have been created, they need to next be'raised' or made alive. This
is symbolic of the 'raising' of Hiram. The same motif is found in
ancient Egyptian myth and ritual in which the body of the vegetation
21
god Osiris had been cut up and symbolically killed and deposited in a
tamarisk, and then when the goddess lsis turns herself into the
lioness Sekmhet, she is able to raise him to new life). The raising of
Hiram is done after the sprig of acacia, or evergreen is found, and it
must be remembered that alchemical texts state that the 'spiritual' or
'alive salt' is found mostly in grapes, gold, and evergreen or pine. ln
alchemical texts, it is said that the "alive" salt is then turned into the
Red Lion by the help of the sun and moon- as found on the rods of
the JD and SD crossed over the raising. Finally, the "Red Lion",
(which is another term for one aspect of the Philosopher's Stone: the
other being "White Eagle"), is raised by the "lion's paw", and upon the
(fpof). Some jurisdictions will recognize an "eagles claw" in place of
the "lion's paw" and this is why. ln alchemical language, the "fpof'
was a term which alluded to the four elements with the addition of the
fifth quintessence- or ether. lt was symbolized by a blazing five
pointed star- the same blazing five pointed star which is said to be
found in the center of the checkered pavement according to EA
lecture. lt is then that the'word' of a MM, or Master Craftsman is
spoken, and alludes to the Logos, or word of God spoken to he who
has been prepared to hear it.
There are many theories surrounding the origin of the MM word. One
theory about the origin of the MM's word is that it comes from the
Hebrew "Manna Bon"- meaning: "what is it- the builde/'. We have
already examined the alchemical association with manna and it's
relation to the secret alchemical salt, which truly is the builder or
cornerstone of the alchemical work. ln fact, by using the Hebrew
gematria, the word "manna" itself adds up to 90 (mem=40 and
nun=50, which are the two letters in "manna" in Hebrew). This
number, 90, also equals the number of degrees in a Master's square.
Another theory, is that comes from the ancient Egyptian "Ma-at Ben".
"Ma-at"- pronounced as both "Mah-at" and "Maha" in ancient
Egyptian, means "truth". The word "ben", on the other hand, means
both "light" and "stone". This is why in ancient Egypt the phoenix was
called the "ben-nu bird"- as it was associated with the alchemical
process of consuming itself in flames and then coming back from the
dead renewed. This word in Egyptian then, means both: "the truth of
light" or the "truth of the stone"- both of which make perfect sense in
the Masonic progression and to what the brother most desires at
ted in a
3
;ing of
and it
tual' or
ine. ln
to the
ds of
i-.
lne the
.rpon the
ace of
fpof'
on of the
to be
EA
rn is
he who
,ord. One
n the
have
rd it's
er or
brew
rnd
nis
-s square.
a-at Ben".
nt
,. means
roenix was
emical
)K from the
re truth of
I sense in
;ires at
gematria and replace every Hebrew letter in this phrase with its
numeric counterpart (as alluded to in the FC stair lecture), the phrase
adds up to 273, which is also what "Hiram Abiff' adds up to in Hebrew
using Gematria. All of this obviously very neatly ties back into the
alchemical process we are describing.
The symbolic "hearing" of the MM's Word can be interpreted to
represent the raised consciousness with the completion of the
alchemical elixir. lt is the trowel of the MM degree which is the tool
that brings everything together, and represents the hidden force or
fifth element which binds the various parts of the alchemically elixirbased stone. The elixir is made up of the Red Lion powder
suspended in the 'dew', or oils and liquid saved from distillation. This
also relates to the 133 Psalm, emphasized in the EA degree-'the
dew of Hermon...promising even life forevermore".
Finally, let us review the MM password. T:.. Again, this name is
associated with being a metallurgist, or alchemist, (like Hiram) and
master of the mineral kingdom. The password for the second degree
alludes to the vegetable kingdom- as represented by the hanging
corn. Corn- again, alluded to the salt in the alchemical process from
which the body of the Philosopher's stone is made. ln fact, vegetable
alchemy was called the 'Lesser Work", and mineral alchemy (dealing
with metals) was called the 'Greater Work' or sometimes the 'Great
Art'. We should therefore not be surprised to learn that the password
for the second degree has an alchemical allusion. ln the FC degree
ritual we are informed that the password for the second degree has
"come to mean a sheaf of corn over a waterford"- but this does not
mean that the actual translation of the word means this- nor does it
mean that it always meant this. ln fact, when we take the FC
password and translate it into Greek, it spells orBcol"r0oq : which
translates as "l revere a stone". With everything else we have
connected thus far, it is clear to see what kind of stone we are talking
about- it is the alchemical stone, or Philosopher's stone.
