Living Stones Magazine

Living
Stones
1 Year Anniversary Issue
Volume 2 Issue 6
June 2012
Features:
Balance Between Esotericism and Exotericism
The Secrets of Freemasonry
Traditional Observance
Through A New Brothers Eyes
The Clermont Rite
...and much more!
A Magazine
For Freemasons
From the Editor
CONTENT
3
The Phoenix
Foundation to the Structure
10
Through a New Brothers Eyes
12
16
18
The Clermont Rite
39
Conflict Resolution by Masonic

Means
41 Freemasonry-Masonry
45
Finding Balance Between Esotericism

and Exotericism
1 Year and going
strong! We hope you

have had as fantastic a
year as we have. Keep
spreading the word!
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June 2012
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The Phoenix
wice in my
short time as
a Freemason I have
been discouraged
to the point of
questioning
my
place within the
Craft. The first time
was shortly after
being raised to the
Sublime Degree. I
remember feeling
completely misled when a Brother explained to me
that there were no secrets or ancient mysteries to
be discovered beyond our grips and words. I nearly
left Masonry. I seriously questioned whether or not I
had a place among men who claimed to hold the key to
something that did not exist. I then found my way onto a
blog written by Brother Cliff Porter entitled Value Meal
Masonry. In just the first few lines of that blog I found
my Masonry.
Almost eerie shadows bounced and danced their solemn
dance to the candlelight casting its shadows and souls
upon the walls of the lodge, the temple. The men moved in
silence in a circumambulation around their altar. Dressed
in tailcoats, their hands gloved, the aprons of the finest
lambskin. The Brothers took their seats and the lodge
was called to order, the ritual perfect and well practiced.
The booming voice of the Worshipful Master and raps
of the gavel calling something forward from deep within
everyone that the work at hand was important.
While this blog showed me that the Masonry that I had
been seeking truly did exist, it also allowed me to gain an
appreciation for the vast diversity of Lodges that reside
under the banner of Freemasonry. It helped me to realize
that Freemasonry provided an environment for many
different types of men who were seeking many different
types of Masonry. I took great comfort in the realization
or rather confirmation that there were in fact other men
seeking the Masonic experience that I sought. The impact
of this particular blog post cannot be overstated. I found
myself inspired to make changes to the experience at my
own Lodge and to seek out more Light in Masonry. I
found my way to a Masonic website named The Sanctum
Sanctorum that was full of Masons asking questions and
debating ideas about religion, philosophy, politics and
June 2012
by Jason Eddy
many other fascinating areas of study. They showed

respect and tolerance for each other regardless of whether
or not they agreed on the topic. They acted like Masons.
I began digging deeper into the true mysteries
of our Craft and was fascinated by what I saw and the
connections that I made. I formed friendships and
established connections with like-minded Masons from
all over the world and felt truly a part of something noble.
I moved into the officers line in my Lodge and began
giving presentations on Masonic Education and sharing
every little piece of Light that I could find with any Brother
who would lend me an attentive ear. I did as much as
my cable-tow would allow to travel to other Lodges and
reach out to fellow Brothers in search of Light. I was
truly happy with my place within the Craft.
Fast forward to just a few weeks ago. I had experienced
a lot of change in both my personal and professional life
that led to a decline in activity within the Masonic realm.
I was doing my best to deliver the level of work that I
expected of myself in Lodge, as well as continuing to
shine Light in every corner I could find but found myself
wearing down. I need something to inspire me again. An
opportunity came up to attend some degree work and I
was able to shuffle my schedule to go. It was an Entered
Apprentice degree that was to be well attended with even
a District Deputy or two expected to show up. I thought
that this was just what I needed. I sat down in the small
country Lodge with anticipation of what would no doubt
be a well executed degree. To my left was my Lodges
newest Entered Apprentice whom had also shown a
strong interest in seeking Light, so I was excited at the
opportunity for him to see things from the side lines
so shortly after being the candidate. The Worshipful
Master rapped his gavel and the night went down from
there. Mispronounced words, missing words and even
a few words that had no place in the ritual were littered
throughout the opening of the Lodge. Each mistake
was met with an eye roll or a smirk from one or more
of the Officers as they began the degree. The candidate
was ushered in and the degree given to this man was the
worst that I had ever seen. I sat there, not only upset by
the level of work, but embarrassed in front of a young
man whom I had spend the last several weeks speaking to
about the reverence and solemnity of our rituals. As they
completed the degree, they offered the floor to a District
Deputy Grand Master who was in attendance who only
The Phoenix
served as an additional disappointment as he commended

the Brethren on a good degree despite a few missteps. I
left the Lodge that night with many questions in my mind.
Was Masonry really the place for me? Aside from the
handful of men, whom I am honored to call Brother that
I had encountered on-line and in a few other places, were
there any Masons that sought what I sought? Could I not
find what I was seeking outside of Masonry? Was the
time and energy that I put into Masonry really worth it
all?
I carried these questions for the last few weeks and
found my answers this morning. Reading yet another
blog post by Brother Cliff Porter entitled Round the
Fountain from June 2008, I once again found the meaning
of Masonry. I cannot put it into words, at least not in the
space allowed in this venue, but those who have felt it will
understand. I realized that Masonry was bigger than any
one man. This is an important realization that must occur
for those that are concerned with the future of the Craft.
We are not alone on this journey. This is the inspiration
that we need to carry as we seek out Light and seek to
share it with others.
Light? In times of despair we need only to seek out the

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

Effect within Masonry
that we can neither
control nor understand. Bro. Jason Eddy
In a moment of High Point
inspiration nearly four
years ago, Brother Cliff Lodge #773
Porter sat at a keyboard Monroe, OH
and typed a blog that
would find its way to me a few years later in my time
of need. Ironically, a few years after that yet another of
his blogs would find me in my time of need. It begs the
question, how many of the blogs, emails, posts or articles
that I have written have found other Brothers in their time
of need? I do not think it unrealistic to believe that in my
time as a Mason and as a writer I have inspired at least
one other Mason. How many will he then inspire? You
can see where this is going. In the Entered Apprentice
Degree Lecture in the State of Ohio we are told that
we are admonished to have Faith in G-d, Hope in
immortality and Charity for all mankind. The greatest
of these is Charity. For Faith may be lost in sight. Hope
ends in fruition. But Charity extends beyond the grave
through the boundless realms of eternity. What greater
Charity can we offer to the Craft than that of spreading
4
June 2012
by Jason Eddy
tructure is a
Fundament,
either
tangible
or
intangible
notion referring
to the recognition,
observation,
nature
and
permanence
of
patterns on and
Relationship
to
entities.
This
definition
alone
is something assumed by our Order that a man knows.
Masonry employs deep rooted, significant, or sometimes
mysterious vocabulary that most men do not understand.
The Order expects us to be well versed in education and
can follow along as we Travel and perform Labor.
Most brethren I encounter do not contemplate or perpend
that word, and how it relates to us. Even as I say the word,
I imagine the associations you are having come to mind.
I myself before beginning to Travel didnt motivate
myself to move past the idea of what makes a structure. To
me, structure was what made up a building, organization,
or system. The bricks and mortar that were used to make
the mentioned a solid. What I discovered when I looked
up the actual word, that it was the application of patterns
and how one recognized them and their nature when
Structure took form.
by William Nobile
answer to this would be to the study of Morality, thru

the allegorical use of our counterparts craft. Perhaps the
question then should be what is Masonrys foundation?
Masonry in itself is the building of structures from
individual units laid in and bound together by mortar, and
we acknowledge Stonemasonry in itself to be the pattern
identified in the intricate Science of Masonry that we
adapt to our study. But it does not answer the question of
what is freemasonrys foundation?
During the course of my Travel when I was entitled to
benefits of my degree, I read all that I could in our monitor
and Red Book. What I had worked for and endured
from the ruffians surely would be finally explained in
simple tongue and make all the doors open in my mind.
What I had found was more questions and no clarity into
the subject. I decided then it was necessary for me to go
back to the start of the temple to begin finding the prints
left in the sand. What had amazed me in this undertaking
was the use of the term Allegory. Allegory in its own right
was deeply enriched in Greek teachings. What amazed
me more as I progressed thru the levels of the temple was
the encouragement of understanding was important, and
that Signs, even of Mathematical origin can be Mystical.
Morality,strengthens ones emotions, Learning to Learn,

Looking pass the physical. This was not the undertakings
employed by simple builders of stone, but rather of an
Intellectual and Philosophical Structure. This became
ever more apparent when I arrived to the Inner chamber,
The reason behind this explanation is to allow you and saw the 47th Problem of Euclid. In our resources
further insight to the objective of this presentation. There provided at Master wages the explanation is given thusly.
is Structure all around us. In freemasonry we are firm
The Forty-Seventh Problem
students of the structure of human nature. What makes
of Euclid was an invention of our
your Edifice? Or another question to ask would be,
Ancient friend and Brother, the
what makes freemasonrys Edifice? The Lectures of all
Great Pythagoras. Pythagoras,
three degree provide valuable insight to how our Esoteric,
who in his travel through Asia,
(understood by or meant for only the select few who have
Africa and Europe was initiated
special knowledge or interest) And Exoteric (suitable for
into several orders of Priesthood
or communicated to the general public) teachings make
and raised to the Sublime Degree
our structure. Be it tangible or intangible however, every of Master Mason. This wise philosopher enriched his
structure has a foundation to it. Be it tangible or intangible. mind abundantly in a general knowledge of things, and
Masons refer to this laying of their own foundation as a more especially in Geometry, or Masonry. On this subject
Corner stone, to Erect your future moral and Masonic he drew out many problems and theorems, and among
Edifice.
the most distinguished, He erected this, which in the joy
Foundation is the basis on which a thing stands, is of his heart he called Eureka. In the Grecian language
founded, or is supported. A question to ask yourself signifying, I have found it ; and upon the discover of
is What is freemasonrys foundation? The simple which he is said to have Sacrificed a Hecatomb. It teaches
June 2012

Masons to be General lovers of the Arts and Sciences.
by William Nobile
Nature and the whole reality has an underlying

mathematical structure.
Reading this, I began to question more into the matter

of our Foundation. More importantly, was the claim of
That philosophy should be used for spiritual purification.
that Pythagoras was an Ancient friend and brother. A
That the soul which is pure can rise to experience the
Master Mason. His undertaking of Geometry. This only
union with the divine.
led me to another question. Who was Pythagoras?
Pythagoras, Or Pythagoras of Samos, was a Greek
philosopher and a mathematician. It is apparent that he was
versed in teachings of the early Mediterranean educators
such as Euclid and Anaximander. Around 530 BC he
moved to Croton, a Greek colony where he developed the
Pythagorean brotherhood. It was there Pythagoras taught
his disciples on subjects such as Geometry, Rhetoric,
Music, Logic Grammar, and Astronomy, or rather
Cosmology. The Brotherhood played an active role in its
community thru politics and promoters of education, but
was generally viewed mysterious and even mystical by
the populace. Their interfering in Croton politics is what
led to the downfall of the Brotherhood and Pythagoras
fleeing the city where it is said he lived the rest of his
days in Metapontum, an Important Greek city of the time.
What is not truly known about this Elusive figure is his
life in the whole. Many of the writings of his life came
from others after his death. While some could attribute
this to being lost in the sands of time, there is a more
interesting factor to note. Pythagoras taught by Mouth
to Ear and relied on those who followed his work or was
a believer in Pythagoreanism, to convey it thru allegory.
Many of the times when people referenced him, they
would add in the sentence as in his word.
That certain symbols (including mathematical) have a

mystical significance.
These teachings were provided to both Sect of the
Brotherhood, all do there was different adherence to
both groups and focus. The Listeners were allowed to
live in their own families and homes, and attend the
societies meetings and lectures during the day. They
studied on the more religious and ritualistic aspects of
Pythagoras teachings. The Learners had to adhere to
strict rules, having no private property and lived in a
commune, or Monastery. Because of this structure the
Learners focused more on extending and developing
the Scientific and Mathematical works of Pythagoras.
Both groups while meeting shared a common purpose
in Pythagorism, greatly viewed one another differently
and had theological strife at times. The Listeners claimed
that the Learners were not genuinely Pythagorean, but
followers of a radical Pythagorean, Hippasus (A Greek
Mathematician said to be attributed to the discovery
of irrational numbers). The Learners on the other hand
ALLOWED that the Listeners were Pythagorean, but
they themselves truly represented Pythagoras and his
teachings.
While the facts of his life have come from followers and
even colleagues of the time, what is significant to attribute
to our laid foundation is the Parallel to the Pythagorean
Brotherhood. The Brotherhood was in fact contributed
of both Men and Woman, Who studied the Esoteric,
Metaphysical and Literal application of Mathematics.
The School or what would become to be viewed as the
religious sect itself was named the Semi Circle, and was
composed of two groups. The outer group was known as
the akousmatikoi, or Listeners. The Inner group was the
mathmatikoi, or Learners. We see this structure of the
brotherhood has effect on works such as Platos, where
in The Republic; he discusses the sect which he called the
Guardians And Philosopher Kings.
Despite the perspective clash of the Sects, the

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

summarizes rather simply.
While all three existed, they believed it was necessary
June 2012
by William Nobile
for the brotherhood to incorporate all three into their own

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

nothing in history pointing that Pythagoras was in fact a
brother. Our progenitors when creating this organization
recognized certain attributes that Pythagoras had that we
attribute to be Masterful. If we take the literal from our
lectures alone, we would in fact be following in perpetual
darkness, Hoodwinked at Masters Wages. When we as
masters begin to travel, and I refer to the expansion of
the mind, bringing that Light to darkness and begin to
question our structure, we begin to see the patterns of our
Ancient fraternity sought to recognize in its making as
Contemplation alone of these matters was applied thru the Pythagorean brotherhood identified the need to make
purification rites. They followed and developed various one better in the eyes of their gods thru purification of the
rules of living which they believed would enable their soul, thru application of science, and also implements of
souls to achieve a higher rank among their gods. Much technology to achieve this.
of their mysticism concerning the soul seems inseparable
from the Orphic tradition, Which touched greatly of the
It is the opinion of this presenter that we as Masons
Transmutation of the soul, comminuting thru ones god have a responsibility to encourage Travel. To promote
thru ritual and by living ones life in a high moral standing questions that lead to wonderful journeys of leading
that was to consider a Pythagorean to stand out from ones illumination. Pythagoras shows us the need for a firm
community. Pythagoreans who followed this were asked belief in the mystic and science. That Geometry in itself
to Speak the Truth in all situations and to act upon the is the application of us questioning the shape and sizes
Noble virtue of Science and Philosophy.
of Structure. Masonry is Structured to make good men
better, but it when we realize the foundation is rooted with
Symbols much like many ancient methods, were used Philosophers, Scientist, Mathematicians and Spiritual
to convey meaning and sayings. The Brotherhood was Leaders of Ancient times, than can we truly understand
encouraged thru Numerology, Geometry and the general how it is the structure stands as long as it has, and that the
application of science to apply those symbols to life. Answers we all seek involve Labor of a different kind and
While one may have viewed a symbol in the literal, the Hope in the Purification of the Human race.
figurative view was encouraged by them. For instance,
The Tetractys is a triangular figure consisting of ten
points arranged in four rows.
Submitted by Bro. William Paul Nobile, Currently
In Geometry, one may view
it as the Fourth Triangular residing in Port Richey Fl. He is a member of Pearl of
Number, in the brotherhood the West lodge # 146, Florida lodge and research # 999.
it was the symbol for the
four elements Earth, Air,
Fire, and Water. The first
four numbers symbolize the
harmony of the sphere, a
literal application of music in
Math and the Cosmos. As a Whole, it considers the Unity
of a higher order (Top ten) and represents the organization
of space. Such a Symbol upon the eyes of a Hoodwinked
man would reveal the literal, not the figurative.
Looking at the Pythagorean brotherhood, we see many
correlating points that our modern day brotherhood
acknowledges, and even went to mention to proclaim
June 2012
by Rick Gillit
UUUHHHH, I dont remember or Did that

