Masonicpaedia.org - maintained by Sri Brahadeeswara Lodge Masonic Research Circle Masonicpaedia.org - by Sri Brahadeeswara Lodge Masonic Research Circle

About Articles Restricted Archives Register Guest Book Mailing List Awards Links Contact Us
SITE SEARCH
Register  |  Login  [Current Access: General Articles only] Articles
Previous ArticleGo BottomNext Article

Article # 110
Secrets of the Fellowcraft

Author: W.Bro. Dr.Thomas Driber    Posted on: Sunday, September 19, 2004
General Article | 0 comments  | Post your comment

New Page 1

[The author is a great Masonic Scholar, who has to his credit more than 35 published articles  explaining the Esoteric meaning of the Masonic rituals and teachings. He has

in this article brings out in his own inimitable style the inner meaning of the ceremony

of passing and has even correlated the basics of the Royal Arch. A careful study of this

article is earnestly recommended. Please read on …]

 

 

Secrets of the Fellow Craft

 

By  W.Bro. Thomas J. Driber, Ph.D.

 

 

I have always wanted to be a Mason. From age seven when in preparation for the sacrament of First Holy Communion I knew that I would one day be initiated. It was at that early age that my interest was piqued, when Sister Jarlith Anne instructed the class as to the dangers of Protestant Churches and Masonic Lodges. In her opinion, they were so dangerous to us, that should we encounter one along the way, we should immediately cross the street and walk on the opposite side. I suppose that was to keep us at arms length from whatever the dangers were in her mind. She did me quite a favor, as her admonition did nothing but shore-up in my mind that there was something there that I was destined to know. In defiance of her admonitions, I one day deliberately walked down Liberty Street where I knew there was a Methodist church. With a little trepidation I sucked in a deep breath, threw my shoulders back and my head up, I walked right past that church defying anything inside to come on out. Not a single thing happened except that I then knew that what I was taught was not the right rendition of the story. It took twenty-four years for me to find my way to the door of the Lodge, which didn’t open immediately due in large part to being Catholic I suspect. I returned three years ago and found the Lodge open to me and found much of what I suspected was there all along. Nonetheless, persistence paid off and I am now and will always be a Freemason. Perhaps it is because of the long wait or the instilled need to know, that I was so enormously impressed, moved, and exhilarated with my Entered Apprentice degree. I will never forget my first words to Brother Jesse Riggs at the conclusion of my degree; “Jesse, somewhere in all of this is the lesson of how to effectively pray.” I pass on this trivial personal anecdote because it is in part the basis for my Masonic quest and what has driven me to search for the veiled secrets that I intuitively knew were there from the age of seven and partially found, but yet safely hidden beneath the outer layers of the various degrees, and in this case within the Fellow Craft degree. I will herein share it with you for your acceptance or rejection, as you may choose.

.          

Commonly, the second degree of Freemasonry is associated with the simple external and ordinary growth of man, that being a progression from youth to manhood. A fundamental examination of the Pythagorean theorem correlates symbolically with the same symbolic presentation and of course, much more. The objective here is to look more intensely beyond simplistic exoteric explanations and to delve more thoroughly into the sacred and esoteric where an indication of the symbolic name of Deity is given as well as a symbolic representation of how to formally craft communication with the Absolute.

 

The exploration of this presentation will focus principally on the second section of the second degree where at once the candidate is presented with the representations of the two brazen pillars, which stood at the porch of King Solomon’s Temple. They are called by name and their respective properties are detailed to the candidate. Special attention is given to the crafting of the pillars and their symbolic representations, including the lilies, the checker work and the pomegranates. The symbolic representations are the customary representations afforded every candidate, but when taken collectively with other symbols and allegories a much more profound illustration emerges.

