Speakerpg 7

Emblematicpg 8

ROTCpg 13

September ~ October 2015Volume 62, No. 05

The Ancient & Accepted Rite in England and Wales - pg 6

Scottish Rite Communicator

Valley of Seattle

The Communicator (USPS 485-660) is published by the Valley of Seattle, A&A Scottish Rite, 1207 N 152nd St., Seattle, WA 98133-6213, for the benefit of its members, bimonthly and is mailed as a non-profit publication to all members of the Valley of Seattle and to specified other interested parties. $2.00 per member is assessed for the publication of The Communicator. Periodicals postage paid at Seattle, Washington and at additional mailing offices. The material contained within this publication is intended for the education and enjoyment of the members of the Masonic Fraternity and all material published becomes the property of Seattle Valley of Scottish Rite. Postmaster: Send address changes to — The Communicator at 1207 N 152nd St., Seattle, WA 98133-6213.

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www.seattle-scottishrite.org

SCOTTISH RITE OFFICERS

Ill. Ronald A. Seale, 33°Sovereign Grand Commander

Ill. Alvin W. Jorgensen, 33°S:.G:.I:.G:., Orient of Washington

Ill. Sat Tashiro, 33°Personal Rep. of S:.G:.I:.G:.

stashiro@comcast.net

Ill. Greg Goodrich, 33° General Secretary

Communicator Editorsecretary@seattle-scottishrite.org

Brian Thomas, 32° K:.C:.C:.H:.Treasurer

Ill. George A. Lofthus, 33°Almoner

PRESIDING OFFICERS

Ian Hyde, 32°Venerable Master, Lodge of Perfection

Dantes LaHens, 32°Wise Master, Chapter of Rose Croix

Glen Huff, 32°Commander, Council of Kadosh

Scott Young, 32° K:.C:.C:.H:.Master, Consistory

Seattle Scottish Rite Center1207 N 152nd St

Seattle, WA 98133-6213206 324-3330 voice206 324-3332 fax

Brian LortonBuilding Manager

brian@seattle-scottishrite.org

Lorna SchackAdministrative Assistant

lorna@seattle-scottishrite.org

ScottiSh Rite Fun FactS

Did you know?• The full name of the Supreme Council is: “The Supreme Council

(Mother Council of the World) of the Inspectors General Knights Commanders of the House of the Temple of Solomon of the Thirty-third Degree of the Ancient and Accepted Scottish Rite of Free Masonry of the Southern Jurisdiction of the United States of America.” - Article I, Statues of the Supreme Council.

• The Supreme Council reserves to itself the power of conferring any of the Degrees of the Rite upon any Brother whom it may deem worthy to receive them. Article III, Statues of the Supreme Council.

• If a member asks or applies for an Honor (KCCH or 33°) it will be refused. - Article XIV, Statues of the Supreme Council.

News from thePersonal Representative

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This issue of the Communicator marks the beginning of the early fall season, as we start planning for the meetings for last half of 2015. We are also noticing that the days are getting

shorter, albeit slowly, with the summer solstice having occurred in late June. We hope that all of our members and their families have had an outstanding summer. In mid-June many of us attended the annual communication of the Grand lodge of Washington in Kennewick.

Activities in the Seattle Valley continued unabated, although at a slower pace. We had a SOTAR speaker, Dr. Jonathan Young, on the meaning of life in mid-June. Our educational efforts continue with a speaker Chic Cicero, scheduled for 19 September. All members, wives and Masons are invited to attend and hear this outstanding Masonic speaker.

As you read this Communicator, the 12th degree and the 30th degrees will be presented to the class of 2015 on Saturday, 12 September, starting at 11 AM. From the efforts put forth by the Council of Kadosh officers and the cast for the 30th, and the dedicated efforts of the South

End Scottish Rite Club, headed by Kyle Grafstrom and the club members for serving as the cast for the 12th, it will be outstanding. A note of appreciation to all who are participating this year in all of our degrees.. The number of black hats participating is the largest in many years, and many had received their 32nd in the past two-three years.

Our first stated meeting of this late summer-early spring time since our summer will be September 15th. We will review the financial status of the Seattle Valley. The audit was completed with flying colors. Meetings with the Financial

Committee, Seattle Valley, was held in recent weeks and with our investment advisor. The meeting on 14 October will include our celebration of our Feast of Tishri, followed by Brent Morris, our distinguished speaker from the House of the Temple, who will provide us with insights of happenings at the Temple.