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

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

about? Well, I didnt know. All I knew was that I
got to hear minutes from a meeting, where it seemed that
minutes were read also. Then we spoke about a lot of older
brothers that werent doing well, then Lodge was closed.
We would get lucky and gather around three month old
cookies and drink coffee. It was slated to repeat that same
course for a little while longer. The only saving grace was
that I was able to learn proficiencies and make sure they
were on single key and traditional form.
My journey started in Masonry years ago. Like many

of my brothers I had seen the craft from a distance
and wondered (1) how a man joined and (2) why the
brotherhood seemed so SECRETIVE. A friend who
became a brother introduced himself to me about two
years ago. We talked and he helped me grow from his
stories. He loved his family and wanted to uplift everyone
around him. He was a Freemason and that intrigued me
even more. Asking him what it took to join, he said that he
had to know me for six months before he could refer me. I
took that as a challenge. Inviting him for lunch as often as
I could and as often as he could stand going with me, we
became friends. He eventually said he would recommend
me and off began my journey into this strange new world.
The reason it all started so dizzying was the hoodwink
covering my eyes. Having had many concussions
throughout the years in football and in MMA, the entire
first section of the initiation I just wanted to fall over. I
probably could have. Not to say my conductor was old,
but he was childhood chums with Albert Pike. It wasnt
made easier when a man came and impressed upon me
Then a Brother who had been self seeking knowledge
that I had to remember every little detail that happened
gave
an education that quite literally changed my life. His
so it could repeated to them in some sort of test. That
th
insight made sure that I remembered nothing. Afterwards, name is Trygve Bundgaard. It was on the 47 problem of
I was invited to a garage and asked 20 questions about my Euclid.
impressions of the evening. My answer to most was either
10
June 2012

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

Manitou Springs Lodge # 68
Manitou Springs, Colorado
Brother Trig was already my proficiency coach, but that

night I realized that he could teach me more. He quickly
became one of my best friends and a good brother. The
fraternity has taught me brotherly love and what it means.
Not in some strange NAMBLA sense (if you dont know
what that is look it up), but the true meaning.
From then on there was no looking back. Now I study
subjects in Masonry that truly make me re-evaluate the
process on how I think and react to situations in life.
I was speaking with my parents the other day and told
my father, who is a minister, that he could take a lesson
from the Freemasons. He looked at me, tilted his head and
in a very offended but inquisitive way asked me Why?
We shared about the way a man needs to be moral and
live to share light or knowledge. He fell silent when I
told him that a fraternity, not a church, was helping me
understand what virtue really was. Being a Christian for
all my life he couldnt fathom how I didnt get that before.
I relayed to him that there was no way to get that in the
church. In my opinion, it had turned into something that
just told men everything was okay. The way they lived was
okay, selfish decisions were okay, trying to make as much
money as possible was okay. Of course, giving 10% to
the church was better than okay, that almost secured your
spot in the line at the Pearly Gates. My dad chuckled.
But the point came home. He knew what I meant and
acknowledged that point. Time will tell if it struck home.
I have now been a Mason for a little over a year, joined
the Shrine, am a very proud brother in the Scottish Rite
and have been appointed as the Senior Deacon. Lots of
remembering Old English, and getting some awesome
knowledge has come my way. My perspective on life
has changed and I believe myself to be a better person.
It seems like a ton to do in a short window of a year, but
I now know that the phrase Making good men better
is something that brothers truly strive for. That is Awe
Inspiring.
June 2012
11
he man had begun his journey a year prior. A

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

into the vehicle. They drove without exigency and it
seemed that at least an hour passed as they meandered to
an unknown location in complete silence.
The friend was invited to dinner at the lodge. The dinner

was a formal affair, the members wearing tails and the
visitors dark suits. The tables were arranged in a manner
that was conducive to conversation and conversation there
was. Debate, laughter, and fellowship were the rule of the
hour and the friend found himself almost jealous that he
had not earned the coveted title of Brother. All of them
referring to one another as such and making it clear that
He arrived at the lodge, although he didnt know it, his
he was welcome, but was Mister and not Brother. The senses being stolen from the hour in complete silence, the
title was clearly special to them and he wanted it.
twist and turns of the drive and the blinding deafness of
the black hood.
He was escorted up a winding set of stairs and conducted
down what he believed to be a long hallway.
He couldnt put his finger on it, but he felt somehow
that he was not alone in this journey. Unknown to his
sight, but available to his senses was that all of his lodge
brothers had lined the halls to support him in his journey
which would stop next at the Chamber of Reflection.
A darkened room with emblems of mortality that will
allow him to reflect upon the pilgrimage he was now
undertaking.
He was invited back to dinner every month, more
than that, it was made clear to him that his attendance at
dinner had become expected and was part of the process
in determining if he would ever become member of this
particular lodge. Eventually, a petition was extended,
he submitted to his friend and learned of his acceptance
thus far. One day, without much fanfare, a plain linen
envelope had arrived in the mail. He should be ready for
his initiation on the prescribed date and time. Little detail
was given except that he should be in the lodge uniform,
white tie and black tailcoat tuxedo.
He would spend about an hour in the Chamber of

Reflection as the remainder of his future brethren
proceeded into the lodge and opened up for the purpose
of the work. The officers all knew their work well. They
should, there is no progressive line in the lodge and
men serve as elected and as needed with the knowledge
that their election and continued service is based purely
on their ability to serve the office well. The Master of
the lodge was in his second year of the chair and was
grooming a man he hoped would one day take his place
and the serve the lodge even better than he had, allowing
At one oclock that afternoon a large stretch limousine him the pride of knowing that he had helped this brother
arrived at the home. Two men in similar dress asked the achieve his successes although the success would belong
man if he trusted them, acknowledging them that he did, solely to the man who had achieved it. But in this lodge,
12
June 2012
by Cliff Porter
there was no progressive chairs. Positions are earned

When the candidate receives his apron, it is a custom
through hard work and maintained through still harder made white lambskin apron backed in rayon satin. It is
work.
attached to a heavy nylon belt with polished brass buckle.
This apron will be the only apron the candidate receives
After opening, but prior to proceeding with the work and he will be expected to care for it and wear it in lodge.
at hand, the answers to the candidates questions from The idea that a candidate is given the badge of a Mason,
the Chamber of Reflection are read aloud to the lodge as to have it stolen away from him at the end of lodge so
part of good of the order. They are not used to judge the that he can wear what amounts to a clothe napkin for
Brother, but rather as a glimpse at the man who they have the remainder of his days until death is unacceptable to
already deemed worthy of the institution. The questions the lodge. If the apron is a little tattered by the time of
and answers will be maintained by the secretary until the the Brothers death; good, at least it serves as an accurate
man is a Master Mason; at which time, they will be given reflection of his life and his work in the quarry.
back to him that he might catch a glimpse of the man he
was and a better perspective of the Mason he has become.
When the second section of the degrees begin he finds
the lodge darkened. He is ushered by a Brother with his
The lodge being open, the Brother begins his initiation. arm around him to a beautiful five foot by seven foot oil
The lodge is lit with candles only. The altar candles on canvass tracing board suspected from on high and
have been lighted in the normal fashion and many other lighted by a set of LED track lights that had been hidden
candles have been placed around the lodge to provide under a black clothe on the floor. By remote dimmer,
sufficient light, but still keep the lodge room solemn as the lights had come up to cast an eerie cone of light from
the experience demands. Seven lights in the East, Five in the floor making the painting glow. The man speaks to
the West, and Three in the South are among the additional the Brother as if he was talking about his Masonry and
lights in the lodge.
by the time the lecture has concluded they both have a
The candidate is received upon the point of a beautiful tear in their eye. One because he loves the words of his
dagger crafted in Spain and sheathed in blue velvet and ritual, the other because he realizes just how momentous
adorned with a plethora of Masonic symbols. The tip is the moment really is.
sharp, but not dangerously so. The edge is intentionally
He will be the only candidate who goes through the
dull for later use. After the reception of the candidate the degree that day. There is only ever one candidate and
dagger is stored in ice so at the time he is reminded of the that day belongs to him. Dinner comes that night and
penalty, condensation will form on the blade in the warm it hits him. He is a Brother and referred to as such. His
room and the droplets that form after he is provided the days of Mister have passed and he is overjoyed that his
obligation will for just a moment make the penalty of his journey has truly begun. He cant wait to see where it
obligation very real to him.
takes him.
The work is done and done well, with proper emotion.
The officers know their work and if they dont, they are
not allowed to participate and the following year they are
no longer officers. It is a heavy responsibility to make
Masons and it is not taken lightly by anyone in the lodge.
Brethren this story is from Enlightenment Lodge 198 in

Colorado Springs, Colorado. It is a Masonic Lodge that
follows a model referred to as the Traditional Observance
model by the Masonic Restoration Foundation; which acts
as a sort of think tank and mental collective of Masonic
As the man is made a Mason and brought to light he best practices in hopes that sharing the best practices of
notices music lightly in the background at first, growing Freemasonry that lodges can revive and store both their
stronger as the Worshipful delivers the words that with quantitative and qualitative experiences.
make him. At moment he is brought to light, Amazing
Being a member of this lodge as saved me in Masonry.
Grace is playing with orchestra component and he sees It is, in my estimation, the best lodge in the world.
the men in the darkened room by the glow of three of Which brings me to a point. I have heard many a Mason
burning tapers. All are in uniform, all are serious about declare fear for the formation of new lodges or radical
their work, and all look to him with both love and transformation of old lodges which the cry that these
expectation.
June 2012
13
Traditional Observance lodges will steal members from
already dying lodges. Let me go on record as saying you
can NOT steal Freemasons from a successful and healthy
lodge. The lodge is not dying because there is not a
population to support the lodge in most cases, the lodge is
dying because a lack of relevant and fulfilling programs
have driven men from Masonry and kept them at bay in a
world that vies for the time of men as a commodity more
precious than gold or oil.
by Cliff Porter
Your lodge can have the experience I described above

through your efforts. Want a uniform, come up with one.
Want a high standard of dress, dress up. Want a clean
lodge, clean it. Want a painted lodge, paint it. Want a
beautiful tracing board for the lectures, create it or buy
it and donate it. Want perfect ritual, learn perfect ritual.
Your lodge doesnt need the title, it needs your effort.

Dont look to a committee for answers, look in a mirror.
If you are a Masonic leader and you read this, recognize
Masons have made a point of not knocking rings the label Traditional Observance for what it is, a label.
for fear that it would hurt someones feelings when in The real label the lodge wears is Masonic. We should not
reality every successful Fraternity in the world proudly be worried about a lodge wearing an extra label, our real
knocks rings. Masons have made a point in rushing concern in todays world are the lodges wearing the label
through meetings and being proud of the speed of which Masonic and no Masonry is to be found.
they handle minutes, petitions, and paying the bills; this
(Part of this article includes excerpts from Worshipful
being the whole of the meeting and no actual Masonry
taking place. Masons like to take credit for showing up Brother Cliff Porters upcoming book Traditional
for 30 years and providing they kept a lodge alive; when Observance Freemasonry)
in reality their lack of allowing for growth, progression
and fulfilling experience is what killed the lodge leaving
only a few embittered diehards who are not sure what
Masonry is. But, they do know what power is, and they
would rather have the power to kill a lodge than save it
and that is exactly what they do. Masons have cheapened
the Fraternity figuratively and literally through stagnant
dues, crumbling edifices and plastic forks. Masons have
coveted the man who might leave and made certain to
limit programs, slow real sustainable programs, and
trying new things almost unheard of.
We are often are own worst enemies. Even those who
seek a positive experience cant help but to argue little
issues. We now have Traditional Observance, European
Concept, Esoterika, Progressive and Observance ascribed
as lodge titles; the last one because a Brother objected to
the word Traditional; although they all strive towards the
same light.
Traditional Observance Masonry is WONDERFUL. It
is not a new idea. It is an old one and it is this:
Masonry Is Special, Treat It as Such
W.B. Cliff Porter is a published author and speaker

from Colorado Springs, Colorado. He is also a
founding/charter member/and Past Master of
Enlightenment Lodge #198 AF&AM of CO, a
Traditional Observance Lodge.
His latest book The Secret Psychology of
Freemasonry is available on Amazon Books now.
W.B. Porter is a featured opinion writer each
month with his article section titled The Relevant
Mason, made popular initially by his blog:
Loving Freemasonry, believing that it is extraordinary www.therelevantmason.blogspot.com

and treating it as such in every singular aspect your mind
can comprehend and putting your ideas into action while
following the rules and regulations of your Grand Lodge
is Traditional Observance Freemasonry.
14
June 2012
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discussed with the profane.
r e t h r e n ,
we took an
obligation
upon
Initiation into our
Fraternity, that we
would not reveal any
of the secrets of the
Craft to those who
were not allowed to
receive them. The
wording used to
convey this message
differs based on the
jurisdiction in which
the ceremony takes
place. This can cause
confusion as to what
is allowed to be
The inspiration to write this came from an online

discussion with Brethren from around the country, and
some explanation given by W.B. Stephen C. Harrington.
In some jurisdictions, the Initiate promises not to reveal
any of the secrets of Freemasonry. This is the case in my
current jurisdiction, under the Grand Lodge of Florida.
The language used can be confusing, leading many to
believe that they may not discuss anything to do with the
Fraternity.
Many other jurisdictions have the wording that the
initiate promises not to reveal any of the secret arts, parts,
or points of the hidden mysteries of Freemasonry. This
phrasing has the benefit of specifically telling the Initiate
just what it is that is to be held secret.
by Scott Schwartzberg
The points are discussed as far back as the Regius

Manuscript, and refer to the clauses in the Obligation.
These can be further subdivided into the Secrecy
Clause (promising to keep the secrets of each Degree),
the Positives Clause (the actions a Brother is agreeing
to do), the Negatives Clause (those actions forbidden a
Brother), and the Penalty Clause (for the violation of the
Obligation). In Florida, this is explained to the Entered
Apprentice through the Lodge System of Education, by
his Lodge Mentor.
The United Grand Lodge of England (UGLE) informs
visitors to their website that despite rumors to the contrary,
Freemasonry is not a secret society. Lodge locations are
publicized, as are meeting times. Many members will
advertise their affiliation with the Fraternity by wearing
rings or ties, or having emblems on their cars. Freemasonry
is, however, a society with secrets. Meetings are private,
and are only open to members, as is true for nearly every
organization. It would not be possible, for example, for
a member of the general public to enter a meeting of the
Board of Directors of Coca-Cola Inc.
The UGLE explains that the secrets are the modes of
recognition, not used indiscriminately, but only as a test
of membership, such as when visiting a Lodge where one
is not known.
Nigel Brown, the Grand Secretary of the UGLE recently
spoke with the UK newspaper The Telegraph, after a report,
The Future of Freemasonry, was issued by the UGLE.
Brown stated clearly that there is no Masonic handshake.
One of the goals of the organization in commissioning the
report was to do away with myths and as Brown says,
[s]ecrecy is one of the greatest myths.
I disagree with the findings presented by the UGLE

The arts refer to the preparation of the Candidate, the in their report. I believe that there is a place within our
positions he should be placed in, the Due Guards, Signs, Society for secrets, even as I agree that we are not a secret
and Tokens, and Words for each Degree, as well as the society. The secrets that we have may not be the ones that
symbolism used in the Degree. Just because these are many people expect. I know of more than one Brother who
spelled out on the internet and in various books does not expected that he would be handed secrets upon attaining
give us permission to share them with an outsider.
the third degree. Those are Brothers I do not tend to see
active in Lodge. The Brethren who I do see and work in
In Mackeys Encyclopedia, parts is an old word that the quarries with on a regular basis are those who have
was used to refer to the Degrees and lecture. We are not received the secrets.
to divulge what happens during the Degree, and who did
it. The symbols for each Degree are included under this
The penalties for violating the obligations may be
provision.
symbolic, but fear of violent retribution should not be the
reason one keeps his word. In fact, in 1986, the UGLE
16
June 2012
by Scott Schwartzberg
Sources
removed the penalties from their obligations.

