PAGE STATUS: This page is in a state of limbo because my understanding of the Rosicrucian and Freemason 32 and 33 when through a rapid number of changes in a very short period of time during which I was determined to get to the bottom of this issue. The main discussions have been moved to the sections Two Supernovae 32 years apart were the impetus for the Rosicrucians and explain the Freemason 32 and The Freemason 33° is Simple Cipher for (Sir Francis) Bacon on page № 53. Sir Francis Bacon and the Rosicrucians. I intend to eventually finish this page as a series of arguments against all other possible interpretations, but doing so is a very low priority.
LAST UPDATE: November 24, 2020
The House of the Temple has 33 columns which are 33 feet tall. If for no other reason, this makes understanding the Freemason number 33 a weighty matter. For me, the search for the true meaning of the number 33 was as difficult as was the search for the true meaning of the number 13. In both cases, one can easily get lost in a bewildering number of possibilities. One guiding principle is always simplicity. In the end, this was a lesson about the level of respect and reverence the Rosicrucians and Freemasons feel for Sir Francis Bacon. Just look at that building! It is commenerating one man.
The Freemason 33: A Lesson in Misdirection I shall Never Forget
I could never figure out why after defeating the Freemasons in the South, the building of the “House of the Temple” () was started in 1911. Little did I know at the time. The House of the Temple is a Masonic temple in Washington, D.C., United States that serves as the headquarters of the Scottish Rite of Freemasonry, Southern Jurisdiction, Construction started
October 18, 1911
October 18, 1915
SN 1604 call to action
1615 last of the two Rosicrucian manifestos
I shall never forget reading The Origin of Freemasonry by Robert Longfield, dated February 14, 1857. More precisely, it was while reading the following two sentences that I fully understood for the first time that Freemasons are serious about their secrecy:
On his banishment, he was kindly received by Minos, king of Crete, and adorned that country with many incomparable edifices and monuments of his skill. This ancient tale has been explained by the greatest of modern philosophers, Lord Bacon, as chiefly denoting the envy which strangely prevails amongst excellent artificers; for no kind of people are observed to be more implacable and destructively envious to one another than these.
This is the only mention of Crete and Lord Byron in the entire 14-page document, but it was the timing that mattered. It was clear to me that even when addressing his peers to say more was not permitted. Consequently, it is only by noticing the subtle timing of these two sentences that the reader learn about the origin of Freemasonry.
MUST conclude list of others trying to find the meaning with what Peter Dawkins says in https://www.fbrt.org.uk/wp-content/uploads/2020/06/Baconian-Rosicrucian_Ciphers.pdf
Maximize use of this reference : https://web.mit.edu/dryfoo/Masons/Misc/SRdegrees.html
The Dioscuri or Aśvins: Freemason 32 and 33
I will show you the videos of two researchers whose work I greatly admire and respect. They could not fathom the meaning of the Freemason 32 and 33. Countless individuals have tried and failed. Nor could I for many years. There are few subjects I can think back on over the past eight years that have required as much thought as this did.
First let’s take a look at the following trademarked images. What they all have in common is the double headed eagle. The Northern Jurisdiction trademark is the simplest. Both Southern Jurisdiction trademarks include a Latin phrase. According to the trademark applications, the English translation of the wording “SPES MEA IN DEO EST” in the mark is “MY HOPE IS IN GOD” (32 SPES MEA IN DEO EST – Trademark Details) and the English translation of the Latin wording “DEUS MEUMQUE JUS” in the mark is “GOD AND MY RIGHT” (33 DEUS MEUMQUE JUS. – Trademark Details). Both Southern Jurisdiction trademarks state, “Color is not claimed as a feature of the mark.” The 32nd Degree Southern Jurisdiction trademark is from Dallas, Texas. The unusually colorful 33rd Degree Southern Jurisdiction trademark is surprisingly from SUPREME COUNCIL OF THE 33° AND LAST DEGREE OF THE ANCIENT AND ACCEPTED SCOTTISH RITE OF FREEMASONRY FOR THE STATE OF ISRAEL.
The Northern Jurisdiction trademark is the simplest and is somewhat generically rendered. The Dallas, Texas 32nd Degree Southern Jurisdiction trademark is faithfully rendered.
The mark consists of a double headed eagle perched on a sword with its wings outspread. A triangle is placed on the chest of the eagle and displays the number “32”. A belt is draped on the sword and carries the Latin phrase “Spes Mea In Deo Est”, with a star appearing before the word “Spes” and after the word “Est”.
Please note that the Israeli Southern Jurisdiction trademark is not faithfully rendered because it lacks “a plurality of stars…situated underneath the eagle’s wings and above the sword.” However, these clusters of stars under the wings seem to have fallen out of favor and their omission is not unusual. Here is the detailed “description of the mark” from the trademark application:
The mark consists of a double headed eagle perched on a sword with its wings outspread and wearing a crown. A triangle is placed on top of the crown and displays the number “33”, with rays of light emanating from the triangle. A belt is draped on the sword and carries the Latin phrase “Deus Meumque Jus”. A plurality of stars is situated underneath the eagle’s wings and above the sword.
3 videos here of superhuman efforts
address (1) math could not be hidden this long and (2) The Number 33 in The Secret Teachings of All Ages by Manly P. Hall doesn’t get it and (3) NOTHING IS LEFT. They key is in the groupings and the need to be higher than 25. The rest is meaningless
The following subsections will make this clear. There are many “rites” in masonry. The Scottish Rite is just one of them. Every rite has a different number of degrees.
Rites and Degrees
The following definitions are from An Encyclopedia of Freemasonry by Albert C. Mackey, M. D., 1884, a copy of which has been added to the Apocalyptic Synthesis Library (ASL).
List of Masonic rites (Wikipedia)
Please note that this text was block copied directly from the book. I am leaving older spelling as is without marking them (sic). I am also not citing pages because this is an alphabetical glossary of terms.
