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May 2012 Issue #52

The Chamber ofReflection

60 Pages of Masonic Content.

Featuring An Exclusive Article ByBest Selling Author Robert Lomas,Plus Ten More Articles Written ByFreemasons for Freemasons.

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You’ve Asked For It!!!!!TWT Readers, The May 2012 Issue Will be Available as a

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WEL

CO

ME

Cory Sigler, PM Hawthorne Fortitude #200

Find me on Facebook: http://www.facebook.com/corysigler & facebook.com/twtmag

NEW EMAIL - TWTMAG@YAHOO.COM

Hello Brethren,

Welcome to the May 2012 issue of The Working ToolsMagazine.

Last month I told you that I had an excitingannouncement that would come out after the NJGrand Lodge Annual Communication. Well now Iam happy to let you know that I was asked to be thenew Editor in Chief of the “New Jersey Freemason”publication. I’ve been working behind the scenessince last August and my first issue behind the wheelcomes out early May.

It’s a great honor to know that the success of TWT had a lot to do withhoning my craft and developing the skills that allowed me to move up tothis great honor.

Congratulations to my good friend and regular TWT contributor MattJohnson recently joined the York Rite. This month Matt wrote about hisjourney into the Royal Arch degrees, you’ll find his article in the dedicatedYR section.

Keep helping me spread the light by telling your Lodge Brothers aboutTWT

Until next time...

Cory Sigler

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The Working Tools is published monthly by Corsig Publishing & Cory Sigler, It is not affiliated with any GrandLodge. Letters or inquiries should be directed to Cory Sigler, Editor, at E-mail: TWTMAG@yahoo.com All let-ters become the property of the Working Tools. Photographs and articles should be sent to the attention of theEditor. Every effort will be made to return photographs but this cannot be guaranteed. Please include a self-addressed stamped envelope. The Editor reserves the right to edit all materials received.

Click on the pagenumbers to quicklyjump to that page

Appendant BodiesYork Rite……………………………. 46

Scottish Rite……………………….. 55

ContentsThis Month in Masonry………8

One Minute Mason….…..……9

Mark Twain Award………..…10

Masonic Ipad Apps…..……..12

Masonic Vibes………….……13

Old Tyler Talks…...…..…..….14

Word of the Month……..…...15

Phoenixmasonry….…..…….16

Masons in the News..………18

Featured WritersRobert Lomas...……….24

John Nagy…….….…….26

Scott Schwartzberg & MikeGambarrotti….……..…30

Clark Thyng…………...33

Paul C. Smith…………34

Kyle Ferguson………..36

David Browning………38

P.D. Newman….………41

Randall A. Sidwall……43

Matt Johnson…………47

Jacob Lucas…….48 & 57

Barry Newell…………..50

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This Months ContributorsScott SchwartzbergRaised in 2007 at USS New Jersey No. 62 in Cherry Hill, NJ, Scott is currently Marshall of Boynton Lodge No. 236, BoyntonBeach, FL. He is one of the founding members of Boynton Lodge Esoteric Research Group (B.L.E.R.G.), a member of the SR Bodiesat the Valley of Lake Worth, and YR Bodies of Ft. Lauderdale.

Matt Johnson"Matt Johnson is amember of PioneerLodge #82 inArizona.. Matt is alsoa new member ofArizona Chapter #1and the Scottish Rite.

Dr. John S. Nagyis a Master Mason and author of the “Building Series” of Masonic Education books. His books and his workshops cover aspects ofMasonry designed to Build Better Builders. You can find out more about him, his books and his workshops through his website at:http://www.coach.net

David Browning

David Browning is a Master Mason and is installed as the Senior Deacon of Selma Lodge 320 in Selma, North Carolina. He is aCertified Lecturer and is currently serving as the District Deputy Grand Lecturer for the 16th Masonic District. He resides with hiswife and three children in NC.

Kyle James Ferguson

JW of Kingsbury Lodge No. 466, Olyphant, PA. He is a plural member of Union Lodge No. 291, F. & A.M. and a regular member ofLackawanna Chapter No. 185 RAM, and the Valley of Scranton AASR NMJ, all of Scranton, PA. He is also a member of TheMasonic Society and a Level 1 Masonic Scholar in the PA Academy of Masonic Knowledge. He is an avid writer and authors the blogThe Philosophical Freemason (http://philosophicalfreemason.blogspot.com/).

Barry Newell

Raised to Master Mason in 2006 in Oriental Lodge #60, Boise ID. WM in 2009. Served as Excellent High Priest for Boise Chapter #3,RAM, and currently sit as Illustrious Master for Idaho Council #1, Cryptic Masons. I also sit as Generalissimo for Idaho Commandery#1. I am also a member of the Order of the High Priesthood and the york Rite College. Member Scottish Rite since 2011.

Paul C. Smith P.M. of Rockingham Lodge No. 76 in Candia, NH the Founding Master of General Court Lodge No. 1784(America’s only special, legislative lodge) and is the Founding and Current Master of Phoenix Lodge, U.D.; New Hampshire’s firstTO lodge. He is a trustee of NH MasoniCare and is currently serving as a Grand Steward. He is a member of The Masonic Society,the Scottish Rite, York Rite, AMD, SRICF, Royal Order of Scotland, SYRCNA and Order of Knight Masons.

Jacob Lucas

is interested in the history of the Craftand its ritual. He is an officer in hisSymbolic Lodge, as well as hisScottish Rite Valley and York RiteBodies. He provides MasonicEducation at meetings.

Randall A. Sidwell.

A member of GreensboroLodge #175, The ScottishRite Indianapolis Valley,The York Rite, TheIndiana Lodge ofResearch, The MasonicSociety, and The GrandCollege of Rites.

Michael Gambarrotti

Raised in August 2009 at Boynton LodgeNo. 236, Boynton Beach, FL, Mike iscurrently JW of Boynton Lodge No. 236and the District 32 Chairman for theFlorida Masonic Child ID Program.

Clark ThyngIs a member of Rockingham Lodge #76, General Court Lodge #1784 and a charter member and Grand Lodge Representative of anobservant lodge, Phoenix Lodge (UD) #105. Just as importantly has been married to his lovely (and understanding) wife Rhonda since1990. They have four active children and live outside of Manchester, NH.

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Mail Bag

Send all your comments or questions to TWTMAG@yahoo.com

Templar Nation

Thank you so much for the cover story (TWTApril 2012). I have talked with dozens of keypeople in my circle like investors, movieinsiders and media and they are very impressedwith your publication. The Working Tools hastaught me a lot and I am impressed with howfar it has come. I have been reading it formany years and it continues to spread.

Thank you brother.

Bro. Joseph James. Actor, producer andDirector “Templar Nation” and “The MasonicMap”

“Thank You”

Hi, I have just had the opportunity to gothrough your recent edition of TWT. It wasabsolutely magnificent, to say the least. It wasenlightening, well written, beautifully presentedand overall exciting. Thank you for your effortin assembling this wonderful publication. Theway it is illustrated on the screen makes it veryeasy to read. God bless.

Harry Colt

Last Months Poll Question

Do you share TWT eitherby email or word of mouth

with your Brothers

Yes- 94%

No- 6%

171 Responses

Contributing

Cory, I enjoy reading TWT each month. I wouldlike to send you an article to see if it is acceptableto include in a future issue. What format do youprefer I send it in? Also, how will I know if youwill decide to publish it?

Fraternally, Louis Garou

Bro. Louis, Thank you for writing to me. I prefer aWord Doc but can work with most any type orformat (PC please). If the article is a good fit forTWT I will let you know quickly, I will also ask if Ican edit it for length or to fix it up if need be. Ifthere is enough room it can make it in within thenext issue or two. If your article is selected I willalso ask for a Masonic bio and a picture to use inthe Contributors page.

Cory

Bro. Sigler,

The Working Tools has been a wonderfulresource for me since i was raised in Augustof last year. Thank you for your gift, becausethat's what it is!

I am developing a podcast for Master Masonsand one of my first guests will be Bro Nagy.Naturally we will be plugging TWT often.How would you like us to plug the Mag onour show.

Thanks again Brother, I look forward to thenext issue of The Working Tools!

Sincerely yours, Alec

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Observing The Craft“The Pursuit of Excellence in Masonic Labor and

Observation”

Available now on Amazon.comhttp://www.amazon.com/Observing-Craft-Pursuit-Excellence-

Observance/

“One of the most important books that all Freemason’shave to read immediately” - Cory Sigler

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MayOn MAY 12th in 1931, Senator Barry Goldwater (candidate for U.S. President in1964) received his 1st degree in Arizona Lodge #2, Phoenix AZ.

Barry Morris Goldwater (January 2, 1909[1] – May 29, 1998)was a five-term United States Senator from Arizona (1953–1965,1969–1987) and the Republican Party's nominee for President inthe 1964 election. An articulate and charismatic figure during thefirst half of the 1960s, he was known as "Mr. Conservative".

Goldwater is the politician most often credited for sparking theresurgence of the American conservative political movement inthe 1960s. He also had a substantial impact on the libertarianmovement.

He rejected the legacy of the New Deal and fought through theconservative coalition to defeat the New Deal coalition. He

mobilized a large conservative constituency to win the hard-fought Republican primaries.Goldwater's right-wing campaign platform ultimately failed to gain the support of theelectorate and he lost the 1964 presidential election to incumbent Democrat Lyndon B.Johnson by one of the largest landslides in history, bringing down many Republicancandidates as well. The Johnson campaign and other critics painted him as a reactionary,while supporters praised his crusades against the Soviet Union, labor unions, and the welfarestate. His defeat allowed Johnson and the Democrats in Congress to pass the Great Societyprograms, but the defeat of so many older Republicans in 1964 also cleared the way for ayounger generation of American conservatives to mobilize. Goldwater was much less activeas a national leader of conservatives after 1964; his supporters mostly rallied behind RonaldReagan, who became governor of California in 1967 and the 40th President of the UnitedStates in 1981.

Goldwater returned to the Senate in 1969, and specialized in defense policy, bringing to thetable his experience as a senior officer in the Air Force Reserve. His greatest accomplishmentwas arguably the passage of the Goldwater-Nichols Act of 1986, which restructured thehigher levels of the Pentagon by increasing the power of the Chairman of the Joint Chiefs ofStaff to direct military action. In 1974, as an elder statesman of the party, Goldwatersuccessfully urged President Richard Nixon to resign when evidence of a cover-up in theWatergate scandal became overwhelming and impeachment was imminent. By the 1980s, theincreasing influence of the Christian right on the Republican Party so conflicted withGoldwater's libertarian views that he became a vocal opponent of the religious right on issuessuch as abortion, gay rights and the role of religion in public life.

Source:Wikipedia

This Month in Masonry

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One Minute Mason Bloghttp://oneminutemason.blogspot.com/

By Bro Steve Harrison

King Gustaf V

King Gustaf V (1858-1950) was the longestreigining monarch of Sweeden in spite of takingthe throne at the relatively advanced age of 49.He ruled the country for 42 years, living to theage of 92, even though he was a heavysmoker. He served as Sweden's Grand Masterand had the unique hobby of embroidery, usinghis skill to make altar cloths for churches.

President For A Day

Because inauguration day fell on Sunday,President-elect Zachary Taylor and Vice-President-elect Millard Fillmore bothrefused to take their oaths of office,leaving the presidency vacant.Constitutionally, succession fell to thePresident of the Senate, Brother DavidRice Atchison, a member of Missouri'sPlatte Lodge 56. Judge Willie Magnumadministered the oath of office and for asingle day, Sunday, March 4, 1849,Brother David Rice Atchison was thePresident of the United States.

Historians generally do not recognize theclaim that Atchison actually becamepresident. While it makes a unique andinteresting story, it is perhaps best to takethe lead of Masonic author William R.Denslow, who, in his book 10,000Famous Freemasons, categorizesAtchison as the "Ex-officio President ofthe United States for one day."

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Alabama - Rising Sun Lodge #29 Decatur

Alaska - Matanuska Lodge #7 Palmer

Arkansas - Key Lodge #7 Siloam Springs

Arizona - Oasis Lodge #52 Tucson

Illinois - St. Joseph Lodge #970 St. Joseph

Michigan - Byron Lodge #80 Byron

Minnesota - Red Wing Lodge #8 Red Wing

Nevada - St. John Lodge #18 Pioche

New Hampshire - Benevolent Lodge #7 Milford

New Mexico - Chapman Lodge #2 Las Vegas

Ohio - North Bend Lodge #346 Cleves

Ohio - Oxford Lodge #67 Oxford

Pennsylvania - Manoquesy Lodge #413 Bath

South Carolina - Mariner Lodge #2 Charleston

Utah - Damascus Lodge #10 Provo

Virginia - Herndon Lodge #264 Herndon

Virginia - Fredericksburg Lodge #4 Fredericksburg

Washington - Daylight Lodge #232 Seattle

The Mark Twain AwardWinners 2012

Brother by Brother, Lodge by Lodge

WHO: Regular lodges throughout NorthAmerica are invited to participate in acompetition that evaluates initiatives andactivities that create a positive Masonicidentity in the community.

WHAT: The Mark Twain MasonicAwareness Awards are presented annually tothe lodges that demonstrate exceptionalcommitment to Freemasonry's philosophy ofself-improvement and enlightenment.

(Continued on page 11)

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WHY: Awards are made to the participating lodges that, in the evaluation ofthe MIC Task Force, have successfully addressed the challenges ofimproving Masonic Awareness within both the lodge and the community andthat the brothers have done so with exemplary skill, creativity, andresourcefulness.

WHEN: The MIC announces the winners of the Mark Twain Award once ayear at the Grand Master’s Conference.

(Continued from page 10)

Letter from the Executive Secretary

Dear Mark Twain Award Participants,

This year -- 2012 -- is the seventh year of competition for the Mark Twain Award program.

Over those years, a total of 107 Lodges have earned the designation as a Mark Twain Award recipient, inrecognition that their entries have been selected by an panel of outstanding communicators from theMasonic Information Center (MIC).

The goal of the award program is to encourage and recognize Lodges for their excellence in MasonicAwareness both among their own members and in their communities .

Our award doesn't necessarily mean these are the best Lodges on our continent, but based on thesubmission of materials, they have been judged to be the most worthy of the award during eachparticular year. We know there are many outstanding Lodges that never enter the competition. We alsoare aware that some outstanding Lodges with great programs, who do enter the award program, do notwin because the judging panel is unable to observe their excellence through their submitted material.

In an effort to help improve the entries of Lodges, the MIC will add material to this web page in themonths ahead, showing examples of the types of information that winners have submitted. Keep comingback to our web page, to check on that new material.

Best wishes to all who enter the Mark Twain Award competition in 2012.

Fraternally,

George O. Braatz, PGM

Executive Secretary http://www.msana.com/twainaward/index.html

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Description and Features as found on the ItunesStore

Description

“Explore the most complete iPad application aboutFreemasonry

The contents of the application are based on authoritativeinternational bibliography from prestigious authors.”

Features

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Cory’s Review

Design- Beautiful graphics through out. Rich colors and detail make it a delight to look at.

Price- At $5.99 it is a bit steep for a reference App. You can find an Ebook for the same cost, I wouldhave preferred to see it around $2.99.

Subject Matter- (Complete layout below). This is where the App shines. The creator has put thoughtand consideration into what material to include. The information is enough to give you what you arelooking for, if you are using it for reference. If your nee something robust for a research paper I’mafraid this won’t cut it.

Very cool- The Tour of the Lodge is a 3D layout showing you views from many angles withdescriptions of what you see in the Lodge room. The Map guide is a Google Map with built inmarkers for Grand Lodges, Museums and Libraries. A great travel companion.

Not cool- The Map guide should have also included all Lodges not just Grand Lodges. That wouldhave justified the price being a little high.