As we proceed into the planning for the coming year, we are interested in hearing from our members, the plus and minus of our meetings, specialized events, speakers, degrees, etc. An electronic survey has been prepared by our General Secretary and you are urged to complete it once you have received the e-mail.

A special Rose Croix ceremony was held for Illustrious Brother Norm Miller, 33° our organist and musician on August 8 at Acacia. He passed away in early July. He was instrumental in the performance of music for all Scottish Rite functions which were held in the building on Broadway in the 1970’s to the present. The team was headed by Illustrious Brother Mark Conlee, 33°, who was associated with Brother Norm for many years. He was also given military honors as a retired Army Colonel.

We are actively promoting Masonic education and providing opportunities for Masons, interested in the esoteric side of Masonry, to join us. We need the continuing assistance of our Scottish Rite brethren in spreading the word of such activities, and encouraging our fellow Master Masons, who are not yet members of our Scottish Rite, to consider us as the next step in Masonry. All Scottish Rite members are urged to access the Scottish Rite web page, as we continue to improve and upgrade its contents. Videos of many of our recent speakers can be accessed on the members only page. A password will be necessary. Contact the office for details.

The meetings of our two new clubs, one in the Southend of King County meeting at Verity Lodge, and the other in the Eastside meeting at Bellevue Masonic Center are continuing and gaining momentum. We urge all Scottish Rite

members who wish to maintain contact on happenings within the Seattle Valley to attend and to renew friendships. Join these clubs. Information on the meeting dates and times should be obtained by contacting the office or the club contacts. Please contact Kyle Grafstrom of the Southend Scottish Rite Club or Brian Thomas of the Eastside Scottish Rite Club for further information.

Fraternally,Sat Tashiro, 33°Personal Representative of the S:.G:.I:.G:.

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Summer is starting to fade and the Valley is ramping back up for our September stated meeting. We have been busy over the summer with degrees and work on the Temple. A

new monument sign is currently being installed and the final touch to the Miller lodge has been finished (see below).

For our October Feast of Tishri meeting we have a representative from Food Lifeline coming to speak about how they help the community by re-directing surplus food to those in need. Working with the food industry and its surpluses, they come up with creative solutions to stop hunger, including redirecting good food from manufacturers, farmers, grocery stores and restaurants that might otherwise go to waste. We are also asking for everyone to bring a can of food to assist helping those who in need.

I also have a few updates on our building. First, we have finished installing a projector in the Miller Lodge Room. Earlier this year we installed a drop down screen and with the

installation of the projector, both Lodge rooms now have full video capabilities. This will prove very useful for slides and videos in our degrees and also enhance the rentability of the Miller Lodge Room for small to medium sized groups that need video capabilities. Year by year we continue to improve our facility to ensure we remain a top-notch facility not only for our members, but for the entire Masonic community.

Lastly, we should have our new monument sign finished and installed sometime in early to mid October. We will finally be able to replace the temporary plywood and plastic sign that we brought over with us from our temporary offices in Lake City before we purchased our current building. This will be a great addition to our property and will really make a statement about Scottish Rite. It will be made of lasting materials and will include the large Brass Eagle securely mounted that came from our Building on Broadway. It will truly be impressive!

Fraternally,Greg Goodrich, 33°General Secretary

Page 5Degree Lesson

Will you accept the Challenge?The Valley of Seattle is engaged in the Supreme Council’s Valley Membership Achievement Program or

VMAP. Among several items the program is meant to engage, membership is a major priority. As with any organization, we need members to survive and grow. The Supreme Council is awarding those brethren that bring in either a new member or is able to reinstate an old member by gifting you a beautiful Challenge Coin to any brother that assists in this endeavour. The coin is 1.75” round and is a proud reminder of your contribution towards our Valley’s growth.

As your Secretary, I am here to assist you in this endeavour. Once you have identified a brother that is either interested in joining the Scottish Rite (new member) or coming back to Scottish Rite (reinstatement), I will

mail them or you a membership packet for the interested brother. In addition, if you are the first line signer on two petitions this year, you will receive an additional gift of a custom Seattle Scottish Rite Jacket. For more information on the program please call the Valley office or send an e-mail to the General Secretary. Will you accept the challenge?