Rite. The Latin word ritus, whence we get the English rife, signifies an approved usage or custom, or an external observance. Vossius derives it by metathesis from the Greek rpi&eiv, whence literally it signifies a trodden path, and, metaphorically, a long- followed custom. As a Masonic term its application is therefore apparent. It signifies a method of conferring Masonic light by a collection and distribution of degrees. It is, in other words, the method and order observed in the government of a Masonic system. The original system of Speculative Masonry consisted of only the three symbolic degrees, called, therefore, Ancient Craft Masonry. Such was the condition of Free- masonry at the time of what is called the revival in 1717. Hence, this was the original Rite or approved usage, and so it continued in England until the year 1813, when at the union of the two Grand Lodges the “Holy Royal Arch” was declared to be a part of the system; and thus the English, or, as it is more commonly called, the York Rite was made legitimately to consist of four degrees. But on the continent of Europe, the organization of new systems began at a much earlier period, and by the invention of what are known as the high degrees a multitude of Eites was established. All of these agreed in one important essential. They were built upon the three symbolic degrees, which, in every instance, constituted the fundamental basis upon which they were erected. They were intended as an expansion and development of the Masonic ideas contained in these degrees. The Apprentice, Fellow Craft, and Master’s degrees were the porch through which every initiate was required to pass before he could gain entrance into the inner temple which had been erected by the founders of the Rite. They were the text, and the high degrees the commentary. Hence arises the law, that whatever may be the constitution and teachings of any Rite as to the higher degrees peculiar to it, the three symbolic degrees being common to all the Rites, a Master Mason, in any one of the Rites, may visit and labor in a Master’s Lodge of every other Rite. It is only after that degree is passed that the exclusiveness of each Rite begins to operate. I have said that there has been a multitude of these Rites. Some of them have lived only with their authors, and died when their parental energy in fostering them ceased to exert itself. Others have had a more permanent existence, and still continue to divide the Masonic family, furnishing, however, only diverse methods of attaining to the same great end, the acquisition of Divine Truth by Masonic light. Eagon, in his Tuilier General, supplies us with the names of a hundred and eight, under the different titles of Rites, Orders, and Academies. But many of these are unmasonic, being merely of a political, social, or literary character. The following catalogue embraces the most important of those which have hitherto or still continue to arrest the attention of the Masonic student.
2. Ancient and Accepted Scottish Rite.
3. French or Modern Rite.
4. American Eite.
5. Philosophic Scottish Eite.
6. Primitive Scottish Eite.
7. Eeformed Eite.
8. Eeformed Helvetic Eite.
9. Fessler’s Eite.
10. Schroder’s Eite.
11. Eite of the Grand Lodge of the Three Globes.
12. Eite ofthe Elect of Truth.
13. Eite ofthe Vielle Bru.
14. Eite of the Chapter of Clermont.
15. Pernetty’s Eite.
16. Eite ofthe Blazing Star.
17. Chastanier’s Eite.
18. Eite of the Philalethes.
19. Primitive Eite of the Philadelphians.
20. Eite of Martinism.
21. Rite of Brother Henoch.
22. Eite of Mizraim.
23. Eite of Memphis.
24. Eite of Strict Observance.
25. Eite of Lax Observance.
26. Eite of African Architects.
27. Eite of Brothers of Asia.
28. Eite of Perfection.
29. Eite of Elected Cohens.
30. Eite of the Emperors of the East and “West.
31. Primitive Eite of Narbonne.
32. Eite ofthe Order of the Temple.
33. Swedish Eite.
34. Eite of Swedenborg.
35. Rite of Zinnendorf.
36. Egyptian Eite of Cagliostro.
37. Eite of the Beneficent Knights of the Holy City.
These Rites are not here given in either the order of date or of importance. The distinct history of each will be foand under its appropriate title.
Degrees. The word degree, in its primitive meaning, signifies a step. The degrees of Freemasonry are then the steps by which the candidate ascends from a lower to a higher condition of knowledge. It is now the opinion of the best scholars, that the division of the Masonic system into degrees was the work of the revivalists of the beginning of the eighteenth century; that before that period there was but one degree, or rather one common platform of ritualism; and that the division into Masters, Fellows, and Apprentices was simply a division of ranks, there being but one initiation for all. In 1717 the whole body of the Fraternity consisted only of Entered Apprentices, who were recognized by the thirty-nine Regulations, compiled in 1720, as among the law-givers of the Craft, no change in those Regulations being allowed unless first submitted ” even to the youngest Apprentice.” In the old Charges, collected by Anderson and approved in 1722, the degree of Fellow Craft is introduced as being a necessary qualification for Grand Master, although the word degree is not used. “No brother can be a … . Grand Master unless he has been a Fellow Craft before his election.” And in the “Manner of constituting a New Lodge ” of the same date, the Master and Wardens are taken from ” among the Fellow Crafts,” which Dermott explains by saying that “they were called Fellow Crafts because the Masons of old times never gave any man the title of Master Mason until he had first passed the chair.” In the thirteenth of the Regulations of 1720, approved in 1721, the orders or degrees of Master and Fellow Craft are recognized in the following words: ” Apprentices must be admitted Masters and Fellow Crafts only in the Grand Lodge.” Between that period and 1738, the system of degrees had been perfected; for Anderson, who, in that year, published the second edition of the Book of Constitutions, changed the phraseology of the old Charge to suit the altered condition of things, and said, “a Prentice, when of age and expert, may become an Enter’d Prentice or a Free-Mason of the lowest degree, and upon his due improvement a Fellow-Craft and a Master-Mason.” No such words are found in the Charges as printed in 1723; and if at that time the distinction of the three degrees had been as well defined as in 1738, Anderson would not have failed to insert the same language in his first edition. That he did not, leads to the fair presumption that the ranks of Fellow Craft and Master were not then absolutely recognized as distinctive degrees. The earliest ritual extant, which is contained in the Grand Mystery, published in 1725, makes no reference to any degrees, but gives only what I suppose was the common initiation in use about that time. The division of the Masonic system into three degrees must have grown up between 1717 and 1730, but in so gradual and imperceptible a manner that we are unable to fix the precise date of the introduction of each degree. In 1717 there was evidently but one degree, or rather one form of initiation, and one catechism. Perhaps about 1721 the three degrees were introduced, but the second and third were not perfected for many years. Even as late as 1735 the Entered Apprentice’s degree contained the most prominent form of initiation, and he who was an Apprentice was, for all practical purposes, a Freemason. It was not until repeated improvements, by the adoption of new ceremonies and new regulations, that the degree of Master Mason took the place which it now occupies; having been confined at first to those who had passed the chair.
Hautes Grades. French. High Degrees, which see.
