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Was Tolkien a freemason?


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Three Dots

The first use of “∴” to abbreviate a Masonic title was August 12, 1774, by the Grand Orient of France, in an address to its subordinates. No authoritative explanation of the meaning of these dots has been given, but According to Mackey it is supposed to refer to the three lights around the altar, or perhaps more generally to the number 3, and to the triangle, all important symbols in the Masonic system.

The doubling of a letter is intended to express the plural of that word of which the single letter is the abbreviation. For example, in French, F∴ signifies “Frère,” or ” Brother,” and FF∴ ” Frères,” or “Brothers.” Similarly in English, L∴ is sometimes used to denote “Lodge”, and LL∴ to denote “Lodges”. Exceptions exist regularly; for example, Sovereign Grand Inspectors General is abbreviated as S∴G∴I∴G∴, and not S∴G∴II∴G∴.

The noted Masonic scholar Dr. Albert G. Mackey, 33°, used the phrase “three points” instead of the modern phrase of “three dots.” The following is how he defines the three points or dots in his Encyclopedia of Freemasonry:

Three points in a triangular form (\) are placed after letters in a Masonic document to indicate that such letters are the initials of a Masonic title or of a technical word in Freemasonry, as G\M\ for Grand Master, or G\L\ for Grand Lodge. It is not a symbol, but simply a mark of abbreviation. The attempt, therefore, to trace it to the Hebrew three yods [ייי], a sign of the Tetragrammaton, or any other ancient symbol, is futile. […] it is probable that the idea was suggested by the sacred character of the number three as a Masonic number, and these three dots might refer to the position of the three officers in a French Lodge. […] A common expression of anti-Masonic writers in France when referring to the Brethren of the Craft is Fréres Trois Points, Three Point Brothers, a term cultivated in their mischief survives in honor because reminding the brotherhood of cherished association and symbols.



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The Lord of the Rings Symbolism


The first instalment of Tolkien's 'The Lord of the Rings' was released on DVD and video this week in Britain.  The first instalment of Tolkien's 'The Lord of the Rings' was released on DVD and video this week in Britain. When I first saw the film 'The Fellowship of the Ring' at the cinema I noticed a very familiar set of symbols. The Symbolism in question appears on the door to the dwarven caverns of Moria, a gateway that initially blocks the progress of the beleaguered Fellowship.


A symbolic arch is supported by 2 pillars, themselves wrapped by climbing vegetation.  The arch bears an inscription written in an ancient form of Elvish, saying "The Doors of Durin, Lord of Moria.  Speak, friend, and enter."  Drawn below the arch are seven stars and a crown, and below these can be found a much larger star (the 'Star of the House of Feanor').


This motif is very similar to the Royal Arch of the Freemasons, who also incorporate seven stars into the space below the arch.  Their arch is comprised of 7 houses of the zodiac, whose position in the sky binds the Duat.  As such, the seven stars cannot denote the Pleiades star cluster in Taurus, nor the Corona Borealis, or Northern Crown.  They are also not suggestive of any stars present in the Duat itself, specifically around Sirius or Orion.  The 'Star of the House of Feanor', however, may be analogous with Sirius if we compare the Door of Durin and the Freemasonic Royal Arch.  This then gives us a very specific sky location, into which are incorporated a crown and seven stars.


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ts interesting though that the door is to the mine of 'moria'


Babylonian satanism is a foundational part of Moriah’s Illuminism. Some of its bloodlines are descendents of the Pharisees who secretly practiced Babylonian satanism at the time of Christ, incl.. child sacrifices. It’s standard operating procedure in the occult world that-what you see is not what you get, double-meanings are the norm.



