Friday, September 17, 2021




.SOURCE: Re-blogged from: 


Rome ,italy-october 18 ,2016: people walking around saint peter's quare for visit inside museum in rome ,italy. Premium Photo

Make of this what you will. There are minor problems with the translation, but the theme once again is his condemnation of rigidity [e.g. “Hitlers in habits {dress}]” where he seemingly, to me on a first cursory reading, abuses Leo XIII’s principle of subsidiarity for the social order by applying it mistakenly to the hierarchial Church. I do not intend to unpack the rest here other than this first observation and do not apologise for not calling this man “Francis” as he has abused the holy name of a great saint after whom he took the name.


Synod Hall
Thursday, 16 September 2021



Dear brothers and sisters, good morning and welcome!

I cordially greet His Eminence Cardinal Kevin Farrell and thank him for his words to me. And thank you to all of you, for being present despite the inconveniences due to the pandemic – and sometimes from the “not good mood” that perhaps this decree has sown in someone’s heart! But let’s move forward together. I also greet and thank those who participate in video linking, many of whom have not been able to travel because of the limitations still in place in many countries. I don’t know how the Secretary managed to get back from Brazil! Then you will have to explain it to me.

1. I have wished to be here today first of all to say thank you! Thank you for your presence as lay people, men and women, young and old, committed to living and witnessing to the Gospel in the ordinary realities of life, in your work, in so many different contexts – educational, of social commitment, and so on, on the street, in the terminals of the railways, there you were all – this is the vast field of your apostolate, it is your evangelization.

We must understand that evangelization is a mandate that comes from Baptism; the Baptism that makes us priests together, in the priesthood of Christ: the priestly people. And we must not wait for the priest, the priest to evangelize, the missionary to come. Yes, they do this very well, but those who have Baptism have the task of evangelizing. You have awakened this with your movements, and this is very good. Thank you!

In recent months, you have seen with your own eyes and touched with your own hands the sufferings and anxieties of so many men and women, due to the pandemic, especially in the poorest countries, where many of you are present. One of you was talking to me about this. So much poverty, misery… I think of us who here in the Vatican complain when the meal is not well cooked, when there are people who have nothing to eat. I am grateful to you because you have not stopped: you have not stopped bringing your solidarity, your help, your evangelical witness even in the hardest months, when the infections were very high. Despite the restrictions due to the necessary preventive measures, you have not given up, on the contrary, I know that many of you have multiplied your commitment, adapting to the concrete situations that you had and have in front of you, with that creativity that comes from love, because those who feel loved by the Lord love without measure.

This “without measure” is what comes in these critical moments. And we have also seen this “without measure” in so many sisters, in so many consecrated women, in so many priests and in so many bishops. I’m thinking of a bishop who ended up intubated to always be with people. Now it is recovering slowly. It is you and all of God’s people who have sided with this, and you have been there. None of you said, “No, I can’t go, because my founder thinks another way.” Then, no founder: here was the Gospel that called and everyone went. Thank you very much! You have witnessed “that (blessed) common belonging from which we cannot escape: belonging as brothers”(Meditation in times of pandemic, 27 March 2020). Either we are brothers or we are enemies! “No, no. I detach myself: O brothers or enemies”.” There is no middle ground.

2. As members of associations of the faithful, of international ecclesial movements and of other communities, you have a true and proper ecclesial mission. With dedication, seek to live and make fruitful those charisms which the Holy Spirit, through the founders, entrusted to all the members of your aggregative realities, for the benefit of the Church and of so many men and women to whom you dedicate yourselves in the apostolate. I am thinking especially of those who, being in the existential peripheries of our societies, experience abandonment and loneliness in their flesh, and suffer from the many material needs and moral and spiritual poverty. It will be good for all of us to remember every day not only the poverty of others, but also, and first of all, our own.

There is one thing about Mother Teresa that often comes to mind. Yes, she was religious, but this happens to everyone if we are on the road. When you go to pray and feel nothing. I call it that, that “spiritual atheism”, where everything is dark, everything seems to say: “I have failed, this is not the way, this is a beautiful illusion”. The temptation of atheism, when it comes in prayer. Poor Mother Teresa suffered so much because it is the devil’s revenge for the fact that we go there, to the peripheries, where Jesus is, right where Jesus was born. We prefer a sophisticated Gospel, a distilled Gospel, but it is not the Gospel, the Gospel is this. Thank you. It will be good for everyone to think about these forms of poverty.

You are also, even with the limitations and sins of every day – thank God, that we are sinners and that God gives us the grace to recognize our sins and also the grace to ask or go to the confessor: this is a great grace, do not lose it! –, even with these limitations, you are a clear sign of the vitality of the Church: you represent a missionary strength and a presence of prophecy that gives us hope for the future. You too, together with the Pastors and all the other lay faithful, have the responsibility to build the future of the holy faithful people of God. But always remember that building the future does not mean getting out of the today we live! On the contrary, the future must be prepared here and now, “in the kitchen”, learning to listen to and discern the present time with honesty and courage and with the readiness to a constant encounter with the Lord, to a constant personal conversion. Otherwise you run the risk of living in a “parallel world”, distilled, far from the real challenges of society, culture and all those people who live next to you and who await your Christian witness. In fact, belonging to an association, a movement or a community, especially if they refer to a charism, must not lock us up in an “iron barrel”, make us feel safe, as if there were no need for any response to challenges and changes. All of us Christians are always on the way, always in conversion, always in discernment.

Many times we find the so-called “pastoral agents”, whether they are bishops, priests, nuns, committed lay people [he says “compromises”]. I don’t like that word: the layman is busy or not committed. The laity are active in something. But we find some who confuse the path with a tourist trip or confuse the path with a turn always on themselves, without being able to move forward. The evangelical path is not a tourist trip. It is a challenge: every step is a challenge and every step is a call from God, every step is – as we say in our land – “putting the meat on the grill”. Always keep going. We are always on the way, always in conversion, always in discernment to do the will of God.

To think that we are “the novelty” in the Church – it is a temptation that often happens to new congregations or new movements – and therefore not in need of change, can become a false security. Even the news are soon to age! For this reason, even the charism to which we belong, we must deepen it ever better, always reflect together to embody it in the new situations we live. To do this, great docility, great humility is required of us, to recognize our limitations and accept to change outdated ways of doing and thinking, or methods of apostolate that are no longer effective, or forms of organization of internal life that have proved inadequate or even harmful. For example, this is one of the services that the General Chapters always give us. When they are not good [the ways and methods] you have to review them in assembly.

But now we stick to the point, what you were waiting for.

3. The Decree On International Associations of the Faithful,promulgated on 11 June of this year, is a step in this direction. But does this Decree put us in prison? Does freedom close to us? No, this Decree pushes us to accept some changes and to prepare the future starting from the present. At the origin of this Decree there is not any theory about the Church or about the lay associations that you want to apply or impose. No, there isn’t. It is the very reality of recent decades that has shown us the need for the changes that the Decree asks of us.

