Abstract
This paper unveils the cosmic struggle between the Qlippothic forces, symbolized by the “Evil Eye of Draco,” and the redemptive order of the Priesthood of Melchizedek, as revealed through the Oral Tradition of Moses and Messianic Christian theology. The York Rite and Scottish Rite arches of Freemasonry, rooted in the corrupted second heavens, represent a dualistic framework tainted by Qlippothic sorcery. In contrast, the Divine Waters—fulfilled as the Living Waters of Gan Eden—flow from the throne of Jesus Christ, the eternal High Priest, to dismantle these arches and establish the Tabernacle of Grace. By integrating the mystical insights of the Oral Torah with New Covenant scriptures, this study presents a divine blueprint for replacing the old second heavens priesthood of Freemasonry with the new priesthood of the Sons of God, liberating souls from the serpent’s dominion into the eternal harmony of the Tree of Life.
Introduction: The Cosmic Battle and the Divine Waters
The cosmic battle between light and darkness, holiness and impurity, is a central theme in the Oral Tradition of Moses and Christian eschatology. The Qlippoth, or “husks,” represent impure spiritual forces that obstruct divine light, known as the Sitra Achra, or “Other Side.” Symbolized by the “Evil Eye of Draco,” these forces manifest as a serpentine dominion rooted in the primordial fall of Adam and the Nephilim (1 Enoch 6–8). In the Oral Tradition, water is a primordial force of divine energy, flowing from the Infinite (Ein Sof) to sustain, purify, and rectify creation. These “Divine Waters” are magnified in Messianic Christianity as the Living Waters of Gan Eden, flowing from the throne of Christ, the High Priest in the order of Melchizedek (Revelation 22:1; Hebrews 7:17).
This paper explores the York Rite and Scottish Rite arches as metaphysical strongholds of the corrupted second heavens, sustained by Qlippothic sorcery. It contrasts these with the redemptive power of the Divine Waters, which, through Christ’s priesthood, overthrow the old order and establish the Tabernacle of Grace. The narrative culminates in the rise of the Sons of God, a new priesthood that rules from the second heavens under Christ’s throne, liberating all souls into the divine harmony of the Tree of Life.
The Fallen Arches: Qlippothic Strongholds of the Second Heavens
The York Rite and Scottish Rite Arches
The York Rite and Scottish Rite, as esoteric structures within Freemasonry, symbolize spiritual ascents through the corrupted second heavens, aligning with the worlds of Yetzirah (Formation) and Assiyah (Action) in the Oral Tradition of Moses. The York Rite’s Royal Arch represents a portal through seven stages, mirroring the lower Sefirot of the Tree of Life: “The seven stages of ascent lead to the hidden chamber where the Name of God is revealed” (Oral Torah). Its focus on rediscovering the lost Name of God (YHVH) parallels the quest for the Shekinah’s restoration, but its ritualistic forms risk entanglement with Qlippothic energies, particularly in Yesod, where lust and sorcery distort divine flow: “The serpent enters through Yesod, perverting the foundation of divine transmission” (Oral Torah).
The Scottish Rite, with its 33 degrees, constructs a more complex arch, mapping a progressive ascent through cosmic hierarchies: “The 33 paths ascend through the Sefirot, but the unrighteous twist them into husks” (Oral Torah). Its integration of Hermetic elements, often prioritizing esoteric knowledge over divine submission, aligns it with the Qlippothic Tree of Death, perpetuating sorcery through corrupted emanations like Thamiel (perversion of Keter) and Satariel (Binah). These arches, as reflections of the “two heavens” framework, are vulnerable to the “Evil Eye of Draco,” a celestial serpent that manipulates divine energies for control, commerce, and carnal religion.
The Evil Eye of Draco: Qlippothic Dominion
In the Oral Tradition, Draco, the great celestial serpent, is the Teli, coiled around the Mazzalot (constellations): “Draco is the Teli, the great serpent that encircles the Mazzalot, guarding the second heavens” (Oral Torah). As the outer firmament guardian, Draco exerts dominion through the “Ayin Hara” (Evil Eye), a channel of Qlippothic projection: “The snake with its tail in its mouth is the evil tongue, the Sitra Achra that encircles the world” (Oral Torah). This force, rooted in the serpent’s deception in Eden (Genesis 3:1–5) and the fall of the Watchers (1 Enoch 6–15), seeks to sever Malchut (Kingdom) from Keter (Crown), trapping divine sparks in cycles of sin. The York and Scottish Rite arches, as spiritual fortresses, channel these Qlippothic energies, formalizing the astral dominions of fallen angels through sorcery. The York Rite appeals to royal bloodlines, while the Scottish Rite draws on ancient gnosis, forming two heads of the same beast that upholds the serpent’s control matrix.