Integrity is vital to our Society, and to society as a
whole. Knowing that we can trust that a Brother will keep
his word, we are more comfortable in our interactions
with him. As a teacher, integrity is something that I try to
instill in my students. As former Senator Alan K Simpson
said, If you have integrity, nothing else matters. If you
dont have integrity, nothing else matters.
Digest of Masonic Law of Florida, F&AM. Grand Lodge of

Florida.
Duncan, Malcolm C. Duncans Masonic Ritual and Monitor.
1866
Florida Masonic Code. Grand Lodge of Florida.
Harrington, Stephen C. W.B., Arts, Parts, and Points. 2007.
Accessed at http://benson-arizona.com/marionmcdaniel56/
arts-parts-points-march-2007.htm on May 6, 2012.
Secrecy also refers to the ballot in Freemasonry. If a

Brother tells how he balloted, or how he intends to ballot,
he can be brought up on Masonic charges, although a The Lodge System of Education, Booklet No. 2. Grand Lodge
word of caution from a Brother may be more appropriate. of Florida.1994.
If one determines how another Brother balloted, he must
Mackey, Albert. Encyclopedia of Freemasonry and its
not divulge that information to any other.
Kindred Sciences.
In Florida, Secrecy is one of the Landmarks of

Freemasonry, which includes: The necessary words, signs
and tokens, whereby one Mason may know another to be
such,in darkness as in light, that every regular Lodge
must be tyled while at labor; that every visitor seeking
admission to the Lodge must be examined and prove
himself a Mason, unless duly and properly avouched
for; those other matters which cannot be written in any
language1.
The obligation of secrecy is not one that can be
relinquished, even if one resigns from the Fraternity.
Other secrets that should not be revealed are those things
which happen in the Lodge. These are not for profane
ears. If a Candidate is rejected for the Fraternity, it is not
proper for that information to be disclosed publicly, nor
the reasons behind the rejection. What happens in the
Lodge stays in the Lodge.
Tweedie, Neil. Handshakes and Trouser Legs Secrets of

the Freemasons, The Telegraph, March 9, 2012, accessed
at http://www.telegraph.co.uk/news/features/9124269/
Handshakes-and-trouser-legs-secrets-of-the-Freemasons.html
on May 14, 2012.
United Grand Lodge of England. Your Questions Answered.
Accessed at http://www.ugle.org.uk/static/masonry/YQAsecret-society.htm on May 14, 2012.
Bro Scott Schwartzberg

is currently Marshal of
Boynton Lodge No. 236,
Grand Lodge of Florida.
He is one of the
founding members
of Boynton Lodge
We are not required to keep everything we do secret. Esoteric Research
There are many things that can be easily and openly Group (B.L.E.R.G.), a
shared with friends and family. Do remain vigilant, and member of the Scottish
Rite Bodies at the Valley
safeguard that which you have sworn to.
of Lake Worth, and
York Rite
Bodies of Ft.
Lauderdale.
1 From the Digest of Masonic Law of Florida, F.&A.M.

June 2012
17
The Clermont Rite
by David Sheihan Hunter Lindez
The Clermont Rite: A Refuge and Early

Mechanical for Stuart Innovation
he Clermont Rite has been referred to as a part

or strain of the ingredients mixed together to
formulate the Rectified Scottish Rite. It is usually given
only a few sentences either in connection to the Templar
Rite of Strict Observance or as a short-lived precursor to
or early version of the Council of Emperors and the Rite of
Perfection a system of 25 degrees formed in Berlin via the
Grand Constitutions of 1762.1 The rituals and activities of
the Clermont Chapter served as a mechanical upon which
many of the Stuart Jacobite Rites were to follow in their
development across the European Continent, including
the primitive and modern forms of the Scottish Rite of
33 degrees (Lobingier, 1931). The majority of authors
devoting the scope of their research work to Continental
Freemasonry agree that the Rite of Strict Observance
was formed upon the Clermont system of lodges and
chapters, before being rectified with the injection of the
doctrine and treatise of the Knight Masons Elus Cohen
of the Universe by Jean Baptiste Willermoz (a student
of Martinez de Pasqually) in the second half of the 18th
century. At times it is hard to most commonly claimed to be both a sanctuary and a
distinguish the Clermont Rite cooperative effort financed by the Jacobite supporters and
from the Strict Observance.
Stuarts in exile in Europe. It was perhaps, both. Albert
Pike (1893, p.90) points to the Jesuitic cunning and exFigure A-Jewel of the Rite of Strict
Jesuit status of its leaders laboring for the restoration
Observance
of their own Order through Rosicrucian like influences
The High Chapter of upon the high degrees of Freemasonry as later inspiring
Clermont has been accused a humanistic and anti-Jesuit reaction in the form of the
of playing a significant role Bavarian Illuminati. Some writers assent to the Clermont
in the Jesuit invention of high Rite being the first Masonic system to propagate a
degree Freemasonry, and it is Templar mythos and origin, but this opinion would seem
to overlook the Kadosh. It was for this reason that Arthur
1 The French founder of a Scottish Masters Lodge of Saint Andrew Edward Waite could not accept the idea that the Jesuits
in 1747 in Le Cap Francais in Haiti, was one Estienne Morin. Morin worked would be behind the Clermont Chapter, as a Roman
to spread Ecossais Freemasonry through his travels and dealings in the
Catholic Order would not be trying to resuscitate the
West Indies. The extent of his authority is disputed by many modern day
Knights Templar after the Roman church has suppressed
Scottish Rite insiders, but on August 27th, 1761 Morin was made a Grand
Inspector for all parts of the New World via a letters patent issued from
them so violently. Of course, this brand of reasoning
the Grand Lodge in Paris, France. The aristocratic Council of Emperors
assumes that the Knights of Malta and the Jesuits are to
of the East and West absorbed the Clermont Rite, into a 25 degree system
be continually found on the same page with regards to
known as the Rite of Perfection as mentioned in the heavily disputed
and controversial Grand Constitutions of 1786 as well as in the Ancient
their respective agendas.
& Accepted Scottish Rites manifesto Circular throughout the two
Hemispheres drafted by the Rev. Frederick Dalcho in December 4th, 1802.
The 25-degree Rite of Perfection is alternately known as the Order of the
Royal Secret. It was expanded into the present day 33-degree system of the
Scottish Rite.
18
June 2012
The Mythos of the Clermont Rite and later that of the

Strict Observance details a lineal descent from Pierre
The Clermont Rite

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

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

(Gold-und Rosenkreuzer) were to some degree influenced
(mostly with regards to their structure as a layered,
cohesive system governed by secret chiefs) by the Strict
Observance, a Rite reportedly named for its strict oath
of obedience to the Unknown Superiors of the Rite.
Another example of the Strict Observances influence
upon the Ordens der Gold-und Rosenkreuzer lodges was
highlighted by the French author Le Forestier in La francmaconnerie templiere et occultiste (volume 3, pp. 54951). Apparently, when von Hund died in 1776, the legend
of Ormus3 suddenly appeared in the mythology of the
Gold and Rose Cross. This legend includes an image of a
Stuart Jacobite Tradecraft and Esoteric Agenda
lion whose paw is guarding the secrets. This is preserved
While referencing the Stuart Papers in the archives to this day in the tracing boards for the Scottish Rectified
of the Swedish Rites Grand Lodge Library in Sweden, Rite.
Dr. Marsha Keith Schuchard stated in her Fall 2010 Figure 2 (next page)- Geheime Figuren der
lecture at the Livingston Chancellor Library & Museum Rosenkreuzer, aus dem 16ten und 17ten Jahrhundert:
symposium in Manhattan regarding the Reverend aus einem alten Mscpt. Zum erstenmal ans Licht
Emmanuel Swedenborgs conflicting loyalties, esoteric gestellt: erstes -[drittes] Heft(1785-[1788]) Georg von
dogma and profession as a double agent2, that only Wellings Opus Mago-Cabbalisticum et Theosophicum
recently are academic reports and documents being found was the source for the Asiatic Brethrens idea of the
regarding the Stuart/Jacobite esoteric contributions to Aesch-Majim or fire water, which composed the
Masonry, Society, Science, political plots and intelligence
gathering, and it has in turn been responsible for the
Ormus was the Serapic Egyptian priest who was converted to
reviving of an interest in an incredibly rich sea of intrigue. 3
Christianity in Alexandria by St Mark the Black in the year 46 AD.. He
This phenomenon of the Jacobite and Stuart rebellion is was credited with reconciling the Christian Mysteries with that of the
intermingled with occult societies, monarchies and civil Egyptian. In 1188, the elm was cut at Gisors and one of the branches was
governments. It has made a mysterious contribution to known as the Ormus and was symbolized by a red cross and white rose,
being installed at Sain-Jean-le Blanc in the priory of Mont Sion under the
governmental policy, European history and influenced protection of Priory of Saint-Samson, being closely associated with the
the fate of many persons (some famous and many Cathedral of the Sulpice and the Black Madonna as well as the Ark of the
generally unknown). Professor Marsha Keith Schuchard Covenant mythos in France. Additionally, the Brothers or Freres de Ormus
or Rose Croix dOrient were supposedly founded by an Egyptian priest
emphasized that there has long been a conscious effort in Alexandria who was converted to Christianity by St. Mark the Black
at work to keep this subject matter out of textbooks and in 46 C.E.. It was this brotherhood, which some historians and occultist
serious academic study by the Hanoverian establishment alike, have credited with the esoteric mysteries transmitted to Dodefroy de
Bouillon and the Knights Templar. The lodge of Memphis of the Misraim
in England. Yarker (1909) wrote, It cannot be denied Rite (an Italian system from the 1780s) was established in Montauban in
2
1815 by French Freemasons. This became the main tradition of the Rite of
Memphis and still accounts for much of the subject matter of the Arcana
Arcanorum of the Ancient and Primitive Rite of Memphis-Misraim.
November 2010
June 2012
19
The Clermont Rite

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

Signatstern or six pointed star. (Mcintosh, pp 167-168)
While the Baron von Hund was reportedly custodian to

a Templar lineage by way of an inner order of Teutonic
Knights via a Pietro di Bologna (recorded by some as a
clerical class member of the Knights Templar) in Finland,
the Clermont Rite possessed its own form of Templar
lineage said to be derived from Lyon4, having been
transmitted in the year of 1738 in what was a hotbed for
occult Christian orders. Waite (pp. 142-144) insists that
the source of the Lyon origin is a legend propagated by
the French Masonic historians Claude Antoine Thory and
F. T. Bgue Clavel and birthed in fraudulent speculation.
Dr. Chetwode Crawley (1913) was very critical of the
legend upon which the Rite of Strict Observance was
4 Kadosh?
20
June 2012
The legend that the Clermont Rite and subsequently

the Rite of Strict Observance were based upon was
built around a Knight Templar named dAumont who
had escaped with a handful of other Knights Templar
to the isles of Scotland under the cover and identity of
Operative Masons whose guilds they joined. The actual
Grand Masters identity was generally obscured from
the membership, and while reference to Unknown
Superiors might have provided an intriguing attraction
initially, some maintain that it would ultimately lead to
the downfall of the Order of the Strict Observance along
with Von Hund. While various aristocrats from Spain
to Germany have been whispered about as holding the
office, the general consensus amongst Von Hund and his
peers was that HRH Charles Edward Stuart, Bonnie
Prince Charlie was in fact the Grand Master of the Order.
At the Convent of Altenberg in 1764, Von Hund referred
to an unknown superior as Knight of the Red Feather
and insisted he had been received into the Order of the
Temple by him in the presence of Lord Kilmarnock, Lord
Clifford and HRH Charles Edward Stuart. Yarker (1909)
thought likely that this Knight of the Red Feather was in
all actuality, Alexander Seton better known as Alexander
Montgomerie, 10th Earl of Eglinton, the Grand Master
Mason of the Grand Lodge of Scotland from 1750 to
1751.
While such Jacobite claims have been mocked by British
historians over the centuries, recent evidence unearthed in
the Stuart Papers in the archives of the Swedish Grand
Lodge have shown this and the provenance of Martinez
de Pasquallys charter (dated May 20th, 1738 to be much
more unapproachable than scholars would have one to
think. From the early days of Count Eckleff founding
the Grand Lodge of the Swedish Rite of Freemasonry
in Sweden there were rumors circulating that concerned
the existence of a secret, unknown Grand Master and
custodian of all Masonry. Convinced that this must be
Charles Stuart, the Swedish King Carl (Charles) XIII
traveled to Italy to in order to purchase the title from him
in case Stuart might die without any male offspring. This
The Clermont Rite
document of purchase reportedly still exists in copy form France where James II was in exile from England before
in the Swedish National Archive.
moving on to St. Germain. It was here in Clermont, a
noted asylum for Stuart Scottish Catholics in exile, that
Von Hund has been over the centuries, particularly so much of the Stuart Freemasonry and the vengeance
maligned and ill-depicted despite his display of total themed degrees were to be propagated. The then thirtydedication to the Rite of Masonry most dear to him. While year old Chevalier de Bonneville6 is credited with starting
Findel (1866) is quite critical in his History of Von Hunds a chapter of Clermont Masonry on the 24th of February
character and motives, the recorded acclaim of his peers in 1754, that worked a complete system of advanced
(who were themselves of the highest learning and station degrees based upon the Kadosh degree (made popular
in life) points to Von hunds great intellect, charisma and by the Masons of Metz) received from Lyon in 1743, the
most of all to his sincere belief in what he was doing in same year of the Duke DAntins death. The Duke had
propagating a Rite that had caused his own conversion to succeeded Lord Harnouester as Provincial Grand Master
Catholicism in order to receive admission into.
of what would come to be known in 1743 as the United
The Rite of Strict Observance has been criticized for Grand Lodge of Englands Provincial Grand Lodge of
being obsessed with high degrees. Its own inner teaching France or Grande Loge Anglaise de France.
taught that HIRAM was a blind. This was later to be
The Count of Clermont, Louis of Bourbon, was actually
expanded upon within the grades of Saint Andrew for the elected by some sixteen Parisian lodges to be the Grand
Scottish Rectified Rite.
Master of the Grand Lodge in France. Mackey reports
The structure and matricula of the Order were proscribed
in the Red Book, which referred to Europes division
into nine provinces5 and the Province of Germany as
being necessarily divided up into a Provincial Grand
Chapter of four Sub-Priories of twenty prefectures, each
validated by a lodge of Saint Andrew. Von Hund was not
the first man to serve as Provincial Grand Master of the
Strict Observance in the VIIth Province of Germany. His
predecessor was a man by the name of C.G. Marschall
von Bieberstein, not to be confused with his peer and
relative H. W. Marschall, the Provincial Grand Master of
Upper Saxony in 1737. Von Hund explained repeatedly
that he had been directed by the likes of Lord Kilmarnock
to report to Von Bieberstein, the Prov. Grand Master of
the VIIth Province in Germany and to present to him his
brevet and letters patent. (Findel, 1868) C.G. Marschall
von Bieberstein is credited with founding two lodges, one
in Dresden in 1738 and the other in Naumberg in 1749.
Both of these lodges were conferring chivalric titles upon
their members as early as the 1740s. (Gould, 1887)
that it was hoped that he might correct the abuses that