And I tell you something about this experience of the last decades of the post-Council period. In the Congregation for Men and Women religious are studying, the associations that were born in this period. It’s curious, it’s very curious. Many, many, with a novelty that is great, have ended up in very hard situations: they have ended up under apostolic visitation, they have ended up with ugly sins, commissariats … And they’re doing a study. I don’t know if you can publish this, but you know better than I do for the clerical chatter what these situations are. There are many and not only these great ones that we know and that are scandalous – the things they did to feel like a Church apart, seemed to be the redeemers! – a but also small. In my country, for example, three of these have already been dissolved and all of them for having ended up in the dirtiest things. They were salvation, weren’t they? Seemed… Always with that [red] thread of disciplinary rigidity. This is important. And this led me… This reality of the last decades has shown us a series of changes to help, changes that the Decree asks of us.

Today, therefore, precisely on the basis of this Decree, you are dwelling on a theme that is important not only for each one of you, but for the whole Church:“The responsibility of governance in lay groups. An ecclesial service”. To govern is to serve. The exercise of government within associations and movements is a theme that is particularly close to my heart, especially considering – what I said before – the cases of abuse of various kinds that have also occurred in these realities and that always find their root in the abuse of power. This is the origin: the abuse of power. Not infrequently the Holy See, in recent years, has had to intervene, initiating not easy processes of healing. And I think not only of these very bad situations, which make noise; but also to the diseases that come from the weakening of the foundational charism, which becomes lukewarm and loses the capacity for attraction.

4. The positions of government entrusted to you in the lay groups to which you belong are nothing more than a call to serve. But what does it mean for a Christian to serve? On some occasions I have had the opportunity to point out two obstacles that a Christian may encounter on his journey and that prevent him from becoming a true servant of God and of others (cf. Morning Meditation at Santa Marta,8 November 2016).

5. The first is the“desire for power”:when this desire for power makes you change the nature of government service. How many times have we made others feel our “desire for power”? Jesus taught us that he who commands must become like the one who serves (cf. Lk 22:24-26) and that “if anyone wants to be the first, let him be the servant of all”(Mk 9:35). Jesus, that is, overturns the values of worldliness, of the world.

Our desire for power is expressed in many ways in the life of the Church; for example, when we believe, by virtue of the role we have, that we must make decisions on all aspects of the life of our association, of the diocese, of the parish, of the congregation. They delegate to the other tasks and responsibilities for certain areas, but only theoretically! In practice, delegation to others is emptied of the desire to be everywhere. And this desire for power nullifies all forms of subsidiarity. This attitude is ugly and ends up emptying the ecclesial body of strength. It’s a bad way of “disciplining.” And we have seen it. Many – and I think of the congregations I know the most – superiors, superiors general who eternalize themselves in power and do a thousand, a thousand things to be re-elected and re-elected, even changing the constitutions. And behind it there is a desire for power. This does not help; this is the beginning of the end of an association, of a congregation.

Maybe someone thinks that this “desire” does not concern him, that this does not happen in his own association. We keep in mind that the Decree The international associations of the faithful is not addressed only to some of the realities present here, but is for all, none excluded. For all. There are no more good or less good, perfect or not: all ecclesial realities are called to conversion, to understand and to understand the spirit that animates the dispositions they give us in the Decree. I get two pictures on this. Two historical images. That nun who was at the entrance of the Chapter and said: “If you vote for me, I will do this …”. They buy power. And then, a case that seems strange to me, like “the spirit of the founder descended on me”. It looks like a prophecy of Isaiah! “He gave it to me! I must go on alone or only because the founder gave me his cloak, like Elijah to Elijah. And you, yes, do the voting, but I am in charge.” And this happens! I’m not talking about fantasies. This is happening today in the Church.

The experience of closeness to your realities has taught us that it is beneficial and necessary to provide for a change in government offices and a representativeness of all the members in your elections. Even in the context of consecrated life there are religious institutes which, always holding the same people in government posts, have not prepared the future; they have allowed abuses to creep in and are now going through great difficulties. I am thinking, you will not know him but he has an institute where their head was called Amabilia. The institute ended up being called “odiobilia”, because the members realized that this woman was a “Hitler” in the dress.

6.C is another obstacle to true Christian service, and this is very subtle: disloyalty. We meet him when someone wants to serve the Lord but also serves other things that are not the Lord (and behind other things, there is always money). It’s a bit like playing a double game! In words we say that we want to serve God and others, but in fact we serve our ego, and we bend to our desire to appear, to obtain recognition, appreciation… Let’s not forget that the real service is free and unconditional, it knows neither calculations nor pretensions. Moreover, true service habitually forgets the things it has done to serve others. It happens, all of you have the experience, when they thank you [and say]: “For what?” – “For what she did…” – “But what did I do?” … And then it comes to mind. It’s a service, period.

And we fall into the trap of disloyalty when we present ourselves to others as the only interpreters of the charism, the only heirs of our association or movement – that case I mentioned earlier -; or when, considering ourselves indispensable, we do everything to hold positions for life; or even when we pretend to decide a priori who should be our successor. Does this happen? Yes, it happens. And more often than we think. No one is the master of the gifts received for the good of the Church – we are administrators -, no one must suffocate them, but let them grow, with me or with what comes after me. Each one, where placed by the Lord, is called to make them grow, to make them bear fruit, confident in the fact that it is God who works all in all (cf. 1 Cor 12:6) and that our true good bears fruit in ecclesial communion.

7. Dear friends, in carrying out the role of government entrusted to us, let us learn to be authentic servants of the Lord and of our brothers and sisters, let us learn to say “we are uselessservants” (Lk 17:10). Let us keep in mind this expression of humility, of docility to the will of God who does so much good to the Church and recalls the right attitude to work in her: humble service, of which Jesus gave us the example, washing the feet of the disciples (cf. Jn 13:3-17; Angelus,6 October 2019).

8. In the Dicastery’s document, reference is made to the founders. That seems very wise to me. Founder should not be changed, he continues, forward. Simplifying a little, I would say that it is necessary to distinguish, in ecclesial movements (and also in religious congregations), between those who are in the process of formation and those who have already acquired a certain organic and juridical stability. They are two different realities. The first, the institutes, also have the founder alive.

Although all institutes – whether religious or lay movements – have the duty to verify, in assemblies or chapters, the state of the foundational charism and make the necessary changes in their legislation (which will then be approved by the respective Dicastery); instead in the institutes in formation – and I say in formation in a broader sense: the institutes that have lived the founder, and for this reason we speak of the founder for life in the Decree – which are in the foundational phase, this verification of the charism is more continuous, so to speak. Therefore, in the document, there is talk of a certain stability of the superiors during this phase. It is important to make this distinction in order to be able to move more freely in discernment.

We are living members of the Church and for this we need to trust in the Holy Spirit, who acts in the life of every association, of every member, acts in each of us. Hence the trust in the discernment of charisms entrusted to the authority of the Church. Be aware of the apostolic power and prophetic gift that are being given to you today in a renewed way.

