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Serial Lesson 9

From Course IV, Ancient Masonry, Chapter 4

Original Copyright 1938, Elbert Benjamine (a.k.a. C. C. Zain)
Copyright 2010, The Church of Light

To purchase the print book Ancient Masonry click here


Subheadings:  The Important Duty of the Tyler     Function of the Junior Deacon   Function of the Senior Deacon   Function of the Secretary   Function of the Treasurer   Function of the Junior Warden   Function of the Senior Warden   Function of the Master   The Lodge Opens   The Sign of Distress   Origin of Arabic Numerals   One   Two   Three   Four   Five   Six   Seven   Eight   Nine   Ten

Birth Charts:  John Henry Nash Chart    Edgar Bergen Chart

Chapter 4

Numbers and Opening the Lodge

MODERN FREEMASONRY is the traditional remnants of Ancient Masonry. It retains the older forms of the ritual imperfectly; yet in spite of the modifying influence of time, and the alterations that are inevitably the outcome of passing through countless generations, it still presents to our vision the essential elements of truth as they were found when first gleaned from the starlit realms of Urania.

Following the modern ritual we learn that the Master—representing, as we have found, the sun in the solar system and the ego of man—ascertains that all present are E.A. Masons, and thus duly qualified for the work to be done. He next instructs the Junior Deacon—representing the planet Venus, and the astral body of man—to have the lodge properly tyled, or guarded; and then commands the brethren to be clothed, to don their aprons and jewels.

Within the astral body of man, corresponding to the Junior Deacon, reside thought cells, the mental elements of which embrace all the experiences the soul has had. These mental elements, built into thought cells and thought structures, constitute his unconscious mind. All his external perceptions, actions, and thoughts are recorded here, and when raised into the region of objective consciousness constitute memory. And there are other trains of thought, and perceptions relating to the astral world, also here residing that never reach the level of objective consciousness. The astral body, therefore, is the great reservoir of consciousness.

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The Important Duty of the Tyler

The duty of the Tyler is said to be to keep off all cowans and eavesdroppers, and to see that none pass and repass except such as are duly qualified and have permission from the Master. This Tyler represents objective consciousness, chiefly the reason, that guards the threshold of the mind and determines what thoughts shall, and what thoughts shall not, be allowed entrance to man’s domain. Reason only becomes alert to its duties when there is a determination on the part of the unconscious mind, in other words a strong desire, that it shall do so. Such desire, as explained in detail in Course 5, Esoteric Psychology, Chapter 4 (Serial Lesson 59), arises from the astral form, the Junior Deacon.

Very few people realize how very important this work of the Tyler is. As the thought cells which comprise the unconscious mind, or character, are derived from experiences and the thinking that is done about them, it is the Tyler who determines what is added to the character and what alterations in the character are made.

These thought cells, constituting the membership of the unconscious mind, in turn determine what the individual does, and what events are attracted into his life. It is only when certain groups of them acquire unusual additional energy that events of a specific nature come to pass. And not only do these thought cells, which are thought formed, determine when the events in his life come to pass, but they also determine to what extent these events are such as he desires, or such as he deems to be misfortunes.

Thus is it, that the only way man can change his destiny, and make it better than it otherwise would be, is through cultivating appropriate thoughts and emotions, which implies that he must be able effectively to guard his domain and prevent the entrance of those thoughts and emotions which he has decided are inimical to the life and fortune which he desires to attain.

But effectively to tyle his lodge, to prevent the eavesdroppers and cowans, which are the unworthy thoughts and inharmonious attitudes toward life, from entering his constitution, requires much more than merely desiring to prevent their entrance. They have a most insistent way of forcing themselves on the attention of consciousness, and to prevent them from so doing requires a proper technique and much practice. In fact, it is one of the most difficult and important tasks which man is called upon to undertake.

One first, of course should determine just which thoughts are worthy of entrance to his constitution, or lodge room, and then keep alert to note the approach of those which it has been decided should be excluded.

That which gains the attention of objective consciousness must do so through the use of electric energies generated within the body, chiefly by the nervous system. How these energies are generated is explained in Course 5, Esoteric Psychology, Chapter 9 (Serial Lesson 64). And there also is explained that the thoughts which hold the attention, and thus shoulder all other thoughts from the consciousness, are those which can command the highest electrical potential. Thus if an individual is to predetermine the kind of thoughts which are to gain the attention of his objective consciousness and consequently enter his lodge room, the gray thought cells of his brain must be able to command a higher voltage of electric energy than can be commanded by the thought cells of his unconscious mind which have insistent desires, and higher than those generated by other portions of his body, such as by portions of his sympathetic nervous system.

