The Temple and its Sacred Altars

The Most Excellent Master, or Sixth Degree in the American York Rite, celebrates the Completion of King Solomon's Temple.  Four things are set in place in this degree.  The cap-stone is placed into one of the principal arches of the Temple, completing the building. The ark is safely seated within the Holy of Holies, and, after King Solomon offers the dedicatory prayer, fire descends upon the Altar of Sacrifice and the Shekhinah also appears. The lecture of the degree talks to us specifically about building our own inner or spiritual Temple, and draws our attention back to the progress we have made in the preceeding degrees.

Let us review the various Degrees and observe how the Altar of Freemasonry represents the various Altars of King Solomon's Temple as we progress through the degrees.

We are taught that Entered Apprentice Masons hold their meetings on the ground floor of King Solomon's Temple. The ground floor is the Courtyard, where the Altar of Sacrifice is located. It was upon this Altar that the Sacred Fire from Heaven descended and consumed the Sacrifice at the dedication of Solomon's Temple.  Once burning, the Fire from the Altar of Sacrifice is never extinguished.  It is carried into the Holy Place and used to light the Lampstand and its coals are used to kindle the Incense Altar, and is carried by the priests in censers whenever the Tabernacle must be moved.  It is the manifest presence of that Eternal Flame which never goes out, the Aur Ein Sof (Light Without End) of the Kabbalists, universally depicted over the Master's Chair in Freemasonry as the letter G.

Fellow Craft Masons hold their meetings in the Middle Chamber of King Solomon's Temple.  In the Middle Chamber we find the Incense Altar, where incense burns both day and night before the veil, and prayers ascend like smoke up over the veil into the Sanctum Sanctorum or Holy of Holies.  We also find the Seven-branched Lampstand here, and the Table of Shew-bread which are symbolized by the Wages of a Fellowcraft Masons, corn(wheat), wine and oil, and which, in the Temple, provided sustenance for the priests.

Master Masons hold their meetings in the Sanctum Sanctorum, or Holy of Holies.  Here we find an "Altar" called the Ark of the Covenant, which is a small chest or coffer, made of Acacia wood, and overlaid inside and outside with gold, into which were placed the tablets of the Law (both the broken and the unbroken sets), a pot of Manna, and Aaron's Rod which budded and blossomed with almonds.  A copy of the Torah was also kept within the Holy of Holies, next to or possibly upon the Ark.  The Jewish High Priest, standing before this Ark, or Altar, would offer prayer for his own sins and the sins of his people, and this was also where, according to Masonic legend, Hiram Abiff offered his prayers each day during the building of the Temple.

Upon the lid of the Ark (called the Mercy Seat) rested two additional Cherubim, made of the same piece of beaten gold as the Mercy Seat, facing inward, with their wings covering over and supporting the Ark.  The Holy Writings describe the Cherubim as having four faces, those of a Lion, an Ox, a Man and an Eagle, with one face towards each direction. These same creatures were also depicted on the standards of the four principal tribes of Israel, as described in the Royal Arch, or Seventh Degree, and when the Israelites were traveling in the wilderness for forty years, in their Encampment, it was these very same four tribes, Judah, Ephraim, Rueben, and Dan, who respectively camped directly to the East, West, South, and North of the Tabernacle.

Through a study of the Volume of Sacred Law, particularly Leviticus chapter 16, and also of the Talmud, we may learn a great deal about the ceremonies in which the High Priest engaged. He would enter the Holy of Holies on only one day of the year, Yom Kippur, and upon entering, he would pass beneath the Wings of the Cherubim. The Cherubim referred to are the large ones which stretched from one wall of this chamber to the other, touching the tips of their wings together in the midst of the room, as described in the Royal Master, or Eighth Degree.  After entering, the High Priest would place a golden censer filled with coals and incense upon the floor before the Ark of the Covenant, and retreat outside the room, where he would offer a prayer before the vail with hands uplifted before YHWH.  It was on this occasion, during this prayer, that he was permitted to speak aloud the Great and Sacred Name of Deity, and upon offering this prayer, the Shekhinah or Divine Presence would descend and rest above the Mercy Seat of the Ark of the Covenant.  He would then re-enter the Holy of Holies, and indirectly behold the Shekhinah through the hazy cloud of smoke which had emanated from the his Golden Censer and filled the room. This smoke was so thick that he was required to use his hands to block the smoke from entering his nostrils.  As also described in the Royal Master degree, as well as in the Sacred Writings, the Bath-Kol (Literally, "Daughter of Voice," in Hebrew), or Voice of God Unseen issued forth from between the wings of the Cherubim and was heard by the High Priest.