Thank you for your listening. And one thing: when I read the draft of the Decree, which I then signed – the first draft -, I thought. “But this is too rigid! Life is missing, it is missing…”. But dear ones, the language of Canon Law is like this! And here it is a thing of law, it is a thing of language. But we must, as I have tried to do, see what this language means, the law. That’s why I wanted to explain it well. And also to explain the temptations that are behind it, that we have seen and that do so much harm to movements and also to religious and lay institutes.

Thank you for your listening, and thank you to the Dicastery for the Laity, Family and Life for organizing this meeting. I wish you all good work and a good journey, and a good meeting. Say everything that comes to you from the heart in this. Ask for the things you want to ask, clarify the situations. This is a meeting to do this, to make Church, for us. And do not forget to pray for me, because I need it. It is not easy to be Pope, but God helps. God always helps.

Tuesday, August 31, 2021



The family of Australia’s youngest female COVID victim has spoken out.
30-year-old Ianeta Isaako collapsed dead in Sydney’s west on August 23, in front of her husband and three children.
She was diagnosed with coronavirus 10 days earlier.
But an autopsy has now revealed she died of pneumonia.
In a statement - her family says they are now considering legal action “against those who have contributed false details about her death”.
As we’ve told you, under the national reporting guidelines - anyone who dies WITH coronavirus is added to the death toll.
Even if a coroner later finds you didn’t die OF it.
And that’s important to remember.
Because you’ll hear today Australia has now surpassed 1,000 COVID deaths.
Many of those people were already unwell - before they caught Covid.
We know that old age and obesity are significant contributors.
While every death is sad - we’re very lucky as far as the death toll is concerned.
We are ranked 118th in the world for total COVID deaths.
At the height of the pandemic - India was recording 5,000 deaths A DAY.
Brazil - 4,000 a day.
America - 3,000.
The UK - 1,200.
That’s in a 24 hour period.
So for Australia to only just be recording 1,000 deaths after 18 months is significant.
We have had 56,000 cases of COVID.
So with 1,003 deaths - that indicates the survival rate is 98 percent.
Then you look at the ages of those who died.
A third were over the age of 90.
75 percent were over the age of 80.
90 percent were over the age of 70.
Only 1 percent were under the age of 50.
They are worth repeating, for context.
Out of the 1,000 Australians who’ve died with coronavirus…
1 percent were under the age of 50.
90 percent were over the age of 70.
75 percent were over the age of 80.
A third were over the age of 90.
The majority of our deaths were from the Victorian Aged Care outbreak.
63 percent.
650 people died in Victorian Aged Care last year when there was no vaccine.
Again, all sad outcomes.
Particularly when loved ones were unable to spend time with the person passing away.
And we should also spare a thought for all the people who’ve died from other causes in the same 18 month period.
In the same period where COVID has killed 1,003.
More than 200,000 Australians have died.
That includes 70,000 from cancer.
20,000 from Dementia and Alzheimer’s.
19,000 from heart disease.
17,000 from respiratory diseases like pneumonia, influenza, bronchitis, asthma and emphysema.
13,000 from strokes and other related conditions.
4,500 from suicide.
1,500 in motor vehicle accidents.
All up - more than 200,000 Australians have died in the same 18 months that we’ve lost 1,000 with Covid.
It makes you wonder…..
Have we stopped worrying about all these other health issues, as we obsess about coronavirus ?
You’d have to say yes.
Melody Ding is an Associate Professor at Sydney University’s School of Public Health.
She says:
“Because all of our attention is on coronavirus- we’ve forgotten about these other health issues - they are an orphan of COVID-19.”
That is impossible to argue with.
Right now - every resource is directed to stopping COVID.
There’s a petition that’s been launched to bring back ‘Breast Screen’ clinics in Sydney.
They’ve been shut down - because of Covid.
19,000 people have signed the petition... worried that ‘early detection’ is being missed as a result.
A YouGov poll says more than 1 in 3 people know someone who has postponed a health check during lockdown.
A western Sydney doctor says -
“Clearing the backlog of patient clinic appointments for various illnesses will take YEARS.”
All because right now only COVID matters.
Don’t get me wrong…
It’s a terrible disease….
It’s killed millions around the world…
But in Australia - for every person who has died from Covid… 200 people have been killed by something else.

Friday, August 27, 2021




I will add to this







While it is said that Freemasonry spawned Communism, I would add that Kabbalism spawned Freemasonry. At this link from Masonic World web site, see what they say. BELOW, I will paste the article or you can open it here........ 

My Comment .......

While the article is quite succinct, critics and pundits of Freemasonry neglect that though Communism is the spawn of Masonry, Masonry is the spawn of Judaism. Hence VII omitted any mention of the Church's great enemy of Communism, at the same time it elevated Judaism. The Masons themselves admit the prior influence of Judaism on their organisation but lower echelons are unaware of such an influence. Simplified, one may say: "Freemasonry is Kabbalah for the goy." Since the connection is rather occult and ancient it is difficult to research this. However, as the higher Masons claim [rightly], the Kabbalah is part of the Jewish oral Law. It is known that the oral law is older than Moses and caused enmity between him and his opponents who were indulging in pagan kabbalistic practices. It was a cause of Christ's criticism of the way the Pharisees interpreted the laws to the point of calling them sons of Satan. The oral Law did not take written form until after the crucifixion and was completed in the 5th century as the Talmud. Below is a link from the Mason's own site about Kabbalah, while the web site itself provides for lengthy study of Masonry.

Reply from a friend ..........

"The way I have come to understand it is that Solomon, in error, took to himself Pagan wives. Freemasons openly credit their beliefs to him. I consider this legacy from that as being similar to how the Muslim lineage was born of Ishamael. I believe that Freemasonry dates back beyond Solomon. When I have studied the Lighthouse of Alexandria and the influence of people like Pythagoras and Hermes Trismegistus on Freemasonry, I found out that men like those... and the old Greek philosophers like Socrates... entered into an initiate just like the Freemasons still do today. This was part of a practice and lineage that traces back to the ancient Egyptian priesthood of magicians. In order to be given access to what they consider mystery knowledge, the ability to perform witchcraft, and mastery of science (including mathematics and alchemy), they had to pledge and be tested- just as Freemasons do today. Certain individuals would go on to develop something further than what was already practice. That was then adopted into the wheelhouse of knowledge that others used and practiced. This process would continually build up- which is why the Freemasons of today pull in everything from Eastern mysticism (yoga/tantra/energy- Qi and prana) to Theosophy and O.T.O. to Kabbalah and alchemy to spirit guides and divination to demon possession to gemology to astrology to Pagan/Satanic sacrifice and spell casting to gematria and etc. What it all boils down to is God's warning to stay away from anything related to magick... because that's what it all is. It is all essentially a belief system that man can ascend to be like a god through an evolution of acquiring greater knowledge (the Tree of Knowledge deception). Rather than submitting to God's Will, they believe they can make their will come to pass through rituals, word/speech, and the manipulation of nature; magick. It does seem that Jews have played a substantial role in proliferating it and recording and passing on the esoteric knowledge as Kabbalah, but I think it is something far greater, more encompassing, and dates back further. That's where I'm at with it currently- but I haven't read Fr. Fahey's work on the Jewish connection to it yet. For sure, it seems that it is greatly Jewish bankers that have taken to using their money to make Freemasonic ideas mainstream to the American culture in the past several hundred years. I wonder how this concept of oral law will play into that understanding and tie back to Ham's curse (which the priesthood of magick came from)."



by W.Bro. Rev. J.N. Cleland, M.A., D.D., P.P.Gr.Ch. (Kent).