Constant training to use his brain thus to control his thoughts is essential to this work of guarding the lodge room. But in spite of such Conditioning of the brain cells to develop high potential electricity and direct it into channels of control, various factors may lower the output of electrical energy upon the part of his body in such a way as to make thought control difficult. These things he should understand.

Overwork may lead to physical exhaustion. And physical exhaustion normally is accompanied by a decrease in the amount of electrical energy available for the use of control. That is, vitality is electrical in nature, and lowered vitality indicates a low generation of electrical forces.

High tensions of the nervous system, on the other hand, or over stimulation of any kind, such as through the release of adrenalin in the blood stream in response to a real or imagined emergency, may so increase the voltage of the nerves other than the brain that these are able to dictate to the brain and control the thinking.

Also, especially when they receive great volumes of astral energy from the planets forming progressed aspects, certain groups of thought cells within the unconscious mind may be able to impart their energy so strongly through the ether to the brain or nervous system, as temporarily to dominate the mind. Their desires, or the images which they project on the objective consciousness, may be able to generate so much electrical potential as to hold the attention in spite of previous resolves that they shall not.

And the thoughts of others, incarnate or discarnate, through impinging powerfully upon the unconscious mind, and through etheric forces imparting energies to the brain or nervous system, may become insistent or at times almost obsessive, in the same way.

Under such conditions one should not become introspective, but have something outside of oneself, something which in itself is very pleasant, to think about. The consciousness then should be extended to this thing—not directed to how it causes one to feel. This will result in the energies being radiated outward toward that which is the object of attention. Under this process, unless the electrical power has been permitted to get too low, any thought or emotion—eavesdropper or cowan—can be excluded.

These eavesdroppers and cowans that should thus be kept from the lodge room, or human constitution, are all unworthy thoughts and inharmonious attitudes toward life. Only thoughts that are constructive in quality, and emotions that are harmonious, are duly qualified, and only to such does the Master, the human ego, if he performs his duties properly, grant permission to enter.

When the brethren don their aprons and jewels they consistently represent the Grand Man of the skies. The apron indicates them to be virile and in full possession of their natural functions. The jewels show them to be in full possession of their mental and moral faculties, even as the jewels, the plumb, the level, and the square were shown in chapter 1 ( Serial Lesson 6) to be the methods by which the mandates of Deity are carried out. Each congregated Mason, then, when so clothed, as well as the lodge as a whole, represents both the Temple of King Solomon, the home of the glorious orb of day, and the mansion of the indwelling human ego.

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Function of the Junior Deacon

When the brethren are clothed the Worshipful Master asks the Junior Deacon—Venus, and the astral body—his place in the lodge and his business. The Junior Deacon answers that his function is to wait on the Worshipful Master and Wardens, act as their proxy in the active duties of the lodge, and take care of the door.

As the astral body functions there, it is quite evident why it should be placed in charge of the door to the inner recesses of man’s constitution. As a matter of fact, the astral body does have charge, not merely of what enters the mind, but through its direction of the involuntary functions of the body, also of what enters the physical makeup. The astral governs the whole human constitution, physical and mental, in regard to what shall enter it.

The Worshipful Master and the Wardens, as has been explained, represent the human ego, the divine soul, and the spiritual body—the trinity that survives even after the second death on the astral plane. It seems, then, that the Ancient Masons considered it the duty of the astral body to serve this higher trinity of man’s constitution. That is, instead of serving the animal soul, or pandering to the physical senses, as it so commonly does, it was thought that the astral form should serve and act as proxy for the noble, immortal part of man, and thus assist in the work of successful initiation. Likewise in the Grand Man of the skies, and in the individual birth chart, we find Venus, the planet of love, the most useful assistant to the Sun, the Moon, and Mercury; for love is the refining influence, and lies at the foundation of all true progress.

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Function of the Senior Deacon

The Senior Deacon’s place in the lodge being ascertained, the Master asks him his duties there. The Senior Deacon—Mars, and the animal soul—replies that he must wait on the Worshipful Master and Wardens, act as their proxy in the active duties of the lodge, attend to the preparation and introduction of candidates, and welcome and clothe all visiting brethren. The proper function of the animal soul, as well as that of the astral body, is to serve the higher trinity of man. Some would have it that the animal soul should be killed; but the Ancient Masons clearly held that it has a very useful function in man’s constitution, and that instead of ruling the lodge, as it sometimes does, and instead of being chained and crushed, or killed as some advocate, it should be taught to serve man’s immortal nature.