You've probably heard the analogy that our body is a Temple, a house for the Spirit of God to dwell in, or that we are to construct "a spiritual building, pure and spotless, fit for the habitation of him who dwelleth only with the good."

What follows is speculative, and is intended to stimulate your own thoughts on this subject:  I want to compare the events of the Most Excellent Master degree to both the physical and spiritual aspects of the human body and see if the completion of the Temple can be represented there in the same manner.  I will begin by suggesting that our Heart (or possibly, our Heart and Stomach) represents the Altar of Sacrifice.  Physically, the heart is the center of our body's blood system, and blood is the primary ritual element of the sacrifices which were performed in the Temple.  The blood from the sacrificial animals was placed upon the horns of the Altar of Sacrifice, and was also carried into the Holy Place and placed upon the horns of the Incense Altar.  Scriptures frequently relate Fire to the heart.  Psalm 39:3, for example, reads "My heart was hot within me, while I was musing the fire burned: then spake I with my tongue."  Jeremiah 20:8-9 reads "For since I spake, I cried out, I cried violence and spoil; because the word of the LORD was made a reproach unto me, and a derision, daily. Then I said, I will not make mention of him, nor speak any more in his name. But [his word] was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay."  Luke 24:32 says, "And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?"

As I mentioned, some of the blood was carried in to the Incense Altar, and the Psalm also said, "then spake I with my tongue."  Our throat has an Incense Altar within it, consisting of the tongue and also the larynx, or voicebox, by which we create speech and offer prayers. The throat is also where air enters our body, like the smoke ascending up from the incense altar and over the vail.  If our voice sends forth the prayer, and afterwards we pass through the vail into the Sanctum Sanctorum of our head where we stand in waiting for an answer to our prayer, would not the daughter of voice, the Bath-Kol, be that still small voice (see 1 Kings 19:11-13) of God, speaking directly to our mind. Would not the greater Cherubim reaching across the room be the eyes, whose optic nerves, like wings, meet in the middle of the Holy of Holies, and would not the lesser Cherubim upon the Ark, be our ears, whose canals lead inward, covering over and supporting the mercy seat?  The Bath-Kol is the Voice of God which issues forth from between the wings of these Cherubim and enters our thoughts as divine inspiration.  Perhaps the smoke of our Golden censer, is the temporary closing of our eyes and ears to outside sensory distractions so that we can listen for the Bath-Kol.  Perhaps, like the High Priest, we may invoke the True Word (not the Royal Arch Word, but that which it represents), and summon the Shekhinah to appear in our Holy of Holies to give us direction.  This direction is not identical to our own thoughts, but is added unto them, mixing with them.  Neither is it identical to that wisdom which descended to rest upon Solomon in the Past Master, or Fifth Degree, represented by King Solomon's Crown or the Top Hat of the Master.  But before we are to hear the Bath-Kol, we must ensure that the building is Completed, that the Keystone is set into the Principal Arch of the Temple, that the Ark is Safely Seated, and that there is a Fire burning upon the Altar of our Heart.  Remember, the Fire upon the Altar of our Heart should be continually burning, and the Incense should be offered both day and night, but the Shekhinah is only manifest when invoked by use of the Great and Sacred Name.