had crept into French Freemasonry. This wording is
similar to the wording used to describe the purpose of the
Royal Order of Scotland. But, the Count did not live up to
these high expectations as he fell into disinterest, though
he did stay on as Grand Master until he died in 1771 when
his nephew the Duke of Chartres took his place in the high
office of Grand Master.
Yarker wrote that a Baron von Wiler was initiated into
Freemasonry in the year 1743 within the comfort of his own
home in Rome by a certain Lord Raleigh. Specifically, the
degrees he received were said to be those of the Clermont
Rite. The reception took place in the Church of the
Benedictines in the presence of two Benedictine Monks.
We know that the Baron Carl Gotthhelf Von Hund was
himself initiated into Freemasonry in the Lodge of the
Three Thistles at Frankfort-on-the-Main upon the 20th of
March in the year 1742. Chetwod Crawley questioned
whether
Von Hund had ever received more than the first degree
since there was but one account in his diary referring to
The College of Clermont is a Jesuit College in Paris, being made a
Kadosh the Black Eagle and the Year 1943
I. Arragon, II. Auvergene (Albernia was constituted by one Von

Weiler and centered in Lyon, France because Paris had no Chapter of the
Strict Observance), III. Occitanita (centered in Bordeaux), IV. Leon, V
Burgandy (included Switzerland, Lorraine, Luxemburg, etc), VI Holland, VII
Germany, VIII South Germany, etc..
June 2012
Mason. But, it may be reasoned that newly made

Masons often tend to speak in general terms. They could
6
Later referred to as Count of Benouville, after the death of his

father, granting him a higher status according to the old French system of
nobility
21
The Clermont Rite

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

degrees8 they claimed to have come from France via the
authority of the Duke of Clermont. Both Cummings
(1932) and Kistner (1904) assert that French officers, held
as prisoners of war at the time, introduced the Chapter of
Clermont of 1754, into Berlin in 1758.
His initiation into the high degrees in 1743, referred to by

Lobingier and others, is at times inferred to be his initiation
into the Clermont Rite. It could have simply been his
induction into the Knights Templar (Thory, 1815). Clavel
(1843) informs us that this reportedly in the presence of
HRH Charles Edward Stuart. The Earl of Kilmarnock7
was recorded as the initiator with his seal and signature
gracing the patent granted that day to Von Hund. The
well-respected Anglo-Irish Masonic historian Chetwode
and others seem to have overlooked the significance of the
year 1743 in the city of Lyon, France. This year served
as a milestone date
marking the year
that the Kadosh
degree was erected
on the continent.
Did Von Hund
actually receive
the
Kadosh
degree,
which
Yarker has cited
as the predecessor
of the English
Masonic Knights
Templar degree?
While Thory (1815) cites the thirty-year-old lieutenant

in the French Army, Chevalier de Bonneville as the
founder of the Clermont Chapter in 1754, Rebold (1857,
August) insists that the Chevalier de Bonneville was only
a propagator of the Rite of Clermont and not the founder.
Thory (1815) in turn asserts that the Masonic Chapter
of the Clermont Rite was organized in 1754 in Paris.
Leland records in 1773 that the Count of Benouville did
in the year of 1760, officially visit and inspect a lodge
in Nouvelle, France. In this same year, the Council of
Emperors of the East and West, which had been practicing
an expanded 25 degrees based upon the Clermont Rite9,
Alain Bernheim, made the thoughtful assertion that
there actually never was a Chapter of Clermont in Paris.
There was however, according to Bernheim, definitely a
Chapter of Clermont in Berlin. The historical context is
overshadowed by the Seven Years War, which ran from
1756-1763. It was during this Seven Years War that
Irish Military lodges were probably exposed to either
the Strict Observance or the Clermont work, resulting in
the Templar order conferred in Irish Masonic lodges. In
1760, the Elu grades10 propagated by the Masons of Metz,
were introduced into Germany via The Premier Chapter
of Clermont in Germany chartered in Berlin on July 19,
1760 (Baynard, 1933). Bernheim points to this as having
been carried out by a French prisoner of war with ritual
It is said that Graf modifications by Rev. Samuel Philipp Rosa (Heredom
Von
Schmettau Vol. 9, p. 252).
Figure 3- Franois-Hubert Drouais, Louis de a c t u a l l y
Bourbon-Cond, Comte de Clermont 1781
introduced
the A Jesuit Conspiracy and Product
Clermont Rite into Hamburg as early as 1742 according to
J. G. Findel (1866) wrote about the date of July 4th, 1755
English Freemason & Author, John Yarker (pp. 473-476)
in his classic The Arcane Schools. The Rev. Arnold as being the day that the Grand Lodge Anglaise became
Whittaker Oxford, in his The Origin and progress of the the Grand Lodge of France. Findel (1866) insisted that
Ancient and Accepted Rite for England and Wales, etc. the ecossais or the Templar degrees in Masonry, only go
summarily dismisses the Chapter of Clermont at Paris
as a myth. Some might say this overlooks the Chapter 8
Possibly in imitation of the seven steps of alchemy as well as the
of Knights of Jerusalem set up by de Lerney (a French GAOTU who built the World in six days and rested on the seventh; as well
Prisoner of War in Berlin) working a system of Seven as Solomons seven years in erection of the Temple.
9
The last two, the 24th and 25th degree were the Kadosh, Knight
7 Lord Kilmarnock of Scotlands Boyd clan, was imprisoned for his

Jacobite activities and beheaded on Tower Hill, London, in 1746.
22
June 2012
of the Black and White Eagle from which the English Templar degree was
formed,
10
Kadosh
Thory (1815) insists that the Elu grades were derived from the
The Clermont Rite

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

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

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

of Jesuit influence and merely a complimentary naming
convention to pay honor to the Duke of Clermont, cites
Thorys own involvement has being the root cause of his
supposed distortion of facts (p.21) wherever he sought fit
to justify his interests and ideals. In fact, Gould goes so
far as to credit Thory with manufacturing the very idea of
a Rite of Ramsey has having ever existed (Gould, p.26).
Bienvenu (1858) points out that both Rebold (1857,
August) and Ragon assert with regards to Dr. Ramseys
Primitive Scottish Rite consisting of the craft degrees,
Ecossais (Scottish Master), Novice and Knight of the
Temple as far back as 1728 at least, though the Scottish
Adding to the claims of Jesuit involvement or
Jacobite, Dr. Ramsey seemed to assert that the basis of
this Masonic system had been in existence for centuries manufacturing of Masonic degrees, specifically those of the
Christian Stuart Templar high degrees, is the commentary
in France.
by Clavel (1843, p.166) in his Histoire Pittoresque dela
Baron von Hunds own initiation into the Rite of France Maconnerie that the Jesuits were responsible for
Clermont, served as a point of inspiration for not only drafting the Rose Croix degree, which was based upon
the Ancient & Accepted Scottish Rite but the French and the Catholic Miseri. J. F. Clavel was highly persecuted
German Clermont Rite lodges eventually transitioned for this work, suffering first by suspension from the
into the obedience of the Rite of Strict Observance, whose Grand Orient for his publishing of Histoire Pittoresque
very premise proclaimed that Freemasonry was built upon de la Franche Maconnerie in 1843 and then being fined
the lineage of the Knight Templars. John Yarker, writing and ultimately expelled for his work entitled Le Grand
for the esteemed Quatuor Coronati Lodge No. 2076 Orient in 1844. Many reasoned that the Jesuits in senior
(1904) points the discerning reader in the direction of one membership, had rallied against his expose of their direct
F. Kistner, known for being the Librarian and Archivist involvement in the development of Freemasonry. F.
for the Grand Lodge at Brunswick. Kistner was quite Kistner (1904), the Archivist and Librarian of the Lodge
adamant about the central role played by the Jesuits in the Karl Zur Gekronten Saule in Brunswick, points out that
composition of the Clermont Rite, as was the case with during the time of the formation of the Clermont Rite and
other forms of Stuart Masonry. The main object of the other related systems of Christian mystical Masonry, the
vengeance theme that so dominated the Templar, Kadosh Jesuits were themselves being persecuted by the Catholic
and Elu grades, was both the restoration of and reparations courts. He goes beyond pointing out historical curiosities
June 2012
23
The Clermont Rite

of membership like that of the famous Jesuit Pere
Lachaise heading a Clermont Chapter. He stops nothing
short of accusing them of conspiring to use Masonry as
a vehicle for the preservation of their agenda and even
their practices, replacing hierososlymitanic themes with
clerical degrees of vengeance, like that of Illustrious
Master whose apron depicts a dagger stuck into a skull
or alternately a right hand in striking position with a
dagger and a bloodied head in the other hand. Both this
aprons imagery and content are found in the French Rite
of present day.
Everything from H.E. Chevalier Ramseys oration to
the formation of a so-called Clerical branch of Templars
of the Masonic Strict Observance (we shall return to
this later) has been attributed to a Jesuit plot to control
Freemasonry. But what would be the purpose? Well,
there is an understandable desire to restore a Roman
Catholic King, even if Stuart Catholicism bordered on
Celtic heresy at times. So, the Jacobite agendas aside,
what else could be a motivating factor? Some authors
accuse the Jesuits of going to great extremes only to show
Freemasonry in an ill light. But, the early origins of craft
guilds and the mysteries of operative lodges all bring us
back to the Roman church and her Saints. Why would the
Jesuit Order propagate systems of Masonry inclusive of
rituals styled as revenge degrees aimed which included
oaths that lashed out at the parties responsible for the
persecution of the Knights Templar, loosely regarded as
anything Popish, but it would be more accurate to say that
the hostility was aimed at the Knights of Malta.

a campaign of propaganda by publishing excerpts of
Jesuit writings, at times out of context, in order to vilify
them in the eyes of the citizens of France.
A congregation of bishops convinced Louis XV, the
King of France, to issue a royal order allowing the Jesuit
Order to remain in the kingdom, providing that a French
Jesuit vicar-general might be created whose power and
position was independent of the general in Rome. By
1762, harsh conditions were imposed upon Jesuits by the
French Parliament. Pope Clement XIII annulled the act
of conditions, but he faced a serious backlash from the
French Kings court over this defiant act.
The death of Pope Clement XIII came suddenly
(poisoning at the hands of Superior General Lorenzo
Ricci has never been ruled out) on February 2nd, 1769,
preventing him from issuing the Bull to disband the Jesuits
at the consistory called for this purpose and scheduled to
take place the following day. The Jesuit trained Cardinal
Giovanni Ganganelli was ultimately elected as Pope
Clement XIV. Still the Bourbon court applied continuous
pressure, and from 1754 to 1768, the Jesuits were expelled
from Portugal, France, South America and Spain. Their
worldly goods and property were seized.11 Frederick of
Prussia & Catherine II of Russia both recognized the
value of the Jesuits as educators and provided safe haven
for the Jesuits in their respective non-Catholic countries.
(Martin, 1987)
In 1769 the successor to Clement XIII was elected. The
Franciscan, Giovanni Cardinal Ganganelli, assumed the
Papal seat and took the name of Clement XIV. For a time,
Clement XIV would put on a show by refusing to meet
with Ricci and ordering the Jesuits not to receive new
members. These actions were carried out in order for him
to appear to be trying to persecute the Jesuits. It was not
enough to keep their enemies at bay. Interested in keeping
the peace of the church at large, the Pope ultimately ended
up dissolving the Order via his Dominus ac Redemptor
on July 21st, 1773. Pope Clement XIV ended up passing
away on September 22nd, 1774. Officially is death is
listed as the result of undetermined causes. There is
speculation that Ricci actually put out an order for him to
be assassinated. In 1814 the Society was restored via the
For the sake of context, the reader should be aware of

the general distrust and outward animosity expressed
toward the Jesuit Order founded during the Reformation
in 1534. The resentment of the Society of Jesus began to
rear its head by the middle of the 18th century. In 1758
the Marquis of Pombal expelled the Jesuits from Portugal,
and shipped them to Civitavecchia. This act was recorded
as a gift for the Pope. In 1760, a pamphlet circulated
titled the Brief Relation. It described the Jesuits as
having established their own sovereign kingdom in South
America where they reportedly were tyrannizing the
Native Americans. Their plight began to resemble that of
the Poor Knights of Christ and the Temple of Jerusalem,
as the Jesuits were operating highly successful slave
plantations in the Americas and their wealth and assets
In France, Blaise Pascals Provincial Lettershighlighted Jesuit
were enviable in the eyes of the Portuguese aristocracy 11
abuses and their justification via casuistry, a sort of righteous excuse for
and others. By 1761, the French Parliament had launched deception.
24
June 2012
The Clermont Rite

Papal letter Solicitudine Omnium Ecclesiarum.
Early Origins and Substance of the Clermont Rite