Certainly the animal soul prepares the candidate for its human initiation; for the soul evolving upward through mineral, vegetable, and animal is under the dominance of it and builds it up through struggle and strife. The animal soul thus developed gives the initiative to work for that which is still higher, until finally the soul is introduced through the animal kingdom, which is the preparatory stage next below, to the human plane of existence.

The welcoming and clothing of visiting brethren refers to the circumstance that while man occupies a physical body he must subsist to an extent on other forms of organic life. Man’s animal soul and physical requirements demand the cooperation of these cosmic brethren, and they are welcomed as food to build up the physique of man. This organic life is itself undergoing a cycle of development, evolving toward greater perfection. But this ruthless sacrifice is not without compensation; for while these entities form the conditions necessary for the progress of the human soul, they are given additional opportunities for progression. They partake, by their association, of the qualities and experiences of the organisms they inhabit temporarily, and thus are hastened in their evolutionary development.

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Function of the Secretary

The Secretary’s place in the lodge being ascertained, he is required to explain his duties there. He replies that he must observe the Worshipful Master’s will and pleasure, record the proceedings of the lodge, transmit a copy of the same to the Grand Lodge if required; receive all moneys and money bills from the hands of the brethren, pay them over to the Treasurer, and take receipts for the same. The Secretary—Jupiter, and the etheric body—should ever be ready to obey the commands of the Master, or ego. It is also the etheric body that transmits all states of consciousness from the physical to the astral form. The record of every experience of life, every thought, every sensation, every emotion, is retained in the astral body as modes of motion in astral substance. It is the etheric part of man’s constitution that makes this record. And when anything thus recorded—a memory, a resolve, or an emotion—is to be brought up into the region of objective consciousness and expressed either in thought or physical action, it is through electricity (ether vibrations) that the energies constituting the astral record are transmitted to the physical, and thus to the Grand Lodge, or universe, by which man is surrounded.

The moneys and money bills represent values, and the only values in life are our attitudes toward events. Our attitude toward any given event may be constructive or destructive, and thus according to the mental attitude taken, each event is recorded in the astral body either as a credit or debit. And as every thought and emotion is accompanied by a change in the physical body, these values, either as assets or as liabilities, are actually turned over to the Treasurer, or physical body. The physical body then gives a receipt for these harmonies and discords; for in turn the condition of the physical body reacts upon the nerve currents and other portions of the etheric form.

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Function of the Treasurer

The Treasurer’s place in the lodge being ascertained, he is requested by the Master to tell his duties there. His duty is to observe the Worshipful Master’s will and pleasure; receive all moneys and money bills from the hands of the Secretary, keep a just and true account of the same, and pay them out by order of the Worshipful Master and the consent of the brethren. Of course the Treasurer—Saturn, and the physical body—should serve the will and pleasure of the ego. Likewise the chemical and other changes that occur in the physical body as accompaniments of all thoughts and emotions constitute a true account of the harmonies and discords—the moneys and money bills—transmitted by the etheric body. These values so received are then paid out, that is, they are transformed into mental and physical actions; for all actions depend upon what has first been received from the environment. They should be paid out, that is, action should be taken, only on orders from the ego and with the consent of the brethren. In fact, action to be effective, must have the support of all the various portions of man’s complex constitution.

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Function of the Junior Warden

The business of the Junior Warden—Mercury, and the spiritual body—is said to be observing time, calling the craft from labor to refreshment, watching them through this period that they may not give way to intemperance and excess, and calling them at the right time, that the Worshipful Master may have honor, and that they may have profit and pleasure.

Man’s most vital refreshment is the period of sleep. As explained in detail in Course 5, Esoteric Psychology, Chapter 9 (Serial Lesson 64), the cells of the gray matter of the brain are the most effective batteries of the body. And like any electric battery if the circuit is kept closed, as it is by thinking, it tends to run down. But if, before the battery is dead, the circuit is broken, as it is in sleep, the battery recharges itself. Furthermore, in sleep the soul carries on exploration in the inner plane. And if the spiritual body has had proper growth, it will guard the consciousness from entering lower astral realms where dwell excess and dissipation; and at the proper time it will cause the consciousness, to whatever region extended, to return to the physical, and awaken to commence another day of activity on the material plane.