Overall- A very good start for version 1 with some areas that can be approved on. For a very newMason or a non Mason family member this can be helpful. For an experienced Mason this wouldprove to basic.

Grade: B- Would recommend purchase based on amount of material provided with hopes ofupdates.

“Freemasonry Complete Guide” for Ipad

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About Masonic Vibes.

“To be a mason is be on the level and act by the square. Here at Masonic Vibes we are trying to bring all theFreemasons around the world, on the level-online as well. Our continuous Endeavor is to spread the vibe offreemasonry and morality it teaches”.

Find them on Facebook. With over 11,000 “Likes” and deservingly so. These brothers from New Delhi, India offerthe most awe inspiring pictures and notes with nothing but positive uplifting messages. I go there daily to see whatthey post and leave a better man for it.

“10 GUIDES FOR FREEMASONS”By Masonic Vibes

1. I am the representative of my Lodge and of all Free and Accepted Masons. Whatever I do or say reflectsdirectly upon myself and my fellow Freemasons everywhere and our good works.

2. I am responsible for what my Lodge and Freemasonry represent. They can be no more than what my fellowFreemasons and I make them.

3. I should not criticize what my fellow Freemasons do for Freemasonry unless I have a better suggestion and Iam prepared to do it myself.

4. I must remember that the fact that I bear the name, Master Mason or Freemason, is not enough. I mustcontinue to be worthy.

5. My fellow members and I are our Lodges and Freemasonry. Without our active support they cease to exist.

6. My Lodge does me a favor by calling upon me. I am not doing the Lodge a favor by serving. It is both anobligation and a privilege to help the Lodge and Freemasonry.

7. I should treat my fellow Freemasons with the same respect, honor, and understanding that I would like toreceive from them.

8. It is not a right to be a Freemason, it is an honor. I should respect that honor by abiding by all of the preceptsof my Lodge, my Grand Lodge, and Freemasonry as a whole.

9. Whatever differences my fellow Freemasons and I may have, we are all bound together by the bonds of ourloyalty to The GAOTU, our families, the Lodge, and Freemasonry.

10. The willing Master Mason and his understanding family are the lifeblood of the Lodge and Freemasonry.

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"If I had it my way," began the NewBrother, sitting beside the Old Tiler, "I'd make it aMasonic offense to laugh in the lodge room. We are notas serious about our Masonry as we should be."

"Someone laughed at you, or you are talking to yourselfvery seriously!" answered the Old Tiler.

"I am not!" cried the New Brother. "I take Masonryseriously! What we do in the lodge room has thesacredness of a religious ceremony. I can see nodifference between the sacredness of the Altar ofMasonry and the altar of a church, and when I go and seethe beautiful windows, and hear the music and watch thechoir boys come up the aisle, and hear the minister giveout the solemn text- well, you know how inspiring it is. Ifeel the same way in lodge sometimes, during the moresolemn parts of the degrees. But we have a businessmeeting first and sometimes someone cracks a joke andeveryone laughs, and some brethren misinterpret andgiggle sometimes in the degrees, and there is some ritualwhich isn't awe-inspiring and- and I think it should bechanged!"

"Well, go ahead and change it!" cried the Old Tiler. "Idon't believe that absence of solemnity is a Masoniclandmark which can't be changed."

"Of course it isn't, but how can I change it?"

"That's your problem!" smiled the Old Tiler. "You arethe reformer, not I. But before I wasted much greymatter, I'd ask myself a few questions. You seem to likethings serious, so this should come easy to you. Then I'dtalk to the Chaplain. David is young, but he has commonsense.

"It would do you good to go his church. You would findit as solemn and beautiful as any other during theservice. But if you went to a vestry meeting you'd seeDavid grin, and maybe someone would tell a ministerialjoke. I can't imagine God being displeased about it.Seems to me if he hadn't wanted people to laugh hewouldn't have made so many brethren to laugh at!

"Brother David would tell you that there was a time to bereverent and a time to be happy, and that a church inwhich people couldn't be happy wasn't much of a church.Ever go to a wedding? Ever see people grin and kiss thebride when it was over? Ever go to a

church social? Ever go to the boys' club in a red-bloodedchurch?"

It didn't hurt the church in their eyes, did it? Then whyshould it disconcert you to have a lodge room treated thesame way? Get it out of your head that Masonry or religionis bound up in a room, or a building. It doesn't hurt so longas we don't laugh at the wrong time! It doesn't hurt thesolemnity of the Masonic degree that our lodge room is firstbut a business meeting hall and afterwards maybe a diningroom. It is the spirit in which we do our work that counts,not the letter; it is the temple in our hearts which must bekept sacred, not the mere physical confines of brick andstone in which we meet.

That there should be no cause for laughter during thedegrees. But to say we can't laugh in a lodge room is to getthe dog by the wrong tail!

"Masonry, my son, is joyful, not mournful. It should befilled with laughter of little children, the happy smiles ofcontented women, the loveliness of faithful friendship, thejoy of flowers and music and song. To make it too seriousfor smiles, too solemn for happiness, perverts it. If Godmade sunshine and children and flowers, don't you supposeHe wanted the one to dance with the other in the third? If Hemade happiness and human hearts, don't you suppose Hewanted the one to live in the other?

"Masonry is an attempt to live the brotherhood of man underthe Fatherhood of God. The best of all human fathers can buttouch the skirts of the Being who is the All Father. But didyou ever see a human father worth his salt who didn't wanthis children laughing and happy?

"There is a time for work and a time for play. There is a timefor degrees and a time for refreshment. Thereis a time for business meetings and atime for ritual. There is a time forlaughter and for joy as well as atime of solemnity andreverence. The one is just asimportant as the other."

"I wish just once," said theNew Brother, "I could startsomething with you which Icould finish!"

"Try offering me a cigar!"suggested the Old Tiler.

Old Tyler Talks By Carl Claudy

“LAUGHTER”

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The earliest Masonic magazine waspublished at Leipzig in 1738 andnamed Der Freimaurer.

The second, in 1742, was Derbedachtiae Freimaurer, at Hamburg,and then the AufmerksamnFreimaurer, 1743, at Gorlitz,according to Brother Woodford(Renning's Cyclopedia).

In 1783 the Freimaurerzeitungappeared at Berlin, having only ashort existence of six numbers.

The Journal fur Freimaurer, whichappeared in 1784 at Vienna, had alonger life of some three years.

In England, the first work of thiskind was The FreemasonsMagazine or General andComplete Library, begun in 1793,and continued until 1798.

In Ireland, in 1792, the Sentimentaland Masonic Magazine appeared andran to seven volumes (1792-5).

In France the Miroir de laverite seemsto have been issued 1800-2, followedby Nermes in 1808.

In England the Freemason's QuarterlyReview commenced in 1834 and wascontinued until 1849, followed by theFreemasons Quarterly Magazine in1853, which lived until 1858.

In 1873 a new Masonic Magazine wasissued, but it had not a very longexistence.

Of American Masonic magazines theearliest is the Freemasons Magazineand General Miscellany, published at

Philadelphia in 1811.

An old and constantperiodical devoted toFreemasonry was theFreemasonry's MonthlyMagazine, published byCharles W. Moore, atBoston. It wasestablished in the year1842.

- Source: Mackey's Encyclopedia ofFreemasonry

Masonic Symbolism & Words Brought to you byWww.masonicdictionary.com

This Month’s Entry is:

The Earliest Masonic Magazine

TWT

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Order of Demolay

Here is an early Demolay Patent (MembershipCertificate) dated October 22, 1928 and signed byDemolay Founder Frank Land (signed aboveissued to) that belonged to a young Demolay bythe name of Marion H. Black (who signed hisname in the upper left hand margin) and was amember of Hutchinson Chapter in HutchinsonKansas. Their Demolay Chapter was sponsoredby the Wichita Consistory No. 2 AncientAccepted Scottish Rite.

This beautiful glass plate has the DEMOLAYemblem in the center. It is trimmed with agold line 3/16" from the outside edge. Theglass has a texture to it and appears to be anice smoke color. It is nicely detailed and itreads DEMOLAY in the banner below theemblem. It measures 7 1/2 inches in diameter.

Continued on next page

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http://www.phoenixmasonry.org

In the early 1930's DeMolay founder Frank S. Land had been thinking of an honorhe could bestow on DeMolays and Senior DeMolays for outstanding service to theOrder. He wanted to honor them now, instead of waiting for them to be nominated for the Legion of Honorin years to come. He also wanted to honor Senior DeMolays who had been working with chapters eventhough they were not Masons, but had performed outstanding service to the Order. In those days,DeMolay was recognized by only about 50% of the Grand Lodges, consequently many Senior DeMolayswere active in chapters due to the lack of Masonic support. In November of 1936, "DAD" Land, assisted byHarold Bergstresser and John McKibben, proceeded to write a Ritual for the conferral of the ChevalierDegree. This became a reality in March, 1937 and "DAD" Land began to nominate DeMolays and SeniorDeMolays for this distinguished honor. Mother Chapter, of course, had the first investiture and it was heldJune 2, 1937 at the Little Theater in the Municipal Auditorium. Forty-one active DeMolays or SeniorDeMolays of Mother Chapter were invested with the Degree on that date. John S. McKibben, Jr. wasrecognized as the first Chevalier, and the rest of the nominees were numbered accordingly. Today, the rollsof the Chevalier Degree number approximately 27,000, many of whom are organized into Chevalier Courts.These Courts are encouraged to be active in their support of DeMolay and its ideals.

This lovely Demolay Cross of Honor ispresented to those who give a lifetime ofsupport to the Order of Demolay. It is goldfilled and enameled in red, white and blue. It isbeautifully studded with seed pearls and rubiesaround the emblem. It measures 1 3/4 by 1 3/4inches square and is worn around the neck.

Please visit my friends atPhoenixmasonry.org. They are greatBrothers with an amazing website.

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“A grave ceremony for constableslain 100 years ago ”

It was the type of story one might expect in the movies -only in this case it involved the very real slaying of aPenticton police officer.

Now 100 years later, members of the Masonic Lodgegathered at Penticton's historic Fairview Cemetery onSunday to remember one of their own, Const. GeoffreyAston of the B.C. Provincial Police.

Led by a piper and honour guard of present and formerRCMP officers, firefighters and other emergency personnel,the Freemasons paid their formal respects to Aston. He hadbeen an active member of the Masonic Lodge in Greenwoodbefore he moved to Penticton nine months prior to his death.

The service attracted about 75 people, as Masonic Lodgemembers from Penticton and Greenwood dropped smallevergreen twigs on the grave to symbolize the immortalityof one's soul.

Among the dignitaries was the Freemasons' provincialGrand Master Bill Cave of Quesnel. Cave said, even thougha century has past since Aston's death, it's never too late tohonor him.

"I think it's important that we take every opportunity toremember, not just a fallen brother, but a brother who was inthe service of our police force," he said.

"There are many people - the RCMP who were here today,the armed forces - who make sacrifices for us all the timethat we take for granted. This is an opportunity to recognizethem."

Randy Manuel, former Penticton Museum curator and aFreemason, recalled afterwards the unique circumstancessurrounding Aston's death. The story has been welldocumented by the Okanagan Historical Society.

Two men, who robbed a store in Kelowna's OkanaganMission area on March 16, 1912, over the next two days hadmade their way down to Penticton. The suspects, WalterBoyd and Frank Wilson, were spotted at the B.C. Hotel on

Front Street. Police were contacted and Aston arrested thepair on the night of March 18.

The next morning, thepolice officer took the twomen in handcuffs and legshackles aboard the SSOkanagan sternwheeler toescort them to Kelowna. Heremoved their handcuffs,but kept the leg shacklesattached to a berth insideone of the ship's cabins.

"He failed to find a single-shot .22 pistol that washidden in the high boot ofBoyd," Manuel said.

"Somewhere betweenSummerland and Peachlandthey made good theirescape by getting the gun, shooting Aston, then got the keysto the shackles and got off at Peachland."

However, the ship's purser spotted them running along thedock. Knowing that no passengers were expected todisembark at Peachland, he went up to Aston's cabin andfound the police officer shot in the head.

Although the Okanagan steamed as fast as it could toKelowna, Aston died of his wounds nine days later onMarch 28.

Meanwhile, Boyd and Wilson had fled to Wilson's Landing,located on the west side of Okanagan Lake north ofKelowna.

"There, the fellows were caught by two ranchers and takenback to Kelowna where they were put in jail and eventuallytaken to Kamloops where they were tried and hung by theneck until dead."

TWT

MASONS IN THE NEWS

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Freemason, Poet had part in Civil WarEvery place has stories and events that shaped theculture and fabric of a community’s history. TheOldham County History Center collects artifacts andoral histories to identify the special places and eventsthat make our community unique.

In celebrating the Sesquicentennial Events of theCivil War, this two-part column includes a specialarticle on 19th Century freemason and poet laureateRob Morris about his involvement in the Civil War.Thisarticle, written by Morris’ great-grandson Dr. R.S.Fitch, was recently submitted to the history centerarchives and collection on Rob Morris.

Rob Morris and the Civil War Part One

It was Memorial Day 2010 and miniature Americanflags fluttered at the headstones of those who hadserved their country and subsequently were buriedat the Valley of Rest in La Grange.

One such flag had been inserted into the ground atthe base of the 37-foot obelisk, which identified it asthe resting place of Dr. Rob Morris, Grand Master ofMasons and Founder of the Order of the EasternStar.

The fact of Morris having served in uniform wasvirtually unknown, but then there was this consistentappearance of a five- or six-year hiatus in biographicalsketches of him from 1860-1866. This break incontinuity and the presence of the flag led to theassumption that he had served during the Civil War.

It was no secret that Rob Morris’ love for his countryand for his fellow man and his opposition to slaveryprecluded any affinity for the cause of theConfederacy.

In October 1860, Morris attended the Grand Lodge ofIllinois in Springfield. This being just prior to thepresidential elections, he and several other Masonsinvited Abraham Lincoln to meet with theminformally.

Lincoln complimented the group regarding a recentlypublished article that addressed their position vis-a-visSouthern political trends at the time. Although not aMason himself, Lincoln expressed his great respect forthe fraternity.

On Sept. 18, 1861, Kentucky’s neutrality was violatedby Southern troops from Tennessee. Soon thereafter,Morris, having been appointed a Masonic Lecturer toIndiana, was on fraternal business in Crown Point inNovember.

On Nov. 7 during his absence from La Grange, hishome “The Three Cedars” was torched by Confederateguerillas. These semi-autonomous military units werebent upon harassment of pro-Union householdsin the region. Fortunately, a detachment of Unionsoldiers was bivouacked nearby, and they were able tosalvage some of Morris’ Masonic literature.

In consequence of recent territorial conquests inKentucky by the Confederate forces, Morris concurredwith the majority of residents in Northern Kentucky infearing that Kentucky in its entirety would soon fallto the South. Therefore, he withdrew his membershipfrom Fortitude Lodge in La Grange, at which he wasthen Worshipful Master, and prepared to relocate hisfamily to New York.

In the spring of 1862, Generals Edmond Kirby-Smithand Leonidas Polk (a former Episcopal bishop)attacked farther north and occupied additional territory.

In July 1862, Morris was called into military serviceby Gov. Beriah Magoffin to perform the duties ofProvost marshal for Oldham and adjacent counties, hisorders being the neutralization of guerilla activities inthe region.

Reluctant as he was to engage in armed conflict, he

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accepted theappointment in defense

of the Union’s best interests and to ensure thetranquility of his own neighborhood. He was at adecided disadvantage in that he had neither militarytraining nor combat experience. Yet he did not “runoff to Canada” or pursue a pacifist’s role. His countryasked him for his services, and he gave his best.

The month following, he was commissioned acolonel in the Union Army with orders to organize aregiment of Home Guards in order to defend NewCastle (12 miles east of La Grange), the duration ofservice being 90 days.