On Hiram's tomb, as found in the Master Mason's lecture, we find
further alchemical imagery. We see the figure of father Time, also
associated with Saturn and by extension lead in alchemical imagery,
counting the golden locks of the maiden- symbol of gold, as she
stands over the urn of ashes and holds pine. lf we accept this
with its
r). the Phrase
to in Hebrew
k into the
eted to
of the
r is the tool
n force or
nically elixirder
stillation. This
gree-'the
name is
Hiram)and
econd degree
re hanging
process from
act, vegetable
hremy (dealing
:s the'Great
the password
re FC degree
J degree has
r;
: which
re have
)
we are talking
e.
ure. we find
r Time, also
micalimagery,
rld. as she
npt this
As can be seen from this Chac:er the symbolic degrees can be fcr-:
allude to alchemical stages and n-:,
everything in Freemasonry has a::-.
is suggesting that if you really ,',a-:
symbols in the symbolic blue ic.oie
an alchemical understandino c.,i*.a
the craft was understood by-Mas:-s
like Albert Pike understood tha: i-e.
)sopher's
)on, and
\ degree
writing
f the
the
liram" as
h writing
rll"Hiram"
;brew
the
io means
lermes'
above" in
rillars are
The
nger
30me
Iercuryr and
'ald
hemical
e pillar
;Un, moon,
:nted by
perfect
eof
dMM
:s depicted
;ented the
lments,
of every
3hts. The
)a
ts believed
the 1800's. The complete meaning behind all of it may have even
been lost to him however. There are more symbols that relate to the
alchemical process in both the York and Scottish Rite, so therefore it
is important that we examine these at least to a degree, in our next
chapter.
acrlr
28
3n
o the
bre it
rext
':
!'
t.6
u;F"
"*-tg
F'\?P"*
*.rrl
'.lio
-t*t N...t
r jr.
*-,oi."N r.g )
..
Siiii.,:r,
.j;jtETri:r;+.if'nli:r'-:1:.*:ill::
f'*l:-\Fq.-:
:'...w
Chymicum- 1624
,,
#{
)' r:
"u
I.
,,&;
".}l'i'
r .)::
-;' 'tl.11:'\",,.!,4.
::rd
,::.
..4; :-l'
tu;.*
.,r;?
-''
---
:af-_-*
-/,iFbf _*
1i
,'-.-.^
[)
^rn*,\
lt'l
_--n
**<i
$-r
it\l/\
\/\/
Abav*:('Iirp)This symboi
-----:-':
0trffii
fami|ar
Mascnic symbol
Below:A)chemical plar:e
frorn :\lbertus blap;nus'
Philophia Naturalis, i650.
F,Iotice the compass
in
thc.
i -- 5l-
=-i'-=1r I
t=.a.
.:2
- ai:ll
a': -,
Chapter
'.4ff
:'e:
n:A-':.: . i4"
i;
Vol. ll.16t9.
;:1i:"l5
.
'.' ..:.
--f
,i...:", ir:
.:
t..
.,
i=Y *.
tto,'q.ti\t
..*Q.
:*l .r -!:
32
_1:
The
texts.
JJ
The Royal Arch and Cryptic Mason degrees of the York Rite delve
quite a deal into the "key-stone" of Hiram, which is white "because
1d
sof
he
ES
ES;
nding,
dt9
')
ral,
rctently
elve
tu5c
to these
i
rology
nd
.
which
rof
r early
;nakes
(e was
ts of the
tes" and
white,
ned
ln both the Scottish Rite and the York Rite one symbol that is always
featured is the Seal of Solomon, or the six pointed star- also called
the Star of David. This symbol is composed of two interlaced
triangles, and some have suggested that this is also what the square
and compasses make when they are interlaced. What is significant
from an alchemical standpoint is that in ancient alchemical
symbolism, fire was represented by an upward triangle, air by an
upward triangle with a line through it, water with a downward triangle,
and earth with a downward triangle with a line through it. lf you
combine all of these together into one composite symbol, the end
result is the Seal of Solomon. This symbol then, from an alchemical
standpoint, represented the combination of all the elements into one
whole, and by extension represented the Philosopher's Stone itself.