In Germany in 1742, members of the Mother Lodge of
the Three Globes in Germany, founded a lodge of Scottish
Masters to work the fourth degree of Scotch Master, which
was voted on in a craft lodge, serving as a Past Master
degree of sorts. During this time, the Baron von Printzen
was the sitting Master of the Three Globes in Berlin and
Grand Master of all the lodges stemming from or coming
under the Three Globes. Now, Mackey tells us that
the French Marquis Gabriel Tilly de Lernais12 (alternately
spelled as Lernet or Lerney) came to Berlin as a prisoner
of war in 1757, only to turn around a year later and found
(others might say invent) a Chapter of the Clermont Rite.
A year later from this, another Chapter was spawned and
named Sun at Rostock, leading up to the declaration of
the Premier Grand Chapter of Clermont in Germany on
July 19, 1760. The Rite was then propagated throughout
the North of Germany. In 1762, the Clermont Rite was
introduced in its entirety (including the higher degrees
of Scotch Master Elect or Ecossais, the Knight of the
Eagle, Pelican Rose Croix de St. Andrew deHeredom
Triple Croix, Illustrious Templar and the Sublime Knight
or Grand Commander de lOrient) to the Mother Lodge
of the Three Globes in Germany, as well as two of her
daughter lodges (Lobinger, 1931).
Between 1760 and 1763, some fifteen chapters were
established in Germany. Both Gould (p.95) and Kloss
(Geschischte der Freimarerei in Frankreh (Danmstadt,
1852 (p85-56) point to the Marquis Tilly de Lernais as
founding the Chapter of the Clermont Rite in Berlin in
1758 upon the Three Globes lodge headed by Baron
von Printzen, becoming the Premier Grand Chapter
of Clermont in Germany in 1750, later leading to the
establishment of a chapter in Prague in 1762. Its hybrid
structure allowed its adherents to continue to work degrees
already locally practiced, while expanding the Masonic
catalogue of the Masonic aristocrats to include beyond
the Apprentice, Companion and Master, the fourth grade
of Elu or Scots Saint Andrew degree, which served as a
12
Duke de Broglies regiment
June 2012

portal to the fifth degree of Knight of the East and West.
During this time, in 1758, the Council of the Emperors
of the East and West appeared in Paris under the banner
of the Black and White double-headed eagle. This group
was connected to the Constitutions of 1762, which is so
often discussed in histories of the Scottish Rite.
In the Clermont degree of the Knight of the East and
West, the bridge motif known to the Knight of the Red
Cross of Babylon of modern American Webb inspired
Templary (as well as the Knight Masons of Ireland as
well as the Elu dZorobabel of the Knight Masons Elus
Cohen of the Universe), plays as the central focus of the
ceremony. One report of the Clermont degrees lists them
as consisting of Architect, Provost and Judge, Companion
of the Royal Arch, Grand Elu, Sublime Master and Perfect
Scottish Master. Thory lists the Knight of the Eagle,
Master Elect, Illustrious Knight Templar and Sublime
Illustrious Knight Templar as alternate names for the high
degrees of a College or Council. Waite points out in his
Secret Tradition in Freemasonry that the final grade of the
Clermont Rite was that of Knight of God. In this degree,
the Perpetuation Story is delivered with the insistence
that the Clermont Rite was Templar in origin.
Waite, having discovered a copy of the ritual itself,
explains in his Secret Tradition, the emphasis upon the
Biblical New Jerusalem, twelve gates, a Tabernacle of
God with Man and the Holy City, the Restored Sion, a
Christian Masonic Consecration at the gates of the Holy
City where the Holy Grand Secret is kept. The wealth of
the Knights Templar is accounted for by the Great Work of
Alchemy as communicated to Solomon by Hiram Abiff.
It is even asserted that Jacques de Molay and others died
to protect the secrets of the art of transmutation, while
three custodians of the secrets made their escape and
found refuge in Mount Heredom. A.E. Waite tells us that
they were succored by the Knights of Saint Andrew of
the Thistle, with whom they formed a secret alliance and
upon whom they conferred their knowledge. Claiming
responsibility for the formation of the Masonic Order
in 1340, it is told to the initiate that the Alchemical
Secrets have been reserved for those Master Masons who
persevere beyond the Veils of Allegory as Princes of the
Rosy Cross. So even at this highest grade of the Rite, the
Grand Secret is not given. A veiled allusion is made to
the secrets being placed within reach as a reward of merit
for those who strived to earn the right to be initiated into
the Grand Mystery of the Practice.
25
The Clermont Rite

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

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

Rite from Rosa, the Legate for Germany.15 Under the
pretension of coming under the authority of the Superiors
in Scotland, the brethren of Jena followed him willingly.
He even burned their original charter in open lodge to the
tune of blaring trumpets and horns. Leucht then issued
them a new charter coming under his authority and signed
by his own hand. If that were not enough, these gentlemen
of noble standing were summoned by Leucht at all hours
of the night and morning and even put to guard outside
his residence. This should give us some insight into this
mans incredible audacity and the great stock he placed
in his own cunning. Rosa was actually summoned before
him and removed from the equation by being declared a
fraud and a cheat.
All the while, Leucht was exchanging letters of high
inquiry with a vulnerable Von Hund who was himself
looking for word from the Stuart Unknown Superiors of
the Order so that he could answer with confidence the
constant onslaught of challenges to his authority and
the Orders provenance. Unbeknownst to Von Hund,
his letters to the Johnson imposter, were being used for
their written acceptance of Johnsons special position and
extracted to manipulate the membership via circulation of
bulletins which were sent out to create the perception that
Johnsons authority was validated and unapproachable.
It is not known for certain but can only be assumed that

Leucht had been privy perhaps to the real Johnsons own
dissatisfaction if not his own observation of the state of
high grade Stuart Masonry in Germany at that period,
and from this intelligence he must have identified his
Leucht presented himself to the Sion Chapter of Clermont opportunity to prey upon what was sure to be a vulnerable
in Jena that was apparently in a state of transition, as it was lot of affluent, powerful Masons whose group state of
recorded that they were practicing the Templar degrees mind lent itself to a sort of expectancy of a word from
in the Strict Observance system. He claimed to have a on High or communication from the Secret Chiefs and
commission from the Sovereign Chapter in Scotland to Unknown Superiors.
reform the German Lodges and impart the true esoterica
Von Hund began to catch on to the game being played
of Freemasonry. He made the usual allusions to having the by Johnson, and he waited until the ideal moment to
method to produce the philosophers stone. He demanded confront him about his manipulations and claims in front
and received significant amounts of money from the of all the Knights at a May 14th, 1764 meeting of the Strict
members, who were themselves mostly a noble lot and Observance. Johnson fled, but was arrested in Alsleben
quite well to do. He usurped command of the Clermont on February 24th, 1765, and he died in prison. The matter
was hushed up so as not to bring dishonor to the highly
respectable reputations of the men who had been duped
13 still preserved to this day in the archives of the Lodge Karl Zur
Gekronten Saule in Brunswick
14 Leucht was reportedly of Jewish Ashkenazi extract
26
June 2012
15 The Comte de Clermont was the Grand Master for France, Spain,
Portugal and Italy and was based out of Paris at this time.
The Clermont Rite

by this Johnson, and Von Hunds province experienced a
huge spike in membership growth immediately following
this incident.
Albert Pike (1893, p.88) points to this pivotal moment
as the catalyst and transition that produces the Strict
Observance. Von Hund decided that he wanted a form
of Nobility Freemasonry where the Knight Grades
were strictly controlled and candidates qualified by the
Aristocracy. In the Templar Rite of Strict Observance,
members of other obediences were to be regarded as
inferior and not allowed to inter-visit, as the other Rites
were not in possession of the cache of secret teachings
that Von Hund attributed to the Rite of Strict Observance.
It went on to dominate Germany (as many as twelve
Germanic Princes joined its high ranks), absorbing the
Clermont lodges and spread into Holland, Eastern Europe,
Russia, Switzerland and southern Europe.
J.C. Schubart was converted to the Rite of the Strict
Observance at the Altenberg Convent where Johnson
had been called out and challenged by Von Hund for
all the members to see. Schubart had been responsible
for the founding of the last three Clermont Chapters,
and his charisma brought the likes of Zinnendorff into
the Strict Observance, though Zinnendorff would soon
resign (November 16th, 1766 in favor of establishing
the Swedish Rite in Germany. Zinnendorff would face
his own difficulties a little over a decade later when the
Swedish Rites Grand Master would issue a declaration
denying any charter or authority ever being issued to him
to propagate the Swedish Rite in Germany. A year after
he left the Strict Observance, three learned members of
the Strict Observance (most notably Johann August von
Starck) would pose yet another threat to Von Hunds
authority, capitalizing on the already sensitive issue
surrounding the anti-climactic substance of Von Hunds
Ne Plus Ultra instruction in the esoterica and alchemy of
Freemasonry.

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

money from the Strict Observance treasury to travel to
St. Petersburg to receive further instruction from a lodge
of which he claimed to be a member. He insisted that
this lodge had a transmission from a group in Florence
that was of the Clerical class of Knights Templar. He
offered to transmit the gnosis of what came to be called
the Clerical Brethren, to Von Hund directly. Von Hund,
displaying a noted insecurity at the time, accepted the
offer and in turn knighted Starck into the high degree
Templar level of the Strict Observance where the supposed
Teutonic transmission and clerical secrets were hidden.
But, Von Hund cited the lack of funds in the treasury at
the time, after having already funded a similar trip for
The Clerical Strict Observance
one of Starcks Clerical Knights. In 1772 Von Hund was
presented with an offer to merge the Clerical Observance
Denslow (1950) catalogued an entry for the Clerks of
with the Rite of Strict Observance. A General Convent
Relaxed Observance, which he labeled a schismatic group
was held at Kohlo in Basse Lusace, lasting from June 4th
of Rite of Strict Observance. The term Lax Observance
to June 24th, 1772. A man recorded as Von Raven attended
was used by Strict Observance to describe all other forms
on behalf of the Clerical Observance. He brought with
of Freemasonry. The degrees that Denslow describes
him a document of the proposed union of the two orders,
are most probably those of the Clerical Rite that resulted
June 2012
27
The Clermont Rite

and this was unanimously accepted. The Duke Ferdineand
of Brunsick was elected Magus Superior Ordinis per
Germaniuam Inferiorem and GM of the United Lodges
of Scottish Rites.
Another convention was held, this time in Brunswick,
lasting from May 23 to July 6, 1775. It was at these
meetings that Von Hund was confronted by the members
who demanded to know who the Unknown Superiors
of the Order were, specifically who the Grand Master
was. Von Hund is noted as being emotional (as recorded
in the proceeds of the Congress of Brunswick in 1775)
in expressing his regret that he could not divulge this,
since he had sworn an oath never to reveal for certain the
identity of the Knight of the Red Feather or the Grand
Master of the Strict Observance.
Dr. Martha Keith Schuchards recent research findings
in the Stuart Papers of the Grand Lodge of Sweden
included her discovery of the Masonic patent of Bonnie
Prince Charlie, which presents a contrasting view of the
Stuarts status as a member and leader of Freemasonry.
It is in fact paradoxical when examined side by side with
the enthusiastic interview with Prince Charlie as recorded
in 1777 by the Frankfurt aristocrat and deputy of Prince
Ferdinands Brunswick Directory of the Rite of Strict
Observance. He was understandably surprised when
Prince not only denied his role in the Clermont Rite and
the Strict Observance but in Freemasonry altogether. His
Masonic patent however, refers to him as Grand Master
of all Freemasonry in wording that is not dissimilar to
Pasquallys hereditary charter presented to the Grand
Lodge in France as evidence for his authority to charter
lodges of the Knight Masons Elus Coen of the Universe.16
While Von Hund made allusions to the man the English
historians refer to as the Young Pretender, he caved in
to the pressure of the members gathered at Brunswick,
conceding to the election of a new Grand Master if that
was what the majority of the membership sought, as the
Stuart organizers (distracted or disinterested) had not
been in contact with him for some time. It was apparently
this sort of moment of weakness that one Baron Von
Gugumos had been waiting for. Seizing the opportunity,
Von Gugumos exclaimed to all the brethren present at
the Brunswick convention that the true Templar Order
not only required a new set of regalia that only he could
16 And what of this Masonic Chapter of Arras said to have been
constituted the 15th of April, 1747, by Prince Charles Edward Stuart?
28
June 2012

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

They have appeared as complimentary portal degrees
(as in the Rectified Rite) where the second degree is
part of one and yet is the more esoteric degree given to
those shown preference for being perfected, and it has
appeared in three degrees as in variations of the Swedish
Rite. The Scotch Master degrees imply an esoteric insight
and authority that reigns over a lodge of Master Masons.
It has spread to so many provincial rites of Masonry that
Gould thought that the variance in rituals made tracing
their origin next to impossible. There was even the Irish
Master and the Perfect Irish Master degrees, themselves
variables of this Jacobite tradition of the sword and
trowel. Scottish Master grades are all different and yet
generally consistent in their purpose of being probationary
degrees between the lesser and greater mysteries. Ritual
similarities are noted, such as the lighting of 25 lights
found in the True Scottish Master of Adonhiramite
Masonry, the Rectified Scottish Rite and further validated
in the Grand Maitre Ecossais or Scottish Elder Master
Degree which Albert Pike attributed to the Rite of Dresden
and the Fourth Degree of the Rite of Ramsey after he had
found the degree written in English in an old manuscript
in the archives of the Supreme Council of the Ancient &
Accepted Scottish Rite in Charleston, South Carolina18.
17 Similar claims have been made since then regarding the
Armenian church and its preservation of the primitive Christian mysteries.
18
Harold V.B. Voorhis mistakenly inserted this degree into the

ritual book for the Great Priory of America CBCS, insisting that this would
have been the earliest form of the Saint Andrews degree used by the Rite of
Strict Observance, somehow overlooking the importance of the rectification
that took place from 1778 to 1809.
The Clermont Rite
All versions of Scottish as well as Irish Masters rituals

are found to have 16 lights placed in the far corners of the
World. In reviewing the Prince Adepte Grand Rose-Croix
ritual extracted from the archives of the CHAPITRE DE
CLERMONT III PROVINCE TEMPLIERE, we uncover
the esoteric explanation for this numbering of lights which
may accompany oral instructions in the Scottish Rectified
Rite if one were exceedingly lucky but is for whatever
reason not mentioned directly in any of its official ritual
texts.
the square of 3 which is 9.
The formula explains that the square of 5 is 25.19 A.E.

Waite refers to this formula as the 7th point of interest to be
explained via Catechism and Hermetic Parables in the
Second Grade of the Black Eagle. Waite explains that the
formula is for the transmutation of base metals into gold.
In the rituals of the Souverain Chapitre des Chevaliers
de LAigle Noir Rose-Croix, overseen by Dr. PierreAccording to this Clermont Rite rituals catechism of Jacques Willermoz, who consulted with his brother Jean
demands and return answers, the schema of lights in a Baptiste Willermoz for the production of the mechanicals
Chapter is a cabalistic formula from Solomon complete of this Alchemically themed Order, we see that the use
with Angelic and planetary influence, which strikes of the Balance of Solomon has is attributed to ancient
a perfect equation of balance. After referring to the philosophers and the numbers represent weights. Waite
Rosicrucians extraction of this Arab knowledge of Cabala translates the last point of the Catechism as saying that
those initiated into the Kabalistic Art must be like unto
and Alchemy from the East, the catechism explains:
the Master Builder, who chose death rather than betray the
secrets committed to his charge. (Waite, p.349)
47 Q. What is implied by this word Cabale?
[Asaliah]
A. The practices secret high sciences or knowledge of

the secrecies of nature and size of God.
48 Q. Comment made the balance of Solomon?
[Mihal]
A. In the forms of a
square containing various
features having report/
ratio with the cabalistic
science and of which here
is the figure.
49 Q. Of which weight
serve Solomon with this balance?
[Vehuel]
A. Cabalistic weight containing 25 numbers.