In his Prestonian Lecture ("Medieval Master Masons and their Secrets") for the year 1933, V.Bro.Rev.W.Covey-Crump, M.A., Gr. Chaplin (England), brought to the notice of the Craft the very important influence which was exercised by the school of Kabbalistic thought at the time of the formation of the 1717 Grant Lodge. Bro. Covey-Crump subsequently expanded his thesis in a Paper delivered before the Masonic Study society in London. Apart from this preliminary treatment of the subjects the study of the Kabbal ah and its connection and parallels with Freemasonry has been neglected, with the result that little is known of it by members of our Order. I have therefore, in the present Paper, endeavoured to repair the deficiency, and I trust that such light as I have been able to throw on the subject will be of assistance to other Brethren who are also students of the inner meaning of our Craft and its rituals.

At the outset, I would like to say that in my opinion it is doubtful whether any Kabbalistic doctrines or ideas were actually introduced into the Masonic system by such of our reformers (using that word according to its fundamental meaning) as Ashmole, Fludd, Montague, Desaguliers and the many others who were associated with the inauguration of the Premier Grand Lodge. Rather, would I suggest that the Grand Lodge era represents the coalescence of a number of parallel channels through which the basic princi ples of the Ancient Wisdom had been transmitted through the Middle Ages, and which it was than decided under reservations to reveal to a section of the thinking public. This view receives confirmation from the works of authors who have previously written concerning the same subject, for nearly all of them admit that Kabbalism had some influence on the decisions made during the period of transition from Operative to Speculative. Even Bro. Robert Frete Gould, over cautious as he is, concedes that Freemasonry might have received "no slight tinge" from those students of the Kabbalah who have been identified as being n umbered among the leading minds of our Order. These students, he informs us, were possibly more numerous than is generally supposed and the larger the number the greater is the probability that some of the more influential among them did indoctrinate their brethren with their peculiar wisdom" (Gould's History). To sum up, the available evidence warrants the conclusion that long before the emergence of Speculative Freemasonry as an organised Society, the root principles of t he Ancient Wisdom appear to have been grafted upon the decaying symbolism of the Guild and Fellowship of Operative Masonry in Kabbalistic guise. However, before proceeding to demonstrate this close connection which undoubtedly exists between the Kabbalah and Freemasonry, I must give some indication of what the Kabbalah really is because the average Masonic student has only a hazy idea for what purpose the doctrine was evolved.

According to the definition contained in the Oxford Dictionary the Kabbalah is, "Jewish oral tradition; mystic interpretation; esoteric doctrine; occult lore". A better and more explicit definition perhaps, is: "the Kabbalah is the Judaic veil which hides from the vulgar gaze the wisdom of Israel". The word Kabbalah (however spelt) is derived from the Hebrew QBLH, the literal interpretation of which is, "an unwritten or oral tradition", from the Hebrew verb QBL - "to receive". In other words, a Kabbalist ma y be described as a student of the hidden meaning of Scriptures, which he interprets by the aid of what is known as the symbolical Kabbalah. It will not be possible in this Paper to go into the history of the various schools of Hebrew mystics from whom the Kabbalistic tradition issued, but nevertheless it will be necessary to refer briefly to some of them. Among the best known are the Essenes who are described by Philo as "eminently worship pers of God", by which he means to imply that they essayed to keep their minds in a priestly state of holiness. Plato, speaking of the Essenes, also states that "they study only that philosophy which pertains to the existence of God and the beginning of all things, otherwise they devote all their attention to ethics, using as their instructors the laws of their fathers, which, without the outpouring of the Divine Spirit, the human mind could not have devised...... for, following their ancient traditions, they attai ned their philosophy by means of allegorical interpretation s .... of the love of God they exhibit myriads of examples, inasmuch as they strive for a continued uninterrupted life of purity and holiness; no one possesses a house absolutely as his own, one which at the same time does not belong to all; for, in addition to living together in companies, their houses are open also to their adhorants coming from other quarters. They have one storehouse for all, and the same diet; their garments belong to all in common, and their meals are taken in common." From this desc ription, we may be pardoned if we commend them as excellent examples of the true practice of Brotherly Love, Relief and Truth. The following characteristics of the Essenes are important in regard to our modern Freemasonry, and should be carefully noted:-

1..The great stress which they laid upon Fellowship.

2..Their distinction from the general populace by their higher sanctity.

3..Their devotion to the study of the knowledge of God, and of the beginning of all things.

4..Their love of allegorical interpretation.

These characteristics surely present a fair picture of Freemasonry as it ought to be. Another significant mystical group were known as the HASHAIM ("the secret ones"). The members of this group reserved a room in their houses for the reception of a charity box, where money could be deposited or withdrawn in the utmost privacy; the contents of these charity boxes were collected and distributed by Almoners appointed for the purpose. A third group were the VATIKIN ("men of firm principles"), who are further described as "men who were meek and carried out the Commandment from pure love"; meekness here stands for something infinitely higher than the moral idea popularly associated with that term, and its attainment could only be realised after a long and strenuous training.

One of the most interesting phases of Hebrew mystical thought is that known as the MERKABAH ("Chariot") Mysticism, which is peculiarly associated with the interpretation of the first chapter of the Book of Ezekiel. And here, I would call attention to a very curious prohibition existing in regard to the inner meaning of the first chapters of the Book of Genesis. It was absolutely forbidden to explain the secret doctrine to more than one person at a time, and in the case of the Morkabah lore it was also forb idden to divulge "even to one by himself unless he be a sage and of an original turn of mind." This prohibition is referred to by Rabbi Zeera, who, writing in the third century A.D. declares, "we may not divulge even the first words of the chapters unless it be a chief of the Beth Din - "House of Judgment", a technical term for the Jewish Court of Law - or, to one whose heart is tempered by age and responsibility." Expressed Masonically the prohibition a pplied to all those who were not "of mature age, sound judgment and strict morals". In the Merkabah lore ministering Angels figure prominently, especially one named Sandalphon (a corruption of the Greek Sunadelphon - meaning co-brother), and this is significant from the point of view of Freemasonry. The idea of the Word of God becoming transformed into an angel and performing tasks among men is also found in the Logos doctrine expounded by Philo, and forms the proem of the Gospel according to St. John. It is likewi se clearly linked with the conception of the Spiritual Marriage (human and divine) which figures largely in the Alchemic and Rosicrucian philosophies. We may also note that in the Old Testament, Israel is consistently alluded to as the "Bride", while God is represented as the ideal "Bridegroom", arrayed in garments displaying the dignity of manhood, and here, in the profoundest mystical sense, we have a direct link with our Masonic tradition of the quest for the Lost Word.