High Degrees. Not long after the introduction of Freemasonry on the Continent, in the beginning of the eighteenth century, the Chevalier Ramsay invented three new degrees, which he called Ecossais. Novice, and Knight Templar. These gave the impulse to the invention of many other degrees, all above the Master’s degree. To these the name of hautes grades or high degrees was given. Their number is very great. Many of them now remain only in the catalogues of Masonic collectors, or are known merely by their titles; while others still exist, and constitute the body of the different Rites. The word is not properly applicable to the Royal Arch or degrees of the English and American systems, which are intimately connected with the Master’s degree, but is confined to the additions made to Ancient Craft Masonry by continental ritualists. These degrees have, from time to time, met with great opposition as innovations on Ancient Masonry, and some of the Grand Lodges have not only rejected them, but forbidden their cultivation by those who are under their obedience. But on the other hand, they have been strenuously supported by many who have believed the Ancient Craft degrees do not afford a sufficient field for the expansion of Masonic thought. A writer in the London Freemason’s Magazine (1858, i. 1167,) has, I think, expressed the true theory on this subject in the following language:
“It is the necessary consequence of an exclusive addiction to Craft Masonry that the intellectual and artistic development of the minds of the members must suffer, the ritual sink to formalism, and the administration fall into the hands of the lower members of the Order, by a diminution in the initiations of men of high intellectual calibre, and by the inactivity, or practical secession, of those within the Order. The suppression of the higher degrees, that is, of the higher Masonry, may be agreeable to those who are content to possess the administrative functions of the Order without genuine qualifications for their exercise, but it is a policy most fatal to the true progress of the Order. When Masonry has so fallen, to restore the higher degrees to their full activity is the measure essential for restoring the efficacy of Masonry within and without. Thus, in the last century, when Craft Masonry had spread rapidly over the whole of Europe, a reaction set in, till the heads of the Order brought the high degrees into vigor, and they continued to exercise the most powerful influence.”
A complete List of Scottish Rite Degrees
carefully compare this list because the one in Word is from the Canadian Jurisdiction and specifically says there are variations in the titles
A Complete List of Freemasonry Degrees
The status of any Freemason can be identified by his degree, which represents the steps he has taken from the lower ranks up to the highest degree of Freemason knowledge.
Nowadays, there are many different kinds of degree systems all around the world, including symbolic degrees, chapter degrees, historic degrees, and more.
The standard, widely accepted Masonic rite has three degrees. They are Entered Apprentice, Fellowcraft, and the highest rank that anyone can earn, Master Mason.
A common alternative, the Scottish Rite, has 33 degrees, including these three standard rankings and 30 other supplementary degrees, which we’ll list below.
The Standard Freemasonry Degrees
The standard three Masonic degrees come from the Blue Lodges of Freemasonry. These degrees are called the Entered Apprentice, the Fellowcraft, and the Master Mason. True to Freemason origins, the concept and names of each degree were adapted from middle age craft guilds.
The Entered Apprentice degree poses an introduction to the Masonic order in which candidates learn about the rituals, symbolism, and beliefs in Masonry.
Among other things, members learn the language of Freemasonry, which topics are not to be discussed in the lodge, and the actual responsibilities of the lodge. This first degree represents youthfulness and a time of learning.
An Entered Apprentice is entrusted with certain Masonic secrets around morality and ethics, which he can communicate only in accordance with Masonic law. Once he’s proven himself as an Entered Apprentice, he is considered ready to pass onto the second degree – the Fellowcraft.
Members of the Fellowcraft degree pursue a more advanced search for understanding in philosophy, intellectual enlightenment, and wisdom. This degree represents the member reaching manhood.
Once again, the member is ready to advance to the degree of Master Mason when he’s learned his lessons in the Fellowcraft degree.
The third degree represents maturity, with advanced wisdom and knowledge. Master Masons are taught about virtue and morality, along with the duties and tools of a Master Mason.
Once a Mason has completed his third degree – which usually takes some years – he receives all the rights and privileges available to him and will become known as a Master Mason.
Scottish Rite Degrees
Compared to the three degrees in standard freemasonry, the Scottish Rite, an offshoot of Freemasonry, has 33 degrees.
Thirty of these degrees are “appendant degrees”, in that they are not higher in ranking but lateral. This means that a member with a 21st degree in the Scottish Rite has the same ranking as someone with the 3rd degree of masonry.
You could think of these additional degrees as honorary, given to those Masons who have maintained consistent, significant participation with the order. These degrees are given based on merit and ability, although Master Masons cannot progress through these degrees without time and examination.
To attain the 32nd degree, for example, a Freemason must have been a Master Mason for at least 14 years, have been elected Master of the Lodge, and have satisfactorily served the Supreme Council.
There are more than an estimated 160,000 members of the Scottish Rite in the world, with just some 4,000 holding the 33rd degree.
Aside from the Scottish Rite, there are several other orders with more than 3 degrees, including the New York Rite (with nine degrees) and the Swedish Rite (with ten degrees).
The 33 degrees of the Scottish Rite
The first three degrees are the same as those for Blue Lodge Freemasonry. The others can be split into categories, called the Lodge of Perfection (degrees 4-14), the Council of Princes of Jerusalem (degrees 15 and 16), the Chapter of Rose Croix (degrees 17 and 18), and the Consistory (degrees 19 to 32).
The Lodge of Perfection
Master of the Brazen Serpent
Provost and Judge
Indentant of the Building
Master of the Temple
Sublime Master Elected
Master of Mercy
Master of the Ninth Arch
Grand Elect Mason
Council of Princes of Jerusalem
The 15th and 16th degrees (Knight of the East and Prince of Jerusalem respectively) are historical degrees, teaching biblical events that relate lessons about dedication to conviction, duty, and truth.
Chapter of Rose Croix
The 17th degree, Knight of the East and West, teaches about the importance of seeking truth in our life path and avoid repeating past errors.
Meanwhile, the 18th degree, Knight of the Rose Croix of H.R.D.M, teaches laws of universality and tolerance.
Brothers of the Trail
Master Ad Vitam
Prince of Libanus
Knight of Valor
Brother of the Forest
Master of Achievement
Friend and Brother Eternal
Knight of Jerusalem
Knight of the Sun
Knight of St Andrew
My Brother’s Keeper
Sublime Prince of the Royal Secret
The 33rd Degree
The 33rd degree is a supreme honour bestowed only on those who have demonstrated outstanding service to the Brotherhood, as well as professional and personal accomplishments.