Membership coin from the Supreme Council given to all first line signers for new or returning members.

“The study of the ancient religions is of such vast proportions, that were one able to devote his entire lifetime to it, he could not hope to complete it. The worship of the sun and its planets, with more or less variations, was the most prevalent, although originally the planets, as well as fire, light and heat, were but symbols or rather the outward manifestations of the Supreme Being or In-tellect. Almost every heathen nation, or at least all of whose mythology we have any knowledge, believed in one supreme God, whose name was never uttered. All rites and creeds, the evolution of some one or more of these ancient beliefs, have come down to us, sometimes purified by expe-rience and added wisdom, but often a distorted vision has made what was once pure gold nothing but dross. This Degree especially was the real belief of our first Brethren, who lived long before the Pyramids of Egypt or the first Babylon” - Twenty Seventh Degree, Knight of the Sun.

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The Ancient & Accepted (Scottish) Rite in England and Wales, colloquially known as the “Rose Croix” received its Patent from the Northern Scottish Rite Jurisdiction in 1845 with a

Supreme Council consisting of nine Sovereign Grand Inspectors General, as prescribed for every country by the Grand Constitutions. The Supreme Council has the responsibility of managing the Rite and maintaining relationships with other Masonic bodies, both nationally and internationally. It is in amity with Supreme Councils in many foreign jurisdictions including our own Southern Jurisdiction.

Each member of the Supreme Council holds the 33°, as do over 50 Inspectors General in England and Wales and 20 others in Districts overseas. These include the Grand Patron, His Royal Highness the Duke of Kent.

A Chapter (Valley) has the power to confer degrees from the 4° to 18°. Unlike the Southern Jurisdiction, the

degrees beyond the 18th are rarely conferred. However, if one is invited to receive these degrees they are generally only conferred by the Supreme Council to recognize substantial service to the Order. The higher degrees awarded are the 30° (including 19°-29°), 31°, 32° and 33° individually.

The major difference between England and Wales and the Southern Jurisdiction is the requirements for membership. All candidates for membership of the Ancient and Accepted Rite under the jurisdiction of the Supreme Council for England and Wales must profess the Trinitarian Christian faith. In addition they must have been a Master Mason for at least one year. The other difference you will notice right away is the wings of the Eagle. Just as in the Northern Jurisdiction, England and Wales use an Eagle with the wings pointing up versus down as used in the Southern Jurisdiction.

Visitation from members in the United Stated to Chapters in England and Wales are permitted, however prior approval from the Supreme Council in England and Wales is required

beforehand. Please contact the Seattle office for assistance if you plan on a visit.

By: Greg Goodrich, 33°

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All masons & their guests are welcome : Registration Required 10:00 am (9:00 am Breakfast Reception) : No Cost

To register or for more information visit www.seattle-scottishrite.org

A lecture that will explore the symbolic structure and spiritual implication of the Rosicrucian Vault hinted at in the mysterious Fama Fraternitatis and explored in the later teachings of the Golden Dawn.

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AS EMBLEMATIC FREEMASONRY is the Craft of Building moralized, it follows that intellectually, at least, our figurative and speculative art has arisen out of the Operative. Here is a first link in any chain of

connection with the building world of the past. But it seems certain also that the Free and Accepted, or Speculative, Masons had Operative documents, such as the so-called Gothic Constitutions and Old Charges, for part of their heritage. The proof is that soon after the revival of 1717, these documents were put into the hands of Dr. James Anderson “to digest . . . in a new and better method.” They were things apparently in evidence, and he was not commissioned to search them out. Beyond this omnia exeunt in mysterium. Almost from Year to year our documentary knowledge of Constitutions, Charges, and Landmarks extends slowly. There is also new light cast from time to time on the general history of architecture in Christian times. But no light is shed on the antiquities of art of building moralized. The existence of such an art prior to 1717 remains almost as much a matter of speculation as the art itself is speculative. We are led almost irresistibly to infer that it anteceded this date and a few remain among us who believe that it may have been old in the year 1646, when Ashmole was made a Mason at Warrington, but there is no real evidence. So also there are zealous and capable writers by whom our knowledge is expanded from time to time, however slightly, on particular sides and respecting the archaeology of architectural history, on Roman Collegia, Dionysian artificers, and Comacines. They furnish at the same time many plausible and taking speculations. But they do not help us in respect of Freemasonry, as we now understand the term, because no evidence of building association is of service to our own purpose unless such association embodies our “peculiar system of morality, veiled in allegory and illustrated by symbols.”