It is uncertain whether Morris recruited a fullregiment within Oldham County, but in hisendeavors, he was more successful in La Grange,Westport, and Eminence than in the communities inthe western area of Oldham County where Southernsympathy prevailed.

The details concerning the battle of New Castle arenot lacking in verification, but a problem existsbecause of two equally valid accounts.

Although Kirby-Smith’s forces, for the most part,remained south of the Kentucky River, it appears thaton Sept. 21, 1862, Morris confronted not Kirby-Smith, but an advance detachment seeking newrecruits for the South commanded by Capt. GeorgeM. Jessee: Company A of the Kentucky ConfederateVolunteers, half of whom had enlisted from Henryand Owen counties. Jessee himself was a native ofHenry County.

In the first account, Morris invaded new Castle andset up a cannon on the courthouse square, awaitingthe arrival of Jessee’s forces.

When the Confederates appeared, Morris and some ofhis Home Guard troops recognized a number ofJessee’s men as fellow Masons. Initially a few shotswere fired, whereupon Morris, placing himselfbetween the cannoneers and the Southerners, shouted“Don’t fire, men! They are our brothers,” and theHome Guard withdrew.

The other version has it that Morris’ and essee’stroops met a mile north of New Castle upon thelatter’s return from Bedford in Trimble County after arecruiting drive.

Morris might have united his troops with adetachment from Henry County under the leadershipof one Provost Marshal George Dickens. In theensuing battle, the Dickens troops were captured.Again, Morris negotiated a withdrawal.

Personal recollections have been documented thatthere was possibly another skirmish in and around thecourthouse, but the accounts indicate there was greatcarnage sustained by both Northern and Southernforces. However, neither the identity of thecombatants nor their commanders was revealed inthese personal interviews.

Magazines and newspapers all have stories they runin one form or another, year in, year out. Thedetails may differ, but the stories are largely thesame everywhere, striking universal chords of sex,health, and money. A few of these perennials,however, don’t travel. They drill deep into onecountry’s psyche while everyone else scratchestheir head and says, “Huh?”

In France, the story that keeps coming back isabout Freemasons. It’s everywhere. Most bigFrench magazines run at least one big Freemasoncover a year. Books dissect the “state within astate,” to borrow from a recent title. Blogs abound.

“France has several of these marronniers—chestnuts,” says Alain Bauer, former grand master

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“France:WhereFreemasons Are Still

Feared”

Masons in the News

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of France’s Grand Orient lodge and presidentNicolas Sarkozy’s Masonic liaison. “There’s realestate prices and there’s how to cure headaches,and then there’s Freemasons. The ultimate Frenchmagazine story is a Freemason with a headachewho’s moving. We don’t like these stories, but atthe same time, we love them, because they make usfeel like we’re still important.”

Huh? Yes, Freemasons: the old fraternal orderknown in the U.S. for the Masonic lodges that dotAmerican cities, musty reminders of an era whenMasonry stirred the American melting pot. Or forthe arcane Masonic symbols engraved on everydollar bill. Or on a sillier note, for the Shriners intheir red fezzes. (The Shriners were founded in the1870s to add a little levity to regular Freemasonry.Mission accomplished.)

In France, though, there’s nothing funny aboutFreemasons. The way the French see it, Masonsare a fifth column at the heart of French society, acabal of powerful politicians, businessmen, andintellectuals with a hidden agenda that is difficultto pin down because it’s, well, hidden. Nobodyknows quite what the Masons are up to, buteverybody suspects they’re up to something.

“Freemasons—How they manipulate thecandidates,” ran the cover line on the Jan. 10, 2012issue of L’Express, one of France’s three bignewsweeklies. After several readings, the “how”and the “manipulate” parts remain unclear, and

even Francois Koch, its author,admits that the headline is“completely exaggerated.” LePoint, the second bignewsweekly, followed in its Jan.26 issue with “Freemasons—theinfiltrators.” The third weeklynews magazine, Le NouvelObservateur, got ahead of thegame this election cycle: Theyran their Masons-and-politicscover last August.

“The subject never fails togenerate interest,” says Koch.“It’s the mystery of it that attractsattention.” Koch’s cover storysold 80,000 copies on the

newsstand, almost 10 percent more than L’Express’saverage of 73,000 copies. “We always get at leastaverage sales, and sometimes sales that are really big.It’s always a gamble worth taking.” Two years ago,Koch, who normally covers criminal justice,launched a blog devoted to Masonic matters.

To understand how French Masons ended up underthe national magnifying glass requires a brief sidetrip through history. Nobody knows precisely wherethe Freemasons came from, but experts mostly agreetheir origins lie in the medieval English guilds thatlaid the stones of the great cathedrals. ModernMasonry dates to the founding of the first GrandLodge in London in 1717, and today’s United GrandLodge of England is still a kind of Masonicmothership.

Those first English Masons laid down the looseprecepts that govern most Masonic practice. Masonsmeet regularly to improve themselves morally andspiritually, and to practice brotherly love and mutualassistance. They’re enjoined to believe in a supremebeing and to stay out of politics. And no women areallowed. Solidarity is reinforced by an elaborate webof shared mumbo jumbo—signs, symbols, secrethandshakes, and code words that are either sexy,absurd, or sinister, depending on who’s looking atthem.

Masonry fanned out from England just when theEnlightenment was making the world safe for suchMason-friendly values as anti-clericalism and

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scientific enquiry. The world’s best and brightestjoined in a stampede. Voltaire, John Locke, andGoethe all signed up. In the New World, BenjaminFranklin became America’s favorite Mason.

The early Masons made enemies on all sides. Thechurch branded them anti-Christians, theestablished political order branded themrevolutionaries, and a lot of other people just foundthem elitist and creepy. This might have beenexpected. Any international brotherhood withsecret handshakes and symbolic jewelry is beggingto put its name on a conspiracy theory. TheMasons have provoked many, right up to theNazis, to decimate Masonry on the Europeancontinent.

In the U.S., those prejudices coalesced in 1825. Aturncoat Mason from New York named Morgandisappeared after threatening to expose hisbrethren and their rituals. The Masons said theypaid him $500 and escorted him to the Canadianborder, but he was never heard from again.

The “Morgan Affair” sparked an anti-Mason furorthat lasted 25 years, during which 100 anti-Masonnewspapers were published and some lodges werelooted. The Anti-Masonic Party even ran acandidate for president in 1831—the first third-party movement in U.S. history. Masonicmembership dropped from 100,000 to fewer than40,000. Over time, American Masonry managed torebuild itself, but it came back as a less secret, lessscrappy institution. Today, America’s 1 millionMasons are as likely to meet one another at aMasonic barbecue as a Masonic temple. Masons inother countries followed a similar path.

Not the French. In many ways, French Masonryhas struck out on its own, ignoring the basicprecepts of its Anglo-Saxon brethren andpositioning itself as a counterweight to the deeplyconservative Catholic and monarchist strains ofFrench society. “Freemasonry has always had apolitical role in France,” says Pierre Mollier,director of archives at the Grand Orient de France,the country’s largest and most important lodge.“We would never tell people who to vote for, butwe’re a moral authority.”

From 1880 to 1905, the Grand Orient battled theCatholic Church for the soul of France, and stillconsiders the Third Republic its stepchild. “TheRepublican party took its support from theFreemasons—a third of the deputies were Masons,”says Mollier. “All of the Third Republic’sprogressive legislation comes from here,” he says,pointing around him at the Grand Orient’sheadquarters on the Rue Cadet. “The currentpresidential candidates all knocked on our door thisyear. For an English or an American Freemason,that’s just horrible!”

Adding insult to injury, in 1880 the Grand Orientremoved all references to the divinity. Freemasonseverywhere steer clear of organized religion, and theynever talk about God. But they insist on a belief inwhat Masonic jargon calls the Grand Architect of theUniverse, however each member may define it.Phooey, said the French. That’s just religion throughthe back door.

All this has helped make France’s 160,000 Masonspariahs in the modern Masonic world. The UnitedGrand Lodge of England doesn’t recognize two ofthe three big French lodges, the Grand Orient and theGrande Loge de France. It recently suspendedrecognition of the third big lodge, the Grande LogeNationale Française, but mostly because internalbickering is tearing it apart from within.

“The French take a rather fluid attitude towards whatwe do,” says John Hamill, director of special projectsfor the United Grand Lodge of England. RespondsPierre Millier of the Grand Orient: “Do Protestantscare if they’re recognized by the Pope? We just turnthe other cheek.”

Jean-Claude Zambelli is a French governmentemployee who has lived in the U.S. for 30 years. Hefirst joined an American Masonic lodge in SanFrancisco. In 1996 he helped re-found the GeorgeWashington Union, a lodge patterned after andrecognized by the Grand Orient. It is very French.God: no. Women members: yes.

“When we explain this to American Masons, theysometimes recoil physically,” says Zambelli. “It’sjust not the same Masonry. They do more charitablework, like the big Shriner hospital in San Francisco.

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We do a lot more work on ourselves. We’re not asocial club. We’re here to progress spiritually.Otherwise, what good is all this? The Americansare proud to be Masons and show you their Masonrings. We find that shocking.”

The French do indeed play their membership cardscloser to the vest than other Masons. Theheightened intrigue does much to keep them onmagazine covers. It also convinces people that theMasons must have something to hide.

Occasionally, they do. Their shadowy networks,no-questions-asked eagerness to help brotherMasons, and code of silence has made the lodges abreeding ground for shady business dealing—whatthe French call affairisme. Membership in Frenchlodges has quadrupled in the past 40 years—anastonishing increase. Recent growth has beenfueled by unseemly recruitment drives, principallyby the discredited Grande Loge NationaleFrançaise as it battled the Grand Orient forinfluence. French Masonry was a chicken coopwith a sign reading: “Welcome, foxes.”

“We have a hard time defending ourselves againstthe affairistes, says Jean-Claude Zambelli. “It’svery difficult to show bad faith toward a brotherMason. That has helped various mafia outfits hidebehind Masonic networks.”

Sophie Coignard covers the Mason beat at Le Pointmagazine and wrote the book A State Within AState. “Most of the Masons I know are hyper-honest,” says Coignard. “But it’s also fair to saythat in most of the big financial-political scandalsof the past 20 years, you’ll find Freemasons.”

Coignard ticks off the Elf-Aquitaine Africanbribery scandal, the Paris housing projects scandalin the 1990s, and now the Carlton affair—anongoing investigation of a prostitution ring in Lille.“They’re mostly all Masons,” says Coignard of theCarlton’s ringleaders (Dominique Strauss-Kahn,also embroiled in the Carlton affair, is not aMason.)

The solution, says journalist and author EricGiacometti, is for French Masons to come out ofthe closet. It would help them clean house, and it

would take the fun out of trying to peek through thecloset keyhole. Giacometti isn’t a Mason, but hisfictional creation, detective Christian Marcas, is, andhe’s proud to say so. Marcas has appeared in sevendetective novels with combined sales of a millioncopies since 2005. That makes Giacometti and co-author Jacques Ravenne the third-best-sellingmystery writers in France.

“We decided to go straight against everything youread in the media when we chose to make Marcas aFreemason,” says Giacometti. “That’s the success ofthe series. Francois Koch of L’Express says we’rejust giving the Freemasons free advertising, but wedon’t care. I would tell the Freemasons, ‘Be proud ofwho you are—there were some extraordinaryFreemasons.’ Nobody knows that story!”

Meanwhile, the French presses continue to churn.Sophie Coignard says she’s sniffing around anotherfinancial scandal with Masons at its heart. “When itcomes to the Masons,” says Coignard, “I’m never at aloss for inspiration.”

http://www.businessweek.com/articles/2012-04-19/france-where-freemasons-are-still-feared

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Written exclusively forTWT

When you first knocked on thedoor of the lodge and asked to beadmitted you were asked aquestion. "Who comes there?"

That is the first of many andvaried ritual questions which you

meet as you progress through the system of The Craft.You were not expected to answer that first question foryourself. The Tyler spoke on your behalf, but onceinside the lodge you were encouraged to answer foryourself.

The first question "Are you free by birth and of thefull age of 21?", should have been easy to answer inthe affirmative as our modern society does notsanction the keeping of slaves and Freemasonryaffirms that all its members are equal. But then theprobing went deeper. You were asked. "In all times ofdanger and difficulties, in whom do you put yourtrust?" You were prompted to answer "In God." In thisway you were questioned to see if you believed thatsome form of organising principle ruled the universe.And it is perfectly acceptable, for the physicistsamong us, to trust in a God who has a gamblingproblem in sub-atomic dealings, provided you canaccept that on a cosmic scale there is purpose to bestudied. As Newton said when describing the role ofGreat Architect in Principia Mathematica.

The most beautiful system of the sun, planets, andcomets, could only proceed from the counsel anddominion of an intelligent and powerful being. Andif the fixed stars are the centers of like systems,these, being formed by the like wise counsel, mustbe all subjects to the dominion of one; especiallysince the light of the fixed stars is of the samenature with the light of the sun, and from everysystem light passes into all the other systems; andlest the systems of fixed stars should, by theirgravity, fall on each other, he hath placed thosesystems at immense distances from one another.

This being governs all things, not as the soul of theworld, but as Lord over all; and on account of his

dominion he is wont to be called the Lord God orUniversal Ruler, for God is a relative word, and hasa respect to servants; and Deity is the dominion ofGod not over his own body, as those imagine whofancy God to be the soul of the world, but overservants. The Supreme Being is eternal, infinite,absolutely perfect, omnipotent and omniscient. ...We know him only by his most wise and excellentcontrivances of things and final causes.

Newton had been inspired as young man by thequestioning attitude of John Wallis, a Freemason whohelped found the Royal Society, along with BroRobert Moray. But Bro Wallis also developed anadvanced method of using symbols to pose andanswer questions that we now call algebra. Since thetime of Plato, over two thousand years ago, Masonsand builders have believed that there is a source ofpure symbols existing in a spiritual realm ofperfection. Plato taught that with careful training anindividual could be shown how to communicate withthis realm and discover the true nature of thesesymbols. He developed this thought into a theory ofideas and it is a way of thinking which is deeplyembedded in the Masonic system of self-improvement.  Freemasonry practices a basic methodof teaching which poses questions, both spoken andimplied, that are intended to help Masons to knowthemselves and so gain access to the realm of perfectforms.

As an undergraduate  at Cambridge University,Newton kept a diary. It reveals that Bro. John Wallis,through his book Algebra, shared this Masonic way ofthinking by questioning, with the young IsaacNewton. The book inspired Newton to raise the sort ofqueries that we Freemasons need to ask ourselves - ifwe are to progress up the winding stairway of Masonicknowledge.

Let me take, for example, one of the liberal arts we areencouraged to study in our second degree and askquestions about astronomy. Let us reflect on themovements of the Sun and the Moon which Newtonwas inspired to question. As Masons we are told theseheavenly bodies form part of the lesser lights ofFreemasonry. They are (Continued on page 25)

“The Importance of a Questioning Attitude inFreemasonry”

by Rober� Lomas

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symbolized by lights burning in the South, the West,and the East, figuratively to represent the Sun, theMoon, and the Master of the Lodge; the Sun to rule theday, the Moon to govern the night and the Master torule and direct his Lodge.

When we think about the movement of the Moon, ournatural inclination is to ask "What keeps it movingacross the sky?" But this question is born of the limitednature of the life we lead on the surface of the Earth. Arolling stone will eventually stop rolling and come torest. By observing this we develop a natural, butmistaken, acceptance that inanimate matter left to itselfwill come to rest. So what keeps the Moon movingthrough the night sky? Kepler suggested it was pushedalong by angels, but Newton asked a different question.He realized that it was friction which caused objects toslow down and come to rest. He also suggested that inthe perfect realms of heaven there is no friction, and sothe Moon continues to move, just as the InternationalSpace Station does, without the need for angels to pushit along its orbit.