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Function of the Senior Warden

The duties of the Senior Warden are to assist the Worshipful Master in opening his lodge, to take care of the implements and jewels that none may be lost, to pay the craft their wages if any be due; and to see that none go away dissatisfied. The Senior Warden—Moon and divine soul—does assist the ego in its work, even as the moon assists the sun in bringing forth life on earth, or as in a birth chart she assists him in governing the life forces. As the seat of the higher, imperishable consciousness, the divine soul has charge of the jewels and implements, that is, of man’s mental and moral faculties and natural functions. Some have taught that man would be more perfect without some of his natural functions, but if the still small voice of the divine soul be heeded, she will direct that none should be misplaced or lost. The divine soul also recognizes, if its admonitions be but heeded, that there are physical necessities and spiritual necessities. It is thus able to mete out just compensation unto all, permitting no part of man’s constitution to be neglected, or underpaid, but rendering unto Caesar the things that are Caesar’s, and unto God the things that are God’s.

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Function of the Master

The duties of the Master in the lodge are to open and adorn it and to set the craft to work with good and wholesome instructions, or to cause it to be done. As the sun is the center and controlling power of the solar system, so the ego is the inward source of power, and should be the controlling power of man. It should direct all his efforts. Through devout aspirations its promptings may be recognized. The Master adorns the lodge as the sun adorns the day, and the temple of man is glorified only when dominated by, and under the instructions of, the indwelling spiritual ego.

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The Lodge Opens

After the duties of the seven officers in the lodge have been stated the Master gives three raps with his gavel, indicating that the will is to be exercised on all three planes. He then states that in opening the lodge he forbids the use of all profane language, or any disorderly conduct whereby peace and harmony may be interrupted.

Language refers not only to man’s utterances but also to his thoughts. The temple in which he dwells must not be profaned by vicious thoughts or unseemly fantasies. Constructive work in the human edifice demands only pure and elevated thinking. In this edifice there are many workmen—organs, cells, and thought cells. Little progress can be made if there is antagonism between them. Disorderly conduct upon the part of one of these is like a small rebellion. All must perform their tasks in harmony, and in obedience to the true Master, the deific ego.

The Master, declaring it his will and pleasure that a lodge of E.A. Masons be opened for the dispatch of business asks the Senior Warden to communicate his pleasure to the Junior Warden, who gives three raps with his gavel and communicates the will of the Master to the brethren. This signifies that the dictates of the ego are transmitted through the divine soul to the spiritual body, and from thence, through the medium of astral vibrations to other sections of man’s constitution. In a similar manner natal astrology teaches that the influence of the sun, ruling the individuality, is transmitted to the moon, ruling the mentality, and thence to find expression is directed by Mercury, the messenger of the gods.

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The Sign of Distress

Next, the signs of this degree are attended to. They consist of right angles, horizontals, and perpendiculars. The horizontal sign is made at the level of the neck, that part of man ruled by the feminine planet Venus, the planet of love. It is a quick horizontal motion from left to right with the five fingers open. These five open fingers indicate humanity, and the horizontal line that section of it represented by woman. At the same time as this motion, the left hand drops vertically at the side, giving the perpendicular sign. This perpendicular sign with the five open fingers represents man. The hand is then at the level of the region of the body ruled by the masculine planet Mars, the planet of desire and strife.

The horizontal and perpendicular signs thus given simultaneously indicate woman’s pure and unsullied affections, represented by Venus; which have been violated by man’s inconsiderate passions, represented by Mars. The result is that woman, instead of embracing, shrinks from him, as pantomimed by the due-guard or horizontal motion.

That there may be no mistaking the teachings of this degree that the nuptial union is recognized as commonly abused, it is still further portrayed in terms of universal symbolism by the right angle. This is made by holding open the left hand and crossing the palm of it with the open palm of the right hand at right angles. Here the lower, or negative, five fingers represent woman, and the superimposed, or dominant, five represent man. In astrology all the discordant aspects are portions, or multiples, of right angles. The right angle, therefore, is the universal symbol of discord; and the two hands are crossed at this angle to indicate the all too prevalent discord arising out of the nuptial union. To still further emphasize the significance of the sign, in the E.A. degree it is termed the sign of distress. This sign of distress is called the first sign of a Mason.