The later Rabbinical epoch (circa 700-1100 A.D. was productive of a large mystical literature, one branch of which, the HEKALOT ("Halls") is reputed to have had for its origin and inspiration YOREDE MERKABAH ("Riders in the Chariot"). According to Dr. Louis Ginsberg these mystics were able "by various manipulations to enter into a state of auto-hypnosis in which they declared they saw heaven open before them and beheld its mysteries". The same writer also affirms: "It was also believed that he only could u ndertake this Merkabah-ride who was in possession of all religious knowledge, observed all the commandments and precepts, and was almost superhuman in the purity of his life. This, however, was regarded usually as a matter of theory, and less perfect men also attempted, by fasting and prayer, to free their senses from the impressions of the outer world, and succeeded in entering into a state of ecstasy in which they recounted their heavenly visions". Abelson ("Jewish Mysticism"), quoting this, points out t hat much of the belief still survives. Modern research assigns a much earlier date to the origin of Morkabah mysticism, and it may well be that it is a syncretism of Hebrew, Mithraic and Neo-Platonic elements.

The Kabbalah is the ancient Chaldean Sacred Doctrine, an occult tradition handed down by oral transmissions but which, although accepting tradition, is not in itself composed only of traditional teachings. It was once a fundamental science, not-withstanding the undoubted fact that it is now disfigured by the additions and accretions of centuries, and by the interpolation of western Occultists, more especially those of Christian mystics. Originally the Kabbalah was communicated only verbally, or "from mouth to ear", and this became known as the Theoretic Kabbalah. There also came into being a Practical Kabbalah which concerned itself largely with the interpretation of the letters of the Hebrew Alphabet, as images or types of sounds, of numbers and of ideals. History bristles with the names of learned and intellectual men who were students of the Kabbalah, including Paracelsus, Henry Kunrath, Jacob Boehme, Robert Fludd, the two Van Helmonts and Cornel ius Agrippa. There are to be found Cardinals, Abbots and ev en Popes among the Churchmen, and exponents of almost every branch of science and learning have numbered in the ranks, ranging from Masters of the Art to the merest dabblers. The origin of the Kabbalah is lost in the mists of antiquity, but there is evidence, even documentary, as far back as the Rabbis of the Second Temple, 515 B.C. Before that date we have no proof of written records, and there is no hint of an author, nor any trace of its first tea chers. Nevertheless, we do know that the Kabbalah must ha ve existed for centuries in a very complete form before anything was committed to writing, or otherwise recorded. One curious point to note is the way in which the Kabbalistic tradition has run parallel to, and yet kept distant from, the exoteric Pentateuch (the first five books of the Old Testament), and also from the enormous mass of commentaries thereon, the Mishna and Gemara, which together form the Talmud. The phenomenon is to be observed in I ndia also, where the esoteric treatises, the Upanishds, gr ew alongside the purely exoteric Brahmans and Puranas. Indeed, it must be recognised that there has been, and always will be, a hidden side to Religion; even in the Church of Rome the name, if not the fact, still is retained in the term, "The Discipline of the Secret." We now pass to a consideration of some of the main Kabbalistic works. First and foremost must be placed the SEPHER YETZIRAH (the "Book of Formation"), which is by far the oldest work extant in the Hebrew language. This Book outlines a philosophical scheme of Creation, bringing out parallels between the origin of the world, the Sun, the Planets, the chemical elements, and man; it also deals with the senses and other parts of the make-up of man. Herein the twenty-t wo letters of the Hebrew Alphabet are divided into a Triad, a Heptad and a Dodecad; three Mother letters, the foundation of the Alphabet, and representing Air, Fire and Water, from which three basic elements all Nature took form; seven Double letters, each expressing a double significance, and representing the seven Planets and other septenaries; twelve Single or Simple letters corresponding to the months of the year, the Zodiacal Signs, and human organs. The Sepher Yetzirah is mentioned in both the Jerusa lem and Babylonian Talmuds, and is written in that peculiar Neo-Hebraic language used in the Mishna commentaries on the Pentateuch. Next in importance is the ZOHAR (the "Book of Splendour" or "of Light"), its very name recalling at once the emphasis which is laid upon the search for "Light" in our modern Freemasonry, as well as the association with "Light" as the central fact and object of quest and worship in ancient Egypt. The Zohar is a collection of separate treatises relating to souls, angels, cosmogon y and to God. There are many other Kabbalistic treatises, but the two books I have mentioned are the most important.

A study of the Kabbalah reveals a two-fold division; one part devoted to dogmatic and doctrinal research and known as the "Dogmatic Kabbalah", the other concerning itself with the practical or magical aspect and described as the "Practical Kabbalah". Both of these branches have produced many outstanding figures, and both of them have their representatives living today. The Dogmatic Kabbalah deals largely with philosophical conceptions of God, of Angels, and of other Beings presumably more spiritual than Man ; it considers the human soul and its aspects and parts, and is devoted also to a study of pre-existence, reincarnation and the division of the various planes of existence. The Practical Kabbalah is concerned with the mystical and allegorical interpretation of the Old Testament, dealing exhaustively with each phrase, word and letter, and the connection between the letters and numbers and the different modes of their inter-relation. It also lays down the main principles of the three great sections of the Sc ience of NOTARICON and TEMURA. Further, the Practical Kabbalah contains instructions for the making and use of amulets, magic squares, the use of the Divine Names and those of the various Orders of angels. One of the principal concepts found in the Kabbalah is the idea of spiritual wisdom being reached by thirty-two paths, comprising ten numbers and twenty-two letters; the ten SEPHIROTH ("Holy Voices") chanting by the Crystal Sea, and the twenty-two Occu lt Forces of the Universe.