Learn More About The Freemasons
Want to know more about the Freemasons? Find out the stories behind the symbolism or learn about some of history’s most famous Freemasons.
Or if you’re new to the order, shop our range of Masonic craft regalia online at George H. Lilley today.
Scottish RiteLodge of Perfection
Confidential [Intimate] Secretary
Provost and Judge
Intendent of the Building
Elu, or Elected Knight, of the Nine
Illustrious Elect or Elu of the Fifteen
Sublime Knight Elect, or Elu, of the Twelve
[Grand] Master Architect
Knight of the Ninth Arch, or Royal Arch of Solomon
Grand Elect, Perfect and Sublime Mason, or Perfect Elu
Chapter of Rose Croix
Knight of the Sword [of the East]
Prince of Jerusalem
Knight of the East and West
Knight [Prince] Rose Croix
Council of Kadosh
[Grand] Master of Symbolic Lodges
Noachite or Prussian Knight
Knight of the Royal Axe
Chief of the Tabernacle
Prince of the Tabernacle
Knight of the Brazen Serpent
Prince of Mercy
Knight Commander of the Temple
Knight of the Sun, or Prince Adept
Grand Scottish Knight of St. Andrew
Consistory of Sublime Princes
Inspector Inquisitor Commander
Sublime Prince of the Royal Secret
Sovereign Grand Inspector General
A Distinction with a Difference: “Appendant Degrees” versus Rank
Freemasons are want to explain that the highest “rank” in Masonry is Master Mason, which is only the third “degree.” I always find this pedantic.
If you put medals on a guy like this one, address him with titles such as “Worshipful Master,” and regard him with more respect than his fellows, I would earnestly suggest that “appendant degrees” versus rank is a distinction without a difference and is at odds with common usage.
By common usage, I mean everything from the use of the term “advanced degrees” on Freemason websites (eg. What Is The Scottish Rite?) to the definitions found in the An Encyclopedia of Freemasonry. Here is a typical example of this pedantic nonsense. I fixed “The question is no,” but did not change anything else. It’s possible the writer is writing in a second language.
THE HIGHER RANKS, ACQUIRED IN THE SCOTTISH RITE FOR EXAMPLE, REPRESENT “APPENDANT DEGREES”, AS IN LATERAL MOVEMENT IN THE HIGHEST RANK
There are many Masonic rites, and every one of them has its own specific number of degrees. The standard, widely accepted Masonic rite has three degrees. They are Entered Apprentice, Fellowcraft, and the highest rank that anyone can earn, Master Mason. The confusion starts when you think that the Scottish Rite has 33 degrees. So, the question many have is whether someone that has earned say, 9th degree in the Scottish Rite is actually higher in the hierarchy than someone that has only the 3rd degree of Masonry? The is no. To clarify, we will explain the Masonic Rites. For starters, the Scottish is not the only one that has more than 3 degrees. For example, the New York Rite, has nine degrees. The Swedish Rite has 10, and the old Rite of Memphis had 97 degrees back in the day.
Let’s start with the fact that the attainment of the 3rd degree is the highest rank of degree in Masonry. The higher ranks, acquired in the Scottish rite for example, represent “appendant degrees”, as in lateral movement in the highest rank. Degrees are not a ranking system. Better way to explain is that additional rites are given as a honorary degree to Masons who have been sustained and significant. —MASONIC RITES AND DEGREES EXPLAINED – WHY THE SCOTTISH HAS 33 AND THE NORMAL ONLY 3 DEGREES? by Aleksandar Mishkov (accessed October 15, 2020) [bold-red emphasis added]
I chose this example because the “higher ranks” highlighted in yellow is contradicting the very point he is trying to make. This is a classic distinction without a difference. Here is another, more official example:
One important point which must be recognized by all Masons is the fact that the Scottish Rite shares the belief of all Masonic organizations that there is no higher degree than that of Master Mason. The Supreme Council and its subordinate bodies acknowledge the Masonic supremacy of the Symbolic Grand Lodges, and the Grand Master of Masons is recognized as the ranking Masonic officer present when in attendance at any Scottish Rite meeting.
Our Scottish Rite degrees are in addition to, and are in no way “higher” than, Blue Lodge degrees. Scottish Rite work amplifies and elaborates on the lessons of the Craft. It should never be forgotten that termination of a member’s Symbolic Lodge standing automatically terminates his Scottish Rite membership, whether his rank be 4° or 33°.
—The Valley of Rochester Ancient and Accepted Scottish Rite, What Is The Scottish Rite? (access October 15, 2020)
Tell that to Brother Pike. Again, this contradicts common usage even within freemasonry.
…the degrees are ancient, authentic and recognized everywhere. Progressively taken, they shed light upon the prior degrees and orders and only when you have all of them is the Masonic fabric of the Ancient York Rite complete. —Masonic Grand Lodge of Rhode Island, A brief history and explanation of York Rite [bold-red emphasis added]
Freemasonry in France: The 25 “Haute” Degrees
The logic here is simple. If there were 25 “haute” degrees in France, there is nothing ancient or particularly meaningful about 33. They just needed more numbers and picked 33 for reasons which I will make clear momentarily. You can see all of this in the following excerpt from a Freemason website.
…the first reference to the Rite appears in old French records where the word “Ecossais,” meaning Scottish, is found. During the latter part of the 17th Century, when the British Isles were torn by strife, many Scots fled to France and resumed their Masonic interests in that country. It is believed that this influence contributed to the use of the word “Scottish.”
In 1732, the first “Ecossais” or Scottish Lodge, was organized in Bordeaux, one of the oldest and most influential Masonic centers in France. The membership included Scottish and English Masons. The years 1738-40 saw the formation of the first “Hauts Grades” or advanced degrees. In 1761, certain Masonic authorities in France granted a patent to Stephen Morin of Bordeaux to carry the advanced degrees across the sea to America. In 1763, Morin established these degrees in the French possessions in the West Indies. What he established consisted of a system of 25 so-called higher degrees which flourished in France, and which were known as the “Rite of Perfection.”
Within a few years after 1763, other degrees were added, until the Rite had a ritual structure of 33 degrees — the first three being exemplified in a Symbolic Lodge if a Grand Lodge with subordinate Lodges existed in the area.
In 1767, Henry Francken, who had been deputized by Morin, organized a Lodge of Perfection in Albany, New York. This was the forerunner of what was to become the Ancient Accepted Scottish Rite in the United States.