So, what do the Keystone and the Principal Arch represent in our bodily Temple?  How can we prepare our inner Temple for this event?   And, why must this event transpire before we are permitted to travel into foreign countries, or to go into that undiscovered country from whose borne no traveler returns, the privilege finally bestowed upon the craftsmen at the dedication of the Temple?

Please divert all comments on this article to the copy posted on the Reames Chapter #28 R.A.M. Website.

The Lesser Lights as Archetypes

I've been doing quite a bit of study about Masonic Officers today, including the Symbolic Lodge, the Chapter of Royal Arch Masons, the Council of Cryptic Masons, and the Commandery of Knights Templar.  My study of the Commandery was particularly difficult to undertake since I am not a member of that order, and had to rely on intense study of various writings to glean the names, duties, and positions of the officers.

I've come up with a theory, or a method of comprehending the officers in all these orders.

My theory is that there are only three archetypal officers, represented by the three principal officers:  The Worshipful Master, Senior, and Junior Wardens.

We are told that anciently, Master Mason Lodges consisted of three members only and held their meetings in the Holy of Holies.  In modern Lodges, it is typically deemed impossible to open with only three officers, and in my jurisdiction, at least, it is constitutionally prohibited.  We need at least five to form a quorum to open for business. Nonetheless, there probably was a time in the history of the craft when a lodge of three only would have opened.  I have tried to envision how this would work, and with the help of the other York Rite bodies, the Council of Cryptic Masons, in particular, I believe I see how this would have been done.

I have named the archetypal purpose of the three officers: "Master," "Guardian," and "Guide."

In a Symbolic Lodge, each of the principal officers has many of their duties delegated to subordinate officers:

The Worshipful Master fulfills the "Master" archetype.  His duty is delegated to the Lecturer or Orator, as well as the Chaplain, the Secretary, and the Treasurer.   I would like to call attention to the letter "G" displayed above the Master's chair in most lodges.  This letter should symbolize the source for him to receive instruction and orders that he conveys to the brethren so that they may perform their labor.  The Master gives the Apron to each new Entered Apprentice, presents us with Working Tools and teaches us their uses, and gives us Masonic instruction as we progress.

The Senior Warden fulfills the "Guardian" archetype.  His duty is delegated to the Junior Deacon or Inner Guard and the Tyler.  He is the officer which the Master consults with during the process of "purging the Lodge," a procedure which ensures that only Masons of the appropriate rank are present prior to opening.  In the Council of Cryptic Masons, the officer seated in the West is actually called the "Captain of the Guard" and when the Master issues orders for the room to be secured, the orders pass through the Captain of the Guard to the "Steward" (who functions exactly like the Junior Deacon or Inner Guard and is stationed at the same place, inside the door.)  This process of relaying instructions more clearly demonstrates the delegation which I am sure at one time was also present in the Symbolic Degrees (and may be still present in some jurisdictions.)

The Junior Warden fulfills the "Guide" archetype.  His duty is delegated to the Senior Deacon and to the Stewards or Junior Deacon (whichever of these officers is responsible for preparing candidates and bringing them to the door of the Lodge, in your particular jurisdiction.)   In the Council of Cryptic Masons, the officer seated in the South is called the "Conductor of the Council" and his duties are equivalent to those of the Senior Deacon, including that of opening and closing the VSL.  He may be assisted by a Marshal in some jurisdictions.  I will point out that the VSL is a symbol that we are specifically told should be the "guide" of our faith.  It is therefore a fitting symbol to be in the care of the officer whose duty it is to be our Guide.  In the Symbolic Lodge, the Junior Warden rarely acts as a guide directly, but he is the one who gives us directions from the Master, calls the craft from Labor to Refreshment and superintends us under his immediate care.  It is important to note the distinction between the "Master" and the "Guide" archetype.  The Master gives us instructions for our labors.  But the Guide actually walks with us on our journey, and often speaks in our behalf, and can often give an answer "for us" even if we "have it not."