No exposition of Hebrew mysticism would be complete without a reference to the SHECHINAH mysticism. The Hebrew Scriptures contain two basic elements of Theological teaching: God conceived of as Father, and conceived of as King. Being anxious to exclude oppressors of their people, the Rabbis at first limited the conception of the Fatherhood of God to Jews, but as the course of Hebrew history advanced and the mystical tradition widened, a more spiritualised conception gradually emerged, and the idea of Divin e Parenthood became linked with that of a Kingdom comprising the Elect of God called out from all the nations. None the less, in the Rabbinical Schools the two conceptions, the Fatherhood and the Kingdom of God, found expression in the strict fellowship within the communal life, and this was the basis of the Shechinah mysticism. The word Shechinah is derived from the Hebrew root SHACHAN (to dwell), and it symbolises that "Divine-human fellow ship which only fails when the human partner is in sin." It involv es what, in the words of Brother Lawrence, is described as "the Practice of the Presence of God". A famous Hebrew exponent declares that, "the Shechinah only resides with him who is at once wise, strong and wealthy; where wise indicates the perfection of spirituality; strong shows out the perfection of physical qualities, and wealthy - or, as we are accustomed to call it - beautiful, denotes the perfection of the moral qualities." In the o ld Testament (Numbers, chapter 5. verses 24-26), the blessing prono unced by the priest is given in the terms of Shechinah mysticism; "the Lord bless thee, and keep thee; the Lord make his face to shine upon thee, and be gracious unto thee; the Lord lift up His countenance - upon thee and give thee peace". One of the best illustrations of underlying meaning of the Shechinah is contained in the passage which occurs in the Book of Exodus (chapter 20, verse 18); "All the people saw". the voice of God in vario us forms, for this links up the Hebrew conception with the Greek Log os or Word. This idea of visible speech appears quite often in Scripture and mystical literature, and the implication is that the phenomenon was not a vocal vibration, but was, as it were, a ray of virtue so exceedingly brilliant as to be beyond the capacity of the rational faculty. The same idea is also sometimes expressed in terms of smell, as Aaron's Rod is said to have smelt the Shechinah.

Kabbalisticly the twenty-two letters of the Hebrew alphabet are used to illustrate - or veil - the Theosophic or doctrinal element. The three letters which play the principal part in this are, ALEPH, MEM and SHIN, and these are called Mother letters because they signify the three divisions into which the alphabet naturally falls:-

(1)..MUTES, possessing of themselves no sound except in combination with a vowel. "M" will be found to be merely a compression of the lips.

(2)..SIBILANTS, or hissing sounds, denoted by SH.

(3)..ASPIRATES, which the ancient Theosophists hold to be intermediate between the other two groups. "A" was taken to represent this group.

All other letters were held to be born from the three Mothers, and these were associated with the three primordial elements; Mem with WATER, because the chief product of water is fish, and fish are the mute creation; Shin with FIRE, from the hissing of the flames; and Aleph with AIR, as having an airy, vacant pronunciation, holding the balance between mute and sibilant, as air holds the balance between fire and water. Speaking of the Mother letters, the Sepher Yetzirah says of them: "The heavens were produc ed from Fire; the earth from Water; and the air from the Spirit is as a reconciler between the Fire and the Water ... from the Fire was made heat, from the Water was made cold, and from the Air was produced the temperate state, again a mediator between them." From the three Mother letters come forth seven Double letters: BETH, GIMEL, DALETH, KAPH, PE, RESH and TAU, each embodying the characteristics of the sacred Planets, and just as each have a double aspect and influence, so the seven double letters have two aspects, or their hard and soft sounds, which modify the meaning of the words in which they are used. There are finally twelve simple letters which are associated with the twelve signs of the Zodiac: HEH, VAU, ZAIN, CHETH, TETH, YOD, LAMED, NUN, SAMECH, OIN, TZADDI and QOPH, These Simple letters give special force to the words in which they are used, modified by the varying power of the Double letters in the word, just as the twelve Houses give significance t o a Horoscope, but are modified by the posit ion of the Planets in each House. Hence, the twelve simple letters represent the twelve properties or potencies which make up the earth's aura, while the seven double letters, like the seven Planets, represent the seven ELOHIM oppressed through the seven Nature notes, and the seven colours into which the One Light (or Yod) is broken up. It is significant to note that the division of the twenty-two letters of the Hebrew alphabet into groups of three, seven and twelve letters res pectively, corresponds to the number of units shown on the three parts of the traditional form of the "True Cross", viz. three units the upper arm, seven the cross-bar, and twelve the upright below the cross-bar.

We may now consider the Kabbalah in the light of the two main divisions, the Dogmatic and the Practical, but must not lose sight of the fact that the whole teaching is based upon the assumption that every sentence, phrase, word and letter of the Hebrew Pentateuch is Divinely inspired, and that no "Jod nor tittle" may be changed or neglected. One of the most famous of the 17th. century Rabbins, Rabbi Menassek ben Israel, compares the Mosaic books to the body of man, the Mishna (commentaries) to his soul; and the Kabbalah to the spirit inhabiting the soul. Simon ben Yochai says: "Woe unto the man who sees in the Torah nothing but simple narratives and ordinary words, for if, in truth, it contained only that, we should have been able, even today, also to compose a Torah which would be, in very much another way, worthy of regard. In order to find simple statements we should only have to betake ourselves to the ordinary legislators, among whom we could find valuable words in even greater quantity. It would suf fice us to imitate them and to make a law after their words and example. But it is not thus. Every word of the Torah contains an elevated sense and a sublime mystery". He also affirms: "The narratives of the law are but the garments of the Law. Woe unto him who takes this garment for the Law itself! It is in this sense, that David spoke saying, "Open thou mine eyes, that I may behold wondrous things out of thy Law" (Psalm 119, verse 18). There are fools who, seeing a man covered with a beautiful garment, look no further than that; and yet that which gives a worth to the garment is his body, and what is more precious than that, his soul. The Law, too, has its body. There are precepts which one might call the body of the law. The ordinary narratives which are intermingled are the garments with which the body is covered. Simpletons have regard only to the garments or narratives of the Law.... the better instructed pay no regard to the garment, but to the body wh ich it encloses. Finally, the wise, the servants of the Supreme King, they who inhabit the heights of Sinai, are concerned only with the soul which is the foundation of all else, which is the real Law." I have already mentioned that there are three methods of interpretation applicable to the Practical Kabbalah, and as much in Freemasonry is undoubtedly concealed under Kabbalistic veils, it is desirable that students should know something about them. The following is therefore a brief explanation suitable as an in troduction for beginners:-

(1)..GEMATRIA: is the method of interpretation by means of which a name or word of a certain numerical value is related to others of the same value. In this manner numbers become associated with ideas. An example commonly given is MShICh (Messiah) which numerically is 358, which is also the numerical value of IBA ShILH ("Shiloh shall come" - Genesis, chapter 49, verse 10). The letter value of Shin is 300, and this became an emblem of Divinity because Ruach Elohim (RUCh ALHIM), "The spirit of the Living Go d," is also 300 when interpreted numerically.

(2)..NOTARICON: or Abbreviation, takes two forms: (a) .. A word is formed from the initials or finals of a sentence. For example in the Book of Deuteronomy (chapter 30, verse 12), Moses asks, "Who shall go up for us to Heaven?" - MI IOLH LNV HShMILH - the initials spelling MILH, meaning Circumcision, and the finals IHVH, the Holy Name or Tetregrammaton. For this reason it is claimed that Circumcision is a feature of the way to God in heaven.

(b)..Is the reverse of this process.