The Hittites of Syria and Asia Minor may have been of “Hametic descent” and may have built the Temple at Jerusalem; the Etruscans, from whom architecture was learned by the Romans, may, have been Hittites; at the downfall of Rome, the Roman Collegia may have settled in that island on Lake Como, which is familiar at the present day as Isola Comacina, and may have become Comacines; the Comacines may, in turn, have merged into the great Masonic guilds of the Middle Ages. But, if so, all this is part and parcel of the history of architecture and not of Emblematical Building, unless and until we can show that, practical Masons as they were, their system of secret association included what is called in the Craft degrees a side of Speculative Masonry and in the appendant degrees an art of building spiritualized. But it is just this which is wanting, or we should have taken the closing long since in the lodge of our debate on the origin of Freemasonry. There are not unnatural sporadic vestiges, few and far between. It is said, that the Comacines had a motto affirming that their temple ,was “one made without hands,” and this reminds us assuredly of the Mark degree; but it is not to be called evidence for a developed speculative element prevailing amongst tho old masters. Nor can I think with Brother Ravencroft, in his memorable series of papers contributed to THE BUILDER In 1918, that the two pillars of Wurzburg Cathedral, once situated on either side of the porch and bearing respectively on their capitals the letters J and B, can be termed “a good illustration of the way in which symbols were transmitted even from the temple of Solomon to the medieval craftsmen and thence to our Speculative Masonry.” It seems to me simply that the Cathedral builders were acquaint with Holy Scripture.

The conclusion which is forced upon me is that only by the use of liberal supposition can the Comacines and those who preceded them be made to connect with our subject. We may take H. J. Da Costa as early authority

in England for the Dionysian fraternity and his successor, Krause, for the links between Masons of the Middle Ages and the Roman Collegia. The views of both have been summarized ably by my friend, Brother Joseph Fort Newton, but that which valid therein belongs to the history of architecture. It was, I think, Krause who

eMBLeMatic FReeMaSonRY, BuiLDinG GuiLDS anD heRMetic

SchooLS - PaRt 1By: ARTHUR EDWARD WAITE, 1921

Page 9said that each Roman collegium was presided over by a Master and two decuriones or Wardens, each of whom bore the Master’s commands to the brethren of his respective column. The word “decurio” is here translated “warden,” to institute an analogy by force. According to Suetonius, the Latin office in question was that of a captain over ten men whether horse or foot, and was therefore military I character. The first authority on the Comacines is Leader Scott (who is Miss Lucy E. Baxter) in “The Cathedral Builders,” a most fascinating romance of architecture, which contains also some great and valuable historical lights. Joseph Fort Newton described it as an attempt to bridge the gap “between the classical Roman style and the rise of Gothic art.” Again. therefore, it is a question of architectural evolution and I must say personally that, taken as such, it is to be questioned whether the gulf is really spanned. I can understand on the hypothesis the development of Italian architecture, more or less degenerated fron classical types, but not the genesis of the great schools of Gothic building. It is to be understood, however, that this question exceeds the warrants of my subject to connect any ritual mystery which obtained ex hypothesi in the old Collegia, or among Comacine lodges, with the living mystery of Speculative Masonry, of which she Speaks with derision, but evidently knows it only through an Italian source. As a student of the Secret Tradition in Christian times I could wish that the facts were otherwise in the great story of all these ancient guilds. I could have wished that their supposed pageants of secret initiation were, as the speculations say, Dionysian representations of mystical death and resurrection, and that they are reflected at a far distance in our Sublime degree. But if these stories are dreams, or still awaiting demonstration, we have to face the fact, and the question remaining over is whether we can look elsewhere. Now, it happens that there is one direction which has been regarded not unfavorably as a possible source of light. It is that of the Hermetic Schools in England, and these, speaking broadly, may be classified as three- Alchemical, Rosicrucian, and Kabalistic. They had a common bond of interest and tended here, as elsewhere, to merge one into another. There are evidences to show that the experiment of Alchemy in England is an exceedingly old pursuit, but in the early part of the seventeenth century it had sprung into greater prominence. The rumor of the Rosicrucian fraternity was also raising curiosity in Europe. Hermetic literature- not only with a modern accent but also for the time in vernacular language- extended greatly, and schools of theoosophy sprang up in several countries. The root of the Rosicrucian movement was in Germany, but the impulse reached England and some of the most famous names connected with the subject are identified with this country. Hence came Alexander Seton and hence Eirenaeus Philalethes, who has been regarded as one of the great masters of Hermetic Art. Here also was Robert Fludd, who must, I think, be regarded as not only advocate and apologist in chief of the Rosicrucian art and philosophy, but as a fountain-head. Here, too, was Thomas Vaughan, mystic as well as alchemist. And here, in 1640, lived Elias Ashmole, alchemist and antiquary, founder also of the Ashmolean Museum at Oxford.