 

Literary licensure will be taken here to extrapolate a fuller meaning of this ornamentation. The lily is said to denote peace. We could theorize multiple explanations of peace and they would each be correct. More specific to the purpose here is peace of mind, meaning a settled and quiet mind, not fraught with incoherent thinking and random thoughts. The checker work suggests interconnectivity, but an interconnectivity of what in particular? Because of the installation of the celestial and earthly globes it would be rational and logical to infer an interconnectivity between the celestial and the earthly realms which modern science unquestionably demonstrates through quantum mechanics and the Unified Field Theory. Thus, we may find support for the ancient and occult meaning of “as above, so below.” By the pomegranates we are informed of “plenty”, but plenty of what? We are not told, but the answer will be apparent that there is necessarily plenty of everything to go around. It is also one of the tangible models for thoughts as prayer in cluster forms. The reader will take note that pomegranates are scarcely edible since they are little more than a conglomeration of seeds. This observation will have greater relevance as we move through the discussion. 

 

By description, according to the old Jewish laws, the candidate is still outside the Temple, since he is only at the porch during the time that his attention has been drawn to the twin columns. By definition he is still something of a profane since in the early Judaism of Solomon’s time the profane were confined to the outer walls of the Temple whereas only the purified were permitted to enter. We may take from this hint that the newly obligated Fellow Craft is not quite yet a Fellow Craft Mason. On passing the pillars he is then inside the Temple where historically only the purified could pass and enter. Thus, there is an implication that the candidate has in someway symbolically advanced to a more meaningful or purified state, perhaps being ESTABLIHED IN STRENGTH, as would be readily discerned from the meaning of the pillars themselves. But what in particular must the candidate be purified for and why must he be established in strength? This seems to indicate that the candidate has a difficult passage ahead, but must he be purified to accomplish the task as delineated in the stairway lecture? Without question he must! This will be more evident to the reader as we progress through the staircase journey, as we see that the preparation is most assuredly in preparation for something that we may take to be sacred and secret. Insomuch as he is on his way by way of the winding staircase, to the Middle Chamber which, Dr. Mackey indicates was connected to the next Higher Chamber; we can assume that whatever he is to obtain in the Middle Chamber must be preparatory to entering the Higher Chamber, which we can readily denote as the Sanctum Sanctorum, and therefore verifies for us a sacredness involved in this process.

 

Once inside, the Fellow Craft is then confronted with the winding staircase curiously comprised of 3, 5, and 7 steps to the Middle Chamber all of which, importantly total 15 steps. Kabbalistically, the number 15 is a sacred number. In Pythagorean philosophy where the square of 3 equals 9, and when written in a diagrammatic form of nine digits comprising a grid of nine single digits with the 3, 5, and 7 written as the middle sequence the Pythagorean Talisman is then created. Vertically, horizontally, and obliquely it will always total 15, just as do the steps to the Middle Chamber, i.e.

 

8—1—6 (Higher Chamber)

 3—5—7 (Middle Chamber)

                                                          4—9—2 (At the Porch) 

 

The candidate is told that he must ascend the staircase of 15 steps whence it is implied that he earns his reward, indeed the wages of a Fellow Craft Mason.

 

As he ascends the staircase, which is winding in its course, not unlike the River Jordan, and which is later referenced in the lecture and has in itself a special meaning, the description of the three-stationed officers is tendered him. With a modicum of effort the stationed officers can be extrapolated to represent the growth levels of man from youth to adulthood to old age. Somewhat more deeply they can be said to represent the Entered Apprentice as a mere physical laborer, a Fellow Craft as an intelligent thinking man, and the combination or square of those two qualities combining to represent the spiritual aspect of a Master Mason. Further speculation on this line of thought is easily found in the contemplation of the 47th Problem of Euclid, which will continually evolve from a mere theorem of geometrical fact to an illustration of the degrees of Masonry, to a replication of the Point Within A Circle evidencing in an early rendition, the story of Isis, Osiris, and Horus, up to more modern applications and insights with respect to Id, Ego, and Super-Ego. Irrespective of where one may begin his contemplation of that geometry he will inevitably conclude something important to his understanding of exactly who and what he is.