The Divine Waters: The Cosmic Flow of Purification
The Upper Waters and the Tree of Life
In the Oral Tradition, the Divine Waters, or “Mayim Elyonim” (Upper Waters), emerge from the supernal womb of Binah (Understanding), flowing as a river of divine light (Shefa) to nourish the Tree of Life: “The river that went out of Eden to water the garden is the river of divine light that flows from the Holy One, blessed be He, to nourish the Tree of Life. This river divides into four streams, cleansing the worlds below, but the serpent seeks to drink from its waters and pollute them” (Oral Torah). These four streams—Pishon (Kindness), Gihon (Judgment), Hiddekel (Communication), and Euphrates (Redemption)—represent the emanations of Chesed, Gevurah, Tiferet, and Yesod, sustaining the cosmic order and restoring Malchut’s connection to the upper Sefirot: “From Binah flows a river to irrigate the garden. It is called the river that proceeds from Eden, and it sustains all below” (Oral Torah).
The waters of Binah, as the supernal mother, wash away Qlippothic husks, purifying the Shekinah’s garden: “The waters of Binah flow downward to the garden of the Shekinah, washing away the husks of the Sitra Achra. These waters are the mother’s embrace, for Binah is the supernal mother who purifies her children” (Oral Torah). This purification mirrors the Tikkun (rectification) of creation, where divine light dissolves the serpent’s influence: “The river of the Shekinah flows from the holy side, and its waters dissolve the husks, for no impurity can stand before the light of the Holy One” (Oral Torah). The serpent, swimming in the stagnant waters of the Qlippoth, is repelled by the holiness of these waters, which “burn with the fire of holiness” (Oral Torah): “What is the river that flows from Eden? It is the light of Chokhmah (Wisdom) that waters the garden of the righteous. The serpent cannot abide its touch, for it burns with the fire of holiness” (Oral Torah).
The River of Judgment
The Divine Waters also carry the force of divine judgment (Dinim), merging Chesed’s mercy with Gevurah’s severity: “When the Holy One is aroused in judgment, a river of fire pours forth from before Him, consuming the filth of the serpent” (Oral Torah). This river of fire, flowing from the throne of God, drowns the serpent’s dominion: “The great serpent crouches in the rivers of Egypt, saying, ‘My river is mine.’ But the Holy One sends His river of light to break the serpent’s hold, for the waters of holiness flow from the upper Eden to drown the Sitra Achra” (Oral Torah). As seen in the floodwaters of Noah’s time, which cleansed the world of Nephilim corruption (Genesis 7:11–12), the Divine Waters overpower the serpent’s claim to earthly rivers, restoring creation’s harmony.
The Waters of Tikkun
The Oral Tradition teaches that the Divine Waters facilitate the Tikkun of the broken vessels, a cosmic fracture where divine sparks were trapped in Qlippothic husks: “The light of Ein Sof flows like a river through the Sefirot, gathering the holy sparks from the broken vessels. The Qlippoth cling to these sparks, but the Tikkun of the righteous releases them, and the husks wither” (Oral Torah). This river of light, flowing from Keter, liberates the sparks, weakening the serpent’s hold: “The waters of Binah flow downward to cleanse the lower worlds, for the Shekinah’s light purifies the place where the serpent dwells” (Oral Torah). This purification aligns the lower worlds (Yetzirah and Assiyah) with Atzilut (Emanation), diminishing the serpent’s influence.
The Primordial Waters and Cosmic Order
The Oral Tradition associates water with the divine breath that structures creation: “He engraved and carved the universe with three books: with text, with number, and with communication. He formed water from breath, and from water He made the twenty-two letters” (Oral Torah). Water, representing Chesed (Loving-kindness), balances Gevurah’s judgment, countering the Qlippothic forces of constriction: “Ten Sefirot of Nothingness, ten and not nine, ten and not eleven. Their measure is ten, and their vision is without end, for they are the paths of the Holy One’s breath” (Oral Torah). The Divine Waters, as a creative force, nullify the serpent’s chaos by establishing divine order.