Now, with this understanding, you should be able to think about how a Lodge would have opened with only three officers:

The "Master" would ask the "Guardian" to secure and purge the lodge, and then quiz him as to the particulars of the Master Mason degree, and as to the duties of the officers.  The Master would then issue the Order to open Lodge.  The "Guardian" would inform the "Guide" of the Master's intention, and the "Guide" would call upon the other craftsmen (if any) to look to the East.  The "Master" would lead them in the secret work, after which, the battery would be given.  Finally, the "Master" would offer prayer, after which he would declare the Lodge opened, and ask the "Guide" to attend the altar and display the Lights.  The "Master" would proceed with business, keeping a thorough record of all transactions.

To close Lodge, the "Master" would quiz the "Guardian"as to the duties of the officers, and then issue the Order to close Lodge.  The "Guardian" would inform the "Guide" of the Master's intention, and the "Guide" would call upon the other craftsmen (if any) to look to the East.  The "Master" would lead them in the secret work, after which, the battery would be given.  Finally, the "Master" would offer prayer, after which he would declare the Lodge closed, and ask the "Guide" to attend the altar and close the Lights.

In Royal Arch, Cryptic Masons, and Knights Templar, the executive powers of the Principal Officers is consolidated into a governing Council which is seated in the East, while many physical duties of these officers are delegated to others:

In the Chapter of Royal Arch Masons, the Excellent  High Priest delegates some of his executive and instructive administrative duties to the King and Scribe, who all fulfill the "Master" archetype together (with the Treasurer and Secretary.)  The Captain of the Host, the Royal Arch Captain, the Three Masters of the Veils, and the Sentinel are delegates of the "Guardian" archetype, while the Principal Sojourner is a delegate of the "Guide" archetype.

In the Council of Royal and Select Masters (or Cryptic Masons), the Illustrious Master and Deputy Master fulfill the "Master" archetype together.  The Principal Conductor of the Work still fulfills aspects of the "Guide" archetype by proclaiming the time for refreshment and labor, but most of the "Guide" duties are delegated to the Conductor of the Council (and sometimes to a Marshal).  The Captain of the Guard, the Steward, and Sentinel are delegates of the "Guardian" archetype.

In the Commandery of Knights Templar, the Eminent Commander, the Generalissimo, and the Captain General form the administrative operations of the "Master" archetype together.   The Prelate forms an additional layer of the "Master" archetype and is said to "preside over the Royal Arch Council" which equates him to the Excellent High Priest of the Chapter.  The duties of the "Senior Warden" and "Junior Warden" correspond with those of Cryptic Masonry's "Captain of the Guard" ("Guardian" archetype) and "Conductor of the Council" ("Guide" archetype), and in following the Excellent High Priest analogy, they would correlate with the positions of King and Scribe in the Royal Arch.  The Warder, the Guards, and the Sentinel are also extensions of the "Guardian" archetype.  I'm not aware enough of the duties of the Standard Bearer and Sword Bearer to comment on how they correlate to these archetypes.

As a closing thought, the Master, Guardian, and Guide archetypes might extend far beyond the structure of Masonry into other realms.  They can be found in nearly every fairytale or fantasy story, as well as in theology and religion:  A Christian Mason, for example, might find that these archetypes can be applied to the Father (Master), Son (Guard), and Holy Ghost (Guide).

I hope you found this subject interesting!

Followup - European Concept Royal Arch

Instead of doing a follow-up on our EC Royal Arch Meeting, which has already been done elsewhere online, I want to make a follow up post to the comments which were made on my last post on the subject.

We got mixed response online. The most recent anonymous commentor wrote the following:

I am an Oregon Mason and I can say that there is a small but very vocal clique here that is trying to insist that a tuxedo is the minimum required dress for attending lodge. This appears to be their playground.

Not only is this impractical and expensive, but I believe it steers away from what our Masonry should be about - meetings of men, not contests to see who can outdo the other in finery.

As far as I am concerned, as long as a brother Mason has it in his heart, his fashion choices are his own business.