50 Q. Which the subdivisions of this weight?
[Daniel]
Apparently this lighting schema ended up being adopted

for use my most any system of Scottish Masters & Perfect
Scottish Masters going forward. The lights are numbered
as keys denoting weights used in secret measures to
transmute base metals into gold. The base metal in this
point would be the brother being initiated. The spiritual
alchemy takes place as a result of the light, which is lit
in the East and flows the four corners of the lodge room,
creating a sacred space wherein the candidate is received
and influenced and ultimately transmuted.
The Black Eagle consisted of three degrees, and the
Sovereign Grand Chapter was to assume a place in the
secret council of the Knight Masons Elus Cohen, the
Knights Beneficent of the Holy City and the Black Eagle.
In the ritual for the Degree known as the Grand Maitre
de lAigle Noire Rose Croix (Grand Master of the Black
Eagle Rose Croix) we find the balance of Solomon is used,
complete with illustrations and a sort of celestial alphabet
of Solomonic magical characters.20
A. 1,2,3,4 and 5 who contains 25 times the unit, 12 times

2,8 times 36 and 45 times 5.
51 Q. Which direction cabalistic contain these numbers?
[Hahasiah]
A. Le square of 5 which is 25; the square of 2 which is 4;
its cube which is worth 8 and its square which is 16, plus
June 2012
19
20
25 mm is the standard size for Solomonic talismans
I owe a debt of gratitude to Piers A. Vaughan for taking Photostat

copies of the original MS in the archives of the library in Lyon, France. Piers
also points out that this Solomonic Balance seal is found in Mathers Greater
Key of Solomon.
29
The Clermont Rite
30
June 2012
The Clermont Rite
June 2012
31
The Clermont Rite
32
June 2012
The Clermont Rite
In Christopher McIntoshs The Rose Cross and the Age

of Reason he details in his chapter entitled The World
of an Initiate on pages 68-69 how the German Goldund Rosenkreuz Lodges actually dressed a candidate for
the Theoriticus grade (according to Friedrich Ludwig
Schroeder 1805) as a Scottish Master with apron, sash and
jewel of St Andrew because it was known to be a stage
between the porch grades and the higher grades. The
candidate engages in catechism, grips, the usual fourfold
kiss and purifies himself symbolically by washing his
hands before knocking.
Q. Who honored you with the Scottish Degree?
In his work on the Ancient & Accepted Scottish Rite,

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

Q. At what time?
A. Seventy years after the destruction of the Holy City.
Q. To what are Scottish Masons devoted?
A. To the rebuilding of Gods Temple.
Q. Why?
Q. Why do Scottish Masons wear the sword and the

shield?
A. In memory of Nehemiahs order, at the rebuilding
of the Temple that all workmen should have the sword
always at the side and their shields near them during labor,
for use in case of attack by their enemies.
Q. How was the new Temple build?
A. On the foundation of Solomons and after his model
W. What is the hour?
A. The sun is risen or The sun is set.
Waite points out an important document within the

archives of the Grand Lodge of Scotland in Edinburgh.
It is known as Ordre des Templiers, Suivant le Regime
Allemagne. It is suggested to have been authored by
none other than Pastor Philip Samuel Rosa, the man
known to be responsible for propagating the Clermont
Rite in Germany as well as Sweden. The reason for this
Lobingier (1931) reprinted the following catechism of suggestion is the noted variances, such as the nine knights
a Scottish Master. It was extracted from a French book who escape to Heredom are said to be of Germanic stock.
published in 1744 that had initially been circulated under Kistner (1904), writes that the changes were introduced
the title of The Perfect Mason or Le Parfait Maconne. by Pastor Philip Samuel Rosa, who was responsible
for introducing the Clermont Rite into Brunswick and
receiving seven men of high social status into the same.
There are three grades referred to as Knight Novice or
Q. Are you a Scottish Master?
Esquire, Professed Knight and Grand Commander. The
A. I have been brought from Babylonian captivity
Professed Knight is the Knight of God degree, previously
addressed. A Grand Commander is a sort of Grand
Professed Knight who is admitted to the Grand Chapter of
21
Lintots ritual book records him as a Rose Croix Mason,
the Grand Council and told of the protection afforded the
empowered to organize lodges and to perfect Masons up to thesixth degree
order by many Great Sovereigns throughout the World.
of Eccosaise Knight of the East.
June 2012
33
The Clermont Rite

Lord George Clifford was initiated early in the 1740s
before meeting HRH Charles Edward Stuart, the patriarch
and Grand Master of all Masonry so far as the Jacobites,
Stuarts and Swedish and Rectified Rites were concerned.
Over the years, the Clermont Rite was influenced by
the Vielle Bru or Faithful Scots Rite being propagated
throughout Toulouse, Montpelier, Marseilles and
elsewhere. An Unknown Superior grade was introduced
along with Christian Apocalyptic grades from the Friends
of the Cross, the Militis Crucifera and the Christian
Fraternity of Andres. The Order, according to Kistner
(1904, p. 233) was divided over five time frames with
the first being of Adamite character, the second being of
Nimrod, the third being of Mosesism, the fourth being
Solomonic and the fifth being of a Crusade time period.
Solomons revenge was a theme of much of the degrees
beyond that of Master. Folger listed the grades beyond
Master Mason as Novice, Ecossoise and Knight of the
Temple. Ecossoise was essentially a Past Master degree
known also as Scotch Master Elect.
Thory (1815) describes the Novice as being divided up
into three grades, Knight of the Sword, Knight of the East
and possibly Knight of the West. These are the degrees
that compose Knight Masonry in Ireland. Clermont
Chapters that worked the Disciple degree, worked what
would be known as the White Eagle or White Pelican
Rosy Cross degree. It contained the mystic agape
ceremony in addition to the ceremony of admittance. The
Sublime Illustrious Knight was a Priest after the Order
of Melchesidek, and was also referred to as a Grand
Sacrificer. Yarker points out that the Grand Commanders
of the Clermont Rite worked a degree known as Grand
Cross, where they were the consecrators or Bishops of
the Knight Templar Priests22. Further allusions are made
by Yarker to the records of the court of James II in France
in 1688 and the secret brotherhood that arose in the army
while Lord Vauxs regiment was in the low countries.
Furthering the intrigue, the Society of Friends of the Cross
merged with a Dutch operative lodge of Masons before
1727 and came under the patronage of Count Sporch,
who brought the lodge into Austria.

to recognized each other by the seven ringed ladder.
The members of the Knights Kadosh believed that their
brotherhood of consecrated or holy knights, went back to
Alexander, the Archbishop of Alexandria, and that Simon,
Patriarch of Jerusalem, was their protectorate in the 7th
century.
They were known as Frater Sacrae Kadosh
Imperialis Principatus Frater Templarius, according to
Eugene Aroux, who points to the Museum of Viennas two
models of painter Pierre de Pix and Dante, both having the
letters F.S.K.I.P.F.T. on their reverse. Thomas Dunkerly,
known in England for his enthusiasm in introducing a
greater spirituality into Freemasonry via several high
degrees beyond the Order of the Holy Royal Arch, was
in 1791 an advocate of this seven-degree system. In the
late 1780s, the seven steps of Chivalry are first heard of
in Englands Masonic circles. It was not until 1857 that
these were organized by one D.W. Nash23 as (1) Masonic
Knight Templar, (2) Knight of St. John, (3) Knight of
Palestine, (4) Knight of Rhodes, (5) Knight of Malta, (6)
Knight of Rose Croix and (7) Knight Kadosh. (Yarker,
1904)
Waite was known to point out the curious observance
that so many of the Masonic Orders which styled
themselves after prototypes of religions and military
orders were for some reason quite different ritually, often
owing very little to their precursors. Waite also points out
that Ramseys oration affirmed a link through Kilwinning
and Palestine with the Knights of the Order of Saint John,
not Templary. He attributed this to the Orthodox scorn
of Templary, attributing this to the perception amongst
the learned and aristocratic in leaning that there was
something more to these Knights Templar. It is implied
that they learned of forbidden occult arts in Palestine and
elsewhere.
The Beginning of the End
In 1778 at the Convent de Gaules, it was decided by

the members of the three French Provinces that it was
politically if not still entirely physically dangerous to
openly claim a Templar heritage in the land of its former
persecution. Direct references to Knights Templar in the
The Masons of Metz put forth a great deal of effort to degree titles were removed, and the emphasis was guided
entice Jean Baptiste Willermoz in 1770s with the Elu by Jean Baptiste Willermozs treatise and presentation of
grades and Kadosh where high degree Masons learned a spiritual knighthood, separating the Order from Military
22
St. John
34
Kadosh Commanders of the Rosy Cross & Templars of the Holy
June 2012
23
Wales
A 33rd degree member of the Supreme Council of England &
The Clermont Rite

connotations and taking on the banner of the Scottish
Rectified Rite.
The Chiefs of the Strict Observance in Brunswick were in
discussions with the brother to the King of Sweden and the
dignitaries and adepts of the Swedish Rite during the time
leading up to the Council of Wilhelmsbad. Zinnendorfs
authority to propogate the Swedish Rite in Germany was
disputed and dismissed by authorities in Sweden, and the
majority of Strict Obervance lodges became Rectified,
most choosing to adopt the Scottish Rectified Rite as the
Elus Cohen lodges were already transitioning into being
lodges of the Rectified Rite.
As a related note two centuries later, the highly revered
and sub-rosa American Great Priory of the Scottish
Rectified Rite was being chartered in the shadow of
wartime (1934) as a depository of the Rectified Regime. It
chose to identify itself and mark its member jewels with the
Rite of Strict Observance, both as a means of identifying
with the greater antiquity of the system that served as a
precursor for the Rectified Scottish Rite and as a means of
avoiding conflict with the powerful establishment of the
Ancient and Accepted Scottish Rite, of which many of the
CBCS were already Sovereign Grand Inspector Generals.
Seeing how the Supreme Council in Washington DC had
targeted the Ancient & Accepted Rites right to coexist in
the United States with a series of informational campaigns,
intimidation, legal action and Masonic politics, it was
decided by Dr. William Moseley Brown that it was wise
to not make them nervous with a new brand that literally
translated into Scottish Rite Corrected. There was some
protest from Amez-Droz, then Grand Chancellor of the
Independent Great Priory in Helvetia, as the proper term
was Scottish Rectified Rite. To revert to the name of an
earlier system negated the importance of Martinez de
Pasquallys core teachings that composed the mysteries of
the Rectified Rite.
In 1782 the Rite of Strict Observance was again
reorganized, this time by Prince Ferdinand, the Duke
of Brunswick, who was elected Grand Master General
following his 1780 inquiry into the identity of the Knight of
the Red Feather and the Unknown Superiors of the Order.
The next year however, the Lodge of the Three Globes of
Berlin, with all of its subordinate lodges and the Hamburg
Lodges, withdrew from the Strict Observance. On July 3rd,
1792, Prince Ferdinand died, and it can be said that the
Order in its non-rectified form died with him. In Denmark
June 2012

in 1792, Prince Karl of Hesse was appointed Grand Master
of Denmark by a royal decree. In 1808, in France, Prince
Cambaceres, Arch Chancellor of the Napoleonic Empire
and Grand Master of the Grand Orient, became Provincial
Grand Master. The Rectified Scottish Rite worked out a
compact with the Grand Orient, and by 1809, Willermoz
had made his greatest and final change to the rituals of
the still very aristocratic Scottish Rectified Rite in which
the substance of the now defunct Clermont Rite had been
absorbed through the Strict Observance, whose shell was
used for the injection of Martinez de Pasquallys Knight
Masons Elus Coen of the Universe and the doctrine of
Reintegration. Prince Karl of Hesse would die in 1836
and in 1855 the last remaining Danish lodges of the Strict
Observance adopted the Swedish Rite. It was then that the
Rite of the Strict Observance ceased to exist.
In anticipation of any question as to the suitability of
my use of John Yarker (17 April 1833 - 20 March 1913)
English Freemason and author, as a source: I present the
notion that much of Yarkers work is of value for both his
personal interpretation of what he deemed to be important
as much for his references to rare and often overlooked
source material in manuscripts forgotten in little known
archive collections. To further assure the reader that they
are not being led into an academic pitfall, I have consulted
with an expert, the world famous author, writer, researcher
and Past Master of Quatuor Coronati Lodge 2076, Dr. R.
A. Gilbert of Bristol, England. He had this to say when I
sought out his guidance on my decision to make reference
to Yarker, one of the few people to have made a substantial
attempt at documenting the Clermont Rite:
Yarker was a typical autodidact of his day: intelligent,
perceptive but untrained in scholarly research. His failings
are in his style, which isnt that bad but can be stuffy,
and his lack of discrimination in his approach to source
materials. But he wasnt a charlatan - he believed fully in
the spiritual/philosophical merits of his various Orders and he did strive for academic credibility. His papers for
AQC are as good, or as bad, as those of most of his fellow
members, so he doesnt deserve to be pilloried as a fraud
or neglected as a fool: he was neither. The Arcane Schools
has many faults but he addressed these in his unpublished
revisions of the text. All in all he can be used as a source,
but more for contemporary ideas about Masonic history
than for strict historical analysis (retrieved from an email
sent by Dr. R. A. Gilbert, August 6th, 2011)
35
The Clermont Rite

References
Baynard, S. H. (1933) History Vo. 1, p.41
Naudon, P. (1960) La Franc-Maonnerie et le Divin.

Histoire Philosophique de la Franc-Maonnerie lgard
du sentiment religieux
Bernheim, A. (2007) PS Review of Freemasonry, Revue

de Franc-Maonnerie
Oxford, The Rev. A. W. (1928) The Origin and progress

of the Ancient and Accepted Rite for England and Wales
Bienvenu, C., (1858, July 24) Dissection of the manifesto Pike, A. (1872) Ancient and Accepted Scottish Rite of
of Mr. James Foulhouze (certified by Charles Laffon de Freemasonry, The constitutions and regulations of 1762.
Ladebat)
Statutes and regulations of perfection and other degrees;
New York Masonic Publishing Company
Clavel, J. F. (1843) Historie Pittoresque
Crawley, C. (1913) The Templar Legends in Freemasonry Ragon (1736) Orthodoxie Maconnique p. 113
AQC Transactions of QUATUOR CORONATI LODGE Rebold, E. (1857, August) Histoire Generale De La
NO. 2076, LONDON. Vol. XXVI
Franc Maconnerie p. 46,148
Cummings, Dr. W. (1942) Personal papers, notes & Rebold, E. (1865) Histoire De Trois Grands Loges De
correspondence
Francs Maons En France. Paris
Denslow, R. V. (1950) Masonic Rites and Degrees p. 21
Schiffmann in Die Entstehung der Rittergrade in der

Freimaurerei um die Mitte des XVIII. Jahrhunderts (1882),
Findel, J.G. (1866) A History of Freemasonry
p. 27 (Reprint 1974, Akad. Druck- u. Verlagsanstalt,
Geheime Figuren der Rosenkreuzer (1785-[1788]) aus Graz, Austria, together with Lachmann, Hochgrade der
dem 16ten und 17ten Jahrhundert: aus einem alten Mscpt. Freimaurerei)
Zum erstenmal ans Licht gestellt: erstes -[drittes] Heft
Thory (1815) Acts Latomorum, Paris p.68
Gould, R. F. (1887) Goulds History of Freemasonry
Throughout the World. Charles Scribners Sons, New Waite, A. E. (1942) A New Encyclopedia of Freemasonry,
A.E. Waite, University Books, New York, Vo. II, pp. 142York
144, 347-349
Kistner, F. (1904) A.Q.C. Vol. XVII pp. 233-234
Waite, A. E. Secret Tradition in Freemasonry pp. 297-303
Kloss MS Grand Orient of Netherlands
Yarker, J. (1909) The Arcane Schools, Belfast pp. 473-476
Leland (1773)
Yarker, J. (1904) The Very Ancient Clermont Chapter
Le Forestier, R. (1970)La franc-maconnerie templiere et Ars Quatuor Coronati vol XVII, p. 34
occultiste (volume 3, pp. 549-51) Paris, Aubier-Montaigne
Lobingier, C. S. (1931) History of the Scottish Rite pp.
52-55, 60-62
Mackey, A. (1881) Encyclopedia of Freemasonry and its
Kindred Sciences
Martin, Malachi (1987) The Jesuits; the Society of Jesus
and the betrayal of the Roman Catholic church.New
York: Simon and Schuster
McIntosh, C. (2011) The Rose Cross and the Age of Reason:
Eighteenth-Century Rosicrucianism in Central Europe and Its
Relationship to the Enlightenment SUNY Press 2nd ed.
36
June 2012
The Clermont Rite
WB David Lindez 2012

Wendell Walker Lecturer
given in New York City.
June 2012
37
Conflict Resolution by Masonic Means
onfrontation happens every day in our lives.