Perhaps not surprising to Masonic historians is the fact that first place
this symbol showed up on monuments in Europe was not at Jewish
temples, as would be assumed, but rather in temples designed and
built by the Knights Templar.
There are hundreds of more alchemicalsymbols in both the rites, too
many to mention them all here in this book. However it must be
added that both Rites delve into the significance of the Knights
Templar, which are pivotal in alchemical history. There are two
prevailing schools of thought as to where Freemasonry came from:
one is that it came directly from the Knights Templar after their
suppression in 1307, and the other is that it came from the cathedral
builders of the Middle Ages. However, we now know that it was the
Knights Templar who provided the initial imputes for the cathedrals,
as they created over 1,000 gothic style churches, cathedrals, and
chapels in their short 200 years of public existence. These
cathedrals, like Notre Dame of Paris, are completely covered with
symbols showing the entire alchemical process. ln fact, the front
fagade of Notre Dame of Paris has several images all along it which
don't depict the Bible at all, but rather every stage in alchemy.
Figures like the elusive St. Dennis is featured with his head cut offsymbolizing the caput mortum stage. St. Denis was actually the
initiate Dionysus the Aeropagite- who was initiated in the
Pythagorean alchemical schools which re-enacted the initiation rites
of Dionysus- who was Osiris in Egypt. The same can be said of the
other cathedrals- most particularly Chartres, which also features
35
hophet
fione in it,
ht up
abo
anet is
t
the same
symbols
and since
rthe HolY
fiom- We
rwho
n of earlY
rst have
picalfinds
Jop the
ertainly
he second
,hasa
rund uP
*e fondlY
first
nnounced
navestones
e, and the
I
with
bd to the
ame skull
r buildings.
eir
d the
rl symbols
cbna for
ir degrees,
only, so
ence and
37
Tn
TINCTURA
Fafcicu{w:dhetwic&s
i.elCoile&bns.
EXPRESsING
ihc IngreG, ProgreG, and Egre{s,
ofrhc Scset llermerick lciense ,
out of tie c*oifcft and msll
FemoutAutscar.
.olle&ed and drgcfit,l in
l-uch zn
:dcr, thrr it may prove to rht adorete,
mronely of rtr Begirmrs. hu:lroficim
$f lhis lrigh Ait, bt aofieiritbtr!o dilpot d i! r$r lnnd
'
i
Crud
Stcrer
uf Herncrrr
Borh mxde
!3 By
'--$anu
"..
h Phrlo,bphy.
Eml!ft
lda{ot/e,EL1uire,
:.'
'OR,'
:jWhcrcrtnto is
.t
Rosierucian
lAlchemrcal tert.
lAbove Right:
:Compass diagiam
Left: Chymicai
(irllectilms of
lvtasonic emblems rn
thc lcft hand pillar,
rn'ith the sun and
moon {eatured
abovc, and iie
lvlaster I lermes centered- rt.ho some
associate with Hrram
Ahi{f
38
1650-
j
Ros jcrucn: t ry
hl -hrwing l-ow 'l .gh. r , n:tpd iuff *::
-r ::.j*r
and animal. l{ dl5o.\uates he .fr!1.\
_.:Er 5fo\'t.ind h trro placcr t|efular r\::_- : :_ ::.c
_
i:-
5efif,til,
?&c
Frnii o! lln
Y#F t+iiliFla
7l*
frail,oJ lle
fitlw
PrinaPle'
bT ALL
ir<cprrtc
ilh centurv
misucian
tlhemical text.
bove Right:
onpass diagram
wr Robert Fiudd's
k*rmical lvrit18s1621.
efb Ch)'mical
From Secret Symbols of the Rosicruciffi. 15th century. this paticular plate i$ filled rvith Masodc syalbolism- It sta-ts out
by showing how "Light is called forth from the darkress", md thm shows the tluee kingdom of mineral, vegitable,
and aniqal. It also equates the "philosopher's stone" lvith the "coru stone of all atchitects," also the pine tlee is
shown, md in two places the point within a circle as a s)mbol for gold is shown.