But there is more to the matter of movement. Newtonalso noticed that if he allowed a bucket of water to spinon the end of a rope the water rose up the sides of thebucket. He extended this idea to notice what happenswhen a boy swings a conker on the end of a string. Itflies outward and traces out a circle.  The led him to ask"What makes the water rise up the sides of the rotatingbucket?" and "What makes the conker pull away fromthe boy's hand as he spins it round?" His answer wasthat whenever an object moves in a circle its velocitychanges and any change in velocity, known as anacceleration, produces a force.

Think about pouring a cup of tea in your dining room.It is a fairly simple operation as your dining room is notnormally moving. Now think about pouring a cup of teain a aircraft flying in straight and level flight at a fewhundred miles per hour. The task of pouring the tea isjust as simple. But now consider what happens if youare in the restaurant car of a train and whilst you arepouring your tea the train brakes hard. You will find thetask of hitting the cup with the stream of hot liquid farmore difficult. From this we realize that it is changes ofvelocity which produce forces of movement.

If we return to the question of the movement of theMoon the cause of its movement is a puzzle. If we lookin its direction of travel there is nothing to make itmove, hence Kepler's suggestion it is being pushed by

invisible angels. But once we realize that the Moon ismoving in a circle and remember the direction taken upby the string when the boy swings the conker round hishead, then we realize that the force which holds theMoon in place is always directed towards the Earth.

If we extend this idea to ask "What makes the Earthrotate about the Sun on its own axis?" As long as wethink something is needed to keep the Earth in motionwe look in the direction of the Earth's travel to find thecause, and find a different stellar direction for eachseason. But if we rotate our view through an angle ofninety degrees (or the fourth part of circle) to thedirection of movement we see that the line ofgravitational force always points towards the glory ofthe Sun at the center.

By changing our question from "What causes thevelocity of the Earth? to "What causes the accelerationof the Earth?" we move our focus from the apparentlyrandom movements of the sky to see the importance ofthe Truth at the center.

So it is with our Masonic progress. Whilst we movearound the offices of the lodge we keep our attentionfixed only on the direction of preferment. As anEntered Apprentice we look to becoming a FellowCraft. As Inner Guard we look towards becomingJunior Deacon, as Junior Warden we look to becomingSenior Warden, as Senior Warden we look towardsbecoming Master. This can become a habit, even whenthe purposes of progression through the offices hadbeen completed. It can distract us from the real purposeof Freemasonry. By focusing on continual movementthrough higher and higher offices, we forget that we areonly moving around the perimeter of the lodge.

The Truth lies at the center. Just as the Sun, at thecenter of the Solar System, tugs at the Earth as it movesthrough the cold of empty space, holding it in such aposition that it can sustain human life, so the Centertugs at our souls as we move around the perimeter ofthe lodge, following the empty rewards of higher office,until we realize that the light of Truth can only to befound by allowing the influence of the Center to bringour whole being into balance and harmony.

So ask not what Freemasonry can do for you? Insteadask what you can do to help your brethren recognizethe true purpose of our Craft, and bring intellect andlove into perfect balance by turning towards theCenter?

Find more about Robert and his books athttp://www.robertlomas.com/

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Part 1-6 of this series wasfirst published in the LivingStones Magazine.

(Part 5 – Raising Ashlars)

What actually Raises Ashlars?The commonly held view of mostFreemasons is that Brothers RaiseBrothers. Tucked tenaciously withinthis view are elaborately supportiveRituals where these “Raisings” occur.Brothers experiencing these Ritualsbelieve that, once so experienced, theyhave been Raised and by this Rite, haveearned the Title, Rights, Lights andBenefits of a “Master.”

There’s another view of Raising though that few Brothersknow. This view is steeped in a deep understanding ofwhat Masonry is intended to do for Brothers who practiceit. They know that Ritual points toward this intention atleast twice within the first two Degrees. They know toothat Ritual expresses the importance of Raising, but not inthe manner that other Brothers have come to know. Thoseuncommon Brothers, who understand this intent, practicethis wholly different type of Raising and reap its eternalbenefits.

What is behind this other Raising?

You probably know the answer to this already. If youhave invested any time whatsoever in listening to the firstand second Degree Rituals, you may see that it has alreadybeen clearly spelled out for you. You are not alone in this.Many other Brothers have heard what you have heard andhave seen what you have seen. If pressured, all of youwould reveal exactly what truly Raises men, according towhat Ritual espouses.

Nevertheless, knowing this will not change the reality ofhow most Brothers are Raised or what they would shareabout Raising when asked. The problem is not thatBrothers don’t know how this Raising occurs. The

problem is that most Brothers who hear what it takes havenot been held to account for following through on whatthey have been told they need to do. This lack ofaccountability has been a major stumbling stone for thoseprofessing a desire to be truly Raised. This is also one ofthe reasons why some Brothers are covered in the Rubbishof mediocrity.

This lack of accountability is not the fault of those whoshared this information with every Brother who proceedsthrough the Degrees. Masonry requires a higher Degree ofpro-activity from Brothers than does Freemasonry in suchmatters. Pro-activity by its very nature requires an internalmotivation likened to a man with unquenchable thirst for awaterfall or with a hunger satisfied only by acres of wheatsheaves. Sadly, such motivation is not commonly foundwithin the ranks of Brothers. Few men desire to do theWork required to Raise themselves above the din of everyday dealings.

Why must Raising involve such Work?

Those who originally shaped and revealed Freemasonryknew something about mankind. They realized early onthat being provided Light by others isn’t the same asseeking and finding Light through one’s own efforts.They knew provisions unearned don’t exercise “mentalmuscles” necessary for self-sufficiency.

They also knew that provisions earned develop specificskills and thinking vital to future

earnings and well-being. Developing any type ofdependency equates to future bondage. It also createsliabilities for those fostering suchdependencies. Foster enoughdependency upon those providingLight and those who depend uponthe sources of this Light will rarelyseek it elsewhere. These dependanthoards will also devastate templesrather than contribute in nurturingways for they have not developed anurturing spirit to do otherwise.

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This is the danger of workthat fosters dependence. It is

why so much of Masonry is self-directed – it must be! It isalso the reason why only the bear minimum is expected forprogression within Freemasonry. Men not inclined to dowhat truly needs to be done will do only what is necessary,and that with only tremendous coaxing. They are slaves tothose who do their thinking for them, though they mayindignantly argue against this label. This is why Masonryinsists through its manner that it is the responsibility ofeach Brother to find for himself the motivation to progressand in his own way. Such internal motivation is the onlydriver that brings this other type of Raising into fruition.

What is this other Raising?

It is an Internal not external Transformation. Morespecifically, unlike “entitlement” oriented externalRaisings where a title, rights and privileges are bestowedupon someone, “true” internally oriented RaisingsTransform the very being of the men who actively pursueit.

How does it do this?

Well, in truth, “it” really doesn’t “do” anything. It is menwho must “do” it to and for themselves. That’s thedistinction between external Raising and Internal Raising.While External Raising is something that is done to menby other men, Internal Raising is an activity that each mandoes to and for himself. He does this by remapping thegray matter between his ears. The initial Preparation forthis remapping is done through the Work specified in thefirst Degree. This Work unburdens those who completethis activity. It Prepares the way for the activity that trulyRaises those who engage in it.

How does Work unburden a man?

Some Work burdens men. Other Work unburdens them.Clearing away Trumpery allows easier access and Travelfrom one area to another. Reducing excessive weight andexcessive activities further reduces unnecessarymaintenance and resource use. Building one’s muscleseases future efforts. In the case of first Degree Work,divesting specific things and investing specific othersbrings about the resources necessary for futureimprovements while clearing the way for those very sameimprovements. It “prepares” those so inclined for what isto follow.

What is that Work?

Once the initial Work of the first Degree is completed, theWork of the second Degree, the Internal Raising, comesinto play. By actively engaging in specific InternalRaising activities, men Transform themselves. Thatactivity is best described as “Learning how to Learn.”Many men think that they have already done this in theirlives. Chances are they have only learned what they weretold to learn. The Learning activity that the second Degreeinvites men to engage in is different from the learning thatthey might have had in their past. It may even appear tosome to be the same learning, but it is something fargrander. In some respects,Learning how to Learn isindeed learning but it is atype of learning that teachesa man “how” to truly Learn.

How is learning differentfrom “Learning how to

Learn?”

Learning that focuses upon“Learning how to Learn” prepares men to Learndifferently. More specifically, it trains them to Learn ontheir own and in a way that best Prepares them for future

Learning, independent of others. Men who Learnindependently foster future Learners not dependent uponothers for their Learning.

Conversely, men who continually return to others for theirlearning foster dependence upon teachers who providesuch Light. In case you have not surmised from yourpersonal experience of Freemasonry, creating anenvironment where pro-active men foster their ownLearning is toward what the second Degree Ritual points.Ritual tells men what must be Learned. Once this iscommunicated, it is then up to them to go forth and Learn.No further instruction on this will or should be provided.This is as it should be for providing further instructiondoes no justice to what truly must be Learned andcultivated by those desiring more.

Yes, you might be saying to yourself that “all this all readslike convoluted Trumpery. Learning is Learning! It can’tbe said any simpler.” And, you are right, if viewed fromthe prospective of someone who has yet “Learned how toLearn.” From this view, it is not clear what is being subtlycommunicated. Here’s the understated distinction. Somelearning occurs when it is externally driven. Somelearning occurs when it is internally driven.

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Learning how to Learn is basedupon Internal drivers thatcontinually Ask, Seek and Knockfor more. The Learner drives itindependently. Externally drivenlearning is what others provide tolearners and it has a highprobability of fostering dependence, rather thanindependence. And, “yes,” within reason, there is roomfor both. The points that should be gleaned are that youare responsible for your Learning and Learning how toLearn is what Ritual directs you toward. You will also bethe one who is held to account for this type of Learning, byyour future dealings.

In this respect, Ritual also provides an excellentThreshing-floor to Separates those Brothers who do theWork that is required to Raise Masons from those Brotherswho do the work that Raises Freemasons. The former reapeternal benefits that the latter never reap.

What are those eternal benefits?

The eternal benefits reaped by those who Raisethemselves are many. This article though will only overtlyput forth one. Brothers who Raise themselves obtain amuch clearer and deeper understanding of their chosenFaith. This occurs because their Work creates InternalTransformation that rewires their brains to be morereceptive to the writings and related symbols in whichmost Faiths are rendered. The Work improves patternrecognition, increases awareness of subtleties andheightens the ability to make vital connections. Wheresome see no discernable pattern, those so trained recognizethem immediately. Where some see no doors, thosetrained to detect and open them already have their keys.Where some are stop by gaps and chasms, those so trainedto cross them find easy passage and in ways that mightappear to be magical.

An untrained person might think that the metaphors justshared reflect physical realities. Trained souls know thatthese are the challenges that are met by those who Travelwithin their Faith’s literature and rendered symbols.Faiths present subtle patterns undetectable to those whosee nothing but shadows. They have many doors requiringkeys that can only be turned by transforming one’s view.They contain multitudes of solid connections that appearas disconnected Rubbish to those unable to bridge the gapsintended to block the untrained. To the untrained, their

Faith’s maps appear as illegible scratches upon a dimly litcave wall. They give no clear understanding of Faith’sterrain to the illiterate who attempt to use them.

If you don’t believe such Work is necessary, you mightwant to Perpend the reasons behind such training. Youmay look to history for grist for your mental mill. Duringthe

middle ages, scholastic training was required by anyonewho desired to participate in higher learning. That higherlearning was mostly focused uponPhilosophical and Theological based issues. Scholars knewwhat was required to support such focus. Do you thinkthey knew something about Learning how to Learn thatyou too need to know for you to obtain what you desiremost?

What does anything here have to do with the flanking onthe Circumpunct?

It’s interesting to see how many Masons understand thatthe flanking on the Circumpunct reflect a man’s InternalWork efforts and successes. All of these efforts areeducationally based. As these writings have continuouslyconveyed, this flanking is the separated legs of theCompasses. If you have done the Work too, you alsorecognize that they represent the supports, called“stingers” or “stiles”, that you find holding both the Rungsof Jacob’s Ladder and the last Seven Steps required toRaise a man.

For those who have Learned how to Learn, it might benoticed there was nothing shared herein that requiredlearning. Much like Ritual, this writing merely revealsthere’s Work for you to do, if you are so inclined.

(Continued from page 27)

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Imagineunderstanding,explaining and

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You cannot find a better overview of the Veiled Work of Masons. This UncommonMasonic Education book series shows the Work that brings out Mast ery in Masons .I t assists Masons toward better understanding the Masonic Work that Freemasonryalludes to through its collective writings, Rituals, Lectures and Catechisms.

Each book reveals:Important Connections Between and Within each of the Blue Lodge DegreesSpecific Masonic Work, I ts Basis and Supporting BackgroundKey Themes that Explain Blue Lodge Symbolism, Gestures and WordsTransformations and Results That Masons Can Expect (Who Do the Work!)

These books assist Ment ors, Coaches, St udy Groups, Lect urers, I nst ruct ors,Lodge Educat ion Off icers and General Lodge Mem bers with instruction that makessense. In addition, these books are excellent for instructing higher Degree Candidateswith the basics missed by typical Masonic Education offerings.

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THE BUILDERSSERIES

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As Masons, one of thethings that we are calledupon to do is to investigatethose who wish to join ourFraternity. In manyJurisdictions, including myown, we are prohibited fromsoliciting potential membersto join our ranks. They mustapply of their own free willand accord. According tothe Grand Lodge ofFlorida’s “Guidelines forInvestigating Committees,”there is no more importantcommittee than this one,“whose duty it is todetermine the fitness of acandidate prior to ballotingon his petition.”

After a petition has been submitted, the petitionermeets with a Petitions Committee to ensure that hehas submitted all the required information and to seeif he qualifies. The Petition Committee willrecommend his petition to the Worshipful Master ofthe Lodge. He will, in turn, ask the Secretary to readthe petition, and ask for acceptance from theBrethren, and to allow the petition to take its usualcourse. The Lodge does have the right not to acceptthe petition. The Worshipful Master will appoint anInvestigations Committee of three or more Brethren.The Lodge will ballot on the petition after one monthhas passed, and after the Investigation Committeehas submitted their findings. Every member of theLodge is considered to be a part of the InvestigatingCommittee, especially the voucher of the petitioner.

If a Brother signs a petition for the threeSymbolic Degrees, he should be certain of thefitness of the petitioner. If any Master Mason isaware of something that would render the petitionerunfit to join our Society, it is his duty to inform aBrother of that Lodge, or the InvestigatingCommittee assigned to that petitioner.

This committee, composed of three Brothers, willschedule an appointment to meet with the petitioner,at his residence, and with his wife or significant otherpresent. The Brothers have access to the petitionfilled out by the petitioner, as well as the results of a

backgroundinvestigation, totry to uncover anycriminal past.

This meetingserves severalpurposes. First,the investigatingBrothers explain whatFreemasonry is, and perhaps mostimportantly, what it is NOT. Therehave been many misconceptionsabout our Order in popular culture,although this is far from a newidea. In the early 1700s, fliersproclaiming the “evils ofFreemasonry” would be posted inthe streets of London. If we accept

as a Candidate, and then a Brother, someone whois seeking to access hidden powers, which willenable him to become part of the global cabal, thenwe are doing both him and ourselves a disservice.We invest a lot of time and effort to bring someonefrom a Profane to the level of Master Mason. Thistime and effort is wasted if that man should neverhave become a Mason in the first place. If we bringin someone who is searching for a religion tobelieve in, he will not find it within the Lodge.