 

Beyond the first three steps the candidate encounters a series of five steps, which are equated to the five senses of man. It is through these senses that man derives his sensory input regarding knowledge of the ordinary material world, and this too is aptly tendered to the candidate as a means of processing the knowledge of the ordinary world for his use.

 

Next come the series of seven steps, which are enumerated as the seven basic arts and sciences including grammar, rhetoric, logic, arithmetic, geometry, music, and astronomy, previously known to the ancients as astrology. Not only are these arts and sciences specifically given as the basis for study in general, they are all vitally important to discerning the secret messages which Masonry has to offer the man with eyes to see and ears to hear. In the 21st Century these would appear to constitute a woefully abbreviated list, but inclusiveness is not the point of the allegory therein given. Symbolically, they represent the call for man to enhance his mind and his ability to think and analyze, all for the purpose of divining Divine Truth. They are a meaningful application in harmony with the general tenets of the degree of Fellow Craft representing the intelligent man who is able to decipher more than the face value presented to him. Only when they are taken in the context of the totality of all 15 steps does the deeper meaning begin to unfold.

 

Collectively, the stairway lecture implies the life cycle of man from youth to old age and his physical, intellectual, and spiritual development. It illustrates the means by which he gathers data, and also gives examples of material, which his mind is to distill in order that he becomes an intelligent thinking-man, the very definition of a Fellow Craft Mason. The means through which all this temporal development occurs is self evident in the exoteric lecture attendant to each sequence of steps. What is curiously absent is an overt reference to his spirituality, which is not given except in general terms in the “G” lecture following his enrollment as a Fellow Craft Mason. Nonetheless, a most profound and secret representation of spiritual communication is evident beneath the surface. But, before we can speculate on the meaning there is still more to be told to the candidate, which helps to further elucidate the secret contained therein.

 

Before arriving at his destination, that being the Middle Chamber he endeavors to attract the attention of the Junior Warden where the appropriate password is given. Of the greatest importance is the paraphrastic translation referenced from the Vulgate by Albert Mackey, which tells us that the password means “an ear of corn” and which, in the Hebrew is translated from the root word ShaBaL, as meaning a rapid stream of water or  “to flow copiously.” Both definitions have tremendous significance on our exploration of the deeper meaning although as many studies of Roslyn Chapel have suggested, “corn was a new world plant and was not therefore from a botanical perspective, known in the old world cultures. Therefore, the first definition as “an ear of corn” is perhaps up for debate depending on the archetype from which one derives his point of origin for the Craft. Irrespective of the presence of corn during the guild period or earlier times it is the signification that will stir greater interest as we proceed. The password is exchanged and then there is presented to his mind the image of a shaft of wheat suspended from a tree limb alongside a stream of water, which is taken to imply a river. Rivers are, of course tortuous and winding similar to the staircase itself. Hiram Lodge #7 in Franklin, TN displays a very old fresco to the candidate, which additionally pictures a waterfall. In the translation offered above the root of the password is given as ShaBaL. One of its meanings is also taken to mean a “waterfall” symbolically denoting an emblem of “plenty.” This meaning is also of greatest significance, and curiously is also repetitious of the symbology of the pomegranate, as the staircase is to the river.

 

As the dialogue exchanges there is great emphasis placed on the lack of ability in articulating or “framing” to pronounce that certain word, thus a reference to the lessons of rhetoric included in the seven steps. Symbolically, it maybe in some instances better to communicate in silence rather than in words!  Further, there is a most serious and mystifying monologue regarding the demise of the children of Ammon and later the Ephraimites by the Gileadites who “took the passages of the Jordan.” This story, cumbersome and obtuse to most brethren, is allegorical of the wresting of control between the respective components of the human being, which we might say are the instinctual sub-conscious self, the wakeful ordinary conscious man, and the supra-conscious (meaning, above) or spiritual self. I will shortly share the contentions of the selves offered by Max Freedom Long in his studies of Hawaiian theology as an integral part of the discovered secret of this degree.