In 1992, former M16 British Intelligence Officer, Dr. John Coleman wrote a book about “The Committee of 300” in which he claimed inside knowledge concerning world manipulation by an occult Illuminati elite. According to Coleman, “Moriah Conquering Wind” is one of the modern names the society members go by. He stated:

Included in the membership are the old families of the European Black Nobility, the American Eastern Liberal Devil%20Worship.gifEstablishment (in Freemason hierarchy and the Order of Skull and Bone), the Illuminati, or, as it is known by the Committee, “MORIAH CONQUERING WIND”…. In the Committee of 300, which has a 150-year history, we have some of the most brilliant intellects assembled to form a completely totalitarian, absolutely controlled “new” society - only it isn’t new, having drawn most of its ideas from the Clubs of Cultus Diabolicus. It strives toward a One World Government rather well described by one of its late members, H. G. Wells, in his work commissioned by the Committee which Wells boldly called: “THE OPEN CONSPIRACY-- PLANS FOR A WORLD REVOLUTION.”


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"The one small garden of a free gardener was all his need and due, not a garden swollen to a realm; his own hands to use, not the hands of others to command." Samwise Gamgee, The Lord of the Rings, Part III


The Grand United Order of Free Gardeners & Other "Free" Orders

It may surprise many Freemasons to know that they are not the only "Free" Order based on old trades and guilds. Over the centuries we have seen the Free Shepherds, Free Gardeners, Free Colliers, and Free Carpenters among many others. Of these, the only one which seems to have survived the ravages of time are the Free Gardeners.  Among all the major Orders on this page, this is the only one which seems to pre-date Freemasonry, and one of the most difficult to gain information about. The earliest records of the Free Gardeners go back to a "Fraternite of the Gairdener's of East Lothian" in 1676. This original Fraternity was to be joined by another "Fraternite" at Dunfermline in the early eighteenth century. Like Masonic Lodges, the Free Gardeners lodges began as operative bodies but soon began to accept nonoperatives. It was not until the late eighteenth century that the Gardeners began to take off as independent lodges. In the mid-19th century there were various attempts to form a national Grand Lodge, resulting in an Eastern and a Western Grand Lodge being formed but with many lodges remaining without the authority of either. The Free Gardeners spread into England and across the sea to the United States and Australia. In the early 1980's the Curator of the Museum & Library of the Grand Lodge of Scotland, Robert Cooper, noticed that much of the regalia stored for the museum did not appear to be Masonic at all. After much research into the matter he wrote a book entitled "A History of the Ancient Order of Free Gardeners" which is taken as the authoritative work on this Order. Today, the Free Gardeners operate in Australia as a Friendly Society in Western Australia.


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'Gandalf, Gandalf! Good gracious me! Not the wandering wizard that gave Old Took a pair
of magic diamond studs that fastened themselves and never came undone till ordered? Not
the fellow who used to tell such wonderful tales at parties, about dragons and goblins and
giants and the rescue of princesses and the unexpected luck of widows' sons?''

-Bilbo Baggins


When it comes to important characters within the Masonic tradition, few are more significant than Hiram Abiff. He is also known as ‘The Widow’s Son’ and is referred to as such in many Masonic texts and teachings.


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2 minutes ago, Macnamara said:

the dwarven caverns of Moria


On the surface, Moriah is the sacred mountain that Abraham nearly sacrificed his son Isaac on before the angel of God called out of the sky and stopped him. Moriah is also the location of the original Temple Mount in Jerusalem according to some scholars. The Foundation Stone at the heart of the Dome of the Rock in modern Jerusalem is believed to mark the exact location of Araunah’s threshing floor “in mount Moriah” over which the Temple of Solomon was built (see 1 Chronicles 25). In addition to the significance of the geography, the role that Mt. Moriah (Hebrew Mowriyah, “Chosen by Yahweh”) plays in lessons about the relationship between God and man, Heaven and Earth, and angelology is deeper than most comprehend. Midrashic discussions of the Abraham/Isaac narrative have been argued where the perspective is changed from the Genesis account on Mt. Moriah to Heaven, where God watches and ultimately signals the angel to stop the sacrifice of Isaac. The Pseudepigraphal Book of Jubilees is used in such renderings, as the story from Jubilees offers the account from the angel’s viewpoint, in the language of the first person from heaven. Additional information about the angel that spoke to Abraham is included in the Zohar, Kabballa, Babylonian Talmud, Pseudepigrapha as well as classic texts by some members of Christianity and Islam who ultimately identify him as “Metatron,” the most powerful of all Angels according to these noncanonical works. For illuminatists, The Third Book of Enoch is among the most important of the Mystical Literature as it offers the genesis of Metatron by claiming that Enoch himself is the one who ascends into Heaven to be transformed into Metatron.