The Investigations Committee must make athorough search of the petitioner’s background,using the background check provided, andcontacting all references listed on the petition.

We are not trying to sell our Lodge to the man atthis time. He has already indicated that he isinterested in joining, by submitting a petition. As acommittee member, we are there to investigate him.We need to get to know this man whom we areinviting into our Lodge and into our lives.

During this meeting, we want to find out why theman was interested in becoming a Mason. This isthe most important part of this committee’s duty.Perhaps his father (or grandfather) was a member,and he wants to follow in those footsteps. Perhaps itis due to what he’s been reading, or seeing in films.This is why we want to ensure that we do not givethe man false information about the Fraternity. If heis only seeking the

(Continued on page 31)

Featured Writer- Scott Schwartzberg

Guarding

The

West

Gate

Part One:

Investigations

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social aspects, perhaps ours is not the organizationfor him.

We also inform both the petitioner and his wifeabout the time commitment that he’ll be taking on. Itis reasonable to expect the newly obligated Brotherto spend several hours a week at the Lodgepracticing his proficiency, and learning more aboutthe Craft, as well as additional hours spent inpractice alone. To transform the rough ashlar of theNeophyte into the perfect ashlar of the MasterMason require a lot of time and conscious effort. If itis likely that membership in the Lodge would causeinternal family problems, the petition should bereturned or rejected.

Through questioning, it should be ascertainedwhether the man is charitable, both in thought and indeed. Is he prejudiced or bigoted? The InvestigatingCommittee is seeking the true character of the man.

The committee should ensure that joining theLodge will not cause financial hardship on the family.We do not wish to cause hardship for others, nor tobecome handicapped ourselves, by taking on ourrolls a member who is likely to become a financialliability.

What is the occupation of the petitioner? If it issuch that he is unable to attend meetings on aregular basis, now may not be the proper time forhim to join us.

We need to ascertain whether the petitionerbelieves in a Supreme Being. Does he attend churchregularly? We do not ask questions about thespecifics of the petitioner’s beliefs, but he mustbelieve in Deity, and the immortality of the soul.

At this time, it is also appropriate to inform theman and his lady about the family-oriented side ofMasonry. What programs does the Lodge offerwhere wives and children are welcomed? Does theLodge offer a youth program, whether it is DeMolay,Rainbow Girls, Boy Scouts, or another organization?

Let the man know what benefits he can trulyexpect to receive as a result of becoming a MasterMason. Through the process of self-examination, hecan transform his life, becoming a better man,husband, father, etc.

A wise Mason once told me that it was importantto consider the character of a man applying for the

three Degrees. As a member of the InvestigationsCommittee, think to yourself – Is this a man I wouldfeel comfortable being the Master of my Lodge?Becoming the Treasurer of the Lodge? Would Iinvite this man into my house? If the answers tothese questions are in the negative, why would youconsider approving him for membership?

As Masons, we believe that we take a goodman and make him better. This implies that in orderto become a Mason, one must first be a good man.The corollary to this is not true – not every goodman must become a Mason. We are interesting inquality, not quantity.The conduct of the Investigating Committee mustbe such that, even if rejected, the applicant has ahigher respect for the Fraternity than he heldbefore.

The following informationrelates to the petition process inregards to every Lodgeblanketed under the GrandLodge of Florida.

All Masons, from theyoungest Entered Apprentice, tothe Grand Master of Masons ofFlorida, have experienced a similar journey on theroad to (Continued on page 32)

(Continued from page 30)

Guarding

The

West

Gate

Part Two:

Petitions

Featured WriterMichael Gambarrotti

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Freemasonry. Some have started theirjourney because of a story they have heard from afriend or acquaintance. Others seek out theFraternity because of a family history of Masonry.Whether it is want or tradition, the journey beginswhen one simple question is asked, “How do Ibecome a Mason?”

Having asked the question, a difficult decisionhas to be made. Which Lodge will you call home?Traditionally, members would attend the Lodgeclosest to their home rather than travel. However,today, due to increased availability and modes oftransportation, it is not uncommon to see memberstravel 20+ miles to attend their Lodge or to visit aLodge. It is not the location of a Lodge, but themembers who make you feel that you belong.

After deciding on a particular Lodge andmeeting with the Lodge Secretary, the challengingroad ahead is explained, as well as the level ofcommitment needed to attain your goal. It is in thisfirst meeting that a potential candidate for the threeDegrees gets a glimpse of what is required fromthose who seek a place in our Fraternity. This isalso the first step for the Lodge in helping “weed out”those who only pursue Freemasonry in the hopes ofpersonal or professional advancement. If thepotential candidates’ motives and desires are foundto be just and upright, he will be provided a petitionand told to return on the next stated communicationto meet with the Petition Committee.

During the interview process with thepetitioner, a number of basic informational questionsare asked and answered. A cursory review of thepetition is discussed and if all Brothers on thecommittee are satisfied, the petition is presented tothe Lodge where it will be voted on. While this is atraditional process, the Petition Committee mustprotect our West gate, for it is our duty to protect theFraternity.

Once the petition has been accepted andpresented to the Lodge, it “cannot be withdrawn, butmust be acted upon, and if rejected, cannot again bepresented within six months.” The process ofdetermining the petitioner’s true intentions has beenthe accepted procedure for some time, with morenegative outcomes than positive. Unfortunately,sometimes this limited process does not give thePetition Committee the proper time needed to reallybecome familiar with the individual who wishes to joinour time honored Fraternity. Given this information,it is essential to the Fraternity’s future that additional

time is allotted to this important process in order forthe committee to be able to properly make thedetermination as to why a person wishes to becomea Mason, or what they may be capable ofcontributing to the Lodge and to the Craft.

The practice of being a “Mason Mill” byaccepting those who come knocking just to keepour membership alive, is in reality, drivingmembership down. However, if we carefully choosethose we accept into our halls, not only will theLodge live on, but the Fraternity will be that muchstronger.

Taking this information to the next level,some Lodges have already altered their petitionprocess. Several Lodges require a petitioner toattend their fellowship dinners prior to Lodgemeetings for a minimum of six months before theyare given a petition. Others require them to attendfor a year. Even though the time duration isdifferent they have one similarity. The Brothers thatattend these fellowship dinners, more especially theofficers of the Lodge, are not to sit with the samepetitioner in consecutive dinners. This furthermoreforces the Brethren to really get to know thepetitioner and also aids in helping the petitionergrow comfortable with the Lodge that he isinterested in petitioning. More importantly it servesas a test towards his true aspirations of becoming aMason, as well as his character.

All too often we see candidates go throughthe three Degrees and vanish. It has been said thatthere are two types of men that become Masons,those who want to be part of the Fraternity andthose who want the “privileges” of the Fraternity. Ifa Lodge makes these necessary requirementsofficial and the petitioner adheres to theserequirements, then you will know his true level ofcommitment, his true character and his true desire.The way in which the petitioner conducts himselfduring the trial period, also gives the brethren theopportunity to be a fundamental part of the PetitionCommittee, not officially of course, but as theadditional eyes and ears to the committee membersthemselves.

The petition process, while necessary, hasthe ability to be revised per the by-laws of eachLodge and will make the job of the InvestigationCommittee that much easier. The petition processis so vital to our Fraternity, that it is all ourresponsibilities to leave it better than when wefound it.

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Seeing parallels to Masonic conductin other areas

The Martial Arts and the Masonic Arts

My Bro thers, If you are looking for a highly researched, welldocumented and historically significant paper you are in thewrong place. I see my work here, at this time, as observinghow Freemasonry and its ideals are reflected in the worldaround me. As a newly raised Master Mason, (I justcelebrated my 4th birthday), I cannot begin to discuss thetenants of our order in detail nearly as well many of myBrethren. I often sit in rapt attention as they speak, wonderinghow many years it will take me and how many books I’llhave to read to be able to have an intelligent conversationregarding the Craft with these seasoned, Past Master,bejeweled men who labored in the quarry as I was living aprofane life.

However, perhaps my lack of Masonic education allows meto see things more simply and plainly. There can be beauty insimplicity. You only need to look at the craftsmanship of aShaker chair or box to illustrate my point. This extensivedisclaimer brings me to my current observation.

Whenever possible I take my 11 year old son to his TaeKwon Do class. He enjoys it a great deal and I enjoy seeinghim do things that he enjoys. The lessons are three or fourtimes a week and last about 45 minutes. He has recentlyadvanced in rank, earning his camouflage belt. He takes greatpride in his belt and it is one of the few pieces of clothing heowns that he hangs up and puts away without me asking.

At the last class, I choose to try to understand the proceedingsinstead of merely watching my son. Within moments of usingmy new perspective the parallels between the Martial Artsand the Masonic Arts were glaringly obvious. As theystudents enter, each passes by a mirror. They stop, carefullychecking their gi, (the correct uniform for their meeting) to besure that it is straight and proper; much the same way that wecheck our suits and ties as we prepare to enter the lodge. Eachstudent then checks their belt, the badge of their rank,approaches the practice area, carefully bowing from the waistas they step upon the practice mat. Brothers, this is clearlysimilar to us as we put on our aprons. The positioning of theapron’s cloth indicating our degree in the lodge and ourofficers putting on their jewels to indicate their rank andposition in the lodge.

Next all students stand to attention, addressing the leader as“Sir”, (perhaps Worshipful Master is too hard for the younger

students to say?), they then recite a brief saying, frommemory, indicating that they will respect their leaders, theirparents and each other. They promise to do their best everyday, inside and out of the practice room. Regardless of age,experience and rank, each must participate, all on the level oftheir common practice mat. It is not a far stretch to see thatthe recitation is ritual for these students. Not unlike our own,pledging respect to leadership and discipline.

Next comes the most amazing part; the section of practicethat first caught my eye as being reminiscent of the Craft.Each student works on what is referred to as “forms”. Formsare defined as a series of highly disciplined and exactmovements that are a response to an attack. The student willpractice these forms over and over again until they areperfected. Senior students help educate the younger studentsall under the watchful eye of the leader. Each person in theroom working toward the common goal of executing theforms fluidly and flawlessly. The forms are developed fromancient techniques and patterns of movement handed downfor centuries. There is no mistaking that these forms are theirfloor work and a continuation of their ritual. When donecorrectly, you can observe the serenity of the student as theycomplete their forms, each striving to do their best. On thisparticular evening I had the opportunity to observe an 8th

degree black belt practice his forms. His mental state wasmeditative, calm, relaxed, (as I hope that my ritual will besomeday). And just like watching a flawless Middle ChamberLecture, it is a joy and thrill to watch a student complete aflawless set of forms.

As practice ends, the same opening ritual is recited as aclosing ritual, yet another similarity, with additional courtesybe extended to the senior student, not unlike we do to GrandLodge Officers as we close lodge. All show final respect tothe leader and class is closed.

Brothers, Freemasonry has a claim to being the oldestfraternity in the history of the world, however whether youtrace the Fraternity to 906 AD or the building of KingSolomon’s temple, it would appear that our friends whopractice the Martial Arts can claim long history of self-discipline, exacting execution and other Masonic likepractices.

As I move through my life outside of the lodge I will try to doso with my eyes more open to Masonic teachings that maynot originate from the Fraternity, but seem to practice andfollow the Masonic Arts..

TWT

FEATURED WRITER

“Masonic Meditation” by H. Clark Thyng

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The human heart is an organ that we as human beings cannot functionwithout; it circulates blood throughout our body which is essential to every piece

of the puzzle we call life.

The heart is made up of four chambers; the two upper chambers are called atria and the two lowercalled ventricles. Medical professionals often refer to the heart as ‘right heart’ and ‘left heart,’probably due to the fact that there is a muscle, called the septum, separating the two halves and the twosides of the heart each have a distinct purpose (the two chambers making the lower and upper halvesrespectively).

The right side of the heart collects the blood that has been used by the body (it is called deoxygenatedblood) and pumps it to the lungs. Once that blood has been oxygenated by the lungs, it is collectedby the left side of the heart and pumped to the rest of the body.

The human heart then, for purposes of this discussion, will be categorized as making up two sides,or two chambers. Further, both sides of the heart provide essential functions to keep thehuman body going, and this is important for our discussion.

In our Fellow Craft degree, we arrive at the outer chamber of King Solomon’s temple andmust gain admission; we pass through the inner chamber and gain admission where

we finally arrive at the middle chamber or Holy of Holies to offer up ouradoration to God. This chamber, according to scripture, houses those laws

which have withstood thousands of years of trials and tribulations.

The Ark of the Covenant may be a real, substantive vessel thatcontained the Word of God as given to Moses, or it may

just have been a vessel that symbolized the faith ofour ancient Jewish brethren at the time- I do

not doubt its existence, or itsimportance to Masonic ritual.

Further, I do not doubt theexistence of King

Solomon’s(Continued on page 35)

“ The Fellowcraft &Human Heart

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temple; I believe that itexisted and that its original design was to honorHe who is the Lord.

But I believe that the ritual of the temple chambersin the Fellow Craft degree have more to do with ourown bodies than they are meant to in history.

Our Grand Master (in New Hampshire, Paul M.Leary) has noted that Freemasonry is aboutintrospection, that is to say, Freemasonry has oftenbeen described as making good men better, but thisis not to be achieved by we (as in THE fraternity)making individual brothers better, but brothers usingthe teachings of Freemasonry to inspect how theycan be better citizens, husbands, fathers, sons,brothers, employees and the like.

This introspection is the correlation to the middlechamber and the human heart as well, even at thephysical level.

When humans began to understand the workings ofthe heart during the birth of modern science, thetime of renaissance to enlightenment, our societywas beginning to take shape. We then began tothink about the structures in Masonry in a free way,rather than the operative way, and this led to ourcurrent philosophical bent on society. I believe itwas then that our ritualists, who by now understoodthings such as the way the human heart works, usedtheir interpretation of physiology and blended itwith their form of philosophy to arrive at ourdegrees.

Thus it appears to me that the outer chamber is theright heart, where the blood comes from the body tobe cleansed through the lung, and only after gainingadmission is it welcomed to the left heart, themiddle chamber or Holy of Holies, where it ispassed on to the body to keep it alive.

The heart performs the functions necessary for life;it is the gift of God to mankind to sustain himthrough regular use. This I believe is theimportance of man’s physiology to the ritual of the

Fellow Craft. The middle chamber is where wefellows of the craft come to worship, it is a sacredplace where we come to learn; does this not refer toour hearts as well?

Do we not look to our hearts to find truth, which isto say, when we seek God, do we not seek Him fromwithin? We are travelling upon that level of time, tothat place not made by human hands; isn’t it that weseek Him in those travels and that when we come toHim at the end of our lives, we are taught to laywhatever is in our hearts to Him for judgment?

I am imperfect; Solomon, who built the massivetemple to our God was imperfect, indeed hiskingdom was torn apart because he diverged fromGod, but the Ark containing our Laws was notdestroyed despite the destruction of Solomon’stemple, and mankind has known God for lo thesethousands of years, so our hearts have been upliftedto Him by we mortal men since.

The human heart is a real thing; perhaps the templeof Solomon was not, perhaps the middle chamber isa fallacy and there was no Ark-but perhaps when wearrive at the outer chamber of our hearts and seekadmittance we are there seeking to know God better,and when at last we are admitted to the Holy ofHolies we have found Him, finding our spiritualtemples completed, secure in the knowledge wefound Him as just and upright Masons. This is whatI believe the chambers in the Fellow Craft Degreerepresent; the human heart, and arriving atperfection before the Lord.