We may take the Giliadites metaphorically to represent the supra-consciousness, or higher spiritual aspects of man, the Ephraimites metaphorically as the ordinary consciousness of man, and the children of Ammon as the instinctual sub-consciousness of the ordinary man. As the scriptural passage unfolds for the candidate one takes control over another and another until the strongest tribe or that highest part man prevails and is in control of the other two thusly represented by the Giliadites who ultimately “control the passages of the Jordan.” The Jordan being that same copiously flowing river, where John the Baptist baptized or initiated Jesus into His own teachings. It clearly meshes well with the definition of the password given at the station of the Junior Warden. Controlling the passages of the Jordan is to control the flow of powerful energy as will shortly become clearer.

 

The conclusion of the second section or staircase lecture ends in the Middle Chamber where the candidate earns his reward, the wages of a Fellow Craft Mason, those being Corn, Wine, and Oil. Curious wages indeed! Some speculate this representation to mean that the Fellow Craft during the operative period was provided with the simple means to sustain his physical life. Such an explanation has little or no value to the Mason and should be immediately suspect on the basis of so simple an exoteric meaning. The deeper meanings of the Fellow Craft degree, both allegorically and symbolically can only be appreciated when taken collectively as the whole of a puzzle. Any single or solitary representation may or may not lead an inquiring mind to the broader scope of meaning in the ancient knowledge of which Freemasonry is an obvious repository.

 

In his first three steps the candidate’s attention is drawn to the progressions of the life cycle, the hierarchy of temporal life, along with a geometrical allusion to his very own life component, those consisting of his physical burden-bearing self, his intellectual capacity, and his spiritual being.

 

Through the means of the next five steps he is made aware of how he gathers knowledge and awareness of his external world, those being his five senses.

 

The last seven steps suggest to the candidate the areas of interest that should occupy his mind in order that he develop his intellectual capacities, capacities quite necessary to him if he is to succeed in his Masonic quest, that of seeking out Divine Truth. On mastering such skill-sets the Fellow Craft is then prepared to understand the messages conveyed in the degree in spite of their shrouded nature.

 

Initially we must consider the mystical nature of the number 15 in the context of Freemasonry sharing much of the Hebrew mystery content from more ancient times. The first order of business then, is to correlate the numerology with the Hebrew alphabet. Royal Arch Masons will readily recognize that relationship as previously described in the paper entitled Ensigns of the Principal Tribes. Although there may indeed be other alphanumeric correlations, the more readily apparent is that of the component 10 correlating to our letter “J” or the Hebrew “Y” or yod. This will have immediate recognitions of importance to Scottish Rite Masons of the 14th degree. The component 5 correlates to the Hebrew letter for “H”. As the Hebrew alphabet is devoid of vowels we are free to add accordingly. Assuming that we include a letter “A” we would then conclude JAH, which is the first time in York Rite Masonry prior to the Royal Arch that the symbolic name of Deity is divulged to the candidate, albeit in the most abstruse manner. The letter “A” was arbitrarily chosen, however one could just as easily select any vowel and achieve the same essential phonetic by using either the long or short sound of the vowel, i.e. jah, jeh, jih, joh, juh.

 

By itself the preceding numerology and interpretation may be mere coincidence, though the author doubts coincidence exists anywhere within the rituals. However, to lend credence to the alphanumeric finding one must establish a rationale for why the name of Deity would be included within the ritual content in the first place since a more generic representation is given in the “G” lecture following the exit from the Middle Chamber. It is necessary to consider certain Theo-philosophical tenets held by other schools of belief and understanding. In this instance the theology of the Hawaiians provides some helpful insight.