Messianic Fulfillment: The Living Waters of Christ
Jesus Christ: The Source of Living Waters
In Messianic Christianity, the Divine Waters are fulfilled as the Living Waters of Gan Eden: “Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb… and there shall no longer be any curse” (Revelation 22:1–3). Jesus Christ, Yehoshua HaMashiach, declares Himself the source of these waters: “Whoever drinks the water I give them will never thirst. Indeed, the water I give them will become a spring of water welling up to eternal life” (John 4:14). As the High Priest of Melchizedek, Christ embodies Keter, channeling the Shefa of Ein Sof through His atoning sacrifice: “For it is declared: ‘You are a priest forever, in the order of Melchizedek’” (Hebrews 7:17). His pierced side, releasing blood and water (John 19:34), fulfills the prophecy: “On that day there shall be a fountain opened to the house of David… to cleanse from sin and impurity” (Zechariah 13:1).
This Messianic upgrade transforms the Divine Waters from a mystical flow within the Sefirotic system to a universal force of redemption, accessible through faith and repentance (Teshuvah). Unlike the Oral Tradition’s waters, which require righteous acts and esoteric knowledge, the Living Waters flow freely through grace, purifying Yesod and dissolving the Qlippothic “Evil Eye of Draco”: “He who believes in Me… rivers of living water will flow from within them” (John 7:38).
The Crucified Rock and the New Covenant
Christ is revealed as the spiritual rock struck by Moses, from which the Divine Waters flow: “They drank from the spiritual rock that followed them, and that rock was Christ” (1 Corinthians 10:4). His crucifixion, piercing the universal Yesod, releases the Mayim Elyonim into the physical realm, circumcising the cosmos and reclaiming the angelic spheres from demonic dominion: “Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it” (Colossians 2:15). This act fulfills the Oral Tradition’s vision of the river from Eden, uniting the four rivers into one unified River of Life that drowns the serpent’s stagnant waters: “The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up” (Revelation 16:12).
The River of Life: Annihilating the Serpent
The River of Life floods the serpent’s dominion, obliterating the Tree of Death and healing the nations. The rivers of Egypt, used in Qlippothic sorcery (Exodus 7:19), are replaced by the Living Waters, which destroy all unclean wisdom and demonic thrones: “The Lord with His severe sword… will slay the dragon that is in the sea” (Isaiah 27:1). The Living Waters, flowing from the sapphire pavement beneath God’s throne (Ezekiel 1:26; Exodus 24:10), fulfill the Oral Tradition’s vision of divine judgment: “When the Holy One is aroused in judgment, a river of fire pours forth from before Him, consuming the filth of the serpent” (Oral Torah). This flood of righteousness drowns the serpent, fulfilling the promise: “The earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea” (Habakkuk 2:14).
The Fall of the Arches: From Qlippothic Sorcery to the Tabernacle of Grace
The Collapse of the Twin Arches
The York and Scottish Rite arches, as pillars of the fallen second heavens, mirror the duality of Boaz and Jachin, twisted by Qlippothic sorcery into black and white magic. Rooted in the confusion of Babel (Genesis 11:4–9), these arches uphold the dominion of Draco, the Teli, whose Evil Eye manipulates the Mazzalot: “Draco is the Teli, the great serpent that encircles the Mazzalot, guarding the second heavens” (Oral Torah). The arches, as counterfeit Sefirot, perpetuate this dominion, appealing to royal bloodlines (York) and esoteric gnosis (Scottish). The collapse of these arches signifies the fall of Babel’s final tower: “The Lord will swallow up the covering that is cast over all peoples, the veil that is spread over all nations” (Isaiah 25:7). This veil, the corrupted second heavens, is torn by Christ’s blood, which pierces the Teli through the Cross: “By His hand He has pierced the fleeing serpent” (Job 26:13).
The Tabernacle of Grace: The Third Heaven’s Dominion
The Tabernacle of Grace, established through Christ’s Priesthood of Melchizedek, replaces the dualistic second heavens with the divine unity of Atzilut: “The Shekinah is fully united with the Holy One in the realm above” (Oral Torah). As the eternal Priest-King, Christ ministers from the third heaven: “We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens, a Minister of the sanctuary and of the true tabernacle which the Lord erected, not man” (Hebrews 8:1–2, NKJV). This Tabernacle, patterned after the heavenly blueprint shown to Moses (Exodus 25:9), flows with Living Waters through the Twelve Gates of the Heavenly Jerusalem, purifying creation and ruling over angels, stars, and seasons (1 Corinthians 6:3; Revelation 2:28).
Unlike the Masonic arches, which rely on genealogy and ritual, the Priesthood of Melchizedek is accessed through circumcision of the heart: “He is a Jew who is one inwardly, and circumcision is that of the heart, in the Spirit, not in the letter” (Romans 2:29). The Living Waters, as the Shefa of Ein Sof, cleanse the klipah of Nogah, transforming Yesod into a conduit of holiness: “The river of the Shekinah flows from the holy side, and its waters dissolve the husks” (Oral Torah).