(Continued from page 34)

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Featured Writer- Bro. Kyle Ferguson

Check out Kyle’s blog athttp://philosophicalfreemason.blogspot.com/

Anti -Masons love to hate Masons. I thinkthis goes without saying. They love to hate usso much that they will look in every nook andcranny of every Masonic book for some quotethey can take out of context, manipulate,speculate, and do whatever or say whateverthey can about it then claim it as "proof" thatwe taking over the world, that we are reallylizard people from another planet, or that wehave computer chips implanted in everymidget so at the flick of a switch we can have ashort person riot the likes of which the worldhave never seen! (Just for clarification, thefirst two examples are actual accusationsagainst us. The last one I made up for comedicrelief.)

One of the most popular theories leveledagainst us is that we worship Satan. Thisentire theory revolves around one quote thatwas taken out of context and sorelymanipulated from Albert Pike's Morals andDogma of the Ancient Accepted Scottish Rite.Here is the quote out of context, as used bythe Anti-Masons:

"LUCIFER, the light-bearer! Strange andmysterious name to give to the Spirit ofDarkness! Lucifer, the Son of the Morning! Isit he who bears the Light, and with it'ssplendors intolerable blinds feeble, for traditions are full of sensual and selfishSouls? Doubt it not!"

So totally Satanic! Run for the hills! We'reworshipping Satan and don't even know it!

WAIT! Maybe the refs better look at thereplay screen here. Let's go under the vinylhood and look at the surrounding text:

The Apocalypse is, to those who receivethe nineteenth Degree, the Apothesis of thatsublime faith which aspires to God alone, anddespises all the pomps and works of Lucifer.LUCIFER, the light-bearer! “Strange and mysterious name to give tothe Spirit of Darkness! Lucifer, the Son ofthe Morning! Is it he who bears the Light, andwith it's splendors intolerable blinds feeble, fortraditions are full of sensual and selfish Souls?Doubt it not!"

Phew! Apparently we're not worshippingSatan. Thankfully we tossed the challenge flagon that play before we punted the ball away.What a difference thoseother words make!Right off the bat Pikesays that, as Masons(more specificallynineteenth degreeMasons, but since theAnti-Masons use thisquote to describe all ofFreemasonry, I willrespond in the samefashion) we despise allpomps and works ofLucifer. It's funny the (Continued on page 37)

Albert Pike’s Lucifer

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Anti's don't include that part of the quote whenthey cite it as proof of Satan worship.

Pike is trying to make a few points here:

Number 1: Don't judge a book by it's cover.There is always more thanmeets the eye. Never becontent with the surfaceexplanations of things. Thereis always a deeper, underlyingmeaning.

Number 2: Light cannot existwithout the presence ofdarkness so, in a weird way,Satan may actually be a bearerof light for he provides thedarkness, without which,illumination would beimpossible.

Number 3: The only souls in which Lucifer canbecome a ruling force are ones that are feebleand selfish. He is telling us to doubt not thatLucifer exists in the hearts of the feeble andselfish, who are too ignorant to know anybetter.

In my opinion, number 3 is of the mostimportance because it actually encompassesnumbers 1 & 2. Lucifer is actually the people ofthe world who allow themselves to be controlledby their egos. They are selfish, arrogant, andignorant of the presence of the Divine withinthemselves. They do exist and are a seriousdetriment to betterment of humanity. Doubt itnot! But if not for the existence of these people,it would be impossible for us to see the light.They are the black squares on the checkeredpavement of humankind and it behooves us todespise their ways.

Pike wrote many works (Esoterika, for example)that were not intended for the eyes of theuninitiated. These were for true travelers on theroad to the Divine, not Masons in name only.

Pike was following his own advice when herestricted the dissemination of these texts byhiding them from the eyes of the Lucifers of theworld. These people were not prepared for whatthey contained and would never be able to makeany valuable use of their information.Selfishness was the ruling force of these peopleand because of their inability to see the error of

their ways, a book on usingsymbolism as a roadmap to thespecial center would be useless.Pike includes Masons in this groupfor he considers any Mason who ismerely a dues card carryingmember to be in the same boat assomeone who has not even beeninitiated at all.

Pike's quote in Morals and Dogmaadmonishes us to not waste ourtime attempting to provide lightfor those who do not wish toreceive it. And, even though theychoose to remain in darkness, it is

because of them that our light shines soobviously and so brightly. Because of this,Lucifer, applying it's Latin root of light bearer,is quite true. Regardless of how these peopleattempt to put out our light, by doing so, theyonly make it stronger. In this sense, I find itquite funny that the Anti-Masons use this quoteto defile Freemasonry because the quote isactually telling us that, by them doing so, theyonly assist us in bearing light. Thanks, Anti-Masons, for helping us shine our light brighterin this world of selfishness and darkness! Wecouldn't do it without you!

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Featured Writer- Bro. David Browning

“Freemasonry, a beautiful system of morality,veiled in allegory, and illustrated by symbols…” is oneof the most well-known and used quotes of ourFraternity. It is through our ritual that this beautifulsystem of morality is imparted to our candidates andallegories and symbols play an important role in howthese moral lessons are conveyed. Ensuring that thesefundamental moral lessons are conveyed consistentlyand that each candidate has the opportunity to learnthese moral lessons is the goal of our ritual. It shouldalso be the lofty goal of every brother to ensure thatwe only practice good Masonic ritual.

There has been a lot written about Masonicritual during the history of our Fraternity and yet it isstill one of most intriguing subjects to the uninitiated.Our ritual is meant to be symbolic in every aspect withthe overall goal “to imprint upon the mind wise andserious truths”. It is during the conferring of the threesymbolic degrees that we learn moral lessons abouthow we should endeavor to live our lives. In manycases these lessons are nothing new, as an immoral manwould find it difficult, if not impossible, to make it intoour Fraternity. In my humble opinion, it is not thecontent of these lessons, but rather the manner that theyare conveyed to the candidate in such a short period oftime, that makes them so powerful and potentially lifechanging to all who enter our Fraternity. This is oneof the reasons why it is so imperative that our ritualsbe carried out with dignity and respect and performedas correctly as humanly possible.

We have all seen good degree work, andunfortunately, in many cases, we have also seen degreework which is not so good. There is no such thing asa perfect degree. With that said, I feel that every lodgeand brother of our Fraternity has a personalresponsibility to ensure that every degree that theyparticipate in is the best that it can be. When observinga degree you can always tell those lodges and brethrenwho have studied and rehearsed their part(s) as opposed

to those who go through the motionsand put on, at best, a mediocre degree. We should alldo our diligence to ensure that we are never part of adegree that is not the best that we are capable of puttingon.

In addition to the actual degree, there is alecture which accompanies each degree. This lecture,when given as it has been passed down through theages, serves to reinforce and teach new lessons that areessential for the candidate to learn as he advances hisknowledge in Masonry. The catechism is also areinforcement of the candidates understanding of whathe has been through and his opportunity to show thathe is willing to labor in quarry to advance in hisMasonic career. The coach and the brother beingcoached each have a responsibility to ensure that thisis learned as correctly as possible before returning itin open lodge.

The Entered Apprentice degree is a candidate’sfirst impression of our Fraternity and we should striveto make that impression the best that it can be. Weonly get one chance to make a good first impression.That impression, if positive, should serve to encouragethe new brother to learn his catechism and seek morelight in Masonry. That impression, if negative, maycost us a candidate who otherwise may have made usa good Mason. With the ever increasing challengesthat we face in attracting new members andmaintaining our membership levels we cannot affordis for a new candidate to be so unimpressed with theexperience of being initiated that he goes home afterInitiation and never darkens the door of the lodge again.I know that this is the worst case scenario; however, itis something that we can all play a part in preventingby ensuring that the degree work that we put on is doneto the best of our ability.

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“The Importance of Good Masonic Ritual”By Bro. David Browning, DDGL NC 16th Masonic District

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Featured Writer- Bro. David Browning

Passing a brother to the degree of Fellow Craftpresents another opportunity for us to show the newbrother that he is important to us by working hard andensuring that this degree is also a good one. During thisdegree the brother is more likely to absorb more of whatis occurring during the ritual than he did during hisInitiation as he will hopefully be less nervous than hewas during the preceding degree and has now realizedthat these rituals are not meant to embarrass or offend,but rather, to teach and impart the moral lessons andknowledge that will allow him to serve our Fraternitywith honor throughout the rest of his life. Once again,we hope that the brother will go home following hisAdvancement with the same eagerness that he had onthe night of Initiation and will learn and return hiscatechism to seek further light in Masonry.

Raising a brother to the Sublime degree ofMaster Mason is our final opportunity to ensure that weare putting on a good degree and ensure that the brotherlearns those final lessons of morality that our symbolicdegrees are designed to impart. Unfortunately, there areoften many parts of this degree which go unrehearseduntil the night of the degree. We can only hope that thisdoes not present major problems during the degree. Ourhope should be that the newly raised Master Masoncontinues his Masonic learning and will also have astrong desire to assist with future degree work hopefullybecome a line officer and one day rule and govern overthe lodge for a period of time.

All of our degrees, more especially the MasterMason degree, are meant to be solemn occasions andthus should be performed with the dignity and respectthat are due to both the candidate and the honor of ourFraternity. We all should do our part to ensure that ourdegree work can never be compared to a hazing whichis often the case of some fraternal organizations.

One last ritual which is often overlooked indiscussions of our ritual is the conferring of MasonicRites. The funeral service and the conferring of MasonicRites is our last opportunity to pay respect to a fallenbrother. In many cases it is also one of the firstimpressions that many who are unfamiliar with ourFraternity will have. We owe it to the fallen brother, hisfamily, friends, and loved ones to ensure that we

perform this ceremony with the dignity and respect thatis earned through a life of devoted service to theFraternity. In addition, this ceremony is often thecatalyst that causes an uninitiated to seek the light ofour Fraternity.

I hope that you have found this informationvaluable and that it helps to underscore the importanceof ensuring that we only perform good Masonic ritual.I would hate for any of us to ever become aware that acandidate has decided not to return because we did nottake our ritual seriously. The rituals of our Fraternityhave so much to offer and I sincerely hope that you willjoin me in ensuring that we give our Masonic ritual theproper level of importance so that we give ourcandidates and our brethren the best possible experienceand impression of our beloved Fraternity.

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A significant group of passionate Masons have joined together to create what is now the fastestgrowing research society in Freemasonry. Called simply The Masonic Society, we are brotherswho have a deep and abiding desire to seek knowledge, explore history, discover symbolism,debate philosophies, and in short, who are at the forefront of charting a path for the future ofFreemasonry.

As a student of Freemasonry, you are invited to join with us in this exciting organization.

Membership in The Masonic Society is $39 per year ($49 outside of the U.S. & Canada). Benefitsinclude:

• Commemorative pin, patent of membership, and dues card.

• The quarterly Journal of The Masonic Society presents articles that enlighten our past, andexplore solutions to the challenges facing Freemasonry today and tomorrow. Each Journal

features articles by the best-known authors in Freemasonry, as well as the brethren from thelodges in your neighborhood.

• Members-only access to the Masonic Society online Internet forum.

• Annual First Circle gatherings – Each year, The Masonic Society is an active participant inthe Allied Masonic Degrees "Masonic Week," held in February in Alexandria, Virginia, which

includes our annual First Circle gathering.

• Second Circles - Masonic Society members are automatically members of state-wide orregional groups called Second Circles. These groups organize more localized seminars, speeches,

dinners and other gathering, and members are encouraged to meet and work with brethren intheir areas.

• Programs are negotiated with publishers and other businesses for members-only discountson books, clothing, jewelry, regalia, and other items.

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“THE BEEHIVEREVISITED”

Bro. P.D. Newman, 32°Valley of Corinth, Orient of MS

(Part One published in TWT Feb 2012)

The [larva] of a bee isscarcely worthy to be

called a life, but after it istransmuted by death, it

appears in a moreexcellent and glorious

condition…

The beehive, like the honey which it houses, is afecund symbol, both rich and enduring. In myprevious treatment of this subject, I provided adecidedly limited overview of the symbol of thebeehive and its cognates, bees and honey, as theywere understood in the mythologies and folkloresof various cultures. In the present treatment, I willbe exploring the possible significance of thesymbol as it most readily relates to the actualarcana of Freemasonry, i.e., as an emblem ofresurrection and of the immortality of the soul. Forthis we need but make a return to the remnants ofancient Greece and the neighboring shores of theMediterranean where, according to scholars, thesymbol of the bee and its correlating hive werepopular objects of worship and veneration, servingas the symbolic bridge between this world and thatof the hereafter.

If the reader will recall, in The Beehive: AMigration of Myth I touched upon Ovid’s accountof the youthful shepherd Aristaeus and the tragicloss and miraculous, resurrection-like restorationof his cherished beehives. However, in Virgil’sversion of the same story, we learn that the initialmisfortune which was visited upon Aristaeus wasnot simply a random act of fate, but was actuallyorchestrated by the hero-poet Orpheus. But, beforewe get to that, it will be helpful to first explain alittle bit about the colorful figure of Orpheus and,by extension, some of what it is that hiscorresponding Mysteries entailed.

According to Greek myth, Orpheus was theson of Calliope, the muse of epic poetry, andApollo, the god of music. As the offspring of thesetwo deities, Orpheus was destined for a fame and

charisma that could charm even theLord of tHades. Indeed, for this isprecisely what he did when, armedonly with his voice and his lyre, hedescended into the Underworld for thepurpose of persuading the god Pluto,Lord of Hades, to consent to the returnof Orpheus’ deceased wife Eurydice tothe realm of the living. And it is here that we comeback to our unfortunate beekeeper Aristaeus, whoseromantic advances Eurydice was fleeing when she ranupon the fatal serpent, the sting of which was toprematurely end her life and land her in thesubterranean Hades. It was in retribution for this factthat Orpheus destroyed Aristaeus’ beloved hives.

Ill. Bro. Albert G. Mackey once said that “theintention of the ceremonies of initiation into [theMysteries] was, by a scenic representation of death,and subsequent restoration to life, to impress the greattruths of the resurrection of the dead and theimmortality of the soul.” It was with the abovenarrative of Eurydice’s death and subsequentresurrection that the Orphic priests indoctrinated theparticipants in their Mysteries regarding the truth ofthe soul’s immortality, and the possibility of itsresurrection into the realm of the living. BothAristaeus and Orpheus, the latter for only a shorttime, were in the end reunited with that of which theyhad previously mourned the loss. In Orpheus’ case, itwas his beloved wife Eurydice who was restored tolife, and in that of Aristaeus, his cherished beehives.

According to Apollodorus, Orpheus was also saidto have been responsible for creating the DionysianMysteries. As a type of what Sir J.G. Frazer called thedying god, i.e., a deity whose tragic death is followedby his miraculous resurrection, Dionysus, with hiscorresponding Mysteries, also taught the truth of theimmortality of the soul. Like his father Zeus, as aninfant Dionysus is said to have been tended by theMeliai, a sisterhood of bee-like nymphs associatedwith the ash tree, who fed him on a diet solely ofhoney, instead of milk. A god of wine andresurrection, Dionysus was frequently depicted as aswarm of honey bees. Greek scholar Károly Kerényipostulated that the association between bees andresurrection in the figure of Dionysus stemmed mostlikely from the ancient sacramental use of mead, analcoholic honey drink that was fermented in greatsubterranean vats, whose use as an entheogenpreceded the discovery of the intoxicating potential ofthe Dionysian vine.

