Our SOTO members in the early grades can
apply for inclusion in a chapter or start one
for the first three grades. A 3rd degree initiate
can request a Lodge Charter from
Grand Lodge Othroerir No. 1 USA
1. A group of members of the SOTO (2 Brothers/sisters or more)
grades Iº and II º IIIº asking the Grand Lodge Othroerir for a SOTO
patent in order to found a chapter (Lodge) and propose
a name (eg, eye and parchment). Then the G.L.O. No. 1 USA
The patent being granted to the newly founded chapter and ritual work
is provided once a month with the Rite of
Templar initiations. In the first two grades of Societas OTO.
2. The manager (Venerable) of this chapter, as
Vigilante Grand Lodge of the chapter, will always be
higher grade and older who wishes to exercise that function.
He directs the work with help of the Great Watcher
Lodge and the work is adapted to the lower grade.
The III º must be a member of the Shemsu Hor council.
3. Before admitting a member in a chapter The Grand Lodge Othroerir No. 1 USA consulted to verify their
4. In Section 5, recite the Venerable. In Section 9, reads
one of the attendees and then others think of
degree order (highest to lowest), if desired
do, and there is a ritual at the end called-Chain
In ritual chain of union.
The chapter members join hands and sing...-
Lux of Baphomet join us Fraters an Soros of the Societas OrdoTempli Orientis.
Freemasonry is a “Peculiar Morality, veiled in allusion and illustrated by symbols.” Of
course, there are many types of symbols, there are visual symbols, pictures, oral symbols,
which primarily make up speech, and demonstrated or enacted symbols. The
Chain of Union is an “enacted” symbol, that is, a rite by gesture.
Generally, it is formed at closing a lodge, and usually only in the first-degree. Some do it
immediately before the closing, others after, and some as a part of the ritual of initiation
where is it done in an evocative manner: Immediately after closing the works, the novice
is placed “between the pillars” where he is able to see the formation of the chain. After it
is formed, by order of the master, the circle is opened towards the West so the candidate,
crossing the threshold, is welcomed into and becomes an integral part of it. The
chain is closed, locked “with force and vigor”, having assimilated the new ring in an
almost organic way.
The Chain of Union is ancient, going back to the Compagnonnage — the 12th century
French stonemason corporation — where it is known as “alliance’s chain.” Francisco
Ariza thinks this ritual acted as support for a sacred invocation, it being a collective
practice of “enchantment.” Enchantment is a sacred invocation, and is just a mean to
activate a memory of what is already inside the agent, awakening his inner faculties.1
By the comparison they allow, these considerations will make it easier to understand
what we will now say about ‘incantation’. It is essential to note that what we designate
with this name has absolutely nothing to do with the magical practices to which the
name is sometimes given; besides, we have already said enough about magic so that
no confusion should be possible and no further comment necessary.
In contrast to prayer, the incantation we spoke of is not a petition and does not even
presuppose the existence of anything outward, which every petition necessarily supposes,
because outwardness cannot be understood except in relation to the individual,
which is here precisely surpassed. It is an aspiration of the being toward the Universal
in order to obtain what we might call in somewhat ‘theological’ language a spiritual
grace, that is, essentially an inward illumination that can naturally be more or less complete
according to the case.
Here the action of the spiritual influence must be seen in its pure state, if one can speak thus; instead of seeking to make it descend, as in prayer, the being tends on the contrary to rise toward it. The incantation thus defined as an entirely inward operation in principle can nonetheless in many cases expressed and ‘supported’ outwardly by words or gestures that constitute initiatic rites, such as the mantra in the Hindu tradition or the dhikr in the Islamic tradition, which must be thought of as a producing rhythmic vibrations that reverberate throughout a more or less extensive domain in the indefinite series of the states of the being.
Whether the result obtained be more or less complete, the final goal is always the realization
in oneself of ‘Universal Man’ by the perfect communication of all these states in
proper and harmonious hierarchy and in an integral expansion, both in ‘amplitude’ and
‘exaltation’, that is, both as to the horizontal expansion of the modalities of each state
and the vertical superposition of the different states, according to the geometrical figuration
that we have explained in detail elsewhere.2
Let us now examine the shape of the chain. TheBrethren remove their gloves and gather themselves,
forming a circular frame around to the Tracing Boardor altar in lodges where the altar is in the center of thelodge. Each Brother crosses his right arm on the left so to form a symbolic cross of Saint Andrew, joininghands to those of his neighbor from both sides, so that one’s right-hand grips one another’s left: theformer ‘covers’ and the latter ‘supports’. In the Far-East tradition the right side matchesto the yang, or the masculine element, it being ‘the way of Heaven‘, while the left one isthat of yin, feminine, representing the Earth: ‘Heaven covers and Earth holds’. For some
reading this, a recollection of the due guard of the first degree will also illustrate the concept.
Man has to interpret the terms as complementary, rather than opposite, bearing in mind
that “in all manifested things [other than Heaven and Earth] there is no yang without yin
and no yin without yang, for everything by nature partakes simultaneously of both
Heaven and Earth”.3 This is the duality of man and masonry.
The Master Mason, perfectly balanced, is always ‘in the Middle’, mediator between the
two elements, and thus becomes the third leg of the triad, that which joins the duad into
a triad and thus becomes the MONAD. I am reminded of the Masonic formula, according
to which the initiate must know how ‘to discern the light in the darkness (the yang in
the yin) and the darkness in the light (the yin in the yang)’.
As the brothers’ hands are joined to form the circle, each Brother unites his own heels
so to form a square and opens the points, in order to let them contact the ones of his
neighbours. The chin is on to the chest, the eyes closed and everybody concentrates on
“the Worshipful Master’s intent”, even if it remains undisclosed. The Brethren are silent
and meditative. After some time the Worshipful Master shakes his arms three times and
so do all the Brethren and thereafter loose their hands and “break” the Chain. If the
works are still to be finished, the Brethren return to their places.