39
rs the
found
roughout
vell
crown
'an down
the dew
ord
:t. words
dividuals
)agan,
Hinduism,
the idea
lmasonry
it is not
lion to
lhe
rth it, as it
remselves,
th Hiram.
y Christian
:nd
in
hras,
rthagoras,
g the case,
nind that
:iousness
ersonality
rciousness
SENSES
and water- like a prison, as well as symbols pointing to the way out of
that prison. The initiation then proceeds with the candidate's first
initiation out of the symbolic prison- which makes the brother a freeMason, and thereby freeborn, and of their own free will and accord.
The first stage of initiation was generally concerned with ethics. lt was
called the "psychic" stage by early Gnostics, and it was a stage in
which the initiate discovered they were not merely a physical body.
The next initiation was usually done with air or breath and was called
"pneumatic" and alluded to the distillation stage in alchemy. A
pneumatic initiate came to understand their nature in impersonal
terms and God not as a person on a cloud somewhere, but rather as
the One. Duality begins to become transcended and all relationships
with God begin to be brought into Oneness. God and the initiate
become the mystery of God in love with itself. All is perfectly One. ln
the ancient Gnostic mystery theatres of Egypt, the various parts of
the body of the slain Osiris represented different aspects of reality
that all had their roots in this One source. The parts of Osiris are
recollected and put back together through the love of lsis. The
pneumatic initiate came to understand that if God was a point within a
circle, and the outer circumference of the circle represented the
physicalform, then lines of radius emanating from the point in the
center of the circle represented various stages of consciousness and
various personas of the One. ln the outer circumference of the circle
each radius appeared as unique and distinct, but at the source of all
was God- the mystery of mysteries. This is why the word "God"
comes from the Hebrew letter "Yod", which symbolized a point. The
point within the circle therefore not only represents gold and the sun,
but part of the Gnostic initiation process. Getting to the center of the
circle was the path of Gnosis, which is why Christ said that those who
came before him were baptized with water and air, but he came to
baptize with fire. Fire represented the initiation into Gnosis, and in
alchemy, we associate it with the calcination stage.
The path from ignorance to Gnosis and the initiation of water, air, and
fire was said to be symbolically illustrated throughout the Bible, as
mentioned already with Noah. However even Moses' name is spelled
Mem-Shin-Aleph- composed of the three Hebrew mother letters
which are associated in the qabbala with water, fire, and air
respectively. Moses' crossing of the Red Sea, his manna from
; a stage in
rysical body.
heaven, and his witness of the burning bush all represent aspects of
the elementary initiatory process. Let us also not forget that Moses
dies in the desert, but Jesus Ben Nun led the people to the Promised
Land- symbolizing Gnosis. The name "Jesus" or "Yeheshua" is
spelled the same as the name of God "Yahweh" in Hebrew- only the
Hebrew letter "shin" is inserted in the middle of the name" "Shin", it
will be remembered, related to the MM strong grip and to fire.
At some point in the pneumatic process, attachment to the false selfor eidolon had to symbolically die so that the new higher spirituat
npersonal
' but rather as
I relationships
ne initiate
tectly One. ln
late's first
rrother a freeand accord.
[n ethics. lt was
ous parts of
;ts of reality
Osiris are
s.s. The
a point within a
-=nted the
point in the
ciousness and
e of the circle
-. source of all
rd "God"
a point. The
c and the sun,
, center of the
rhat those who
he came to
csis, and in
tr
"e Bible, as
rame is spelled
rer letters
rd air
na from
45
The symbolic death for a "third degree" can be found going back to
ancient Egypt and Sumer as mentioned. ln fact, some researchers
suggest that the raising of Lazarus from the dead by Jesus was just
such a reenactment of this ancient mystery school drama. The name
"Lazarus" in Hebrew is "ElAusol'. "El" was a Hebrew name for God,
and "Ausor'' was the Egyptian name for the God Osiris- who
symbolically dies and was raised from the dead. ln fact, in the
Mandean Gnostic tradition of the Middle East, one of the names for
God continues to be "Aurso/', and they to this day refer to themselves
as "sons of the widow". The early Gnostic Manichean sect likewise
referred to themselves as "sons of the widow". The story of Lazarus
takes place in Bethany, which in Hebrew is "Bethanu". "Beth" in
Hebrew means "house" and "anu" in ancient Egyptian was the abode
of the dead. Therefore "Bethany" or "Bethanu" means "house of the
dead". lnterestingly, if we change the Hebrew name for Lazarus
around so that "El" is last and "ausot'' is first, we get the name
"Ausorel" or "Azrael"- which is the angel of death. ln any event, it is
widely believed by researchers that the raising of Lazarus was
illustrating an initiatory rite, which is why Jesus took so long to go get
him out of the cave he was symbolically buried in.