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Similarly,Dionysus’ brother and

more ‘civilized’ counterpart Apollo who, if thereader will recall, was also the father of talentedOrpheus, too was frequently associated with thehive. For it is said that Apollo’s prophetic ability wasthe gift of the Thiai who, like the Meliai of Zeus andDionysus, were a bee-like sisterhood of goddess-nymphs. Additionally, in his manifestation as thesolar Phoebus, Apollo could also be considered adying and resurrecting god, although his myth doesnot specifically hymn him as such. On the otherhand, according to the Greek epic poet Nonnus ofPanopolis, Apollo was responsible for theresurrection of his close companion Hyacinth, whomApollo fatally wounded, though an accident. So,although Apollo himself was not known to havebeen venerated as a dying god, he bears connotationsto the motif of resurrection nonetheless. Furtherassociations between Apollo and the hive could befound at Apollo’s famous Oracle at Delphi, wherethe curious Omphalos or Navel Stone, a beehive-shaped stone covered with a representation ofknotted net-work which is suggestive of stylizedbees, was housed. Leicester Holland associated theOmphalos with the Temple at Delphi’s ability toprophecy, proposing that it served to channel theintoxicating, chthonic vapors from the veryUnderworld itself which would impel the Oracle toejaculate the strange utterances for which she was sofamous. Tended to by a wholly masculinepriesthood, the prophetic Oracle at Delphi wasregarded as “Queen Bee” in her hive of otherwiseall-male workers – an arrangement that hearkenedback to a time when the people which inhabited whatwould come to be known as Greece were still one ofmatrilineality and goddess worship – which brings usto our final discussion regarding the relationship ofthe beehive to the motif of resurrection.

Carl A.P. Ruck, the professor of Classics atBoston University, and Daniel Staples, Ph.D.observed in their The World of Classical Myth that atwhat was once Mycenae in present day Greece canstill be seen standing, for the most part intact, thewell-preserved remains of the famous Lion Gate, anarching gateway topped with a detailed carving oftwo lions flanking a single pillar, the same of whichserves as the city’s sole entrance. A short distancefrom this Lion Gate, we are told, can be found theso-called Grave Circle. According to the authors:

“Beyond the [Lion] Gate tothe right lies the GraveCircle, a cemetery within thecity, where the dead were

buried at the bottom of deepshafts…where the corpseswere laid temporarily to restin state, until they rotted, ona bier in grand subterraneanvaulted chambers within thecharacteristic domed shapeof a beehive, the…TholosTombs. These…tombsimply a belief in theregenerative transitionthrough death, since theywere reused over and overagain for successive burials…”

What Prof. Ruck & Dr. Staples rightly observe isthat the ceremonial removal of the deceased from thewomb-like, beehive structure following the body’sdecomposition would naturally lend itself, if that infact was not already the idea intended, to the notionof a deathly transmutation – as well as a seeminglymiraculous resurrection, when it was discovered bythe survivors of the deceased that the remains hadmysteriously disappeared from the tomb, perhapsunbeknownst to any but the priests who had tendedto them. And even in tombs which are seemingly inno way associated with this manner of bee worship,there are still commonly found during archaeologicalexcavations small, golden amulets depicting the bee-like Thiai sisterhood, whose task it is thus believedwas to transport the souls of the dead to the next life,implying a direct connection within the minds of theancient Greeks between the symbol of the beehiveand their belief in the immortality of the soul.

In closing, I would like to share with the reader aquote from English cleric and scholar SamuelPurchas, who noted so perfectly the complexrelationship between the beehive, deathlytransmutation, and the miracle of resurrection whenhe wrote:

“The [larva of the bee] liesdead and entombed in thecell wherein it was bred; butwait with patience a score ofdays, and you shall see itrevive, and appeares a farremore noble creature than itwas before. What is this, butan emblem of theresurrection?”

For footnotes & references visit:http://tupelomason.blogspot.com

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The Chamber ofReflection

By: Randall A. Sidwell

The Chamber of Reflection: It has been addressed inmany books and is still utilized in Lodges around theworld. There are several variations regarding itscontent. My intent is to share my feelings, with thisinterpretive article, for the benefit of The Craft.

There are slight variations as to the contents in aChamber of Reflection. For this writing I will beusing Brother Christopher L. Hodapp's bookDeciphering The Lost Symbol for my basis as to TheChamber's content.

On the table before him in the chamber are a litcandle, a skull and crossed tibiae (leg bones), anhourglass, bread and water, small bowls of sulfur andsalt, a pen, and a piece of paper. In some chambersthere is also an image of a rooster, and the wordvitriol appears. 1

What is there to interpret? What meaning may it holdnow? How may this writing benefit The Craft? Ibelieve there is a great deal of application that can bemade.

Originally The Chamber of Reflection was found inThe French and Scottish Rites. It was a small roomadjacent to the Lodge room. The candidate was tocontemplate what he was about to embark upon. Hewas to examine his motives as to why he was joiningthe fraternity. It was a quite place to meditate beforehis initiation.

Johann Christian Gaedicke was the author of severalMasonic works. He was initiated into Freemasonry in1804. He commented on The Chamber of Reflectionby saying:

“It is only in solitude that we can deeply reflect uponour present or future undertakings, and blackness,darkness, or solitariness, is ever a symbol of death. Aman who has undertaken a thing after maturereflection seldom turns back”. 2

I want us to reflect on our future and presentundertakings as related to Masonry. In a day where

many men seem to have become comfortable withtheir labor in Masonry, may they be encouraged tobuild up their Masonic journey. May there be amultitude of men who will strengthen that whichremains within their own Lodge.

The Skull and Crossbones

The skull and crossbones has long been arepresentation of death. An existing reminder thateach of face this ultimate ending. We must ever bemindful that we are only here on this earth for aseason. When we are raised as a Master Mason thisbegins our individual Masonic travel. It could be saidthat after this wonderful event we now have a “dash”.The dash represents a period of time. On any gravemarker there is the year one is born and the year theypassed away. In between the two years there is a dash.It emblematically represents the period of time theywere blessed with. The skull and crossbones remindsus of our own personal dash. The time after we areraised to the sublime degree of Master Mason untilwe go to The Lodge eternal; is our own personal“dash”, our own period of time. What will we do withour dash? How will we (Continued on page 44)

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attempt to better ourselvesand what will be our lasting work as we develop ourrough ashlar? Life is short, fleeting quickly by us.Consider how we will spend our time. For we aretaught there comes a period where time shall be nomore.

A Lit Candle

Our lives are to be a shining light,to illuminate the world around us.As a child during a thunderstormwe would often lose ourelectricity. My mother would rusharound scrambling for a candleand a book of matches. Why (sillyquestion)? To light up the room.

In a total black room one candle will shed a great dealof light. She then would place it in the center of theroom to maximize the effectiveness of the candle. Itwas not lit to sit on the floor or in a corner of anunused room. It was lit for use, enlightenment if youwill. That is what we are to do as members in thisgreat fraternity! We should let our Masonic Lightshine. It should shine with brotherly love. It should bea radiant glow of our charity. The light should be alight-house of Masonic education. Logic also givesway to the evidence that the more candles that are litthe more light that can be shed on any subject. Themore our brotherhood lets their light shine the brighterthe way of life will glow. Brethren, shine yourMasonic Light.

The Hourglass

Time is one thing that none of us seem to haveenough of. The hourglass is a symbol of the suretythat time continually passes. Time slips away day byday and year by year. We are taught in our EnteredApprentice degree to make the best use of our time.That which is squandered can never be regained.Different from other instruments of keeping time, thehour glass displays both the past, present, and the

future simultaneously. We cancontemplate both what we havedone thus far, and being remindedthat we do not have forever. Thehour glass teaches us that the sandsof time will be no more for each ofus. We should ever strive to manageour time wisely. We must ever barein mind that we have eight hours inwhich we are to labor, eight hours

for the service of our fellow man and eight for the restand refreshing of our body and mind.

Bread and Water

This topic shall be rather brief. Brother Hodappreferences in his book cited earlier that bread andwater are symbols of simplicity. In other wordsremember the basics. Do not become so entangledwith extra curricular affairs that you forget the basicsof life. We have a obligation to our family, faith,country and fellow man. We must ever be mindful ofour personal responsibilities. What ever my beset usfrom these duties should be laid aside. Never forgetsimplicity, never forget the basics.

Sulfur

Sulfur is a necessity in several aspects of life. In someforms it it used in vitamins. Forms of sulfur are foundin our hair and skin. In other varieties it is found infertilizers we use for producing many fruits andvegetables. In yet another form in is even used inwine making. Aside from all of these uses one thingholds true it is very odorous. As one would be in aChamber in Reflection the sense of smell would begreatly heightened. Emblematically reminding us ofthe horrible vapors of trials and tribulations we face inour life. But we must ever be mindful that trials docome to pass. Just as the odor ofsulfur dissipates over time ourtribulations too come to an end.Remember to make all things alearning experience.

Salt

Salt is a preservative. In ourlabors and life we should strive to set forth values andattributes that are true, wholesome and good. May ourhuman activity be well preserved even after we aregone. Salt is also used for seasoning. May we everseason our speech and conduct with charity andbrotherly love to all in whom we come in contact within our life. May we ever touch lives in a positive way.

Pen and Paper

Traditionally in a Chamber of Reflection a pen andpaper is used to compose one's last will and testament.I would offer the meaning of leaving a lasting andpositive legacy. Character, wisdom, chivalry, and loveare tremendous virtues to

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leave behind. These type of fingerprints on ourfellowman's life are the greatest gifts we could everbequeath.

VITRIOL

Again, I reference Brother Hodapp concerningVITRIOL . He says:

It is an alchemical term, and is in fact an acronym.V.I.T.R.I.O.L stands for a Latin phrase, Visita InteriorTerrae Rectificando Invenies Occultum Lapidem,which means “Visit the interior of the Earth, and byrectifying, you shall find the hidden stone.” InMasonry we would look to our inner self. We woulduse our working tools tocontinually shape our roughashlar. We should alwaysstrive for betterment in ourlife. We hope to turn ourrough ashlar into a smoothashlar by our endeavors andthe blessings of God.

The Rooster

In closing we have therooster. The early morningcrowing of the rooster in theproclamation of a new day. Afitting reminder that if grantedby God, tomorrow is the giftof a new day. If we haveneglected our labors in life theis no better time to start thantoday! It does not matterwhere one begins in life, but itcertainly matters where andhow we finish. Purpose inyour heart and mindimmediately to get to workand Brethren know your laboris not in vain.

In closing, I see great meaning in The Chamber ofReflection. We can quietly meditate upon theindividual meanings of its content. But, we mustremember not only to ponder them we must alsoregularly implement them. In this study, I recognizedthe importance of why this was used for so manyyears in our Lodges. There may indeed be room for it

to be implemented into The Craft on a more broadbasis once again.

End notes

Reference #1 & 3—Deciphering The Lost SymbolFreemasons, Myths and the Mysteries of Washington,D.C. By: Christopher L. Hodapp

Text Copyright 2010 Christopher L. Hodapp

Published by: ULYSSES PRESS 2010 pages 72-73

Reference #2--An Encyclopedia of Freemasonry andits Kindred Sciences: The Whole Range of Arts,

Science and Literature asConnected with the InstitutionBy: Albert G. Mackey, M.D.

L.H. Everts & Co. PublishingCopyright 1889 page 156

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York Rite - Featured Writer

“Joining the Royal Arch” By Matt Johnson

On March 24, 2012, the York Rite brothers of Arizonaput on a festival to confer the 4 degrees of the Chapter:Mark Master, Past Master, Most Excellent Master and theRoyal Arch. I took part in this festival and I have to say itwas very enjoyable. It answered a lot of questions I hadabout the Moderns and Ancients. It also taught powerfullessons I will take with me back to the lodge. Severalbrothers who were present at my three degrees were alsothere and I found that to be very moving.

I understand why Royal Arch Masons believe itcompletes the Master Mason degree. Such has been theconclusion of the United Grand Lodge of England since1813. I havedone atremendousamount ofresearch onthe subjectand havespokenabout it in previous articles. I still contend wholeheartedlythat the third degree is truly the highest. However, if youread some of the earliest exposures of Freemasonry andthen take the Chapter degrees, it is clear some of whatused to be part of the three degrees is now in the RoyalArch degree. To find out, you will simply have toexperience it for yourself. It is probably the mostinexpensive appendant body around and is worth far morethan what they charge.

To be honest, there is nothing in the Chapter degreesas far as life lessons or philosophy that you can't learn inthe Lodge. However, those lessons are mightily reinforcedby the Chapter degrees. The Mark Master degree actuallymade me work harder the Monday after. The Past Masterdegree made me step up my game with my lodge duties.The Most Excellent Master and the Royal Arch degreesanswered some lingering questions I had about Masonictraditional history and also provided some just downrightcool things ala "National Treasure" that I really, REALLYliked.

I can see why the UGLE decided to make it a firmresolution that pure Freemasonry ends with the RoyalArch. There are so many, MANY degrees and bodies for aMaster Mason to join. It could never end and suck awaylots of time and treasure. To make a firm statement that allthe lessons of Freemasonry stop here is helpful to Masons.There is more than enough to study in the Lodge andChapter. That being said, I have a new appreciation for allthe appendant bodies now that I am a member of one.

There is great teaching andreinforcement of the Lodgelessons in the Scottish Rite, theKnights Templar provide lessonsin chivalry and the Shrine helpsmany, many people. Also, as Istudy the origins of Freemasonry at a deeper level, there isa place for the idea of Knights Templar in Freemasonry.We may have come from them. Or if we did not, they arean excellent example of suffering honorably forFreemasonry as John Coustos and many others have. TheShriners have become more Masonic in my eyes lately.

There is muchevidence as tothe Rosicrucianorigins orinfluence onearlyspeculativeFreemasonry

and Christian Rosenkruetz did study in Fez according tolegend. Shriners to me get the lessons of brotherly loveand relief and perhaps there is even some truth to theirways. Perhaps Christian Rosenkruetz wore a fez. Thepoint of all this is to say...drum roll...I was wrong in someof what I wrote in previous articles. ALL of the appendantbodies are important. Each Mason must decide which onethey want to choose or if they want to choose one. I amdefinitely a strong proponent of the Chapter degrees now.Seeing is believing and I am sure the same is true of allthe other degrees. Someday when I have more time andtreasure, I may join them all.

But not for a while. I love my lodge, I love writing forMasons and sharing fellowship with them online and Inow have my chapter as a Royal Arch Mason. I get whyMasons call the third degree the highest degree. I also getwhy they believe the Royal Arch is the highest degree.Ultimately, the highest degree in Freemasonry is that of aPast Master. A real Past Master, not a virtual one. Itshows that a man has truly labored hard to build hisBrothers and his lodge. That has to be the highest callingin Freemasonry. By the way, I have currently come acrossa treasure trove of free books and degree rituals of allkinds. I also have been piecing together a timeline ofevents regarding early speculative Masonry. I am going tobe studying that for a long time and as I learn more, I willshare it with my readers and any Brother who would liketo visit my lodge or chat online. Peace!

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This month, I will begin discussing the Degrees of theYork Rite, as conferred in the United States, in myJurisdiction. Where I have been able to locateinformation which differs in other Jurisdictions, I willprovide those details. Any errors are mine alone. Pleaselet me know if you find an error in the information that Ihave provided.

In the United States, the first group of Degrees in theYork Rite is in the Chapter of Royal Arch Masons. Thefirst Degree earned in this body is that of Mark Master,which is seen as a continuation of the Fellow CraftDegree. In other countries, there may be different bodiesconferring this Degree on Candidates.

For Masons in Lodges under theUnited Grand Lodge of England, TheGrand Lodge of Mark MasterMasons of England and Wales andits Districts and Lodges Overseas,controls both this Degree and also theRoyal Ark Mariner degree; conferredin Royal Ark Mariner Lodges, whichoperate under a separate warrant.

For Masons in Scotland and underthe Scottish Constitution, as thisDegree is seen as the conclusion ofthe Fellow Craft, it can be conferredin a Craft Lodge. It can also beconferred in a Holy Royal ArchChapter, as it is a prerequisite before a man can beExalted to the Holy Royal Arch.

For Masons in Lodges under the Irish Constitution,Mark Lodges and Royal Arch Chapters share the samewarrant. A man must have this Degree conferred on himby a Mark Lodge before he is eligible to become a RoyalArch Mason.