(3)..TEMURA: is more complicated and it has led to a great variety of modes of interpretation. Many commonly used cyphers are based upon its permutations, and one example is that of writing half of the alphabet, and under it, the other half reversed, then substituting the English A for Z. The Hebrew A for T, and so on. Each such permutation has a name, the complete series being known as the combinations of "Tziruph." Again, a square of 22 by 22 is frequently used, the letters of the Hebrew alphabet being pl aced in each square in order up and down, and then read across or diagonally. The well known Playfair Cypher is based upon this principle, is based upon this principle, as also is the so-called Mark Degree Cypher (the Kabbalah of Nine Chambers), which is incidentally, used in the M.M.T.B. Other developments involve numerical expansions and contractions, and of these the best known is probably the Tetrogrammaton (JHVH) expressed numerically as 26, or reduced to a digit - 8 (JHVH in numbers is 10,5,6,5 i.e. 2 6, which reduced is 2 plus 6, 3). According to this method the Holy One, blessed be His Name, is recognised as a Trinity, because God Almighty - AL ShDI - is 3, 4, 5, which totals 12, and reduces to 3, a triad. Masonic students will not fail to note the connection here with the Pythagorean 3 - 4 - 5 triangle as a symbol of three-fold Deity. By repeating the Tetragrammaton four times the 3 - 4 - 5 triangle becomes an important glyph; one complet e name is placed in the centre, and the other three are mixed and divided into words of 3, 4 and 5, corresponding to the sides of the triangle, and reading HIH, HVVH, VIHIH) the whole reading JEHOVAH - that was, is, and is to be.

It will not be possible, within the limits of the present Paper, to describe the Dogmatic Kabbalah in detail, and I must therefore confine myself to quoting from the seven ideals of Kabbalism as these are summarised by Dr. Wynn Westcott:-

(1)..God, the Holy One, the Supreme Incomprehensible One, AIN SUPH, is not the direct Creator of the world. Everything proceeded from the primordial source by successive emanations, each reaching a lower level than the preceding one. Hence, the Universe is, in fact, God manifested, the last and farthest removed production being matter, which is therefore seen as that which is deprived of perfection.

(2)..All that is known or perceived is formed upon the type-model of the Sephiroth.

(3)..Human souls have pre-existence in the higher worlds even before the origination of our world.

(4)..Before incarnation they now dwell in the Upper hall or Treasury, wherein it is decided what body each shall enter.

(5)..Each soul, after spending its life or lives on earth, must undergo purification before it is ready to be re-absorbed into the Infinite God.

(6)..One life on earth is seldom sufficient. Two are necessary for almost all, and, if the second is a failure, a third is required, but the weak soul is linked to a stronger soul which acts as helper.

(7)..When all pro-existent souls which have incarnated on earth have reached perfection, the Evil Angels will also be raised to perfection, and all lives merged in the One Life of Deity by the "Kiss of Love" from the mouth of the Holy One, and the manifested Universe will be no more until it pleases the Deity to re-vivify it by His Divine fiat.

There is, as I have previously stated, much more in the Dogmatic Kabbalah than is evident from the foregoing, but we cannot in this place enlarge upon it as this would necessitate a careful study of the divisions and appurtenances of the Four World and many other technicalities. The doctrine of Emanations alone, which involves a complete review of the Sephiroth and their links and offices, requires a detailed treatment quite outside the scope of a Paper of this nature.

To return to Freemasonry and the formation of the premier Grand Lodge in the year 1717, although much is obscure, one thing at least is certain, namely that at this period the inner Christian tradition was given peculiar emphasis, being expressed under numerical and Kabbalistic veils. It is, for instance, significant to find that the number 888, which in the Greek Kabbalah is the number of the Christ manifest as Jesus, has some very curious connections with Speculative Freemasonry. The title ENTERED APPREN TICE MASON is made up of three words, each of which adds up to 8, so that when a Candidate becomes an E.A,, he appears, "ipso facto", as a potential Anointed One, a possible Salvator. In order to become a Mason at all he has, unknown to himself, to be in possession of a pass-word leading to the E.A., Degree, and each of the two forms in which this pass appears add up to 8, giving, with the newly-made Mason himself, again 888. But we can go further, to something still more obvious; the very first W.T. with which he is presented, a tool which summarises his whole life on earth and hereafter, is the 21 inch gauge, divided, in a thoroughly unpractical manner, if you come to think of it, into three portions expressing the same mystic number - 888. The number 8 is, of course, definitely a number signifying Matter, in contrast to 9, as the number of Spirit. We may also note that the term "twenty-four inch gauge" spelt out fully adds up to 98, a combination of the numbers of Spirit and Matter, and reduces to 17, wh ich again is 8. The Apron with which the Candidate is invested is 10, and thus a symbol of the Tetractys, but, as the lamb-skin it appears as 27, the number of the perfect man, 72, reversed, or reflected, or brought into manifestation, yet still reducing to the spiritual number 9. A curious point arises in connection with the Candidate's affirmation that the "predominant wish of his heart" is for "Light". Light is 29, reducing to 11. The word "three" spe lt out is also 29, or 11, and the phrase "Three Less er Lights" gives 29, 24, and 30, reducing to 2, 6 and 3, which total 11. "Great" is also 24 and "Emblematical" is 42, so that "Three Great Lights" and "Three Emblematical Lights" are each 11. Bible, Square and Compasses, commuted separately give 21, 27 and 29. a total of 77, or 7 multiplied by 11. "White" is associated with perfection of light, and also with the stones and the Apron, and "white" is 11. With regard to 9 and 8 as types of Spirit and Matter, w e may note that the two Great Pillars, which are e mblematical of these two states (B signifying Matter, and J Spirit) add up to respectively, even in our English spelling, to 3 and 9, as 17 and 27. In Hebrew they are BO-AZ and IK-IN, the syllables being 72-8 and 30-60, and 30 multiplied by 60 is 1800, while 72 multiplied by 8 is 576, and 1800 multiplied by 576 equals 1,036,800, or 10 Kali Yugas, the Great Cycles of the Hindus calculated in solar years. The digits of the syllables 3,6,7,2,8 add to 26, the number of t he Tetragrammaton (JHVH), and this is th e "Centre" which is 14, a variant of the same name. Another hint of Christian doctrine appears in the spelling of Solomon, under the type of the division of 1800, as SIMN, or 60, 30, 40, 50, compared with LOVE as 3645. Those digits represent the Pythagorean triangle, 3 and 4 being perpendicular and base, 6 the area contained in these two joined at right angles, and 5 the resultant hypotenuse. The material investiture of the Candidate is accentuated by the fact that Hir am King of Tyre reduces to 89, Solomon King of Israel is 94 (reducing to the mystic 13), and Hiram Abiff is linked with the Tetractys in the perfect balance 55 equals 10. It is worth mentioning here, that if the vibrations of the musical scale (or any other scale for that matter) are reduced to proportionate whole numbers, the least possible, we get 24, 27, 30, 32, 36, 40, 45, 48. These give us two

Pythagorean triangles based on 6 and 9; viz. 24, 32, 40 and 27, 36, 47 linked by a balancing number involving t he trinity of the Tetractys, 3 multi plied by 10, or 30. The intervals in the scale are 1/8, 1/9, 1/15, 1/9, 1/8, 1/15, and if the denominators are added again we find the number of perfect man, 72.