The New Priesthood: The Sons of God in the Second Heavens
The Rise of the Sons of God
The Messianic revelation ushers in a new priesthood—the Sons of God—who rule from the second heavens under Christ’s throne. This priesthood, foretold in the Oral Tradition and fulfilled in the New Covenant, transcends the old order of Freemasonry: “The nations have drunk the wine of Babylon’s fornication, but the time of judgment has come” (Revelation 18:2–4). The Sons of God, baptized in the Living Waters, become “fountains enclosed” (Song of Songs 4:12), bearing the divine flow into creation: “The light of Ein Sof flows like a river through the Sefirot, gathering the holy sparks” (Oral Torah). Through Christ, these sparks are fully liberated, empowering the Sons to judge angels and reign with the Lamb (1 Corinthians 6:3; Revelation 20:4).
This new priesthood operates above the “snake line,” where the Evil Eye of Draco holds no power: “The Eye of the Lord roams to and fro seeking those whose hearts are fully His” (2 Chronicles 16:9). The Sons of God ascend the true Jacob’s Ladder, a singular staircase of grace: “You shall see heaven open, and the angels of God ascending and descending upon the Son of Man” (John 1:51). This ladder, rooted in the sapphire pavement beneath God’s throne (Ezekiel 1:26), channels the Living Waters to flood the soul realm, drowning demons and replacing them with angelic light.
Practical Steps for Ascension
To participate in this new priesthood, the Sons of God must align with the Living Waters through practices rooted in Messianic theology and the Oral Tradition:
- Teshuvah (Repentance): Confess and renounce Qlippothic influences, aligning the soul with Chokhmah to invite the Living Waters to cleanse Yesod: “Turn to Me, and I will turn to you” (Oral Torah).
- Eucharistic Union: Partake in the bread and wine, symbolizing Christ’s body and blood, to internalize the Living Waters and restore covenantal purity: “Whoever eats My flesh and drinks My blood remains in Me, and I in them” (John 6:56).
- Immersion in Scripture and Worship: Daily meditation on the Word and prophetic praise channels the waters from Tiferet, displacing carnal desires: “Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life” (Revelation 22:17).
- Angelic Guardianship: Invoke the angels of Netzach and Hod to guard against the serpent’s temptations, ensuring the soul’s ascent: “The angels ascend and descend upon the paths of the Sefirot” (Oral Torah).
- Ascension through Grace: Surrender to Christ’s priesthood, ascending to Keter through faith, where the Living Waters flow unhindered: “He is able to save completely those who come to God through Him, because He always lives to intercede for them” (Hebrews 7:25).
Conclusion: The Glorious Triumph of the Living Waters
The dominion of the Evil Eye of Draco, upheld by the York and Scottish Rite arches, is no match for the Living Waters flowing from the throne of God and the Lamb. These waters, the Messianic fulfillment of the Divine Waters of the Oral Tradition, flood the universe with the glory of the Lamb, fulfilling the promise: “The earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea” (Habakkuk 2:14). The old second heavens priesthood of Freemasonry, bound by Qlippothic sorcery, collapses as the veil is torn: “The Lord will swallow up the covering that is cast over all peoples” (Isaiah 25:7). The Tabernacle of Grace rises as the eternal city of resurrected light: “The New Jerusalem has no temple therein: for the Lord God Almighty and the Lamb are the temple” (Revelation 21:22).
The Sons of God, anointed by the Ruach HaKodesh, emerge as a new priesthood, ruling from the second heavens under Christ’s eternal throne. Through the Living Waters, the serpent’s dominion is drowned, the Tree of Death is obliterated, and the nations are healed: “The river of the water of life… flows from the throne, and there shall no longer be any curse” (Revelation 22:1–3). The Bride of Christ, saturated in the waters of the world to come, becomes a fountain of righteousness, bearing the divine flow into all creation: “The Bride becomes a fountain enclosed, bearing the heavenly waters” (Song of Songs 4:12). As the Oral Tradition declares, “The Shekinah dwells only where there is purity,” and through the Priesthood of Melchizedek, this purity is the inheritance of all who ascend the sapphire ladder to the throne of grace.
“Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16, KJV). The age of sorcery is over. The Age of Water—the Ruach and Mayim unified—has begun, where the Sons of God reign in the glory of the Lamb, and the Living Waters flow without limit.
By High Priest Brandon Barthrop
Red Letter Ministries, RLM TV