A section of Masonic opinion has looked in the past and a section looks still towards Elias Ashmole and his connections in some way, yet undetermined, as the representatives of this transition from Operative to

Speculative Masonry. In France there has been practically no doubt on the subject from the days of Ragon, though concerning the value of his personal view I must speak with desirable plainness elsewhere in this paper. In America the distinguished name of Albert Pike can be cited in support of the thesis. After every allowance has been made for the position of such a speculation, still almost inextricable, it can be affirmed that it seems to offer a place of repose for all the tolerable views, because it harmonizes all- on the understanding that Ashmole and his consociates are not regarded personally but as typifying a leavening spirit introduced there and here, and at work during the period intervening between 1640 and the foundation of the first Grand Lodge In 1717. Pike was like Ragon unfortunately, a man of uncritical mind, and I summarize his findings under all needful reserve.

Among Masonic symbols which he identifies as used in common by Freemasons and Hermetic and Alchemical literature are the Square and Compasses, the Triangle, the Oblong Square, the Legend of the three Grand Masters, the idea embodied in a substituted word, which might well be the most important of all, together with the Sun,

Page 10the Moon, and Master of the lodge. It was, moreover, his opinion, based on this and other considerations, that the philosophers- meaning the members of the Hermetic confraternities- became Freemasons and introduced into Masonry their own symbolism. He thinks finally that Ashmole was led to be made a Mason because others who were followers of Hermes had taken the step before him. However this may be, I have said elsewhere that the influence of the Rosicrucian fraternity upon that of the Masons has been questioned only by those who have been unfitted to appreciate the symbolism which they possess in common. It does not belong to the formative period of Emblematic Freemasonry, but to that of development and expansion. The nature of the influence is another matter and one, moreover, in which it may be necessary to recognize the simple principle of imitation up to a certain point. The influence has been exercised more especially in connection with other Rites, as to which it is impossible, for example, to question that those who instituted the eighteenth degree of the Scottish Rite either must have received something by transmission from the old German Brotherhood, or, alternatively, must have borrowed from its literature.

That Ashmole was connected with Rosicrucians, or otherwise with the representatives of some association which had assumed their name is an inference drawn from his life. His antiquarian studies led him more especially in the direction of Alchemy, but as regards this art he did not remain an antiquary or a mere collector of old documents on the subject. He was, to some extent, a practical student and, moreover, not simply an isolated inquirer. He had secured that assistance which has been regarded always as next but one to essential, namely, the instruction of a Master. The alternative is Divine Aid, which is, of course, a higher kind of Mastery. He was associated otherwise with many of the occult philosophers, alchemists, astrologers, and so forth, belonging to his period. The suggestion that he acted as an instrument of the Rosicrucian Brotherhood, or as a member thereof, in the transfiguration of Operative into Speculative Freemasonry is a matter of faith for those who have held or hold it. Of direct or indirect evidence there is not one particle. Supposing that such a design existed at the period, he is not an unlikely person to have been concerned in planning it on the part of himelf and others or to have been delegated for such a purpose. But of the design there is again no evidence. It has been aflirmed further in the interests of the claim that a meeting of an Alchemical- presumably Rosicrucian- society perceiving how working Masons were already outnumbered in membership by persons of education not belonging to the trade, believed that the time was ripe for a complete ceremonial revolution and that one founded on mystical tradition was drawn up thereon in writing, constituting the Entered Apprentice grade, approximately as it exists now. The grade of Fellow Craft was elaborated in 1648, and that of Master Mason in 1659.