—The Valley of Rochester Ancient and Accepted Scottish Rite, What Is The Scottish Rite? (access October 15, 2020)
grades” at one point in France, then 33 is completely meaningless. They were just looking for a higher number that could incorporate additional degrees than those _____ brought over from France.
“The French nobility had a fascination for
prestigious and grandiloquent titles“
Incidentally, +33 is the code for international direct-dial phone calls to France.
Do not be mistaken. The Freemasons may be reluctant to admit it (though some do and are quoted below), nevertheless, the origin and meaning of eighteen-century “haute” degrees in the Scottish Rite is indistinguishable from the haute couture of today.
Why the name “Scottish Rite?”
A vague reference to the name can be found in a manuscript dating back to 1733: a Lodge #115 meeting at the Devil Tavern near Temple Bar in London was described as a Scotts Masons Lodge. The exact origin of the name, however, remains a mystery to this day.
A plausible explanation might be found in late 17th-century European history. When the British Isles were torn by political and religious conflicts, many Scots from the nobility, particularly from the Stuart dynasty, fled to France to seek King Louis XIV’s protection. A few of them were already Freemasons. They resumed their Masonic activities in St. Germain-en-Laye, near Paris, and at Versailles, the seat of the French royal court. There, the exiled Scots created more Masonic degrees to expand upon the original three. The French nobility had a fascination for prestigious and grandiloquent titles, so to gain acceptance and attract French members to the Craft, the Scots glamorized their new rituals with impressive names such as Prince of Jerusalem, Prince of the Royal Axe, and Knight of the White and Black Eagle, to name a few. Their influence may have contributed to the use of their name for the degrees that eventually became known as the Scottish Rite or “higher” degrees of Freemasonry.
Sources from the 18th century also attest to the existence of a Scottish Rite being practiced in the port of Bordeaux, France, as early as 1743. In 1761 the French Masonic authorities in Paris granted Brother Stephen Morin – a wine merchant from that region – a patent naming him Grand Inspector and “authorizing and empowering him to establish perfect and sublime Masonry in all parts of the world.” Morin traveled to America, taking the advanced degrees with him, first to the West Indies, one of the most important French colonies at the time, where he disseminated their lessons. Shortly thereafter, Morin made Henry Francken — a French-speaking Dutch Mason— a Deputy Inspector, which authorized him to spread the Rite into continental America. In 1767, he created a Lodge of Perfection in Albany, New York, which most historians agree was the seed that became the Ancient Accepted Scottish Rite of the United States of America in 1801. The Scottish Rite is now well established throughout much of the world.
—www.highermasonry.org, The origins of an ancient order (accessed October 15, 2020) [bold-red emphasis added]
From France to the Lodge of Perfection and finally thirty-three gods
Morin traveled to America, taking the advanced degrees with him, first to the West Indies, one of the most important French colonies at the time, where he disseminated their lessons. Shortly thereafter, Morin made Henry Francken — a French-speaking Dutch Mason— a Deputy Inspector, which authorized him to spread the Rite into continental America. In 1767, he created a Lodge of Perfection in Albany, New York, which most historians agree was the seed that became the Ancient Accepted Scottish Rite of the United States of America in 1801. The Scottish Rite is now well established throughout much of the world.
Thirty-three gods (Wikipedia)
The Scottish Rite copied the idea of 33 from Vedic
how does the capital Atlanta (think Sir Frances Bacon’s New Atlantis) end up on the 33rd parallel north….
Quote from Scottish Rite Degrees (MIT.edu) for the Scottish Rite degree groupings
There are four coordinate bodies within the Scottish Rite Southern Jurisdiction:
31 deities consisting of 12 Ādityas, 11 Rudras, and 8 Vasus, while the identity of the other two deities that fill out the 33 varies.
From article above: ” In 1767, he created a Lodge of Perfection in Albany, New York, which most historians agree was the seed that became the Ancient Accepted Scottish Rite of the United States of America in 1801. The Scottish Rite is now well established throughout much of the world. “
Lodge of Perfection, 4°-14° (presiding officer – Venerable Master)
Chapter of Rose Croix, 15°-18° (presiding officer – Wise Master)
Council of Kadosh, 19°- 30° (presiding officer – Commander)
Consistory, 31°- 32° (presiding officer – Master of Kadosh)
xxxxxx grouping according to another website x xxxxxxx
The first set of degrees, from 4th to 14 are part of the “Lodge of Perfection” aspect. The names like Master Traveler, Perfect Master, Master of the Brazen Serpent, Master elect of the temple, Grand Master Architect suggest that the degrees represent knowledge in certain areas.
For example, the 4th degree, called Master Traveler emphasizes duty and the necessity for secrecy in all confidential relationships. The sixth degree, called Master of the Brazen Serpent teaches “that devotion to one’s friends and zealousness in performing one’s duties are rewarding virtues”.
Degrees 15 and 16 are part of the “Council of Princes of Jerusalem” set, with names as Knight of the East or Sword, and Prince of Jerusalem. Further down the road, degrees 17 and 18 are part of the “Chapter of Rose Croix” set, with names as Knight of the East and West and Knight of the Rose Croix.
“a set of 31 deities consisting of 12 Ādityas, 11 Rudras, and 8 Vasus, while the identity of the other two deities that fill out the 33 varies.”
GET THE LIST OF CONTRIBUTING FACTORS WRITTEN ON AN ENVELOPE. IT IS OKAY TO DISCUSS THE DEAD END BY PREFACING IT WITH THE SIMILAR CHICKEN AND THE EGG PROBLEM:
It was the night of September 23, 2020 that I began to make headway figuring out what the Freemason 32 and 33 meant. I had lost almost two days work pursuing one possible explanation before I hit a dead end. At first I became discouraged and walked away from the subject as I have so many times in the past. But then I decided to rededicate myself to the study. Previous versions of this section focused on the angles in a right triangle using the Fibonacci sequence 2-3 and 5-8
and went over all my notes, everything I had. Still nothing. Then it hit me. Somethings wrong. It’s been over 200 hundred years. If the Freemason 32 and 33 were rooted in mathematics, someone would have figured it out by now. There can be no doubt about that. mathematics can be positively eliminated. Progress! What else is there?
To answer this question, I first want to look at video clips from researchers who I greatly admire and respect. In other words, let start looking at how others have approached this problem.