We cannot possibly deal with the whole of the numerology of the Craft on this occasion, but I can recommend the application of Kabbalistic principles to Freemasonry as a most fascinating study, and even more so if you can go into Greek and Hebrew equivalents as well. V.W.Bro. Covey-Crump pointed out some of these in his Prestonian Lecture, noting that while number of men joined Freemasonry in the early days of the 1717 revival in order to obtain knowledge of interest to Rosicrucians and Kabbalists, others i ntroduced such secrets. He also suggested that the ladder and other symbols were introduced at that period, and that there was a transition from two pillars only (J and B) to the three of today, associated with Wisdom, Strength and Beauty; at any rate these, together with the All-Seeing Eye, became more prominent about that time. The latter is interesting, by the way. All Seeing is 38 equals 11 and Eye is 17 equals 8, giving the idea of Light manifest; the total is 55 (38 plus 17), the same balance as in H. Abiff, and reducing to the Tetractys - 10. So we find a very strong accent on Gematric, and are reminded of the saying attributed to Pythagoras, "Omnia in numeris sita sint", (all things exist in number). I will now quote some of the examples given by V.W. Bro. Covey-Crump, expanding these where necessary.

The Middle Chamber of K.S.T. is assumed to be a perfect square. The Greek is MESON TAMEION which is 481 (29 ^2 ), and AKE which is 29, and means a Point. The Hebrew is TZELA TIKUNAH which equals 676 (26 ^ 2 ) and JHVH equals 25. Curiously enough the English equivalent "The Middle Chamber of King Solomon's Temple works out at 169, which is 13 ^ 2 ) a point which he did not reach.

The Altar of Incense, which used to stand in the middle of the Lodge - and still does in some Lodges is a double cube. The Greek TO THUSIASTERION which equals 1728 12 ^ 3 or 6 ^ 3 multiplied by 2 ^ 3.

Jacob's ladder furnishes another example; the three named rungs are Faith, Hope and Charity, and Faith and Hope are 26 each, while Charity is 39 i.e. 3 multiplied by 13. The Greek PISTIS is 800, ELPIS is 325, and AGAPE is 93; added together they total 1,218 which divided into two equal parts viz. 609 gives the Greek ASTER ORTHRINOS, meaning Blazing Star (609 plus 609). If, from 1,218 we take our cube of 6, which has always been associated with the Perpend Ashlar, and 6 being the area of the 345 triangle, w e get 1,218 minus 216 which equals 1,002, the value of the Greek HE KLIMAX IAKOB, the Ladder of Jacob, itself, in English, a curious balance of 6, as 66. The Perfect Ashlar is enclosed in 6 squares, and 1,002 is one half of 2,004, the sum of the four elements, fire, air, earth and water. Our three Pillars are, in Greek, KALLOS (Beauty), 351; ISCHUS (Strength), 1,410, and SOPHIA (Wisdom), 781. Added together, these give 2,542, which joins the vis ible and invisible worlds, because 2,542 is 1,271 multiplied by 2, and 1271 is the value of KOSMOS (600), plus, PARADEISOS (671). In English the Pillars are 29, 39 and 20, which when added gives 88 (balanced 8), the equivalent to the balance of Faith and Hope, each of which being 26 reduces to 8. Wisdom (29), as the summit reduces to 11, the equivalent, as we have seen, to Light.

The Three Grand Principles of our Order are, in Greek, PHILADELPHIA, 1,091; EPARKIA, 222; and ALETHEIA, 64, giving a total of 1,377, which is 3 X 459. ARETAI AGLEI (Bright Virtues) also gives 159, and it should be noted that 459 is 3 X 153, an important Gospel (N.T.) number, as for instance, in the story of the fishes caught in the unbroken net by the Apostles after the Resurrection.

The Sacred symbol, usually represented by the letter "G", is equivalent, from one point of view, to JHVH, which is depicted on the F.C.T.B., over the top of the stair. It is probable that the 17th. and 18th. Century worthies responsible for the modern Craft had in mind the Pythagorean Tetractys, with ten Yods, Commas or Dots; as a Disciple says, "Sea! What you thought to be four, was really ten", This is the great Distributed Name, referred to by the Hebrews, and already mentioned in this paper, as SHEMHA MPHORESH. By the distribution of JHVH in place of the Yods, the unpronounceable 10 becomes 72, denoting the absolute of perfection, as the perfect man was of 72 inches stature. In gradual revelation it becomes a single Yod, as seen over the G.M.'s Chair in the Grand Temple of the U.G.L. of England. It is constantly found as a Yod within an equilateral triangle, as in Cornelius Agrippa and Athanasius Kircher. 72 is Perfect God and Perfect Man, and, redu ced to 9, Perfect Spirit in both; here 9 is Deity and 8 is Man, and 8 X 9 equals 72. To Companions of the H.R.A. this should have a special appeal, and I might also add, that the names of the Three Principals in the Chapter added together give 648, which is 72 X 9, as well as 81 X 8; the Greek TELETE (perfection) is 648.

There is a true maxim that, "All things are made by measure, weight and number". Suffice it to say, that at the beginning of the Grand Lodge era there was a group of mystics and students of arcane wisdom who styled themselves "The Acception". a title which reduces to 11 numerically, and is equivalent to the Kabbalah, as the received or accepted doctrine, which may account for the fact that the organisation perpetuating these truths and building them into a regular system adopted the name, "Free and Accepte d Mason"; KABAL is literally "man who is perfect", in the sister languages Hebrew and Arabic. However, I am of the opinion that; not only were the Founders of Speculative Freemasonry deeply versed in Kabbalistic lore, but they also had much more than an inkling of that great body of teaching known variously as the Ancient Wisdom, the Secret Doctrine and Theou Sophia. It is, perhaps, unnecessary to add that the Ancient Wisdom is the foundation upon which h as been built every Religious or Philosophical syst em the world has known.

As a fitting conclusion to my Paper; I would like to close this study of one particular facet of the diamond of Truth with the Benediction known as that of the First Ray. It calls down a blessing from those of our Brethren who have gone before us and have attained to that perfection which is the aim of every enlightened and earnest Freemason, and, above all from Him, who is the Master of the Great White Lodge, whence comes all Truth and all Power to Initiate, to membership of which we should all most humbl y aspire. He is the One Initiator, though He uses many Brethren of lesser rank to be His Messengers and Channels of His Power:-

"May the Holy Ones, whose pupils you aspire to become, show you the Light you seek, give you the strong aid of their Compassion and their Wisdom.

There is a Peace that passeth understanding. It abides in the hearts of those who live in the eternal. There is a Power that makes all things now. It lives and moves in those who know the Self as One. May that Peace brood over you, that Power uplift you, till you stand where the ONE INITIATOR is invoked, till you see His STAR shine forth".


Peace be to all Beings.