Sometimes it is subtle, and other times, it is very
blatant. When it happens, most of the time we are caught
off guard. It could be something as simple as remembering
to schedule candidates for degrees, or something as
serious as negative behavior we have exhibited either in
public, or within the Lodge. The question is, whether we
are confronted, or the ones confronting, how do we deal
with it?
During a confrontation, we must understand that it
is not the subject of the confrontation we necessarily
hear and are offended by, but the manner in which we
are receiving the information being presented, that first
determines the reaction we will give. The problem is
that most confident men have a sense of pride that can be
excessive, and tends to be a vice and hurts a conversation
more often than it helps. When we are made to look at
something we have done or said, in a negative light, it is
jarring feeling. Being such, the most natural reaction is
to become defensive to what we feel is an attack to our
credibility or understanding of whatever the issue is that
is being made the subject. We respond with emotion first,
and logic second. Dealing with the emotion becomes the
problem instead of the subject of the confrontation.
We have all at one time or another been a witness, or were
caught in the midst of a confrontation that started with a
questioning of ones actions, then moved to their motives,
and only to have the conversation simply go quickly out
of control. With either part that you might have played in
this scenario, it had to have been an uncomfortable place
to find yourself. We are uncomfortable because we are
sensing the differences of opinion that is being relayed in
both the verbal and the physical expression of displeasure.
The ability to read a persons attitudes and thoughts by
their behavior was the original communication system
used by humans before spoken language evolved. Body
language is an outward reflection of a persons emotional
condition. (Pease, Pease, n.d.) The emotions exhibited
when displeased are often in conjunction with physical
gestures, related to our feelings. So, unless you are
a terrific poker player, who you are speaking with is
reacting to both your tone and your physical expression.
This is an indicator that we are reacting in an emotional
sense to a situation that requires more logic than emotion
for resolve.
by Charles Harper
within the three craft degrees of the Blue Lodge. It is in

the understanding of logic that we learn the distinction
between rational thoughts and emotional thoughts.
Logic is the third step of the Trivium. Logic directs
and guides us after truth. It consists of a regular train of
argument where we deduce or infer from the facts. Logic
leads us to conclusions based on our knowledge. We use
all of our faculties of conceiving, judging, reasoning, and
disposing of questions before us. Logic trains the mind to
think clearly (Marcus, n.d.).
We, as Masons, must learn what drives the emotional
reaction in us from certain trigger words in a
confrontation, identify when it is happening and use
logic to override a natural reaction and produce a rational
response. In a research paper written by Linda Elder
entitled, Critical Thinking Across the Disciplines, it is
stated that self-command of mind takes both extended
education and self-discipline, that our fullest rational
development is dependent on the development of rational
affect, that to bring intelligence to bear upon emotions
we must take charge of the thinking underlying those
emotions (Elder, 1996).
In the rough ashlar state
of a Mason, we are taught
to always break away
the parts of ourselves
that we identify as our
rough edges. One of the
best ways I have learned
to identify some rough
edges in myself is to pay
attention to my feelings
when confronted about an
error in thought or action.
I
later reflect on the answers
I
provided and analyze if
they were rational or not?
Did I listen and understand
what was being stated
to me in the manner and form it was intended? Did my
thoughts remain in due bounds of all mankind, especially
my Brother Mason? How did my Brother feel and did we
part upon the square?
On the flip side of answering to a confrontation, we must

consider how we confront one another. Before deciding
Logic is one of the several liberal arts and sciences found whether a Brother is an error, we have to consider by
38
June 2012

what definition and relevance we believe a correction is
warranted or wanted. Analyzing the feelings of desiring
to confront has to be asked of oneself. In this decision,
a separation of emotion and rational thought must occur.
One must consider if the confrontation is the best for his
own personal feelings of feeling superior, or is it in the
best interest of his Brother in making him a better man?
One marker to consider after we have witnessed an
error by a Brother is, was the mistake witnessed a moral
or ethical mistake that you would not have made? Also,
was the error done within the definition of your plumbline, or the Brothers? The Plumb-line is an instrument
used in testing the uprightness of a vertical.
Masonically, it is how we measure our actions in
accordance with the
moral law defined
by our Faith, and
how we interpret
it. To wonder if a
Brother is in moral
error, we must
know him and
understand
HIS
beliefs first. Then,
we must consider
if he acting as the
point within his
circle and within
due bounds of
mankind, relative
to his beliefs? We all believe in a Supreme Being, but
how we are judged is personal to the conscience of each
Mason.
by Charles Harper
etiquette error would require a simple suggestion to

correct a Brother which would not embarrass a member
publicly. But, embarrassing or placing a Brother in a bad
light to make a point never has a positive result. Also, is
the action committed consistently done in light of having
been corrected or is this the first time it has occurred?
And finally, we must meet on the level. But, how do we
determine the level to meet on? It is not the degree of a
Mason, the level I am referring to, but the communication
level that will afford the best understanding of both giving
and the receiving of information. If a brother commits an
error that violates a specific code of the Lodge by-laws
or constitution, the decision of right and wrong simply
comes down to what the rules state. If the violation is
one that is determined by the moral law, the usual levels
to which people in conflict meet each other are difficult
to determine and is defined in ones conscience of who is
right and who is wrong. And to communicate on a topic
that is open to speculation, an agreement on something,
anything, is where you will most likely find a level from
which to start conversing.
In conclusion, education of ones self and how we
react to others is an important tool in becoming a better
communicator to understand and resolve conflict. In the
Headquarters of the Ancient and Accepted Scottish Rite
of the Southern Jurisdiction, The House of the Temple,
there is a marble chair outside the doors of the chambers
where the Supreme Council meets. You will find etched
in the back rest of the marble chair the words, Know
Thyself.
The next thing

to consider, after
we are sure he is
not acting within
his
plumb-line,
is to determine
if we have the
type of close
relationship with
the
Brother
that would allow
a message of
correction
by
us even to be
received.
This
analysis
is
fairly easy to determine. If you already have a personal
This is quote from the great philosopher Socrates, who
relationship with the Brother, you should be able to lived from 469399 B.C.E., and whose influence we find
whisper good counsel in the appropriate manner. If you in the speculative sections of our ritual of the Craft Lodge
do not, you must consider the situation and decide what Degrees (Stanford Encyclopedia of Philosophy, 2005).
public and professional response is warranted. Lodge
June 2012
39
by Charles Harper
It is in knowing ourselves, our emotional and intellectual

strengths and weaknesses that we can arrive at a means of
both listening and understanding what we see, hear, and
interpret in its true intent when communicating. When
we have this balance of understanding as a platform
to welcome a confrontation, whether it comes to us in
a positive or negative manner, we are better enabled to
respond in a way that improves the situation, rather than
deteriorate it.
Confrontations, if totally necessary, should seek to
improve with brotherly love, not tear down someones
confidence or character.
Understanding our own
imperfections is what allows us to see and desire to
improve it in others. It is this desire to improve that
we should make infectious to our Brothers to recognize
in their own deficiencies. This should be the positive
emotional and physical expression that others should
unconsciously absorb while chipping away at their own
ashlar.
When we all have found this sense of self defined more
clearly in our own conscience, and we see it in others, the
wall of communication restriction will not be so difficult
to surmount. We will understand the beautiful nature of
charity being extended by the fraternal grip of brotherly
love. Ultimately, it will result in the only time when we
will look down on a brother is when we are helping them
up.
Brother Charles M. Harper Sr.

Master Mason
Kankakee Lodge No. 389, A.F. & A.M.
Most Worshipful Grand Lodge of the State of Illinois
La Fayette Chapter No. 2 Royal Arch Masons, Grand
Chapter of the State of Illinois
Chicago Council No. 4, Cryptic Masons of Illinois,
Cryptic Council of the State of Illinois
St. Bernard Commandery No. 35, Knights Templar, Grand
Commandery of Illinois
32 Scottish Rite Mason, Valley of Chicago, Northern
Masonic Jurisdiction of the United States
References
Elder, L. Critical Thinking across the Disciplines, winter, Illuminati Council No. 495, Allied Masonic Degrees,
1996. Vol. XVI, No. 2. http://www.criticalthinking.org/ State of Illinois
pages/critical-thinking-and-emotional-intelligence/485,
Medinah Shrine, Ancient Arabic Order of the Nobles of
retrieved April 4, 2012
the Mystic Shrine, Shriners International
Marcus, R., A Stroll Through The Seven Liberal Arts and Kankakee Shrine Club of Kankakee, Illinois
Sciences, n.d., http://www.masonicworld.com/education/
files/artjan02/marcus/sevenliberalartsandsciences.htm,
retrieved April 4, 2012
Pease, A., Pease, B., The Definition Book of Body
Language, N.D., http://www.enotalone.com/health/6021.
html, retrieved April 5, 2012.
40
June 2012
Freemasonry - Masonry
The Coaches Coach: Freemasonry-Masonry, an
Unabashedly Blunt Primer1
by John Nagy
What Maintains Organizations wont necessarily
Maintain its members. The former are machines; the
latter are living beings. Each requires different support.
Each requires different methods. Each requires different
mindsets to survive and to thrive. When Brothers
confuse the two and try to treat one as the other, woe is
their companion in those moments.
Education
The difference between Freemason Education and
Masonic Education is the difference between what
supports, sustains and nurtures the Organization of
Freemasons and what supports, sustains and nurtures
Freemasonry and Masonry are not the same thing.
the Masons within that Organization. Freemasonry and
Masonry have two entirely different Educational focuses
Fool not yourself into thinking that they are.
and each produce entirely different results. Freemasonry
Dr. John S. Nagy
is the art and science of bringing life to men. Masonry is
the art and science of bringing men to life. Freemasonry
oday, and for the last Three Centuries, the is about Maintaining the Organization. Masonry is about
greatest challenge the Craft faces is Recognizing, making Good Men Better, as in, Building Better Builders.
Understanding and Separating out that which is clearly
Freemasonry conceals Masonry; Masonry reveals
supportive of the Organizations of Freemasons and that Freemasonry. The former practice is clear; the latter
which is clearly supportive of the members within those practice is rigidly vague. Freemasonry teaches Toleration,
Organizational Structures. Members would do well to as much as it teaches Acceptance, Resistance and Rejection.
Perpend these and act accordingly.
Masonry manifests these behaviors appropriately within
men. Such things are to be, ought to be and should be.
Freemasonrys Secrets differ from Masonic Secrets. The

former are given to men by others by simply showing up
Freemasonrys number one priority is to focus its energy and complying. The latter are revealed to Masons through
and resources upon Preserving its Code and replicating it diligent personal Work. Masons know these differences;
by means of machine-like cultures. It is a group activity many Freemasons are not even aware of the latter.
and this is what makes it so successful. Masonrys number
Freemasonry practices can and do overshadow and
one priority is to focus each Masons energy and resources
choke
out Masonry. Intelligent members who desire to
upon Recognizing, Understanding and Executing the
Code that Freemasonry Preserves and Propagating these become Better, through Masonic Education, do so, sadly
skills by means of organic cultures. It is a solo activity enough, on their own when Freemasonry is the dominant
focus. Both Freemason Education and Masonic Education
and this is what makes it so challenging.
must be fully provided lest each shall fail the other.
Freemasonry is mostly Organizations of activity;
The Education continuously provided to Brothers
Masonry is mostly Activities of organization. Freemasonry
Preserves and Passes down only that which supports the should cultivate them toward being Better Men, not just
internal operations and functions of the Organizational better Members. When any overly focused efforts actually
structure; Masonry, on the other hand, supports the prevent nurturing, the Craft has lost itself.
operations and functions of the internal organizational
Structure of its members.
Contrasts
June 2012
41
What Freemasonry directs men toward is Eternal. Dr.