It would seem from this, that the Ancient Masons placed much importance upon the relations between husband and wife. Such relations might be considered, by the unthinking, to be not merely a matter which good taste forbids should be discussed; but of so little moment in the more important effort of soul development as to entirely unwarrant being given so much attention. But the Ancient Masons knew that soul development consists of transforming existing mental factors, and adding new constructive mental factors to the astral and spiritual bodies. The development of the soul to a state of Self-Conscious Immortality is the work of the Masonic candidate; and his building is not fictitious. He builds with thoughts which are vitalized by emotion. And not only does his marital partner stimulate the thoughts with which he builds, in a considerable measure, but the emotions aroused through their association build these thoughts into his finer bodies, either as harmonious or as discordant thought-cells.

A thought to be effective, from a magical standpoint, must be clear cut and strongly energized. The carrying power of a thought and the amount of work it can accomplish depend upon the energy associated with it. A thought which is associated with any emotion whatever has considerable ability to perform work. It has, as one might say, horsepower. A thought associated with a very strong emotion has a very high horsepower. Ordinarily, strong emotions habitually aroused are those of the nuptial relations. That is, whether man is aware of it or not, in this relation he is giving his thoughts a tremendous energy to go forth and accomplish, either constructively or destructively.

Under such circumstances, however, we have not one set of thoughts and emotions, but two. And because the astral bodies at this time tend to become fused, whatever thoughts and emotions are held by one finds unusually ready access to the astral body of the other. In other words, not only are the dynamic powers of thought raised to the highest degree, but due to their vibratory proximity, each is particularly open to receive the thoughts of the other. Thus the thoughts held at this time, more than any other thoughts that may be held—the emotions of intense religious fervor being next in dynamic strength—tend, because of their unusual dynamic strength, to build their harmonies or discords both into the astral body of the thinker and into the astral body of the other.

The Ancient Masons were well versed in magic; and here is a very real and extremely potent form of magic that husband and wife constantly, and usually unwittingly, practice on each other. If this relation, therefore, be discordant, the participating parties are practicing upon each other a very destructive form of magic. For that which is attracted from the outside world is determined by the activities of the thought cells built into the astral form. If discordant thoughts are built into the astral body, discordant events will be attracted. Disease, financial failure, and all the evils that may befall man, may very well be attracted if through the years he forces his attentions upon an unwilling and loathing wife. Is it to be wondered, then, that the symbol of such an unfortunate state of affairs should, by the Ancient Masons, be called the sign of distress?

The laws of the land may demand that husband and wife must yield even unwillingly to the desire of the other. But such yielding, if thought has any power to heal or injure, if such a thing as mental magic exists, must inevitably bring to both a train of physical woes. And because the soul itself is built by states of consciousness—is, in fact, the sum total of the states of consciousness organized in the finer forms—such relations have a powerful influence over the soul’s progress. If degrading thoughts, thoughts of loathing, thoughts that are associated in any manner with decidedly strong inharmonious emotions, are being engendered by oneself, or being received from another through such close association, the power of the soul for progress is lessened.

To remedy a fault, it must first be recognized to exist. The first sign of a Mason, therefore, is a recognition of the state and the cause of distress.

These signs being given, the Master, Senior Warden, and Junior Warden, each give one rap with the gavel; indicating that there is complete unity of the higher trinity of man’s constitution in exercising the will to overcome the problems of the physical plane. The Master then declares the lodge open.

In Course 2, Astrological Signatures, Chapter 2 (Serial Lesson 2), I have explained at length the Written Law and the Oral Law. The Oral Law in general is traditional knowledge, and as applied to individual man is his knowledge of natural law. The Written Law is that law written in the stars; it is in general, astronomy, and as applied to individual man is the various vibrations that reach him from celestial sources as mapped by his birth chart and progressed chart. I mention these two laws here because both are a part of any correct Masonic lodge.

Having declared the lodge open, the Master reads from a book, representing the Oral Law, the following passages:

“Behold how good and pleasant it is for the 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, as the dew that descended upon the mountain of Zion, for there the Lord commanded the blessing, evermore. Amen. So mote it be.”

This passage following immediately after the sign of distress, which calls the attention to the cause of a great amount of misery and failure in the world, is evidently intended to call the attention to the great benefits that may be derived from harmony in marriage. And right here is a good place to emphasize that I do not find in Ancient Masonry any teaching which upholds the tendency repeatedly to divorce simply because for some reason the ideals are not at once realized. I do find that the Ancient Masons emphasized the importance of selecting a mate that is physically, mentally, and spiritually harmonious, when entering into marriage. That is, marriage was considered to be worthy of careful thought, and not to be entered into haphazard. But once the marriage took place, it seems to have been their belief that no stone should be left unturned by either to make it a successful, constructive, and harmonious union.