These are the reveries of Ragon, categorical in nature, accompanied by specific details, all in the absence of one particle of fact in any record of the past. It seems to me, therefore, that no language would be too strong to characterize such mendacities and that they can belong only to the class of conscious lying, but the charge against Ragon is more especially that he elaborated the materials of a hypothesis which had grown up among successive inventors belonging to the type of Reghellini. If there were Rosicrucians in England at the date in question, it may be presumed that those who, according to Ashmole’s own statement, communicated to him some portions, at least, of the Hermetic secrets would not have withheld the corporate mysteries of their Fraternity. But, on the other hand, there is at present no historical certainty that the Hermetic Order possessed any such corporate existence in England at that period. However this may be, in the memoirs of the life of Elias Ashmole, as drawn up by himself in the form of a diary, there is the following now well-known entry under date of 16th October, 1646:

I was made a Freemason at Warrington in Lancashire with Colonel Henry Mainwaring of Kartichan in Cheshire; the names of those that were then at the Lodge: Mr. Richard Penket, Warden; Mr. James Collier, Mr. Richard Sankey, Henry Littler, John Ellam, Richard Ellam, and Hugh Brewer.

The two noteworthy points in this extract, over and above the main fact which it designs to place on record, are that neither candidate was an operative by business and that the work of initiation was performed evidently

by the brother who acted as Warden. At that period Elias Ashmole was under thirty years of age. His father was a saddler by trade, his mother was the daughter of a draper and he himself solicited in Chancery. But while still in his youth he tells us that he had entered into that condition to which he had aspired always, “that I might be able

Page 11to live to myself and studies, without being forced to take pains for a livelihood in the world.” The admissions of 16th October, 1646, are not required to prove the practice of initiating men of other business than that of Masonry and its connected crafts, or even of no business at all, but it should be observed that here- as in cases of earlier date- the reception was in the capacity of simple brothers and not of patrons.

The nature of those studies which were engrossing Ashmole about the time of his initiation may be learned by the publication, five years later, of his Theatrum Chemicum Britannicum, being a collection of metrical treatises written in English at various dates on the subject of the Hermetic Mystery and the Philosopher’s Stone. They appear to be concerned only with what is called technically the physical work on metals and the physical medicine or elixir, not with those spiritual mysteries which have passed occasionally into expression under the peculiar symbolism of Alchemy. At the same time Ashmole is careful to explain his personal assurance that the transmutation of metals is only one branch of Hermetic practice:

As this is but a part, so it is the least share of that blessing which may he acquired by the Philosopher’s materia, if the full virtue thereof were known. Gold, I confess, is a delicious object, a goodly light which we admire

and gaze upon ut pueri in Junonis avem, but as to make gold is the chief intent of the Alchemists, so was it scarcely any intent of the ancient Philosophers and the lowest use the Adeptio made of this materia. For they, being lovers of wisdom more than worldly wealth, drove at higher and more excellent operations; and certainly he to whom the whole course of Nature lies open rejoiceth not so much that he can make gold and silver or the devils be made subject to him as that he sees the heavens open, the angels of God ascending and descending and that his own name is fairly written in the Book of Life.

It should be added that this exposition is a faithful reflection of Rosicrucian doctrine as it is put forward, directly or indirectly, under the name of the Brotherhood in German books and pamphlets of the early seventeenth century. Supposing that circa 1650 there was an incorporated Rosicrucian School in England, no person is so likely to have been a member as Ashmole, and it is not possible to imagine him in separation therefrom. Indeed, I am by no means certain that his testimony is not thinly presumptive of membership, being so to the manner born of it in thought and figures of speech. But if we can tolerate- however tentatively- the Rosicrucian initiation of Ashmole, we may take it for granted that he did not stand alone. On the whole it seems barely possible that on 16th October, 1646, a Brother of the Rosy Oross was made a Mason, with or without an ulterior motive in view. It follows expressly from his frank and honorable testimony concerning himself that he was one who had only seen the end of adeptship, even within the measures that he conceived it, while as regards any other Rosicrucians to whom he may have been joined we know very little concerning them.