The Chain of Union is a continuous physical symbol and as such, it reminds us of the
sign of the Pythagoreans, which had to be traced in a continuous way. From that man
can deduce that the Chain testifies in a tangible way to the invisible tie that joins all the
members of a lodge, and truly, in a more general way, to all Freemasons withersoever
The reference to the Universal within the chain is clear if we imagine it as being seen
from above. Its shape is roughly a circle, the center of which is shown clearly. Therefore,
if on the one hand the circle represents the temporal and the dynamic expression
of the initiatic chain — the world of the Manifestation — while on the other hand the
point recalls the permanent origin, or the Immutable Being.
Last, but not the least, we must examine another aspect of the Chain, which refers itself
to the interaction between the ‘thick’ and the ‘subtle’. From physics we know that each
geometric solid figure causes waves which vary according to the form of the figure.
These waves are known as form-waves, or shape-waves, which can be measured according
to their vibratory frequency.
Egyptians knew of this phenomenon, and in fact used it to protect the Kings’ chambers
by emitting waves which are vibrating in the electrical phase, harmful for living entities:
man commonly speaks about the “curse of Tutankhamen”. To the contrary, churches
and pyramids emit waves, which vibrate in the magnetic phase, so they are favourable
for men. In ancient times, Freemasons were aware of this peculiarity and therefore they
protected their constructions through the cornerstone, which has a trapezoidal shape.
There is no ‘magick’ in this, no witchcraft, just an acknowledgement of physical facts.
The interpretation of their effect is subject to discussion, to be sure. However, there is
nothing in Masonic ritual of which we should be ashamed. Initiates reject the artificial
distinction between physics and metaphysics; they are aware that “rites and symbols
are fundamentally only two aspects of a single reality, which is, after all, none other than
the ‘correspondence’ that binds everything together through all the degrees of existence
in such a way our human state can enter into communication with or at least dimly perceive,
the higher states of being.”4
Let’s turn back to the Chain. The Worshipful Master, as the focus and exciter, by initiating
the chain starts the energy, which passes to his neighbour and so on around the
chain. The energy so amassed and strengthened comes back to the Worshipful Master
and therefore launched to the ‘astral’, from which it turns back on earth, like a rocket on
the target, to carry out the “intent” which was mentally expressed by the Worshipful
Master at the beginning of the ceremony. Thus the ceremony projects the will of the
1. In the chapters are not initiated the founding of
chapter. The rest should be self initiated. Chapters
can start (exalt) only the first two grades.
2. When a Brother joins the chapter, always
vote on them to be accepted or not.
In the chamber of reflection the candidate should prick their finger with a needle and thumb print the oath
form signature with blood and then sign over it with Frater/Soror Name. Then is written by hand onto
the oath form which is copied for the initiate and the original mailed to the Grand Lodge Othroeirir. Two oaths should be made out so, the initiate can keep one for his/her own personal altar.
If chapter supports it, is made exaltation.
Then, in a dark room where there is a skull
and a red candle, blindfolded him, with a rope around the neck slip shot.
Rite opens and, after Section 7, the Grand Warden of Lodge will seek the candidate and says with columns next to it: "A candidate want to be initiated into our mysteries. The Venerable responds "What happens, if your intention is progress. The Grand Warden of Lodge leads to new member center of the chapter and kneels before the altar.
The Venerable reads the oath to be repeated,
BLOOD OATH OF THE ORDER. “In the presence of the Great Architect of the Universe, Baphomet, the Shemsu Hor and the Rex Sacrorum of Society OTO. I acknowledge my natural weakness confessing that despite privelges of rank and title and the riches that which may be gained. I am a man like others and I promise to be silent and swear a perennial fidelity and obedience inviolable to all the above laws of the order. I pledge to consider the collective interest of the order as my own individual aims.Likewise, I promise to serve the order with: my blood, honor and fortune. T.G.A.O.T.U. and the God of Light Baphomet Helps me.”
3. Over the oath, says the Venerable
palms facing toward the candidate: "Let the Earth
be your dwelling, which illuminates, water impurities, the
air to your stupid idea, that the fire will
purify and enlighten. That the ancient tradition
operators are working with you.
"Our Order built pyramids in Egypt, the Temple of Solomon
temples in Greece and Rome, Gothic cathedrals ...
After that, the candidate lies on the ground or the floor cloth with the coffin having the symbols of the
slave religions on it. with his/her feet to the Venerable and altar exclaiming:
"The tradition of skilled workers permeates your being in this symbolic grave
in which you. Then, take the Venerable candidate by the hands, lifting them and add " You have been exalted to the Lifght of Baphomet honor it.
Attendees are placed around the new member and the Venerable removes the blindfold continuing the
ritual in point 11.
11. Behind the altar, strike the altar with the sword and cry-LUX, LUX, LUX IN EXTENSION.
12. To finish, stand behind the altar and say: " SILENTIUM! IS THE QUEEN AND AND MY WORK IS NOW
CLOSED. After completion, raise the sword with your right hand and exclaim: - TO THE GLORY OF THE
GREAT ARCHITECT OF THE UNIVERSE, BAPHOMET, UNKNOWN superiors and Societas (Ordo Templi
orientalis) OPERATING UNDER THE RITE OF MEMPHIS-Mizraim, I Close this TEMPLAR CAMP, AFTER DISCOVERING AN OASIS IN THE MIDDLE OF THE DESERT AND PROTECTING IT IN SOLITUDE FROM MY ENEMIES.
Then make another blow before thealtar.
13. Sit for a moment. Enjoy the ritual and meditate on it. Shortly after you collect all items and leave.