I want to respond to this at length:

To the most recent Anonymous,

Dear Brother, I am familiar with the "small but very vocal clique" of which you speak. For the record, I'd like to say that I am not part of it. I believe that a man should be able to attend Lodge in whatever clothing he is able to, provided that he tries to present himself in as clean and well dressed a way as is possible. I welcome those who take the time to attend Lodge even after a hard day of work and are unable to take the time to travel home, change, and return before Lodge begins. To me it is more important that they appear at Lodge than that they tend to such minor details. I believe, however, that the Worshipful Master of a Lodge should have the ability to specify what he expects out of his group of officers, particularly the Wardens, and that they should do what they can to comply with the Master's plan for the year.

I will step up and say that I, personally, am the primary instigator of this European Concept Royal Arch endeavor which we are trying to establish in Roseburg. Without my zeal and personal efforts in planning, the prospect of having Royal Arch Masonry in Roseburg would not, at this time, be anywhere on the radar. There have been attempts to revive it in the past, which have thus far failed. I was not involved in those attempts, as I was not a member of York Rite at the time they were made. Most (but not all) of the people involved in this endeavor were likewise not involved in the previous attempt.

What we are working on is a very specific undertaking and is not intended to reflect any policy recommendation on how Masonry as a whole, or in general, works in this area or throughout the state. Many of the ideas actually came from a Brother Master Mason, who is looking forward to joining the Chapter in the near future, and expressed his ideas to me. I agreed with his ideas, and brought them before the Companions that I have been working with, and we eventually found that the principles of Norwood Chapter in Alberta very nearly corresponded to what we had in mind, so we decided to follow their example. At the first planning meeting we had, I am happy to report that ten of us made a successful effort in meeting the proposed dress code, and that the nominated Excellent High Priest (Larry Stokes, who was nominated that evening) has since expressed to me his satisfaction in the dress code and th compliance these Companions have made to it.

I will also say that there were some, perhaps three Companions, in attendance at our May planning meeting who would not have been present at all if our goal was not E.C. They are participating in this because the E.C. is motivational, and they aren't seeking Dual Membership just to have Dual Membership. They want Dual Membership so that they can participate in both an E.C. Chapter and their existing Chapter.

We are a fairly diverse group of Masons, some young, some old, and have come together for the purpose of eventually working the degrees of Capitular Masonry which we love, according to these European Concept principles, which we find personally inspiring. We have in this endeavor Companions from Salem, Eugene, Roseburg, Grants Pass, and Medford, and we do not therefore represent any clique, particularly not any previously existing clique with an agenda. This is a new and young endeavor which we are looking forward to. Those who are complaining here online have simply not come forward and expressed any interest in Royal Arch in Roseburg, and apparently did not respond to the invitation that was sent out on the Oregon York Rite E-Mail Newsletter. Why would we undercut our own ideas in order to accommodate those who won't even take the time to come and participate with us, or talk with us?

We WANT to do something different. We want to have an interesting program, and make it into a more interesting organization. We believe that this will not only help our own enjoyment, but help the organization to be attractive to others so that it will grow. Many Masonic organizations around the state and around the country are failing in their membership goals. Yes, failing. Our numbers are steadily declining. In Grants Pass York Rite bodies we have had more members pass away, or dropped for NPD than we have had new Exaltations. Maintaining the status quo, and not doing anything different, is going to solve the problem! Those who are refusing to support any change whatsoever are putting a death sentence on the Fraternity. We need change. Now, not all change is good. Some changes will help, and others will not. But those who have the guts to try to effect change are at least trying to do something!

So I have two main things I would like to express here:

1. We are not an existing clique who has made this Royal Arch endeavor into our "playground."
Please, don't confuse us with anyone else. We are our own group.

2. I am worried that the comments received on the previous post about E.C. Royal Arch reflect a trend in Masonry where a Lodge, Chapter, or other body is not allowed to have unique "character." Why do some feel the need to enforce in Masonry an attitude of maintaining the lower-common-denominator rather than building upon the interests of the brethren? Should not a local organization be able to have its own style, its own agenda, its own goals?