While there is a higher phase of marriage to be striven for, as will be noticed in detail later, the Ancient Masons did not view the physical relations between husband and wife as something abhorrent. On the contrary, while recognizing the existence of still higher phases, they taught that even the physical relation within moderation could be made an instrument of soul growth and physical construction.

In this doctrine sensualism played no part. For it was with the unconscious magic exercised by the participating parties that they were concerned, and not with physical gratification. These Ancient Masons were Master Magicians, and they recognized that even the physical relation between husband and wife, in addition to being the means by which superior offspring could be brought into the world, might also be the means for the highest form of white magic. A thought associated with the emotion of love is the most powerful constructive agent known. The more intense the emotion the greater the volume of constructive energy with which the thought is empowered. And where there is perfect agreement and sympathy between the two, the united thoughts are energized manifold.

That such ideal conditions might obtain, according to this ancient teaching, it is first necessary that there be the utmost harmony of desire and sympathy of understanding. Little acts of consideration and kindness in the daily life prepare for this. Both should have their energies aroused to the highest degree, and both should find complete expression. And above all, each should feel toward the other the loftiest, kindest, and most sympathetic emotions. The rapport established through mutual desires, fuses the astral bodies, and as the thoughts and feelings are all harmonious, hence constructive, each builds in himself, and in the other, thought cells in the astral form that are constructive. And because the emotions are so intense, these constructive energies are given a powerful dynamic force, entering permanently into the makeup of the astral and spiritual bodies of each, thus becoming powerful harmonious thought structures that build up the soul’s power for progression, and tend to attract harmonious conditions, hence success, in the environment.

At a further stage a still higher union is advisable because the power of a thought depends not merely upon the volume of energy with which it is energized, but also upon the quality of the energy. Physical relations, although they may be emotionally spiritualized and refined to a degree, yet usually retain enough of physical desire to lower their vibratory rate. They have not, therefore, the power to produce results in the physical world, nor the power to affect the constitution of the spiritual body, that strong emotions have that spring from a still loftier plane. However, it is evident—judging from the vast literature on psychoanalysis that has recently come into existence, and the cure of so many patients by releasing their repressions—most without some training, are not ready for regeneration.

Such a harmonious marriage as has been suggested in the ritual is first referred to as ointment—which is the symbol of sanctity—being upon the head. In other words, in such a holy union the thoughts—for the head is where thinking is done—are lifted up to God and sanctified. The beard is typically an emblem of masculinity, and the priestly robe, or garment, is purposely feminine. Its enfolding form suggests woman. Aaron typifies those who have consecrated their lives to higher service, who know the law, and who enter into marriage with the object of endeavoring to assist each other evolve their divine attributes. The ointment running down upon both the beard and the skirts of the garment symbolizes the opening of the doors of the inner spaces upon such a man and woman.

The next comparison is to the dew of Hermon that descended upon the mountain of Zion. Water is the symbol of the emotions, air is the symbol of aspiration, fire is the symbol of creative energy, and earth is the symbol of practical results. Dew is the product of heat—creative energy—acting upon water—the emotions. Carried up by the air—aspirations—it is finally precipitated on the mountain of Zion; that is, yields the very highest practical results. This dew that falls on Zion, therefore, indicates those unusual spiritual energies that are only contacted when intense love enables the soul to soar to the heights; and even as mountains are the highest portions of the earth, these energies enable work of the highest type for the benefit of mankind to be accomplished.

The ideas meant to be conveyed by the verses quoted were given in the 7th, and further explained in the 14th degree. In this system of degrees of Ancient Masonry the 7th degree revealed the mysteries of generation, the 14th degree revealed the mysteries of regeneration, and the 21st degree revealed the mysteries of the great work. David, no doubt was a high degree Mason.

Therefore, we need not be surprised to find the original of these verses to be the 133rd—1 plus 3 plus 3 equals 7—Psalm. This Psalm is The Song of Degrees, being the 14th song. The number 7 in the Hermetic System of Names and Numbers (see Course 6, The Sacred Tarot), relates to perfect physical union, and the number 14 to complete regeneration, as revealed by the Major Arcana of the tarot.