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

Freemasonry attracts all sorts of men; Masonry attracts
only Builders. Men may Enter Freemasonry, but it is
only Builders who take Masonic Steps thereafter. Reveal
Manly Work to males and youll recognize soon the Men
within them.
For a very special few, there exists a certain point when
a Freemason gives birth to a Mason. From these Bournes,
Masons are forever driven to encourage those so inclined,
risking full contempt and condemnation from those who
never shall.
Masonry is the Spirit and Soul of Freemasonry it is its
Core. Deplete the Core of Freemasonry and the slightest
breeze will crumble its walls. When members are not
Freemasonry: Building Better Members
attracting and keeping Good Men within Freemasonry
and they want to attract and keep Good Men within
Freemasonry than they must stop doing what theyre
Freemasonry need not change, ever; Masons do.
currently doing. Far too many Brothers dont actually
practice Masonry; they practice only Freemasonry.
Masons should keep these in mind when they see
Freemasonry is not a Universal Religion; it is a Freemasonry waning.
Universal Way for Good Men who Desire to improve
themselves.
Freemasonrys Lectures, Ritual and
Proficiencies only point Freemasons toward Knowledge. Role Insights
Each of these provides only road signs on a Map. They
Any Organization that espouses personal Transformation
are not the road themselves! Freemasonry points to Work
that Transforms Good Men into Better Men. It is not the should support that very end and without waver. Beware
when there are no overtly understood or conveyed Steps
Work itself.
that men can consciously take to Transform themselves
What Freemasonry lacks is a Die-Hardened Quality for the Better. Take caution when those who are supposed
Control Program that prevents Entitlement.
to support mens Transformation put forth swift and
poignant dismissals, sabotages and general disinterests
Freemasonry was neither designed nor intended to in what truly Nurtures. Masons should never overlook
spoon-feed anyone. It was Built to entice Worthy men the insanity of unworthy Directions and their undue
toward Betterment of their Spirit and to this end alone influence upon any member within the Craft. Masons
through their own consciously directed Investments. cannot rightly proclaim that they cant recognize such
42
June 2012
insanity when its clearly before them -- they know Better.
Masonry reveals to Masons the Class of men.
by John Nagy
quench their thirst with the sweat of their brows.2 There is
no such thing as Insalubrious Masonic Practice. Masons
shun all who claim otherwise and aid those who want
Better.
Properly Trained Masons can see how things came into

being and can see where things are eventually leading.
The untrained may believe that Masons can read the past
and predict the future. They are correct in their belief.
Masonry: Building Better Men
Properly Trained Masons can see into the soul of others.
Masons are Traveling men and Masonry provides The untaught may believe that these Masons are Mind
keys to those men who desire cave-free lives. Travelers readers. They are correct in their belief.
enjoy Masonic Territories better when they know how to
Masons get a Charge out of Freemasonry. They are
get there. Masonry is not a religion, not a club, not an
association and not a way of life. Its a way of Being! Charged with undertaking great and important tasks.
Masonry Guides Brothers toward different Territorial Masons are blessed with Insights that astound and Patterns
definitions and understandings more Suitable to their that energize with knowledged Zeal for more of the same.
needs and that of their Faith. Very few men know of They accept, encourage and support the use of high
Masonry. Even fewer men exist who invest in making Quality, Suitable Standards and well-directed Maxims.
Masons expect no more than what they are willing to give.
Masonry happen for them.
Masons appearances do not betray them. They pursue
Masonry should be the focus of Freemasonry. If you education as men with hair ablaze would pursue water.
think Masonry is about thinking, think again. Masonry
A Properly Trained Mason is someone to behold.
is Spiritual Journey. To do Masonry any other Way or
for any other Reason corrupts its intent.
Masonry is
Renaissance3
Founded upon Recognized Structure. Without Structure,
Masonry would not exist. Masonry doesnt come to mind.
Masons are not frightened by the Work to which
It comes from Mind.
Freemasonry points.
Neither do they shirk their
responsibility. They Freely Choose to undertake this
Work with Guided Fervor and Unwavering Zeal. Masons
confuse not Freemason work with the Masonic Work
to which Freemasonry points. When Brothers want to
attract Good Men to Freemasonry than they must live and

We have all the Light we teach Masonry alongside Freemasonry.
need, we just need to put it in
practice. Albert Pike

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

Victor Hugo
Masons
Points to Perpend:
Masons experience a series of staged trials and
Revolution4: 1. Going round in an orbit or elliptical
deliberate tests to obtain the true Light that was intended
for them. They are Philosophical in Heart and in Spirit. course. 2. To make a complete round in its orbit. 3. The
They conduct themselves in ways that invite, provoke, rotation of a celestial body on its axis. 4. Completion of
encourage and inevitably cause success. Self-motivating, a course. 5. Rotation. 6. A sudden, radical, or complete
Self-initiating, Self-directing and Self-reflecting are all change. 7. A fundamental change in political organization.
Masonic traits. They execute tasks that are Principle 8. Activity or movement designed to effect fundamental
based, Moral in nature and Humane by default. Masons changes in situations. 9. A fundamental change in the
Dr. John S. Nagy
June 2012
43
way of thinking about or visualizing something: a change
of paradigm. 10. A changeover in use or preference.
11. (The act of making) a successful, violent attempt
to change or remove a government etc. 12. A complete
change in ideas, methods etc. 13. Involving or causing
great changes in ideas, methods etc. 14. To cause great
changes in (ideas, methods etc). 15. Coming back full
circle to a specific starting point.
by John Nagy
1 Authors Note: Brothers exist within Fraternal
Organizations who see no distinction whatsoever between
Freemasonry and Masonry, or Freemasons and Masons.
They shall view what is shared herein as Rubbish. Brothers
also exist that do see the distinctions shared herein. Still
other Brothers assign exactly the opposite distinctions
to the words shared in this article. It is hoped that those
Brothers who find value in drawing such distinctions shall
find this primer of peculiar interest.
2 Genesis 3:19
3 Latin re- + nasc to be born
4 Middle English revolucioun, from Old French
revolution, from Late Latin revolti, revoltin-, from Latin
revoltus, past participle of revolvere, to turn over
5 Latin volti an unrolling, from volvere to evolve
Evolution5: 1. A gradual change in the characteristics of

a population over successive generations. 2. A gradual
development or unfolding. 3. The act of throwing off. 4.
A Pattern formed by a series of movements or something
similar. 5. An operation in which the root is extracted. 6.
An exercise carried out in accordance with a set procedure
or plan.
Dr. John S. Nagy is a Master Mason, Lodge Musician

and Masonic Education provider for his two Lodges and
others that invite his sharing. He is author of the Building
Series of Masonic Education books. His books, Building
Hiram, Building Boaz, Building Athens, Building Janus
and Building Perpends, his Videos The Coaches Coach:
Building Builders Parts 1 & 2 and his Uncommon Masonic
Education Workshops cover aspects of Masonry designed
to Build Better Builders. His materials are used to instruct
Blue Lodge, Scottish Rite and York Rite Candidates in Symbol
Recognition, Understanding and Application. You can find
out more about him, his books, his videos and his workshops
through his webpage at:
http://www.coach.net/BuildingBuilders.htm
Renaissance: 1. the spirit, culture, art, science, and

thought characteristics of intensified classical scholarship,
scientific and geographical discovery, a sense of individual
human potentialities, and the assertion of the active and
secular over the religious and contemplative life. 2. A
revival or rebirth, especially of culture and learning and
the Culture of Learning.
44
June 2012
Esotericism and Exotericism

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

prayed for 40 days and 40 nights in the desert, during
which time Satan tempted him. Many scholars have
debated on whether or not to take the story of Jesus
temptation as literal, as in he literally fasted for 40 days
and 40 nights and was literally tempted by Satan, or as
allegorical, where Jesus undertook an inner journey and
_____________________________________
fought his inner demons (Satan), or a mixture of both.
any brethren seem to feel that Freemasonry However, regardless of how you interpret it, only after
focuses either solely on obtaining ancient completing the necessary inner-work, which undoubtedly
wisdom for self-development purposes (esotericism), or was spiritually transformative, and successfully rebuking
solely on public good and the betterment of society at Satan did Jesus begin his ministry. So in effect, Jesus
large through its various forms of charity (exotericism). first had to be tried in the crucible before he could begin
These differences in perceived purposes have caused a to spread his message, which was centered on love and
great deal of division and strife among strictly esoteric, charity for all, especially for the poor and oppressed.
and strictly exoteric brethren. The true purpose of the
Similarly, in the Islamic tradition, it is said that
fraternity lies in the middle, where the individual uses
the esoteric teachings of the fraternity in order to better Muhammad began to take long retreats into the hills
him self, and society at large is bettered by exotericism around Mecca in order to fast, pray, and meditate. During
through each individual members efforts, as well as by one such retreat Islamic tradition tells us that Muhammad
received his first revelation from the archangel Gabriel,
the charitable efforts of the fraternity.
which then allowed him to begin his ministry. Just as in
This piece will discuss the need for each member to the Christian Tradition, Muhammad had to undertake a
not solely seek out the esoteric or exoteric aspects of journey of inner work, before undertaking exoteric work.
the fraternity, but to properly use both aspects of the
The Eastern traditions are also filled with traditions
fraternity in order to not only maximize their own selfdevelopment, but also maximize the positive effects on of spiritual leaders retreating from the material world
in order to undertake the spiritual work necessary for
society at large.
personal development, which ultimately allows for
Neither esotericism nor exotericism exists in a vacuum exoteric work to take place. In Buddhism The Buddha,
within the fraternity, and the true fulfillment of both requires known as Siddhartha Gautama prior to his enlightenment,
a symbiotic relationship with one another. For example, was born a prince, and enjoyed a lavish lifestyle free from
you cannot have true exotericism aimed at charity and any form of suffering. However, after coming into contact
the betterment of society unless you have morally sound, with human suffering, he vowed to leave his life of luxury
confident, and wise men performing the charity work, in order to undertake the spiritual path by becoming a
which are only developed through application of the inner monk. After failing to reach a state of enlightenment as
June 2012
45

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

of the journey, because the brother must be like the Zen
master who descends from the spiritual mountaintop in
order to teach and instruct others in their journey. In the
blue lodge, the internal work of the first three degrees is
completed in the drama of the third degree, where the
brother completes his spiritual transformation as H:.A:.,
however, the brothers journey hasnt ended because he is
resurrected back into the material world, where he must
go forth and put the lessons of the fraternity into practice
in the material world.
Both esotericism and exotericism require real work if

any personal growth or positive impact on society is to be
obtained. It is relatively easy for a man to learn the various
teachings of Freemasonry while being safely tucked away
into the proverbial ivory tower. However, any man who
does not take the teachings of Freemasonry seriously,
and implement these teachings into his internal spiritual
There is also a parable in the Zen Buddhist tradition, path, as well as his external actions, has learned nothing
which tells the story of a monk ascending a mountain in from the fraternity. While this may seem to be a harsh
order to reach enlightenment at its peak. The story goes assessment, the fraternity is not designed to be merely
an intellectual pursuit, nor is it designed to merely be a
philanthropic organization. The fraternity is designed to
develop the individual member, as well as society at large
through the actions and deeds of the individual member,
and both the internal and external aspects are essential.
that during the monks ascent of the mountain (which

represents the spiritual quest) he is beset with numerous
problems and temptations, just as the aforementioned
spiritual masters and numerous others are said to have.
After reaching the peak of the mountain the monk did
indeed reach enlightenment; however, that was not the
end of his journey. In order to complete his journey the
monk had to descend back down the mountain so that he
could teach and instruct others on their own journey.
In the same way the Masonic system has various degrees,
each with unique lessons, tools and insights that are
supposed to instruct and guide the initiate as he undergoes
46
June 2012
The key is to find the proper balance that will allow

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

begin undertaking physical action. Unfortunately, there
are many brothers who are unwilling to take the middle
path that leads to knowledge, and ultimately action,
Albert Pike discussed these men when he stated, [t]hey
do nothing; they gain no victories over themselves; they
make no progress; they are still in the Northeast cover of
the Lodge, as when they first stood there as Apprentices;
and they do not cultivate Masonry, with a cultivation,
determined, resolute, and regular, like their cultivation
of their estate, profession, or knowledge. Their Masonry
takes its chance in general and inefficient sentiment,
mournfully barren of results, in words and formulas and
fine professions.1
by Jason Marshall
exoteric work to take place. Each mason must embrace
both aspects in order to not only positively effect his
own spiritual development, but the development and
betterment of everyone. If the brother forsakes either
the esoteric or exoteric work of the fraternity, then the
brother will never be a true master.
In conclusion, it is essential that the individual Mason

not solely focus on the esoteric or exoteric facets of the
fraternity, because both facets build upon one another and
must be harmonized in order to create the true master.
The true master must embrace the esoteric teachings
of the fraternity in order to under go true spiritual
transformation, which will then allow for true and selfless
Jason E. Marshall is a practicing attorney in

Oklahoma City, Oklahoma. He has a Juris Doctorate
degree, as well as a Bachelors Degree in Political
Science, with an emphasis in international relations
and cultures.
Jason is active in numerous leadership roles, and
writes extensively on various blue lodge and Scottish
Rite themes.
Jason is a charter member of Lodge Veritas #556,
in Norman, Oklahoma, currently serving as Junior
Warden. Jason is also a charter Member of Chapter
Veritas #103, in Edmond Oklahoma, currently
serving as Excellent High Priest. Jason is also a
member of the Societas Rosicruciana in Civitatibus
Foederatis,
Oklahoma Chapter. Jason also serves as the
Chairman for the Guthrie Scottish Rite Valleys
Mentorship Committee.
Jason is also the owner and primary author of the
website: www.LivingInTheNow.net
Pike, Morals & Dogma, P. 150

June 2012
47
Exciting New Book from Author Tim Hogan
Entering the Chain of Union explores different esoteric, spiritual, and initiatic traditions from around the world and
illustrates how they share similar doctrines and rituals. This book is a first hand account by a western initiate as he
examines traditions as diverse as Gnosticism, Hermeticism, Sufi, Druze, Taoist and Tibetan alchemical doctrines,
Egyptian mysteries, Mayan traditions, and an exploration of many sacred monuments from around the world. It is
also a first hand account of his meeting with spiritual leaders of different traditions, including Harun Yahya. This
book will be particularly interesting to anyone with a background in Templarism, Freemasonry, Rosicrucianism,
or Martinism. Timothy Hogan is the Grand Master of the Knights Templar (Ordre Souverain du Temple Initiatique
lineage), and he currently runs CIRCES International. He speaks regularly around the world on the western mystery
tradition. This book follows some of his travels as he attempts to do The Great Work.
Find this and other work by Tim Hogan Here: http://www.lulu.com/spotlight/Emerys

48
June 2012
Thank You & Please Act Squarely
The Electronic Copy that you received via email

is unprotected from being freely distributed without permission.
Please Act Squarely if you are given this by a brother,
buy a subscription or at least consider buying the issue online.
Thank You Brothers for your support.

Visit us online at: www.livingstonesmagazine.com to buy issues & subscribe.
Robert Herd
Editor/Owner, LSM Media
439 Millstream Terr.
Colorado Springs, CO 80905

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What are some of the topics covered in the magazine?

What are some of the topics covered in the magazine?

What is the purpose of the magazine according to the editor?

What is the purpose of the magazine according to the editor?

Living

1 Year Anniversary Issue

From the Editor

Foundation to the Structure

Through a New Brothers Eyes

The Secrets of Freemasonry

The Clermont Rite

Conflict Resolution by Masonic

Finding Balance Between Esotericism

1 Year and going

strong! We hope you

Hi, Im W.B. Robert Herd, Editor/Owner of Living Stones

Please remember to visit our website often for

Visit us online at: www.LivingStonesMagazine.com

many other fascinating areas of study. They showed

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served as an additional disappointment as he commended

Light? In times of despair we need only to seek out the

There is a Butterfly Fiat Lux.

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Foundation to the Structure

answer to this would be to the study of Morality, thru

Morality,strengthens ones emotions, Learning to Learn,

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Foundation to the Structure

Nature and the whole reality has an underlying

Reading this, I began to question more into the matter

That certain symbols (including mathematical) have a

Despite the perspective clash of the Sects, the

To elaborate on the Teachings of the brotherhood it

While all three existed, they believed it was necessary

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Foundation to the Structure

for the brotherhood to incorporate all three into their own

Pythagoras himself a brother to Freemasonry. There is

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Through a New Brothers Eyes

UUUHHHH, I dont remember or Did that

t has been a dizzying last year in Freemasonry

You ask, what other stuff is he talking

My journey started in Masonry years ago. Like many

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Through a New Brothers Eyes

Brother Rick Gillit

Brother Trig was already my proficiency coach, but that

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he man had begun his journey a year prior. A

he was hoodwinked with a black velvet hood and ushered

The friend was invited to dinner at the lodge. The dinner

He would spend about an hour in the Chamber of

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there was no progressive chairs. Positions are earned

Brethren this story is from Enlightenment Lodge 198 in

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Your lodge can have the experience I described above

Your lodge doesnt need the title, it needs your effort.