An extract from 3 Enoch reads:

“This Enoch, whose flesh was turned to flame, his veins to fire, his eyelashes to flashes of lightning, his eyeballs to flaming torches, and whom God placed on a throne next to the throne of glory, received after this heavenly transformation the name Metatron?” [2]




As Metatron, Enoch becomes the Angel in the Whirlwind and master over other angels of wind and whirlwind (including Ruhiel, Ra’miel, Ra’shiel et al).

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The 9


The lord of the rings involves a fellowship of 9 and the knights templar began with 9 members who travelled to jerusalem in the holy land where mount moriah is and one of the original nine was called Gondomare. One of the lands in middle earth is called Gondomere

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Tolkien’s Heresy: Catholic Theology and the Origin Story of Middle Earth


While in Creation God made a perfect world which then fell, in Tolkien’s world Eru made an imperfect world which was doomed from the beginning.

In the beginning God created the heavens and the earth” 

 Thus the Holy Scripture of the Catholic Church begins and the profession of the Catholic faith takes the idea up when it confesses in the Apostles’ Creed that God the Father almighty is “Creator of heaven and earth,” and in the Nicene Creed, “of all that is, seen and unseen.” Tolkien, as a devout Roman Catholic, took these things to heart and confirmed them in his daily and weekly routine as a practitioner of that faith. 

 The universal human questions of “Where do we come from?” “Where are we going?” “What is our origin?” “What is our end?” and “Where does everything that exists come from and where is it going” were answered for Tolkien, as they are for Catholics all over the world today, in these Christian precepts. For the modern, agnostic or atheistic mind, which is often haunted by a lack of answers to the above, it may seem strange to suppose that one can live life with a high degree of daily certainty about these answers, not only knowing when and how the universe arose physically, or when man appeared, but also living within the meaning of such an origin: is the universe governed by chance – blind fate, as the modern view would have it – or by a transcendent, intelligent and good Being whom Catholics call God? And if the world does originate in God’s wisdom and goodness, why is there evil? Where does it come from? Who is responsible for it and is there any solution to it?

 For our purposes, the fundamental interest here is that the Catholic view of the universe, its nature and shape, its origins and its final destiny, though devoutly shared by Tolkien in life, were at odds to one degree or another with the view he sought to express through his great legendarium, the world of Middle-earth. There is no suggestion that Tolkien was a heretic or that he didn’t truly believe in the Catholic version of things, only that his sub-creation explored other possibilities.

 Ancient religions and cultures produced many myths about the nature of the universe: some said that everything is God, that the world is God, or that the development of the world is the development of God (as in Pantheism); others have said that the world emanates from God and returns to him. Still other worldviews have affirmed the existence of two eternal principles, Good and Evil, Light and Darkness, locked in permanent conflict (as in Dualism and Manichaeism). According to Gnosticism, for example, the world – at least the physical world – is the product of a fall, evil by its nature, and is to be rejected or abandoned. Deism states that the world was made by God and then left to function on its own, as a watchmaker makes a watch and then leaves it to its own operations. 

 Materialists reject any transcendent origin for the world, seeing it as merely the interplay of matter that has always existed (Materialism). 

 What we find in examining Tolkien’s creation is that it differs from the standard Catholic view and merges into some of the above.