After the recital of the 133rd Psalm as a prayer, the Master raps once with his gavel, indicating that the will must dominate the first, or physical, plane; whereupon the members are seated.

And now, before taking up the work of a lodge after it has been opened, let us complete our brief survey of the 32 primitive ideas that form the counters of universal language by considering the numerals.

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Origin of Arabic Numerals

The Arabic numerals which we commonly employ bear a rough correspondence to cell division after the union of sperm and germ. If this resemblance is more than accidental, it may be questioned how those who originated them, without the aid of a microscope, could know about cell division. The same query arises in reference to their knowledge of the attributes of the planets Uranus, Neptune and Pluto, in the absence of telescopes. They had ESP (Extra-Sensory Perception) well enough developed accurately to describe the influence of these planets, as we now find through research. This being the case, there is no inconsistency involved in believing they might have known, through ESP, of cell division and many other things.

The fertilized cell is itself unity. But a cell possesses polarity, possesses a positive and a negative portion, this constitutes a duality; even as a duality results from the first cell division.

Now in all things possessing life there is a trinity; substance, energy, intelligence. The cell itself may well be represented by a circle; for the circle is the most perfect form, containing within its circumference the greatest possible area within a boundary of a given length. The trinity may be expressed diagrammatically by a triangle inscribed within the half circle representing the dominant polarity. Thus if the sperm is represented, instead of the fertilized cell, the triangle will be found in the positive, or light half; while if the germ is represented, the triangle will be found in the shaded, or negative, half. Reproduction is thus seen to be the union of a positive trinity, the sperm, with a negative trinity, the germ. Where the two trines have their point of contact gives the 7th factor, 7 being perfection of form. But at this point of contact a new trinity, the offspring, is developed, which may be expressed diagrammatically as three trines, or the number 9, the highest digit, the perfect number. The new trinity of substance, energy, and intelligence may then separate itself from its parents to commence an independent cycle or existence. This cycle, or orbit, is expressed by a cypher, which enclosing the whole group as a unity, adds the thought of a new era to the whole unity, giving the number 10.

I shall not go further into these symbolic diagrams, nor shall I try to trace in detail, for they have been greatly conventionalized, the axial divisions and other processes of cell development that may have suggested to the unconscious minds of the Arabian Sages the numerals we now use. Instead I shall now consider the functions of the numbers themselves:

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The number One expresses the absolute, and suggests infinite possibilities. It is that from which all proceed, which contains all, and to which all finally return. It is evidently a synthesis; for nothing can be imagined not composed of parts. It represents the universal principle, the creative intelligence of Deity, that force which is the motive power of the universe and in man becomes intellect and will. In science it is the law of conservation of energy. In the macrocosm it indicates unlimited potentiality, in man it indicates relative potentiality.

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The number Two expresses polarity. It suggests night and day, inhalation and exhalation, heat and cold. The most evident of all things is duality, even truth being dual, esoteric and exoteric, the real and the appearance. Two represents the universal law of sex; attraction and repulsion, love and hate, centripetal force and centrifugal force. In science it is the law that every action is accompanied by an equal and opposite reaction. In the macrocosm it is the positive and the negative; and in man it is represented by reason and intuition, and by his differentiation into the polar opposites, man and woman.

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The number Three expresses the union of polar opposites. It is the reaction between forces generating vibration and change. It represents the universal agent, action, or word, and is typical of fecundity. It is the union of forces that is the basis of all life and motion. There is no such thing as freedom from change; for all existence is in motion. In science three represents the laws of dynamics, those that pertain to the generation and control of energy. In the macrocosm it is action, and in humanity it is generation.

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The number Four expresses the result of action, the fruit of two interacting forces. It thus represents the practical, the concrete, that which has form and substance; hence is typical of the universal truth of reality. In science it represents the laws of statics, those that pertain to bodies at rest or in equilibrium. In the macrocosm it is the result of action; and in man it is the offspring of experience.

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The number Five unites the first four digits, or principles, into a harmonious unity, and thus explains the apparent contradictions in nature. The One Principle, One Law, One Agent, and One Truth do not contradict each other, but imply each other’s existence. These four factors are pictured in the sky by the four animals that symbolize the four quadrants of the zodiac. All were synthesized as a fifth in the ancient four fold sphinx; which explains all nature to converge in man. Man has passed through the four elemental realms of life, has triumphed over all submundane degrees of existence, and by virtue of his spiritual supremacy gained their allegiance as obedient servitors. Man, symbolized by five, maintains his health when his magnetic forces are radiated equally by each of the five main points of projection: the hands, feet, and head. In man, and as composed of one and four, it represents the realization that is the outcome of intelligently directed willpower. In the macrocosm, and as composed of two and three, it signifies polarity in action.