It will be seen that the Ashmole hypothesis is but a part of the wider claim of direct Rosicrucian influence on the foundation of Emblematic Freemasonry. I agree with the opinion that in so far as it has been advanced in the past

this claim has lapsed. It affirms that the House of the Holy Spirit, being the Rosicrucian Brotherhood in Germany, had a Secret House in England, which either transfigured itself into the thing called Speculative Masonry or revolutionized the old Operative Craft along speculative lines for its own purposes, presumably that it might have recruiting centres available and more or less openly manifest. There is no evidence whatever to support this view. The Rosicrucian zeal of the occult philosopher and intellectual mystic, Robert FIudd, left no trace behind it, until the time came for it to influence in a rather indefinite manner the impressionable enthusiasm of Thomas Vaughan, and this also led to nothing. The first incorporated Rosicrucian Society in England of which we hear belongs to the early nineteenth century. In particular, Fludd’s activities had no bearing on any Masonry of the early seventeenth century, even if Robertus de Fluctitus was the Mr. Flood who presented a Book of Constitutions to the Masons’ Company, as recorded in an inventory taken before the Fire of London.

Part 2 will be continued in the Nov/Dec issue.

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Seattle Scottish RiteROTC Awards

Cadets receiving their Scottish Rite ROTC awards.

The Valley of Seattle presents ROTC awards every year to eligible cadets that have been selected for their outstanding performance. Several brethren travelled to the University of Washington campus this past March to present the awards.

Purpose: This award recognizes outstanding cadets in the second year or third year of a 4-year program.

Eligibility: The cadet must: Have contributed the most among cadets on campus to encourage and demonstrate patriotism by deeds or conduct during participation in extracurricular activities or community projects Have demonstrated academic excellence by being in the top 25% of his/her academic class Have demonstrated a potential for outstanding leadership by exhibiting quali-ties of dependability, good character, self discipline, good citizenship and patriotism Have not previously received this award.

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Our brethren lie before us, overtaken by that relentless fate which, sooner or later, is to overtake us all..

Happy Birthday!Congratulations from all your Scottish Rite brethren

to our members over 90 who have reached a very important birthday!

Virtus Junxit Mors Non Separabit

Lodge of Sorrow

Messages

Glenn N. Bailey 07/12/2015

Gerald Guite 06/28/2015 Roy Johnson 07/01/2015 Bien E Lagajeno 04/27/2015 Norman Miller, 33° 07/03/2015 Gene Seals 01/06/2015 Richard Shively 07/01/2015 Richard C. Smith 08/02/2015

September

Sam Shulman 9/03/1913

Earl Ingebright 9/21/1917

Harlan Wilder 9/10/1918

James Perry 9/07/1921

James McCurdy 9/24/1923

William Barrette 9/21/1924

Rodney Phillips 9/16/1925

Alvin Lehner 9/26/1925

OctoberKnut Einarsen 10/22/1914Donald Crawford 10/01/1919John Johnston 10/23/1919Benton Webb 10/2/1920Howard Weber 10/6/1920Charles Lamb 10/11/1920Edward Floyd 10/30/1920Genaro Garcia 10/19/1921Richard Hawley 10/27/1921Ray Limbo 10/11/1922Thomas Hikida 10/12/1922James Lumsden 10/27/1923Adel Mohsen 10/31/1925

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www.seattle-scottishrite.org

MONTH TIME EVENT

September Saturday Sept 12th 9:00 am Executive Council & 30th degree.

Tuesday Sept 15th 6:30 pm Dinner & Stated Meeting (Scholarship Awards).

Saturday Sept 19th 9:00 am SOTAR (Guest: Chic Cicero)

Saturday Sept 26th 9:00 am 33° & KCCH Honors (Bremerton Convention Center: 33° starts at 9:00 am & KCCH starts at 2:00 pm).

October

Saturday Oct 3rd 9:00 am Executive Council

Saturday Oct 10th 10:00 am Eastside Scottish Rite Club (Bellevue Masonic Center)

Tuesday Oct 20th 6:30 pm Dinner & Stated Meeting (Feast of Tishri w/Special guest speaker - Bring a can of food).

c a L e n D a R

Please bring a can of food to the October meeting to

support FOOD LIFELINE.

Our guest speaker for the October Feast of Tishri meeting will be a representative from FOOD LIFELINE.

Don’t forget to bring a can of food!

Periodicals Postage Paid

USPS 485-660

Scottish Rite of Freemasonry1207 N 152nd St.Shoreline, WA 98133-6247