 

Max Freedom Long was the foremost author and researcher of Hawaii’s theology. For lack of a known name Long referred to the Hawaiian theology as Huna. Claiming an ancient derivation of Huna back to the earliest times of Egypt, which may be fact or fiction as it is based solely on anecdotal renditions of Hawaiian legend, Long, described the Huna practice of formulating prayer. In an abbreviated version here, the Huna method of prayer is:

1.      Visualization of the prayer as a precisely crafted form, and by itself symbolically represented as a single seed, offered up at least three times in succession on a regular basis and thusly forming a cluster of thought forms or prayers,

2.      Meticulous crafting of the wording of the seed-form prayer,

3.      Careful planting of the prayer within the divine consciousness, which he called the Higher Self and which seems to correlates well to the concept of a supra-consciousness,

4.      Precise and timely repetition of the prayer on a regular basis,

5.      Generation of nutrient for the supra-consciousness (“High Self”) so as to be able to act upon the prayer request. (Long, informs us that the Huna method for this is through a regulated breathing, which is to occur in sets of four sequential breaths at a time. This is certainly a common concept of clearing the mind and bringing it to stillness, and is to be found in many Eastern religions, Yoga, and various forms of meditation.) (Breath was also commonly referred to as spirit in the time of Solomon and is clearly indicated in Chronicles and the Book of Kings when it written said that Sheba beholding the great wonders of Solomon had the breathe or spirit go out of her.)

6.      Lastly, persistence and fortitude in maintaining the prayer to fruition exactly as the petitioner originally visualized and formed it. Long called this repetitiousness the creation of “thought form clusters.”

 

Although the Huna method offered by Long is rather mechanical it is not so far from the methods employed in Western Christianity where we find biblical instructions to “be still and know that I am God”, meaning to still the mind and make it available to the Divine Presence, “pray ceaselessly”, which seems a clear reference to repetitiousness in prayer, as in the Catholic use of the Rosary. In Eastern Transcendence we find the use of repetition in the utilization of mantras. The Buddhist practitioners recite Ohm Mani Pad Mah Ohm not only for the vocalization of harmonic sounds, but also for the purpose of clearing or stilling the mind of all other incidental or random thought. Hitler, during the Second World War is also believed to have used repetitious monotonous chanting of the throngs gathered to hear his speeches prior to his appearance. It seeming allowed him to achieve a kind of mind malleability to such extent that he was successful in implanting his agenda in the minds of the German people.

 

Returning to the Fellow Craft degree we find repetitiousness as a principle as well as itself employed to actually deliver the lessons of the degree. This very component is presented to the candidate first at the porch in the form of the pomegranate. Is there any other fruit so repetitious of seeds in an aggregate cluster form that is known to man? Repetition is again presented at the station of the Junior Warden where the shaft of suspended wheat may again suggest repetition and the aggregate of a cluster of seeds. It too is clearly representational and symbolic of the “thought form cluster” or clusters of prayer as seed in grain form. It is again presented in the meaning of the password as an ear of corn, which is also one of the earned wages of a Fellow Craft. One example of seeds in cluster form and taken to represent thought form clusters or clusters of prayers might be considered coincidental and highly speculative. When we find the concept of aggregate thought form clusters illustrated in three separate symbols and used four times in the ritual as in an ear of corn, a shaft of wheat, and a pomegranate, it is hard to dismiss. Further, we find the suspended shaft of seeds (wheat) overhanging a flowing stream taken to be the Jordan, which to Christians at least, is a sacred river. Recall that prayer needs nourishing and thus the seedling prayer symbolically receives watering readily, as represented by the adjacent stream. It is also widely held that prayers should “flow to the Father as freely as water.” Recall that the translation of the password also means, “to flow copiously.” Thus we now have the first veiled indication and rationale of why the name of Deity is part of the Fellow Craft’s reward.

 

Recall also, that the allegorical meaning of the scriptural passage implies a taking of control by the supra-conscious self or spiritual self of the candidate where the spiritual, the supra-consciousness subdues the ordinary man and the instinctual passionate man. It is an allegory for man’s spiritual identity to prevail over his physical and intellectual identity since neither is that component of man, which has the ability to unify with the Absolute.