According to the Gnostics, Christ in the Bible and Osiris in the old
world traditions represented the Consciousness of God, and his wife
known as the Sophia in early Christianity- meaning "wisdom", and lsis
in the Egyptian rites, represented individual psyche. Christ
represented the point within the circle and Sophia represented the
light".
46
from the ether and fire down to the air, the water, ano raiily
tne eartnrepresented by the objective world. The sophia myth then reveals
to
us a story relating to a failen goddess, attached to'the physicai
(sometimes called "mo-rtal Sophia,,), who later through hy.ti""i
marriage becomes united with psyche in a state of Gnosis- or
united
with christ as the Universal or Enthroned sophia. srre represents
tne
initiatory path that each christian initiate takes, througn tne
etements,
and the marriage symborizes the state of Gnosis thaicannot
be
understood by those who have not attained it. The Gospel or enitrip
states: "Bridegroom and bride belong to the bridalchamber.
No one
shall be able to see the bridegroom witn tne bride unless rre
oecomes
such a one." This is also why paul challenges us to make christ
our
husband Even though many of the letters-of paul have r"""ntty n""n
found to be tater forgeries by the Roman church, tnis nefts
io 6xprain
why Paul in some instances speaks stricily in Gnostic raniuage
ano
at other times condemns Gnosticism. The Roman church"u.JJ
on"
of christianity's greatest Gnostics and forged letters from him
trc be
used to condemn Gnosticism- which was rival movement to
ine
literalist Roman church of constantine. This is why paul tells
u.1n"t
he personally experienced christ as a vision of right on tne ioJto
Damascus. "Damascus" was a code word used biy the Essenes
to
refer to their base in eumran, suggesting paul ha-s Essene
affiliations. we find the same oam-ascuJreference in the myth
surrounding Father cRC in the Rosicrucian alchemical manifestoes
of 1604 and1616, whose chemicalwedding has the
n'vr-ti""r
marriage
This is arso why Jesus transmutes water into wine
-allegory.
at a wedding
ceremony, and why we find wine rater used again aitne
Last Supper. The Last Supper represents the point right biore
the
sophia is united with christ and the false self oies. Ju-st as wat,ei is
transmuted into wine at the wedding ceremony, wine is turned into
the blood of Christ at the Last Supper.
r"r"
3t
)15
tn"
48
Chapter 6:
,r"
Chapter 6: Conclusion
ln conc_lusion, I hope r have demonstrated that nearry ail of
the
symbolism in Masonry, whire at first grance appearing to be buirding
symbols, are actually referring to the more hioden an"o esoteric
cratt
of alchemy. whire many symbors in Masonry arso appear to retaie
to
such subjects as sacred geometry and the qabbarah,' both of these
fields of study were arso used and incorporateo oy the alchemisisas
was the art of sacred architecture and leaving alchemical
unJmarrs_
or books in stone. Archemy had arready been a secret craft by
the
middle ages, but even at that time it was being ouilawed OV (ng,
and Popes, (even though a few kings and popls ensraved
archJmists
to fill their coffers). To the alchemisi, nis aoitity to do his crart
maoe
him more honorable than King, prince, or pot'entate, as he t<new
secrets of nature that these rulers did not; but this aiso made him
highly resented and wanted. For this reason, if its knowredle *as
to
be passed on, it needed to be incorporated in secret ritual ihat
wouro
be preserved from generation to generation. Freemasonrv pro*o
to
be o.ne of the greatest preservers of the archemicar secreisf
symbolism, and practice, so that even today an avid student can
recombine the entire process within the rituat. ln this way,
tne iijrrt
never dies out, and the moral responsibilities demandeo in
oroe"i to
have the keys to the alchemical art are inculcated.
Many will argue that if the alchemical process of turning baser
metals
into gold was an actuar possibirity, then surery our modLrn science
would have discovered it by now. However the historical record shows that A) transmutation has been proved many times ou"it,"
centuries, and B) modern science, (which stemmed from archemy),
is
only now with quantum physics and the atomic age starting to ntlre
out that transmutation is a fundamental law of tre universi, and"that
what these modern physicists are writing now perfectty renecis wnat
many alchemists wrote_c.enturies ago. Modern science stiil has a way
to go, and the people stiil need to become moraily mature enough to
handle it. ln our modern age however, the process of turning baier
metals into gold has been accomprished many different *"y"" oy
Apg
The Emerald
(As Translated by S
"Tis true without lying, certarr
&
that which is above & that wfrijr
do ye miracles of one onty thirg
grm
Fo
whole world
ended."