MAKE VIDEO CLIPS
FIND FREEMASON REFERENCE TO VEDIC
The following article was copied from The Scottish Rite of Freemasonry, Supreme Council, 33° Southern Jurisdiction, USA website (scottishrite.org) for two reasons. The first is that it is authoritative. This is coming straight from the horse’s mouth. The second reason is that I want to add bold-red highlighting.
This article is adapted from Arturo de Hoyos, “A Brief History of Freemasonry and the Origins of the Scottish Rite,” Scottish Rite Ritual Monitor and Guide (2010), 77–111.High Degrees before 1801Speculative Masonry and the birth of the “high degrees”
On June 24, 1717, four London lodges assembled at the Goose and Gridiron Ale House and institutionalized non-operative Freemasonry when they established the Grand Lodge of England and elected its first Grand Master. The original record, if there was one, cannot be found, but was reconstructed and published by Rev.James Anderson in his New Book of Constitutions (1738):
Accordingly on St John Baptist’s Day, in the 3rd year of King George I. A.D. 1717, the ASSEMBLY and Feast of the Free and accepted Masons was held at the foresaid Goose and Gridiron Alehouse.
Before Dinner, the oldest Master Mason (now the Master of a Lodge) in the Chair, proposed a List of proper Candidates; and the Brethren by a majority of Hands elected Mr. Anthony Sayer, Gentleman, Grand Master of Masons. . . .
It should be recalled that when the premiere grand lodge was formed, there were still only two degrees: Entered Apprentice and Fellow Craft. In the Edinburgh Register House Ms (1696) the “points of fellowship” were a reference to the Fellow Craft, who received two words taken from 1 Kings 7:21 and 2 Chronicles 3:17. Yet other early documents include hints of a separate higher honor bestowed even before the creation of the grand lodge. It included a unique word that was given to the Masters (senior Fellow Crafts) and was associated with the ritual embrace.The Sloane Ms 3329 also describes the “Master’s grip” given with the embrace:
Their Masters gripe is grasping their right hands in each other placing their four finger’s nails hard upon the Carpus or end of others wrists and the thumb nailes thrust hard directly between the second Joynt of the thumb and the third Joynt of the first ffinger but some say the masters grip is the same I last described only each of their middle ffingers must reach an inch or three barly corns Length higher to touch upon a vein yt comes from the heart.
A remarkable transformation occurred a few years later when a separation of the ritual esotery of the senior Fellow Craft’s honor was used to help create the first “high degree”—the Master Mason’s Degree. “By November, 1725, there was in existence a new degree, a degree intermediate between the Acceptance and the Master’s Part, and it was known as the Fellow-Craft.” Thus, we also read of the earliest known conferral of this new high degree, just eight years after the formation of the premiere grand lodge when, on May 12, 1725, Bro. Charles Cotton received the Master Mason’s Degree. The identity of the authors of the new ritual is not known, nor precisely how the transformation occurred. However, we may compare the creation of the Master Mason’s Degree with that of the “virtual” Past Master’s Degree (now part of American York Rite Masonry), which developed from the private installation of a Master of a Craft Lodge. Also called the “Installed Master” Degree (or ceremonial), it is still performed in many jurisdictions. As a part of the ceremony the (Past) Master is “regularly seated” (installed) in a particular manner and given certain “secrets of the chair.” Obviously, since relatively few Masons have the honor of presiding over a lodge, these secrets are withheld from many. However, the honor became a prerequisite to receiving the Royal Arch Degree. To accommodate this requirement, the installation ceremony and its secrets were transformed into a “virtual” Past Master’s Degree. Similarly, the secrets associated with the honor of being a “Master Mason” (senior Fellow Craft) may have been converted and transformed into the Master Mason’s Degree.
The High Degrees and “Scotch Masons’ Lodges”
When we consider the creation of the Master Mason’s Degree—the first “high degree” added to Craft Masonry—it is a remarkable fact that high degree Masonry is virtually as old as Speculative Freemasonry itself. Other high degrees also followed quickly on the footsteps of the Master Mason’s Degree. As early as 1733 a reference to a “Scotch Masons’ Lodge” appeared in a manuscript list of lodges by Dr. Richard Rawlinson, and the following year, it was again mentioned in a printed list of Masonic Bodies. The early designations “Scotts,” “Scotch,” and “Scottish” refer to a type of Masonry practiced, rather than referring to native Scotsmen. Thus, we read that from 1733–40 the “Scotch Master Masons” Degree was being conferred on “normal” Master Masons. For instance, on July 18, 1740, at the Lodge at the Rummer, Bristol, it was “Order’d & agreed That Bro. Tomson & Bro. Watts & any other member of this Lodge. that are already Master Masons may be made Scotch Master. . . .” By 1734–35 additional degrees were invented, two of which were the “Excellent Mason” and “Grand Mason.” These early “Scotts” (or Scottish) Degrees are ancestors of the Scottish Rite in both name and tradition, and represent a type of Masonry almost as old as the Master Mason’s Degree. The tradition of “Scotts” (or Scottish) Masonry is the second oldest type of high degree Masonry known, even surpassing the antiquity of the Royal Arch Degree.
French haut grades Masonry: Stephen Morin and the Order of the Royal Secret
If the high degrees originated in Britain, they flourished in France. In 1732, an English Lodge, appropriately named Loge L’Anglaise, was founded in Bordeaux, France. This lodge was later chartered by the English Modern Grand Lodge and still exists today. An early offshoot of Loge L’Anglaise was the Loge la Française which, as the name implies, was French. The latter lodge had a penchant for the so-called hauts grades (high degrees), then coming into vogue, and it founded Loge Parfaite Harmonie in 1743. Étienne (Stephen) Morin, who would become important in the history of high degree Masonry, was among the founders of Loge Parfaite Harmonie. The book Le Parfait Maçon, published in 1744, has particular relevance to the development of high degree Freemasonry. In a section on the “Secret of the Scottish Masons” (Secret des maçons écossaise), it introduces another direct ancestor of the high degrees, whose theme remains the basis for the Scottish Rite’s 15°, Knight of the East, and 16°, Prince of Jerusalem:
It is said among the Masons, that there are still several degrees above that of the masters, of which I have just spoken; some say there are six in all, & others go up to seven. Those called Escossais [Scottish] Masons claim that they form the fourth grade. As this Masonry, different from the others in many ways, is beginning to become known in France, the Public will not be annoyed if I relate what I have read about it . . . which seems to give the Escossais a degree of superiority above the Apprentices, Fellows, & ordinary Masters.
