Tuesday, February 25, 2025

The Lost Word and the Magnum Opus: A Masonic Journey Through Chivalry, Alchemy, and Kabbalah

By Knight Companion Gabriel Comia, Jr. 2.24.2025

Brotherly Love in Masonry: A Reflection on Psalm 133 in the Entered Apprentice Degree

Photo from the Album of MW Roberto Q Pagotan Lodge no. 282 taken during the 37th Installation of Elected and Appointed Officers held at Scottish Rite Temple Manila on January 11, 2025.

By Gabriel Comia, Jr. 1.23.2025

"Behold, how good and how pleasant it is for brethren to dwell together in unity!

It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments;

As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life forevermore."

— Psalm 133

The Entered Apprentice degree, the first step in Mason’s journey, emphasizes the foundational virtues of Freemasonry. Among these virtues, brotherly love stands paramount, symbolizing the unshakable bond that unites all Craft members. Psalm 133, often recited in Masonic lodges, perfectly encapsulates the spirit of brotherly love and unity, serving as an inspiring scriptural cornerstone.
The Symbolism of Unity in Psalm 133

The psalm beautifully describes the harmony among brethren as both "good and pleasant," highlighting its dual nature—beneficial and delightful. This mirrors the goal of Freemasonry, which seeks not only to enlighten the individual but also to foster harmony among its members. The imagery of the precious ointment running down Aaron’s beard signifies consecration, unity, and divine favor.

Similarly, in Masonry, brotherly love is a consecrating force, anointing and binding the brethren in mutual respect and shared purpose. The "precious ointment" mentioned in Psalm 133 is a reference to the sacred anointing oil described in Exodus 30:22–33. This oil was used to consecrate Aaron, the first high priest of Israel, and his sons for their priestly duties. It was a unique and holy blend of olive oil mixed with aromatic spices, including myrrh, cinnamon, calamus, and cassia, prepared according to divine instruction.

Symbolic Significance of the Anointing Oil

Holiness and Consecration:

The oil symbolizes sanctification and setting apart for divine service. When poured on Aaron's head, it marked him as chosen by God to lead and intercede for the people. Similarly, in Freemasonry and other traditions, the concept of anointing represents the dedication of a person to a higher purpose.

Unity and Abundance:

The imagery of the oil flowing from the head, down the beard, and to the hem of Aaron’s garments signifies the completeness and abundance of God’s blessings. It portrays unity in its flow, as every part of the body—from the highest (the head) to the lowest (the skirts)—is touched by the same consecrating substance. This is akin to the unity described in brotherhood, where blessings flow seamlessly from one to another.

Fragrance and Purity:

The ointment was aromatic, symbolizing the pleasantness of unity and brotherhood. Just as the fragrance of the oil spread around Aaron, so too does the joy of harmony and love spread within a community or fraternity when brethren dwell together in unity.

Divine Favor and Blessing:

The anointing oil in Psalm 133 represents God’s favor, just as unity among brethren attracts divine blessings. The psalm concludes with the words, “For there the Lord commanded the blessing, even life forevermore,” emphasizing that unity invites God’s eternal blessings.
Reflection on Freemasonry and Brotherhood

In the context of Freemasonry, the "precious ointment" serves as a metaphor for the virtues that flow through the brotherhood: love, charity, and unity. Just as the anointing oil binds every part of Aaron, brotherly love binds the members of the Craft together, ensuring that no one is excluded from the fellowship.

This image inspires Masons to ensure that their actions and interactions are imbued with purity, unity, and the sacred purpose of uplifting one another, just as the anointing oil consecrates and blesses every part of the priestly garments.

The Symbolism of the Dew of Hermon

Life-Giving Nourishment:

Mount Hermon, a high mountain range in the northern part of Israel, is known for its abundant dew, which sustains vegetation in a generally arid region. The dew represents life-giving sustenance and renewal, much like the anointing oil represents spiritual consecration. In the same way, brotherly unity nourishes and revitalizes the spirit of individuals and communities.

Refreshing and Invigorating:

Just as the dew refreshes the dry land, unity refreshes the soul. The psalmist uses this imagery to convey the idea that dwelling together in harmony revitalizes relationships and fosters a sense of peace and joy. Similarly, the "precious ointment" invigorates Aaron, preparing him for his sacred duties.

Descending Blessings:

Both the dew of Hermon and the anointing oil share the imagery of descending: the dew flows from the heights of Hermon to the lower lands, and the oil flows from Aaron's head to his beard and garments. This descending motion symbolizes blessings that flow from above—divine favor that touches and transforms all who come under its influence.