 

It is in the Middle Chamber that the candidate is given the wages of the Fellow Craft, those being corn, wine, and oil. How cleverly disguised is the formulation of the prayer method! Remember that the password also translated to mean “an ear of corn.” An ear of corn is easily recognized again as a symbolic cluster of thoughts and as prayers are specific thoughts directed to the Absolute his wage is in part the lesson that his prayers must be clustered and repetitiously exacting. This is precisely what Long was describing in his years of researching the mystical characteristics of the Huna practitioners in Hawaii.

 

Taking each component of the Fellow Craft’s wages separately, we find that corn is indeed just another version of a seed and thusly, representational of the prayer as the single thought or as the cluster of prayers, each identical to the other. Here just as with the pomegranate and the shaft of wheat we again have a precise representation of the “thought form cluster.” It is most relevant to recall that Huna dictates exacting repetitiousness of the thought form prayer while Western Christianity reminds us to pray ceaselessly. Pomegranates, corn, and wheat are representative of the individual kernel, grains, or seeds and symbolically represent single thought forms, as well as cluster forms as the ear of corn or the shaft of wheat or the entire pomegranate meaning a thought form cluster or the repetitious prayer formed and offered “ceaselessly.”

 

Wine is the second component, and as we consider the properties of wine we find it to be constituted of water, sugar, and alcohol. Water is essential to the germination of the seed and so is symbolically the nutrient of the prayer nurtured to fruition. Prayer should flow to the Father as easily as water and is but a further representation of the waterfall, and the River Jordan. Sugar is one of the two absolute nutrients for the functioning of the human brain, that human organ responsible for our intellectual functioning, i.e. thinking, extrapolated to the thoughtful formulation of prayer. Alcohol is a central nervous system depressant and as such tends to still or quiet the mind when taken in small amounts. Large amounts tend to anesthetize the brain and promote incoherent thought processing. The symbolism here is that wine represents that biblical admonition to “be still and know that I am God” or simply a tool to assist in quieting the mind in preparation for prayerful communication with the Absolute. Wine therefore, is an important symbol comprised of several components important to the understanding of the hidden secret of the degree.

 

The final component of wages includes oil. From the most ancient of records we know that oil has been used in anointing or consecrating something as holy and pleasing to God. It is indeed part of Masonic ritual as well as a key component in conferring certain sacramental Rites such as Ordination, Confirmation, and Extreme Unction. It is a part of the Masonic consecration of newly instituted Lodges and is incorporated into Masonic degrees, where a candidate is consecrated for higher and nobler purposes. The proffered argument that it was a part of the operative Fellow Craft’s wages as a physical means of light and cooking etc. is useless and absurd when considering the degree in this most profound context. Clearly, it is an indication that the prayerful petitioner must bless, nay more than that, he must consecrate each prayer lest its hallowedness be lost in the offering process. Oil certainly fulfills this requirement in a symbolic sense.

 

As we peek beneath the simple exoteric terms of the Fellow Craft degree we begin to realize its importance well beyond the superficial scope of the stationed officers, lessons on senses already known, and subjects of study more appropriate to mere academia. There is much more in biblical history recitations than a simple story of warring tribes from a long lost epoch. It becomes clear that the veiled mystery is about the tiers of human life, growth, development, and a strenuous life process, the purpose of which is to achieve knowledge of Divine Truth. In symbolic form we are given the components of meaningful prayer, the method of precise formulation, the need for prayerful repetition, the quieted mind, the requirements for nourishing our prayers through to success, and most importantly, the indication of the symbolic name of Deity as a representation to whom prayer is communicated.