Instead of weeping over the ruin of the temple of Solomon, as their brethren do, the Escossais are concerned with rebuilding it. Everyone knows that after seventy years of captivity in Babylon, the Great Cyrus permitted the Israelites to rebuild the temple & the City of Jerusalem; that Zerubabel, of the House of David, was appointed by him [Cyrus] the Chief & leader of that people for their return to the Holy City; that the first stone of the temple was laid during the reign of Cyrus, but that it was not completed until the sixth year of that of Darius, King of the Persians.
It is from this great event that the Escossais derive the epoch of their institution, & although they are later than the other Masons by several centuries, they consider themselves of a superior grade.
At this early period, the French Masonic strongholds were in Bordeaux and Paris. On August 27, 1761, the French Grand Lodge at Paris (the Grand and Sovereign Lodge of St. John of Jerusalem), acting with a body of the superior degrees (the Council of the Emperors of the East and West, Sovereign Écossais Mother Lodge), issued a patent to Morin as a Grand Inspector, “authorizing and empowering him to establish perfect and sublime Masonry in all parts of the world.” Around 1763, Morin created and promulgated a Masonic rite of 25 degrees which he called the “Order of the Royal Secret” or “Order of Prince of the Royal Secret” (sometimes mistakenly called the “Rite of Perfection”). This order included many of the most popular degrees worked at the time. Although it was once commonly believed that the Council of the Emperors of the East and West created the Order of the Royal Secret, recent research suggests that Morin was personally responsible for its organization. There also is compelling evidence that, to bolster his authority, he created and backdated documents known as the Constitutions and Regulations of 1762—an act that was not discovered for more than 220 years. About 1763, Morin introduced the Order of the Royal Secret to Kingston, Jamaica, and by 1764, high degrees were brought to North American soil, when they were established in New Orleans, Louisiana. About this time, Morin empowered an enthusiastic Dutch Mason, Henry Andrew Francken, to establish Masonic Bodies throughout the New World, including the United States. Francken soon sailed to New York, and in 1767, he began to confer the high degrees in Albany. Fortunately, he also transcribed several manuscript copies of the rituals of the Order of the Royal Secret, some of which survive today. These copies are known as the Francken Manuscripts. On December 6, 1768, Francken appointed Moses Michael Hays (or Hayes), of Dutch parentage, a Deputy Inspector General of the Rite, for the West Indies and North America. The Hays patent granted authority to confer all the Degrees of Morin’s Order of the Royal Secret.</> The following year, Francken returned to Jamaica, and by 1780, Hays immigrated to Newport, Rhode Island. In 1781, Hays traveled to Philadelphia, where he met with eight Brethren whom he appointed Deputy Inspectors General over given American States, with the exception of Samuel Myers, who presided over the Leeward Islands in the West Indies in the Caribbean. Barend Moses Spitzer, one of the Deputy Inspectors General, lived in Charleston, S.C., from 1770 to 1781 and moved to Philadelphia where he was appointed Deputy for Georgia and, after traveling briefly abroad, returned to Charleston by 1788. On April 2, 1795, Spitzer appointed the Irish-born John Mitchell, then living in Charleston, a Deputy Inspector General of the Order of the Royal Secret. Colonel Mitchell had served as Deputy Quartermaster General of the Continental Army, and was an acquaintance of George Washington.High Degrees after 1801Birth of the Scottish Rite: Charleston, May 31, 1801
On May 24, 1801, John Mitchell made the Reverend Frederick Dalcho (a Prussian, born in London) a Deputy Inspector General of the Order of the Royal Secret, and one week later, on May 31, “the Supreme Council of the 33d Degree for the United States of America, was opened . . . agreeably to the Grand Constitutions” in Charleston, South Carolina, with Col. Mitchell and Rev. Dalcho presiding. The Supreme Council was a superior system to Morin’s Order of the Royal Secret; it administered 33 degrees, including all 25 of Morin’s rite. The traditional authority of the Supreme Council stems from the “Grand Constitution of the 33d degree” (also Grand Constitutions of 1786), ostensibly ratified by Frederick II (“the Great”), King of Prussia. The earliest known copy dates from about 1801–02, and is written in Rev. Dalcho’s hand. Its 18 articles are preceded by the title “Constitution, Statutes, Regulations &c. for the Government of the Supreme Council of Inspectors General of the 33rd and for the Government of all Councils under their Jurisdiction.” The Circular throughout two Hemispheres, or “1802 Manifesto” (the first printed document issued by the Supreme Council), also asserted that Frederick the Great instigated its creation:
On the 1st of May, 5786 , the Grand Constitution of the 33d degree, called the Supreme Council of Sovereign Grand Inspectors General, was finally ratified by his Majesty the King of Prussia, who as Grand Commander of the order of Prince of the Royal Secret, possessed the Sovereign Masonic power over all the Craft. In the new Constitution this high Power was conferred on a Supreme Council of nine Brethren in each Nation, who possess all the Masonic prerogatives in their own district, that this majesty individually possessed; and are Sovereigns of Masonry.
The involvement of Frederick II, King of Prussia, was repeated in the “History” which was delivered in the original 33° ritual:
The Most Puissant Grand Sovereign—Grand Master Commander in Chief—Sovereign of Sovereigns of the degree of Prince of the Royal Secret, was our Illustrious brother, Frederick the 2:nd King of Prussia. He established this degree, in concert with our brother, his Serene Highness, Louis of Bourbon, Prince of the Blood Royal of France, and other Illustrious characters, who had received the degrees of K.H. and prince of the Royal Secret. . . . This new Degree he called “Sovereign Grand Inspectors General, or Supreme Council of the 33:rd”
Like Morin’s Constitutions and Regulations of 1762, many modern Masonic historians view the Grand Constitutions of 1786 as “traditional” rather than historical documents. After a detailed investigation into its possible origins, Albert Pike accepted the tradition regarding the king’s involvement, and his reputed role in the creation of the Supreme Council, even though there was no direct evidence that he did so. Pike did argue correctly, however, that whatever the origin, the formal adoption of any law forms a legal basis for government. Modern opinion agrees with the latter and maintains that, at a minimum, the stories regarding the origins of the Constitutions of 1762 and 1786 are akin to the legends preserved in the Old Charges, providing a traditional environment for the degrees, just as the Biblical account of King Solomon’s Temple forms the symbolic setting for Craft Freemasonry’s origins.