Unity Across Diversity:

The dew of Hermon is said to fall even on Mount Zion, located far to the south. This represents the unifying power of God’s blessings, connecting distant and diverse regions. Similarly, the anointing oil binds the entire body of Aaron, symbolizing the unity of the priesthood and, by extension, the unity of the people of God. In the context of Freemasonry or brotherhood, this unity transcends differences, bringing people together in harmony.

The Connection Between the Ointment and the Dew

Both the anointing oil and the dew are symbols of abundance, purity, and divine favor.

They highlight the importance of unity and the blessings that flow from it, whether spiritual (as in the sacred oil) or natural (as in the dew).

The psalmist’s poetic pairing of these images emphasizes that brotherly harmony is both sacred and life-giving, bringing joy and vitality to those who experience it.
Reflection in Freemasonry

In Freemasonry, the parallels to the dew of Hermon and the anointing oil are clear. The bonds of brotherhood create a refreshing, life-sustaining atmosphere within the lodge. Each Mason is both a recipient and a conduit of blessings, contributing to the collective harmony.

The unity described in Psalm 133 inspires Masons to strive for mutual support and shared purpose, ensuring that the blessings of the fraternity, like the dew of Hermon, flow abundantly to all members, regardless of their station or background. It reminds us that, whether through sacred oil or refreshing dew, harmony and brotherly love are gifts that sustain and uplift all

Brotherly Love as a Pillar of Freemasonry

In the Entered Apprentice degree, candidates are taught that brotherly love is one of the foundational principles of the Craft. It is defined as an unselfish and universal affection that transcends individual differences, social barriers, and worldly distinctions. Just as the sacred dew nourishes the earth, brotherly love nourishes the heart and soul, allowing the fraternity to flourish.

This virtue manifests in several ways:

Support and Encouragement: Freemasons are called to support their brethren in need, offering guidance, assistance, and a listening ear.

Equality and Fellowship: Within the lodge, all men meet on the level, symbolizing equality and the suspension of social hierarchies.

Forgiveness and Understanding: Brotherly love encourages Freemasons to forgive the shortcomings of others and to approach disagreements with empathy and patience.

The Lodge as a Sacred Space of Unity

The Masonic lodge serves as the earthly embodiment of the unity described in Psalm 133. It is a place where men of diverse backgrounds, faiths, and experiences come together in pursuit of self-improvement and the betterment of humanity. Within its walls, brotherly love transforms into action—members work together harmoniously, bound by their commitment to the Masonic principles of morality, charity, and truth.

The Entered Apprentice degree reminds initiates that the strength of the fraternity lies not in its rituals or symbols alone but in the genuine affection and goodwill shared among its members. This love radiates outward, inspiring Masons to extend the same kindness and respect to all of humanity.
A Lifelong Pursuit of Brotherly Love

Brotherly love is not merely a lesson to be learned; it is a lifelong pursuit. Freemasons are encouraged to carry this principle beyond the lodge, integrating it into their daily lives. By practicing brotherly love, Masons strives to build a world that reflects the harmony and unity depicted in Psalm 133—a world where individuals dwell together in mutual respect and peace.

Psalm 133 serves as a profound reminder of the beauty and power of unity. In the Entered Apprentice degree, this scripture inspires new Masons to embrace brotherly love as a guiding principle. It challenges them to cultivate harmony within the lodge and extend that spirit of unity to the wider world.

As Freemasons, we are reminded that true brotherly love is both a gift and a responsibility. It calls us to rise above personal differences, to support one another selflessly, and to work collectively for the betterment of humanity.

Indeed, how good and how pleasant it is for brethren to dwell together in unity!

Sunday, October 20, 2024

October 20, 2024 Pearl of the Orient College Ingathering with SRICF Suprerme Magus Most Worthy Frater Jeffrey Nelson IXº

https://sricf.org/info/

Pearl of the Orient, Societas Rosicruciana in Civitatibus Foederatis (SRICF): October 20 Ingathering, Grade Elevation and Constitution of Southern Cross College,

Societas Rosicruciana in Civitatibus Foederatis (SRICF)

with MWF Jeffrey Nelson, Supreme Magus

CONGRATULATIONS!! CHIEF ADEPT SONNY LEVISTE IXº, PEARL OF THE ORIENT COLLEGE AND SOUTHERN CROSS COLLEGE

PEARL OF THE ORIENT COLLEGE INGATHERING AT SCOTTISH RITE TEMPLE MANILA, PHILIPPINES WITH SRICF SUPREME MAGUS JEFFREY NELSON AND RWF DUSTIN VERITY

OCTOBER 20, 2024

The newly constituted Southern Cross College, Societas Rosicruciana in Civitatibus Foederatis