 

To conclude and encapsulate the message of this degree we can persuasively argue that the Fellow Craft degree provides us with the name of Deity. We can make a strong case for a secret meaning buried well and safely beneath the exterior of the ritual experience, and that the secret teaching regards a methodology for the proper formulation of communication with Absolute Deity, which is given as follows:

 

1.      We are Craftsman; therefore let us craft our prayers with precise and exacting language and visualization,

2.      Quiet the mind before attempting to pray,

3.      Be repetitious, timely, and regular in prayerfulness.  Do not abandon it,

4.      Let prayer flow easily,

5.      Frame not to pronounce it. Keep it private and silent.

6.      Bless or consecrate prayer exclusively as a communication between you and Absolute Being.

(Note: As it is in the unified field of divine being, represented by the celestial globe, so too will it be in the ordinary field of the temporally manifest represented by the earthly globe.)

 

The significance of this imbedded secret is so significant as to bring into question the legitimacy of man’s need for an ordained hierarchy to intervene on his behalf in his attempt and desire to seek Divine Truth and communion with his Creator. Here is a potential access to our own Divine Spark! As the Gospel of Thomas says; “The Kingdom of Heaven is within and without.” How curious that the initial attraction to the Order so many years ago was in preparation for First Holy Communion!

 

Post Script: The reader may ask why would such knowledge be secreted away in such a manner? Consider for a moment that the research implies the ability to manifest in the temporal world that which one thinks. Since prayerfulness is a manner of thoughtfulness anyone wishing to use this knowledge for illicit gains could potentially create havoc and misery for others if it were to be misused. Masonry does not promote such. Quite the contrary, Masonry promotes well being amongst the Brotherhood of man and therefore, only the most mature could be considered suitable to have such knowledge.

 

 

Selected Bibliography:

 

1.      Mackey, Albert G., Symbolism of Freemasonry, it’s Science and Philosophy, it’s Legends, Myths, and Symbols, Clark and Maynard, New York, 1882.

  1. Mackey, Albert G., Manual of the Lodge, Clark and Maynard Publishers, New York, 1875.
  2.  Stillson, Henry L., Hughan, William J., The History of  the Ancient and Honorable Fraternity of Free and Accepted Masons and Concordant Orders, The Fraternity Publishing Company, London, England, 1891.
  3. Long, Max F., The Secret Science Behind Miracles, DeVorss Publications, Marina del Rey, California, 1976.
  4. Long, Max F., The Huna Code in Religions, The Influence of the Huna Code on Modern Faiths, DeVorss Publications, Maina del Rey, California, 1965.
  5. Arizona Masonry, The Newsletter of the Grand Lodge of Arizona, p. 10, December 2003, February, January 2004.
  6. Masonic Bible, authorized King James Version, 1961 Books of Deuteronomy, Kings, and Chronicles II.
  7. The Philalethes, Volume LVI, p. 139, December 2003.
  8. Baigent, Michael, Leigh, Richard, Lincoln, Henry, The Messianic Legacy, Dell Publishing, New York, NY, 1986
  9. Driber, Thomas, Ensigns of the Principal Tribes, Tennessee Lodge of Research Annual Proceedings 2002

 

               

             

             

W. Brother Dr.Thomas Driber is a dual member of John B. Garrett Lodge # 711 and Hiram Lodge #7. He is a Knight Templar in the York Rite and a 32nd degree Scottish Rite Mason. He is the Excellent High Priest of the Edward G. Corbitt-Doric Chapter #147; Received the Order of the High Priesthood in 2004, and is a member of the Middle TN York Rite College. He is a distinguished Masonic scholar and has contributed as many as 35 articles of an esoteric nature, that can be found in the Proceedings for 2001, 2002, and 2003 of the Tennessee Research Lodge. In fact, he has earned the good reputation of “ the local Albert Pike”. We thank him for posting his article in our website and more is to follow


Click Here To Post Your Comment

Previous ArticleGo TopNext Article

© 2002-2017. MasonicPaedia.org. All Rights Reserved
Site designed by NetGross