Scope and authority of the early Supreme Council
The “Supreme Council at Charleston,” as it was sometimes called, was the first Supreme Council of the 33° in the world. It continues to exist today as the Supreme Council, 33°, Southern Jurisdiction, and its see remains in Charleston, although its residence was moved to Washington, D.C., about 1870, and it now sits at the House of the Temple. As the premiere Supreme Council, it naturally exercised authority over the entire country, and Col. Mitchell was referred to as “Grand Commander in the U[nited] States of America,” as well as “President of the Supreme Council of Masons of the United States.” In its early days, the Supreme Council issued “warrants of Constitution” to create Sublime Grand Lodges of Perfection (which administered the 4°–14°), and Grand Councils of Princes of Jerusalem (administering the 15°–16°), but it did not involve itself directly in their government or administration. The Supreme Council only exercised direct control above the 16°, Prince of Jerusalem. This was explained in the Circular throughout two Hemispheres as well as Dalcho’s manuscript copy of the Grand Constitutions of 1786:
[Article] 6th The power of the Supreme Council does not interfere with any degree below the 17th or Knights of the East and West. But every Council and Lodge of Perfect Masons are hereby required to acknowledge them in quality of inspectors General, and to receive them with the high honors to which they are entitled.
This limitation was repeated in the original manuscript ritual of the 33°:
The King on the first of May 5786, formed and established the 33:rd Degree to give some elucidations of the K.H.—The King was conscious, that agreably [sic] to the common course of human nature, he could not live many years; & he conceived and executed the glorious design of investing the Sovereign Masonic power which he held, as Sovereign Grand Commander of the order of Prince of the Royal Secret —in a Council of Grand Inspectors General—
that they might, after his decease, regulate, agreably [sic] to the Constitution and Statutes which he then formed, the government of the Craft in every degree, from the 17:th or Knights of the East & West inclusive, leaving the control over the symbolic Lodge—the Grand, Ineffable and Sublime Lodge of Perfect Masons, and the Knights of the East or sword— to the Grand Council of Princes of Jerusalem, whom he conceived to be justly entitled to that Honor and power.
According to the Circular throughout two Hemispheres, at the time of the Supreme Council’s creation, the 30°, 31°, and 32° collectively constituted the Degree of “Prince of the Royal Secret, Prince of Masons.” This means that only 15 degrees were under direct control of the Supreme Council. The government of the entire system, from the 4°, Secret Master, to the 32°, Royal Secret, inclusive, was not assumed until after the revival of American Freemasonry in the 1840s, following the “Morgan Affair.” Although not previously exercised, the authority to govern the entire system resided with the officers of the Supreme Council, who were “Sovereigns of Masonry,” and “possessed the Sovereign Masonic power over all the Craft.” The high degrees often were referred to as the Ineffable and Sublime (or Superior) Degrees. In the earliest days of the Scottish Rite, the high degrees were conferred only on Past Masters, or virtual Past Masters, of Blue Lodges. Frederick Dalcho’s 4°, Secret Master, ritual (dated 1801), noted, “The Blue Past Master or Candidate, must be examined in the Antechamber (by the Master of Ceremonies) in his three first degrees, and in the secrets of the Chair”; and the Circular throughout two Hemispheres explained that Sublime Masons “communicate the secrets of the Chair to such applicants who have not already received it, previous to their initiation into the Sublime Lodge, but they are at the same time informed that it does not give them rank as Past Masters in the Grand Lodge.” A similar requirement exists in the American York Rite, where candidates become virtual Past Masters prior to receiving the degree of Royal Arch Mason. In 1804, Alexandre-Auguste de Grasse-Tilly, a member of the Supreme Council at Charleston, organized a Supreme Council for France. In an agreement made that year between this newly-created Supreme Council and the Grand Orient of France (which operated as a Grand Lodge), the title “Ancient and Accepted Scottish Rite” (Rite Écossais Ancien et Accepté) was used for the first time. Beginning with the administration of Grand Commander Albert Pike in 1859, the name came into general use in the Southern Jurisdiction.
—The Scottish Rite of Freemasonry, The Supreme Council, 33°, A. & A.S.R. of Freemasonry, S.J., USA, History of the Rite, accessed October 13, 2020 [bold-red emphasis added]
Albert Pike, the great Masonic symbolist, admitted that there were many points concerning which he
could secure no reliable information. In his Symbolism, for the 32° and 33°, he wrote: “I do not
understand why the 7 should be called Minerva, or the cube, Neptune.” Further on he added:
“Undoubtedly the names given by the Pythagoreans to the different numbers were themselves
enigmatical and symbolic-and there is little doubt that in the time of Plutarch the meanings these names
concealed were lost. Pythagoras had succeeded too well in concealing his symbols with a veil that was
from the first impenetrable, without his oral explanation * * *.”
On May 1, 1813, an officer from the Supreme Council at Charleston initiated several New York Masons into the Thirty-third Degree and organized a Supreme Council for the “Northern Masonic District and Jurisdiction”.
I think what is happening here is that 32 represents the highest possible attainment on a mathematical path and then 33 has an entirely different meaning that harks back to ancient Egypt and the symbolic meaning of
- The lunar-solar cycle takes 33 years. The lunar year is approximately 354 days, the solar year has 365 days, this means that it takes 33 years for the cycle to return to the original position.
- The modern Russian alphabet consists of 33 letters.
33 (number) (Wikipedia)
- There are 33 occurrences of the word “evil” in the Book of Enoch
Newton’s temperature scale is from 0° to 33°…
Great collection of 33 stuff…
Something REALLY WEIRD Happened At Denver Airport! from the TheScariestMovieEver channel:
MASONS AND OTHER OCCULTISTS REVERE THE NUMBER ’33’ ABOVE ALL OTHER NUMBERS. MANY ACTS OF WAR, MURDER, AND ASSASSINATION HAVE OCCURRED ON OR NEAR THE 33RD DEGREE PARALLEL. IS IT COINCIDENCE BAGHDAD, IRAQ IS LOCATED ON 33RD NORTH PARALLEL?
History of Freemasonry in France (Wikipedia)