European Concept Royal Arch

Greetings Brethren and Companions,

This upcoming Tuesday, the 27th of May, 2008, will be a historic day for Freemasonry in Oregon and possible the United States. (Well, maybe I'm being a little too hopeful.) A group of Royal Arch Masons will be gathering in Roseburg, Oregon for the purpose of forming a European Concept Royal Arch Chapter, to be named Meridian Chapter. The business of the evening will include an explanation of the Concept, the conducting of an interest survey the answers of which will be passed along to the proposed High Priest once nominated, the actual nomination of the three Principal Officers for the Chapter, and the signing of a petition to request dispensation from The Grand Chapter of Royal Arch Masons of Oregon to form our Chapter. There will also be a musical performance and a lecture on Officialism and the Festive Board drawn from the writings of Dr. Albert Gallatin Mackey.

Here are the principles that are going to be used as the "filter" to find Companions suitable for this endeavor. Any who aren't willing to uphold these principles will not be considered for this particular project.

The Seven Guiding Principles of Meridian Royal Arch Masons:

1. Arts and Education - The creativity and productivity of each member in the liberal arts and sciences should be earnestly cultivated. Masonic education should be part of every function. If there is not an original presentation available for a particular event, a reading may be taken from the vast array of literature pertaining to Royal Arch Masonry or Freemasonry in general.

2. Ritual Excellence - In the performance of ritual, nothing short of excellence will be acceptable. The work should not only be memorized, but also be artfully delivered by those performing it. This will take a while to achieve, but sufficient time will be dedicated to work towards the accomplishment of this goal until it is achieved. Members will need to demonstrate their proficiency in the ritual work, and candidates will need to demonstrate their proficiency in the lecture and obligation of each degree before proceeding to the next.

3. The Festive Board - At every event there should be just as much emphasis placed on the festive board as there is on the business, ritual, and education of our companions. Whether it is a potluck, a banquet, or a visit to a local restaurant, the Festive Board will be conducted with dignity, and members will be expected to attend and participate in the good food and fellowship.

4. Masonic Relevance - We must ensure that all Chapter functions are relevant to Masonry. There will be no fund raisers except those which provide some legitimate and valuable form of Masonic advancement. Every effort should be directed toward helping individual members improve themselves in Masonry.

5. Elegance of Dress - Our clothing is an outward symbol and reminder of our devotion to the highest standards of Masonic excellence, and the same amount of care and dignity should be given for our dress in Chapter as for a wedding, funeral, or other significant life event. The red chapter blazer will only be permitted to be worn by visiting District Deputies, Grand Officers, and Past Grand Officers. Everyone else (except current candidates or special guests) will be expected to wear a tuxedo, with a black jacket, red tie, and red vest or red cummerbund. The Sentinel will enforce this dress code under direction of the Excellent High Priest. New members should be directed prior to Exaltation or Affiliation as to where they may obtain these items for a modest price. This standard of dress should be maintained at all Meridian Chapter functions unless otherwise specified by the High Priest.

6. Ambiance and Initiatic Focus - Ambiance helps open the heart and soul to receive what Masonry has to offer. Just as our dress should be elegant, our meeting locations should also be as pleasant as possible. We may not always have the best locations, but we should do what we can to make them comfortable and enjoyable. Freedom from unnecessary noise and interruption, the provision of music during refreshment, and appropriate candle-light (if permitted by the venue), are examples of good ambiance.

7. Selectivity and Exclusivity - A European Concept body is a big commitment, and isn't suitable for everyone. We are dedicated to bringing in only those who are amicable towards these principles, and we will cheerfully recommend anyone wishing to become a Royal Arch Mason to a neighboring Chapter if they are not interested in meeting our strict requirements. We are trying to provide a unique, focused experience for those who are interested in it, and at the same time, project a positive image for both Royal Arch Masonry and Freemasonry in general. We are not desperate for membership, and never will be. If there aren't at least 12 Royal Arch Masons committed to these principles, then this Chapter should not exist. Once constituted, we must guard the west gate of this very unique Chapter so that these principles do not get subverted. We are trying to complement the existing programs, not compete with them, and to show this, many of our members will remain active in their existing Chapters.