 Tolkien wrote in a letter that The Silmarillion is a story of “the long defeat” (Letters, no. 195). There are six major battles against Morgoth, who represents the source of evil in Middle-earth; three are devastating defeats for the forces of Good, and one ends with the destruction of half the world as Tolkien envisaged it. Even when Morgoth is imprisoned at the end of The Silmarillion, we are told that he will break free again one day and throw the world into darkness. The Ainulindalë, or Music of the Ainur, describes the universe as created by Eru (or Tolkien’s sub-created God) and sung into being by the Valar (Tolkien’s angels). However, the angel Melkor rebels and seeks to make his own music outside that of Eru’s, introducing discord and conflict into the melody. Tolkien then steps majorly away from Catholic theology: instead of God or Eru creating the world and then Melkor entering into it to try and spoil it, as in orthodox Christian belief, Eru takes Melkor’s rebellious theme into his own music thematically, making it part of the basic grand design. So the Creation that we end up with in The Silmarillion and therefore in the entire mythos of Middle-earth is one which has in-built flaws. Tolkien wrote a letter to a friend in 1951:

 In this Myth the rebellion of created free-will precedes creation of the World (Eä); and Eä has in it, subcreatively introduced, evil, rebellions, discordant elements of its own nature already when the Let it Be was spoken. The fall or corruption, therefore, of all things in it and all inhabitants of it, was a possibility, if not inevitable. (The Letters of J.R.R. Tolkien, Letter 131)

 In a way, Tolkien “re-invents” the Christian story. Instead of seeing the world as a perfect Creation into which Evil has entered, eventually to be overcome by the intervention of God through his Son Jesus Christ, Tolkien “reboots” everything so that the world itself is inherently evil to some degree. This is a kind of Manichaeism or even Gnosticism, a view which states that there is an ongoing battle between Good and Evil at the root of everything or that the world is fundamentally imperfect and should be rejected. We see it more plainly, perhaps, in the nature of the One Ring in the story of The Lord of the Rings which is in effect a “footnote” to The Silmarillion: does the Ring have some mind of innate power by which it enchants its wearers? Or is the evil already inside them, being stirred into life by its presence? In other words, is evil an objective force, existing outside the individual, to be recognised and combatted and perhaps eventually defeated, or is it subjective – a psychological defect in everyone, harder to confront and overcome and part of the way we are made?

 Part of the power of The Lord of the Rings and Tolkien’s other developed tales is that this question is never really settled, and that power rests on this fundamental difference in the ‘theology’ of Tolkien compared with his Catholic orthodoxy: while in Creation God made a perfect world which then fell, in Tolkien’s world Eru made an imperfect world which was doomed from the beginning.

Grant P. Hudson 


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As my title suggests, he was one of the group of Oxford writers known as the Inklings – the other most important members being C.S. Lewis, J.R.R. Tolkien, and Owen Barfield. Charles Williams attended the group regularly during World War Two, when his workplace – the London office of Oxford University Press – was evacuated to Oxford to avoid the bombing.

But Williams was more than that. He was, I believe, a major poet, with a brilliant sequence of poems on the Arthurian legends. In fact he was the major English Arthurian poet of the twentieth century.

He was also a pioneering author of supernatural fiction. His seven novels, cast as thrillers but with serious messages, all concern the breaking through of the spiritual dimension into daily life in extreme ways – demonstrating that, as TS Eliot said, for Williams ‘there was no barrier between the spiritual and material worlds’.

Williams was both an influential Anglican theologian and deeply involved in the occult – a member of a secret Rosicrucian fraternity, The Fellowship of the Rosy Cross, and in contact with magicians of the Stella Matutina, an occult group descended from the more famous Order of the Golden Dawn.

Less dramatic but also important is the fact that Williams was an influential publisher. He worked his way up from humble proof reader to senior editor at OUP, running the World’s Classics series and the Oxford Standard Authors. As such, he more or less decided which books would be regarded as classics by the reading public, and had a huge effect on public taste.




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3 hours ago, Macnamara said:

The 9


The lord of the rings involves a fellowship of 9 and the knights templar began with 9 members who travelled to jerusalem in the holy land where mount moriah is and one of the original nine was called Gondomare. One of the lands in middle earth is called Gondomere


correction the land in the book is gondor

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