(SRICF)

DEGREE STRUCTURE OF SRICF

NOMINATED MAGUS IXº BY THE HIGH COUNCIL SOCIETAS ROSICRUCIANA IN CIVITATIBUS FOEDERATIS

MOST WORTHY FRATER JEFFREY NELSON, SUPREME MAGUS, SRICF

THE PEARL MAGAZINE

https://sricf.org/info/

Societas Rosicruciana in Civitatibus Foederatis – Encyclopedic Entry

By Right Worthy Frater David Lindez IX°, KGC

Grand Archivist, Jr. Deputy Supreme Magus, SRICF High Council

The Societas Rosicruciana in Civitatibus Foederatis is a Rosicrucian Society based in the United States of America extending from its formation of a Grand High Council on April 21st, 1880 and its official consecration on September 21, 1880, by three Colleges chartered by the Societas Rosicruciana In Scotia.[1] High Grade Christian Freemasons in the United States in search of the Classical Rosicrucian Society for Masons in the United Kingdom became interested in organizing a similar body in the United States and did so under Scotland’s authority (Societas Rosicruciana In Scotia) with the help of Most Worthy Charles Matier of the SRIS, as early as 1873[2]. This effort died out two years later under the care of R.W. Frater George S. Blackie VIII and was then re-chartered by the SRIS later again in 1878. Dr. Jonathon J. French[3] was a IX grade head of the Rosicrucian Society of the United States & opened the Matier Royal Provincial College with a charter from Lord Inverurie, Earl of Kincore and Supreme Magus of the SRIS. The college was named after Charles Fitzgerald Matier, the first Supreme Magus of SRIS who served in 1876. Harold Van Buren Voorhis insists that the Illinois College under Dr. French was never truly active, and it certainly was short-lived as Dr. French died an untimely death in 1879. Harold Voorhis also insisted that Frater Stodart Blackie’s early charter in New York had been nothing more than an unsubstantiated rumor. It has since been established as historical fact.

In 1878 a group of senior U.S. Masons (Daniel Sutter, and Charles W. Parker) led by Charles E. Meyer (1839-1908) of Pennsylvania traveled to England and on July 25th, 1878 were initiated into the grade of Zelator at Yorkshire College at Sheffield[4]. They applied for a charter, but getting no response, turned to Scotland and received a charter from the college in Edinburgh in 1879. Scotland’s Society is actually the oldest as Walter Spencer is recorded as having been initiated into the SRIS by Anthony Oneil Haye in 1857, and there are documents in the SRIA archives that show that both Robert Wentworth Little and William J. Hughan were initiated in 1866 & 1867 by Anthony O’Neal Haye, Magus Max, Ros. Soc. Scot. With H.H.M. Bairnfathur signing as Secretary. The Societas Rosicruciana in Anglia[5] was formed in England in 1866 by Robert Wentworth Little. The SRIA later felt the need to charter the current SRIS on October 24, 1873.[6]

A second charter was granted by the SRIS for a college in New York, and Fratres from Philadelphia and New York met in Philadelphia on April 21, 1880 and formed a High Council, then known as the SRRCA or the Societas Rosicrucianae Reipublica Confoedera America, was later changed to the Society of Rosicrucians in the USA by Most Worthy Frater Shryock in his capacity as Supreme Magus and then properly Latinized in 1934 by & at the suggestion of Dr. William Moseley Brown under the regime of Most Worthy Frater Hamilton. Brown composed the name (Societas Rosicruciana In Civitatibus Foederatis) himself and submitted it on January 17th, 1934. The SRICF has operated continuously since its formation in the 19th Century, and is thriving today with an upsurge of young Masons being invited into its ranks with great enthusiasm and demonstrated scholarship.

Membership is by invitation only & predicated on regular mainstream Masonic affiliation as well as a profession of Christian faith. Membership was initially restricted to 36 members per College, but this was changed in 1908 by MW Thomas Shryock to 72 members per college. The See of the High Council is in Washington, D.C. The SRICF is in amity with the SRIS (Scotia) and the SRIA (Anglia) as well as the SRIC (Canada) and has helped the cause of Rosicruciana by empowering High Councils in their own sovereignty around the World. They are: the SRIL in Lusitania (Portugal), SRIG in Gallia (France) & the SRIR (Romania).