I'm looking forward to hearing input from my online Brethren about this, and I will be posting a follow up to tell how the meeting went.

AMD: VIII - Excellent Master

If you haven't done so yet, read my Introduction to the Allied Masonic Degrees, to which this post is a follow-up.

This story of this Degree tells of the return from the Babylonian Captivity, and includes a historic variation of the ceremony of "Passing of the Veils" with which York Rite Masons are already familiar from the Royal Arch Degree.

The Veils referred to are a series of curtains which were, according to Masonic tradition, set up at the entrance to the Tabernacle during the rebuilding of the Temple. The first, or outermost veil is Blue, followed by Purple, Scarlet, and then White.


Thee Blue veil represents Universal Friendship and Benevolence, and is the principal color of Ancient Craft Masonry from whence the term "Blue Lodge" derives. The Purple is a symbol of union between Ancient Craft Masonry and the Royal Arch. Scarlet represents fervency and zeal, and is particularly characteristic of the Royal Arch Degree. White is a symbol of purity. Albert Mackey, in describing the veils, refers here to the scripture "Blessed are the pure in heart, for they shall see God." White is, therefore, the appropriate color to mark the candidate's admission into the place where he shall receive the long sought object of his journey.

In Ireland, the "Passing of the Veils" is worked in the Royal Arch Degree just as we do here in the USA, but in Bristol and Scotland a variation of this Excellent Master Degree is separately conferred upon Mark Masters in preparation for the Royal Arch Exaltation ceremony.

In England, and elsewhere, this portion of the Royal Arch ceremony has been reduced so that only the fourth, or white veil, remains.

AMD: IV - Grand Tylers of Solomon

If you haven't done so yet, read my Introduction to the Allied Masonic Degrees, to which this post is a follow-up.

This degree is staged in a subterranean vault. Its meetings are composed of 27 members. It features the number 9, and the drama involves an unwitting intruder's entrance into the vault. This degree teaches us not to make hasty judgments and emphasizes the importance of being properly Tyled (guarded).

All of the traits I just listed are also present in the first half of the Select Master Degree of Cryptic Masonry. Scottish Rite’s 6°, Intimate Secretary, is also very similar. It is possible that one of these degrees was a source of inspiration for the others, or perhaps they were originally the same degree and have drifted apart slowly owing to a long separation of time and distance.

The vault in this degree is called the "Mystic Chamber" and the degree itself was for a while conferred as a Side-Degree by the Scottish Rite, and was then known as the "Select Masons of the 27."

Unlike the Select Master Degree in Cryptic Rite, Grand Tilers of Solomon does not explicitly mention the Nine Arches (however, the number 9 does come up in other contexts), neither does it make any deliberate connections with the story of the Royal Arch Degree. It is my opinion that this degree was the source upon which was grafted the story of "the Deposit of the Word" in order to formulate the Select Master Degree and complete the circle of perfection in Ancient Craft Masonry.

Introduction to the Allied Masonic Degrees

The Allied Masonic Degrees is an invitational Masonic body for Royal Arch Masons which meets in Councils for the purpose of research and study. Each council is limited to 27 members and controls ten degrees which at one time in history were detached Masonic side-degrees. Whether any or all of these degrees are worked (conferred) is up to each individual Council. The degrees do not have degree numbers, but I have numbered them based on the chronological order of their various "stories."

• I. Royal Ark Mariners
• II. Order of the Secret Monitor
• III. Masters of Tyre
• IV. Grand Tylers of Solomon
• V. Architect
• VI. Grand Architect
• VII. Superintendent
• VIII. Excellent Master
• IX. St. Lawrence the Martyr
• X. Knight of Constantinople

AMD also controls the Red Branch of Eri, an Irish order of Knighthood that is conferred as an honorary order upon AMD brethren in recognition of their service.