50
the alchemical
s of the
Appendix A-
Past,
rho talk
reen forgotten
e of the civil
r a whole bodY
lriginal contef
visitations, and
c of alchemY is
res- including in
symbols in
and works,
ris system
iese symbols,
derstanding of
ry within
leads to Greater
it has been
ath.
"Tis true without lying, certain & most true. That which is below is like
that which is above & that which is above is like that which is below to
do ye miracles of one only thing.
And as all things have been & arose from One by ye meditation of
One. so allthings have their birth from this One thing by adaptation.
The father is the sun, the moon its mother, the wind (air) hath carried
it in its belly, the earth its nurse.
Its force is above all forces. For it vanquishes every subfle thing &
penetrates every solid thing. So was ye world created.
td
Cfirffirkt
TheChemical Wedding of
Grand Rapids, Michigan, 1991.
Selected Bibliography
Chevalier Emerys, Reve/atlo, of the Holy Grail, 978-0-6151-5878-5, lulu press, 2007.
Charpentier, Louis, The Mysteries of Chaftres Cathedral, translated by Sir Ronald Fraser, RILKO
Books, Athenaeum Press, Sussex, 2002.
Codex Rosae Crucis- DOMA: A Rare and Curious Manuscipt of Rosicrucian Interest,
introduction and commentary by Manly P. Hall, Philosophical Research Society, Los Angeles,
1 938.
Franklin, Benjamin, Wit and Wisdom from Poot Richard's Almanack, The Modern Library, 2000.
Fulcanelli, Le Mystere des Cathedrcles, translated by Mary Sworder, Brotherhood of Life lnc,
2000.
Fulcanelli, The Dwellings of the Philosophers, Archive Press, Boulder, Colorado, 1999.
Freke, Timothy and Peter Gandy, Jesus and the Lost Goddess, Three Rivers Press, New York,
2001
Hall, Manly Palmer, Orders of the Great Work: Alchemy, Philosophbal Research Society, Los
Angeles, 1949.
Hoyos, Arturo De, Scoff,St Rite Ritual Monitor & Guide, The Supreme Council, 33*, Southern
Jurisdiction, Washington DC, 2007.
Macoy, Robert, General Hrsfo/y, Cyclopedia and Dictionary of Freemasonry, Masonic Publishing
Company, New York, 1870.
Official Ritual: Heredom of Kilwinning and Rosy Cross, Grand Lodge of the Royal Order of
Scotland, Edinburgh, 1 998.
Paracelsus, Hermetic & Alchemical Witings of Paracelsus the Great, translated by Arthur Edward
Waite, The Alchemical Press, Washington, 1992.
Jung, Carl G., Psychology and Alchemy, Routledge & Kegan Paul, London, 1968.
Mackey, Albert Gallalin, The History of Frcemasonry, Masonic History Company, New York,
1 898.
Pike, Albert, Morals and Dogma, The Supreme Council of Southern Jurisdiction, Charleston,
'1906.
Pike, Albert, Esoterika: Symbolism of the BIue Degrces of Freemasonry, Scottish Rite Research
Society, Washington DC, 2005.
Roob, Alexander, Alchemy &Mysticism, Taschen, NewYork, 1997.
52
fu
1f
The chemical wedding of chistian Rosenkreutz, translated by Joscelyn Godwin, phanes press,
Grand Rapids, Michigan, 1991.
Tresner, Jim, with paintings by Robert White, Vested In Glory, The Aprons, Cordons, Collars,
caps, and Jewels of the Degrees of the Ancient & Acoepted scofflsh Rite of Freemasonry, the
Scottish Rite Research Society, Washington DC, 2000_
w.
Faser, RILKO
white, Michael, lsaac Newton, The Last sorcerer, Fourth Estate Limited, Great Britain, 1997.
Gst
GAngeles,
l"kary,2000.
ldLife
lnc,
lgr9-
b(ftty,
Los
'. Solthern
rfr
Publishing
lhrof
tArtur
Edward
kYork,
lxrleston,
&
Research
53
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