The society issues an annual journal known as Ad Lucem composed of academic articles on things related to Rosicrucianism & esoteric streams of Christian Mysteries. There is also an annual report, The Rosicrucian Fama. Many of the Colleges have their own individual organs[7] which are produced quarterly as well as annually. The governing body of the Society is known since 1911 (having dropped ‘Grand’ from its title) as The High Council which is composed of Fratres of the Third Order (IX and VIII), plus any College Celebrant not a member of the Third Order. The head of the Society is titled The Supreme Magus who was elected ad vitam up until circa 1991 when the constitution of the Society was changed to reflect that Supreme Magi are elected each triennium. Unlike the SRIA in England, a Chief Adept in the SRICF does not have regional powers, but rather is in charge of an individual College. Typically there is but one College per state, exceptions having been made for both New York and California due to their size and population.

REFERENCES:

[1] Scotland chartered the Pennsylvania College on Dec. 27, 1879. This was followed by charters being issued to New York on April 9, 1880, Massachusetts on May 4, 1880

[2] Dr. George S. Blackie VIII given charter by Matier, SM of the SRIS, for a College in NYC (source: Bruce Wilson)

[3] March 17th, 1879 letter to Sir John O. Dominis, Governor of Oahu, Hawaiian Kingdom.

[4] Mark Merckle also of PA was admitted to Metropolitan College

[5] Among its members were Kenneth R. H. Mackenzie, Dr. William Wynn Westcott (an honorary Magus of the SRICF) and W. R. Woodman, who were among the founders of the Hermetic Order of the Golden Dawn

[6] charter was issued by the SRIA to form East of Scotland College in Edinburgh. This college was renamed Metropolitan College in 1874.

The High Council of SRIS was constituted ion January 13th, 1876.

[7] Ex-LI College in NYC, North Carolina Louisiana College all title their publication as LVX

The jewel is a miter from which is suspended a red ribbon and jewel.

Tuesday, September 10, 2024

Asoka Conclave Red Cross of Constantine - September 9, 2024 Meeting

ASOKA CONCLAVE - SEPT 9, 2024

Sovereign Governor= Arlen P. De Guzman

Eminent Viceroy - Honesto R. Lubag

Orator - Henry Cheng

Herald - gabriel Comia, Jr.

The Order of the Red Cross of Constantine

The Red Cross of Constantine, or more formally the Masonic and Military Order of the Red Cross of Constantine and the Appendant Orders of the Holy Sepulchre and of St John the Evangelist, is a Christian fraternal order of Freemasonry. Candidates for the order must already be members of Craft Freemasonry (lodge) and Royal Arch Freemasonry (chapter); they must also be members of the Christian religion, and proclaim their belief in the Christian doctrine of the Holy Trinity.[1]

The Masonic and Military Order of the Red Cross of Constantine is a three-degree Order of masonry, and with its “Appendant Orders” a total of five degrees are conferred within this system. Installation as a “Knight of the Red Cross of Constantine” is admission to the Order’s first degree. There are two more degrees which follow, and also the two other distinct Orders of Masonry (both Christian in character) which are under the control of each national (or regional) Grand Imperial Conclave of the Order.

First Degree – Knight-Mason

On admission to the Order a member becomes a Knight-Mason, or a Knight of the Red Cross of Constantine. This ceremony is known as installation, and is performed in a ‘Conclave’. A Conclave is the regular unit of this Order, and the name for any assembly of members of the Order’s first degree. The ceremony is short and simple, but teaches valuable moral lessons to the candidate, based upon the story of the Roman Emperor Constantine the Great,[2] and the Battle of the Milvian Bridge.

Second Degree – Priest-Mason (or Installed Eusebius

On election to serve as Viceroy (the second in command of a Conclave), a member must be admitted to the second degree, by which ceremony he becomes a Venerable Priest-Mason, or an Installed Eusebius. This ceremony is performed in a ‘College’ of Priests-Mason. A College is the name for any assembly of members of the Order’s second degree. The ceremony is highly spiritual in nature, and incorporates more overtly religious symbolism and ritual. Having received this degree the Installed Eusebius or Priest-Mason is entitled to serve as Viceroy in his own, or any other, Conclave or College. In general this degree may only be conferred on those elected to serve as Viceroy of a Conclave, although exceptions are possible by dispensation.

Third Degree – Prince-Mason

On election to serve as Sovereign (the leader of a Conclave), a member must be admitted to the third degree, by which ceremony he becomes a Perfect Prince-Mason. The ceremony is performed in a ‘Senate’ of Princes-Mason. A Senate is the name for any assembly of members of the Order’s third degree. Having received this degree the Prince-Mason is entitled to serve as Sovereign in his own, or any other, Conclave or Senate. Except by dispensation, this degree is only ever conferred on those elected as Sovereign. As with all masonic degrees, it may only be conferred on a person once – therefore a person becoming Sovereign for a second time, or in a different Conclave, would be appointed and installed into office, and would not go for a second time through the full degree ceremony.