Over the next ten days I will be posting a short explanation of each of these degrees and the history of their development.

I am the WORD?

I've been studying the Cryptic Degrees in York Rite lately. To set the stage for those who are unfamiliar: Blue Lodge features the story of the loss of the "Ancient Masters Word," while the Royal Arch tells the story of its rediscovery. The Cryptic Degrees, on the other hand, go back to the time before the tragedy of the Master Mason Degree to explain how the WORD was preserved so that it could be later obtained during the events of the Royal Arch Degree.

In the Select Master degree, we witness the deposit of the Word for safekeeping. This takes place in an underground Crypt, hence the name "Cryptic." I had an interesting thought pop into my head while studying this degree. What if we are the WORD, and the deposit of it represents our own deposit, at our death, back into the earth for safekeeping so that we can one day be rediscovered?

To be exalted means to be raised up, or elevated. We are said to be "exalted" to the degree of Royal Arch. Could this be referring to the lifting up of the WORD from the Crypt back to the surface?

This is a line of symbolic interpretation that I have not explored before. I admit it is a little odd, but it might provide powerful fruit if studied out to its completion in the full context of these degrees.

Chapter and Council

Tonight I went down to Grants Pass for Chapter (Reames #28) and Council (Rogue #23). It was my first time attending since the York Rite Festival in Cottage Grove on September 29th, and thus my first time attending either body as a regular meeting and not as a candidate for the degrees. Nevertheless, I went to work immediately, serving as the Steward pro-temps for Council (which was held first, following a potluck) and then as the Scribe pro-temps for Chapter.

It was election of officers night for both bodies, and it seems that I timed my entry into York Rite just right. I was elected to the office of Scribe for Reames Chapter #28 for the ensuing capitular year (2007). This is quite unusual, as I understand it, but for good cause as I am trying to head up an effort to resurrect the York Rite bodies in Roseburg. For those unaware, the elected officers in Royal Arch are High Priest (termed Excellent), King, Scribe, Recorder, Treasurer, and Captain of the Host. This should provide me with experience necessary to help bring a Royal Arch Chapter back to Roseburg.

I have also been appointed as Senior Deacon in my Blue Lodge (Laurel #13) for the 2007 Masonic year, and our elections were held on Wednesday evening, following our Past Masters dinner, which went very well.

Chapter and Council Degrees

I completed the remainder of my Chapter and Council Degrees on Friday, September 29, 2006.

Prior to this I had gone through the Past Master degree. So I just completed the following degrees:

Chapter:

6° Most Excellent Master
7° Royal Arch

Council:

8° Royal Master
9° Select Master

The degree work was all good (though there was room for improvement). This was our Fall York Rite Festival, and was conferred at the Masonic Center in Cottage Grove, Oregon, so I look forward to attending my "home" Chapter and Council meetings for the first time in the near future. Unfortunately I have to miss this month's convocation because I have a unique opportunity to go camping in a cave that I need to do before it gets much colder.

The meanings and symbolism behind the York Rite degrees is rich and although I benefited from the degrees I know I have a lot to learn as I become more familiar with the ritual. I think doing more than one degree on the same day is unfortunate in that it is so hard to soak in all the information that is presented, especially as the day nears the end.

One little point that I find fascinating is the verb used to indicate ascention to each degree, and I haven't seen it documented anywhere very well except concerning the Blue Lodge degrees. I will list them here, to the best of my ability, with a little help from the Internet to supplement my forgetfulness:

Initiated an Entered Apprentice Mason,
Passed to the Degree of Fellow Craft,
Raised to the Sublime Degree of Master Mason,
Advanced to the degree of Mark Master Mason,
Inducted into the Oriental Chair as a Past Master,
Received and Acknowledged a Most Excellent Master,
Exalted to the Most Sublime Degree of Royal Arch Mason.

I'm not sure if the Council degrees share the trait of having such a verb? At least, I do not recall any being used during our festival.