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The number Six signifies two actions: two times three. But as such it does not represent forces in equilibrium, but forces in a state of vacillation, in a state of action and reaction. It is thus typical of virtue that may be misapplied. As such it signifies weakness and indecision, hesitancy and timidity. As composed of two and four it signifies the realization of polarity. As composed of one and five it represents man dominated by the will of another. In the macrocosm six is force uncontrolled, and in man it is temptation.

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The number Seven as composed of three and four expresses action and realization, and is thus the number of completion of form. Things on the physical plane which have perfection of form are constituted of three active elements and four passive, or formative elements. Seven as composed of two and five signifies man having within his power the law of polarity. As composed of one and six, it signifies indecision overcome, and hitherto uncontrolled forces dominated by intelligent will. As composed of twice three plus one it denotes body, soul, and spirit, united to body, soul, and spirit, guided by intelligence and controlled by will. In the macrocosm it indicates the seven principles of nature, and in man those whom, “God hath joined together,” as well as the dominion of intelligence over action, hence victory over temptation.

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The number Eight as composed of two fours expresses two opposite realizations, hence equilibrium, crystallization, stagnation, and possibly death. It is thus the antithesis of progress. It is ultra-conservatism. As composed of three and five it represents man succumbing to action. As composed of two and six it signifies temptation polarized. As consisting of seven and one it denotes the victory over intelligence and will. In the macrocosm eight is the number of inertia, in man it is the number of justice, and also the number of dissolution.

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The number Nine is the Deific number. It is the highest digit, and has many unusual properties. Thus it may be multiplied by any number and the digits repeatedly added together will give 9 as their sum. All numbers above 9, in their last analysis, consist of a root number to which multiples of nine have been added, this root number being always the sum of the digits repeatedly added together. Because of its extraordinary properties, nine was held sacred by the ancients, and is the key by which all their cryptic cycles may be unlocked. As composed of five and four it signifies man realizing all that earth can teach. As consisting of three and six it indicates temptation overcome by action. As composed of two and seven it indicates intuition and reason added to perfectly united body, soul, and spirit with body, soul, and spirit. As being one and eight it signifies that inertia has been overcome by intelligently directed will. In the macrocosm it signifies, by being three times three, action on all three planes, and in man it becomes the number of wisdom.

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The number Ten expresses the same as number one, except that a cypher, symbolizing a complete cycle, has been added. It therefore shows that one round of experience has been completed, and that another cycle of experience is being commenced. Vibrations on the inner plane repeat their chief characteristics in decaves, instead of in octaves. One shows infinite possibilities only, nine shows that all the possibilities of one plane have been experienced, and ten indicates the transition to a new plane where other possibilities await. Ten, then, in the macrocosm indicates the commencement of a new cycle, and in man, as composed of two fives, it indicates man and woman together, humanity at large.

Birth Charts

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John Henry Nash Chart

March 13, 1871, 10:30 p.m., 79W45, 43N45
Data from Mr. Nash personally

1916, after working many years for others, began to print books under his own imprint: Sun, ruling house of business (tenth) semisquare Sun r; Mercury Parallel Uranus p, ruler of house of publishing (ninth). They were artistic editions, Venus inconjunct Saturn p, bringing high prices: Venus Parallel Jupiter p.

1937, issued a catalogue of books he had printed. Catalogue was limited to 500 copies and sold at $5.00. It was seldom an edition of his books exceeded 1,000 copies, and they were much sought by collectors. Mercury sextile Sun r, sextile Uranus r.

Edgar Bergen Chart

February 16, 1903, 5:30 a.m. 87W40, 41N45
Data, including time of day, Los Angeles Examiner, November 18, 1937

1920, July 18, Charlie McCarthy, the wooden dummy with which the ventriloquist was to attain fame, was born, and he was temporarily successful with his act: Mercury trine Pluto r in fifth.

1937, for years Bergen and Charlie had a hard time of it. They were given opportunity to speak over the radio program of a singing star. Their ?wise cracks? were quoted everywhere, they skyrocketed to entertainment fame, received enormous salaries for appearance in motion pictures: Sun square Neptune r in fifth (trine at birth).

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