In Australia, depending on the Jurisdiction, the Degreemay be received in a Royal Arch Chapter, or in a MarkMaster Lodge.

I do realize that I am using the incorrect terminology todescribe most of these situations, as the Lodges underthe English, Scottish, and Irish Constitutions generallyrefer to the Craft Lodge only. I am referring to Masons

from these Craft Lodges, who move on to “higherDegrees.” This Degree is usually worked in a separateMark Lodge, except where discussed above.The Mark Master candidate works in the quarries as aFellow Craft. The ritual explains how operative Masonsleft their personal Mark on each stone worked, createdwith a mallet and chisel. During this Degree, the MarkMaster will create his own Mark, which is recorded bythe Chapter in the Book of Marks.

It has been claimed that this is one of the oldest of allDegrees. The ritual of this Degree builds on that of theFellow Craft, and to some, adds additional informationthat was missing in that Degree. In Duncan’s Masonic

Ritual, we are informed thathistorically, this Degree is of theutmost importance. Due to theinfluence of this Degree, eachoperative Mason, at the buildingof King Solomon’s Temple, wasable to make his goodworkmanship known. As eachworkman put his mark on hisown work, a faulty craftsmanwould not receive wages not duehim, and those who craftedsuitable work would not suffermonetarily for sub-standardwork.

The elected officers for a RoyalArch Chapter are High Priest, King, Scribe, Secretaryand Treasurer. The appointed officers are Captain of theHost, Principal Sojourner, Royal Arch Captain, Masterof the 3rd Veil, Master of the 2nd Veil, Master of the 1st

Veil, Chaplain, and Sentinel. These titles will bediscussed in more detail in the article on the Royal ArchDegree.

In this Degree and the others in the Chapter subsequentto being exalted to the Royal Arch, the High Priest is theRight Worshipful Master (the same title given inScotland or in Lodges operating under the ScottishConstitution). The King is the Senior Warden, and theScribe is the Junior Warden. In these Degrees, thesethree principal elected officers sit as they do in the CraftLodge, in the East, West, and South, as do the Secretary

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and Treasurer, whose titles do not change.

The titles and duties of appointed officers will alsochange. The Captain of the Host, for this Degree, isthe Marshal, the Principal Sojourner is the SeniorDeacon, the Royal Arch Captain is the JuniorDeacon, and the Sentinel is the Tiler. These officerstake the same stations as those officers in the CraftLodge, in some jurisdictions, though not others. TheMarshal is located in the West, just North of theSenior Warden.

The Masters of the Veils for the Royal Arch Chapterbecome the Overseers in this Degree. The Master ofthe 1st Veil is the Junior Overseer, the Master of the2nd Veil is the Senior Overseer, and the Master of the3rd Veil is the Master Overseer in this Degree. Theduty of these officers is to inspect the quality of thecraftsmanship of the workers, and if satisfactory, passit along.

The Candidate for this Degree will carry a Keystone,to support an arch, while the Senior Deacon and otherconductor carry squared stones. These squared stonespass the inspection of the Overseers, while theKeystone, beautifully wrought, is not permitted topass, as it is not square work. This stone is thusrejected. The builders then gather to receive wagesfrom the Senior Warden.

It is specified in the 1952 Indiana work, that theKeystone symbolizes the spiritual part of man, andmust be held and treated reverently by all, except theMaster Overseer. His existence is purely on thematerial plane.

It is after this, that the Candidate is prepared for theceremony of the Degree. Having been Initiated,Passed, and Raised, he is now seeking light by being

advanced to the honorary Degree of Mark MasterMason. Through the ceremonies of this Degree, theCandidate is informed that “the stone which thebuilders rejected is become the head of the corner.” 1

It becomes apparent that the Keystone is vital tocomplete an Arch planned by G. M. H. A. before hisassassination. The stone is described to the Overseers,who recognize it as the one they have rejected, andsearch is made to recover this necessary piece,without which, the Temple cannot be completed.

The Keystone is found, and displayed to the Craft. Onone side of the stone, the letters H.T.W.S.S.T.K.S. arefound in a circle. The letters are read, depending onthe Jurisdiction, as Hiram the Widow’s Son, Sent toKing Solomon or Hiram, Tyrian, Widow’s Son,Sendeth to King Solomon.

The Working Tools of a Mark Master are the Chiseland Mallet. The Chisel is used by operative Masonsto cut, carve, mark and engrave their work, butMasonically, it morally demonstrates the advantageof discipline and education. The Mallet is used byoperative Masons to knock off excrescences andsmooth surfaces, but Masonically, it morally teachesto correct irregularities and to reduce man to a properlevel, so that by quiet deportment he may, in theschool of discipline, learn to be content. 2

These tools also allow the Mark Master to create hisown Mark, with Mallet and Chisel to put upon hisown penny, and to be recorded in his Chapter.

Footnotes1)Psalm 118:22, also referenced in Matthew 21:42, Mark12:10, Luke 20:17, Acts 4:11, 1 Peter 2:7, and alsoreferencing Ephesians 2:20.

2) From Duncan’s Masonic Ritual and Monitor. Similarexplanations were given in other variations of theritual.

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Sources

Blaisdell, Ron, P.M., “The Rituals of American Freemasonry,” June 16,2001,http://www.themasonictrowel.com/ebooks/fm_freemasonry/Blaisdell_-_The_Rituals_of_American_Freemasonry.pdf accessed on February 20,2012.

Blaisdell, Ron. Personal communication.

Cryer, Neville Barker., The Royal Arch Journey.

De Hoyos, Art, 33°, G  C  . Scottish Rite Monitor and Guide, 3rd

Edition – Revised and Enlarged, 2011. Washington, DC. The SupremeCouncil, 33°Denslow, Ray V., A Handbook for Royal Arch Masons.

Degrees, http://yorkrite.com/degrees/ accessed on February 21, 2012.

Degree Ritual, General Grand Chapter of Royal Arch MasonsInternational. 1996.

Duncan, Malcolm C., Duncan’s Masonic Ritual and Monitor. 1866.

Ritual for Degree of a Mark Master Mason. Indiana. 1952.

Ritual for Mark Master Mason. Iowa. 2003.

Spiedel, Frederick G., The York Rite of Freemasonry: A History andHandbook. Presented by Hugh DePayens Commandery No. 30, K.T.and associated York Rite Bodies in Erie County, NY. 1978.

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York Rite News & Information - Featured Writer- Bro. Barry Newell

http://travelingtemplar.blogspot.com/

This post has been a long time coming. I wasgoing to have one large post, but I've decidedto separate this into a series. The Royal Archdegree is an amazing one with a great amountof symbolism and esoteric meaning. I trulybelieve that all Master Masons should gothrough at least the Royal Arch as it completesthe story of the 3° - Master Mason.

First let's discuss the High Priest, which in theAmerican Royal Arch is the title of thepresiding officer.

Symbols of the High Priest

And these are the garments which theyshall make; a breastplate,and an ephod, and a robe,and a broidered coat, amitre, and a girdle: andthey shall make holygarments for Aaron thybrother, and his sons, thathe may minister unto mein the priest's office.

Exodus 28:4

Breast Plate

And Aaron shall bearthe names of the children of Israel in thebreastplate of judgment upon his heart, whenhe goeth in unto the holy place, for amemorial before the LORD continually.

Exodus 28:29

The Breastplate laid upon atriple triangle is a well-knownsymbol of the Order of HighPriesthood and/or for PastHigh Priests. As one can seefrom the two verses, thedescription of the high priestand his garments are in the28th Chapter of Exodus.

The Breastplate is placed upon the ephod, orholy apron-like garment. The squarebreastplate was inlaid with 12 precious stones,each representing the 12 Tribes of Israel, whichwere divided into four rows of three stones.This breastplate was also said to hold within itthe two sacred divination stones, the Urim(representing light and excellence) and theThummim (representing perfection andcompletion).

The First Row consisted of the followingstones:

● Sardius: a brownish-red or blood red stone,sometimes referred to as carnelian.

● Topaz: A yellow or yellow-green,translucent stone.

● Carbuncle: A reddish stone that is said tolook like burning coal.

The Second Row consisted of the followingstones:

● Emerald: It may not have necessarily beenan emerald as the

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stone was referred to just as a green stone.● Sapphire: A saturated shade of blue, but

may not have been an actual sapphire as itwas unlikely they were well known or usedin the ancient times.

● Diamond: most likely a white or clear stoneas the art of cutting diamonds had not beenattained in that day.

The Third Row consisted of the followingstones:

● Ligure: A yellowish (sometimes pale)mineral.

● Agate: Commonly used in Egypt andAssyria as talismans, they were said to besky blue.

● Amethyst: A purple stone which wasthought to stop you from getting intoxicatedand its name literally means "notintoxicating".

The Fourth Row consisted of the followingstones:

● Beryl: A stone said to be the color of the sea(blue-green).

● Onyx: An opaque, banded stone.● Jasper: A red stone often thought to be a

ruby.

High Priest's Miter

On the High Priest's head is the white finelinen turban or mitre/miter. Round the base ofthe turban is the crown of gold, with theinscription "Holiness to the Lord". The shapeand look of the mitre may change and intoday's world we see an evolved style of themitre in the headdress of the Pope of theRoman Catholic Church.

The Hebrew word mitznefet (תפנצמ) has beentranslated as "mitre" (KJV) or "headdress". It

was most likely a "turban", as the word comesfrom the root "to wrap".

Crowns, mitres, headdresses, hats, and so onhave traditionally been symbols of authority orsovereignty. Head coverings can also be seenas symbols of victory such as we see with thewreath or garland. For Christians the crown(and those who wear it) is said to remind us ofthe Crown of Thorns Christ wore as well asChrist being the King of Kings.

Symbolically we can see through its circularshape it denotes perfection, which Heaven isseen as, and eternal life, and while wearing itwe unite the spiritual world with this materialworld where the sovereign can receive divineinspiration to justly rule.

Triple Tau

The Triple Tau isone of the mostprominent symbolsof Royal ArchMasonry and hasbeen given manydifferentinterpretations throughout its use in the world.It is literally three (3) Tau's linked in the centerjoined at their base.

The 'tau' is the 19th letter of the Greekalphabet, but it is not the letter "T" in theEnglish language.

Some of the symbolic interpretations of thissymbol I will cite from the Grand Lodge ofBritish Columbia-Yukon:

This mystical character can be signified in afew different ways. First, the names Hiram ofTyre and Hiram Abif appear in the Phoenicanlanguage with the same letters “H” and “T”as they do in English. Therefore, the Triple Tautakes on the interpretation of the initial lettersin Hiram Abif’s name.

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Second, it signifies also T. H., TemplumHierosolym, the Temple of Jerusalem, andwhen used as the Royal Arch symbol, somejurisdictions teach that the weareracknowledges himself a servant of God.

As a Christian I see a great deal of symbolismin this. The use of 3 Tau's pertains to the HolyTrinity: Father, Son, and Holy Ghost. The 3sides of the equilateral triangle represents the 3great attributes of God:omniscience,omnipresence, and omnipotence. The circle isnot always used or seen, but, to me, it issignificance as it represents eternity and theimmortality of God and the soul of man.

The tau in ancient times was regarded as asymbol of life. It was also used as a symbolfor those acquitted of a crime or honorablyreturning home from battle. We also see use ofit in the Bible wherein it is written in the Bookof Ezekiel:

And the LORD said unto him, Go throughthe midst of the city, through themidst of Jerusalem, and set a markupon the foreheads of the men thatsigh and that cry for all theabominations that be done in themidst thereof

Ezekiel 9:4

Stay tuned for Part 2 which I hope tocover the Banners, the Arch itself,and the Keystone. I will also discusssome of the lessons and dutiestaught in each of the degrees.

References

1. High Priest Breastplate. (n.d.).Retrieved from Phoenix Masonry:http://www.phoenixmasonry.org/masonicmuseum/high_priest_brestplate.htm

2. Meij, H. (n.d.). The Breastplate of theHighpriest. Retrieved from The GoldenState Chapter of Research of the HolyRoyal Arch:

http://www.goldenstatechapter.org/pdf/The%20Breastplate%20of%20the%20High%20Priest.pdf

3. Mitre. (n.d.). Retrieved from Wikipedia:http://en.wikipedia.org/wiki/Mitre

4. Priestly Breastplace. (n.d.). Retrieved fromWikipedia:http://http://en.wikipedia.org/wiki/Priestly_breastplate

5. Priestly Turban. (n.d.). Retrieved fromWikipedia:http://en.wikipedia.org/wiki/Priestly_turban

6. Tarot Symbolism: The Crown. (n.d.). Retrievedfrom http://tarotreadingpsychic.com/tarot-symbolism-the-crown/

7. The Triple Tau. (n.d.). Retrieved from GrandLodge of British Columbia & Yukon:http://freemasonry.bcy.ca/symbolism/triple_tau.html

8. The Holy Bible, King James Version

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Royal Arch Freemasonry is an important part ofthe overall Fraternity of Masonry. It is asovereign body, but at the same time, an integralpart of the fabric of what the general public see asFreemasonry. Its history is synonymous with therise of Freemasonry in England during the 16thand 17th centuries, which rose from the practicesof the operative masons when building the greatmonuments throughout England and Europe.

The " traditional Masonic history" which takes asit's allegorical basis, the Biblical accounts of thebuilding of King Solomon's Temple in Jerusalem,is extended in the Royal Arch by using theBiblical history of the destruction of the templeand the enslavement of the Hebrews. Theirrelease and the rebuilding of the Second Templeover the subsequent centuries, is the Royal Archbasis for colorful " parables" to convey it'sprincipals and the tenets to those masons whojoined its ranks.

The first Craft Lodge the North Australia Lodgeformed in Queensland was constituted inBrisbane on 13th July 1859 under the EnglishConstitution when Queensland was part of thecolony of New South Wales. Queensland wasnot formed until five months later on the 12th ofDecember of that year. The first Royal ArchChapter, the Prince of Wales was formed on the21st February 1865, again under Englishconstitution. The second Chapter to beconstituted was Brisbane Queensland but thistime under the Scottish Grand Chapter. Another early Chapter in Brisbane, was the St.Patrick Chapter in 1867, but this time it wasunder the Irish Constitution.

From this time on, Royal Arch Freemasonryflourished as did Freemasonry with the expansionof Queensland. There were several moves in theFraternity to form a Queensland Grand Lodge asthe other States had already done byamalgamating all the Lodges in their States,

holding Charters from the three Grand Bodies ofEngland, Scotland and Ireland. It was not until1921, some 20 years after the last of the otherStates, Western Australia , had done so.

Moves were already afoot in the Royal Arch tofollow suit but opposition from some eminentCompanions in both the Scottish and EnglishGrand Bodies in Queensland delayed theConstitution of the Supreme Grand Royal ArchChapter of Queensland until 29th January 1930.

At the time of the amalgamation there were 94Chapters in existence spread across the whole ofQueensland from the Border out to Charlevilleand up North to Townsville and Cairns.Currently there are some 105 Chaptersthroughout Queensland and Papua New Guinea.

The Supreme Grand Royal Arch Chapter ofQueensland controls within it's jurisdiction thedegrees of,

● Mark Master Mason

● Worshipful Mark Master

● Excellent Master Mason

● Royal Arch

● Third Principal

● Second Principal

● First Principal

● Royal Ark Mariner

● Worshipful Commander Noah

● Most Excellent Master

● Royal Master

● Select Master

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York Rite News & Information

● Super Excellent Master

● Thrice Illustrious Master

● Knight of the Sword

● Knight of the East

● Knight of the East and West

● Most Excellent Chief

These 18 degrees are all fully performedceremonies and contain beautiful ritual andtraditional histories to connect the whole story.Notwithstanding the importance of the Royal Arch Degrees, membership of the Royal Arch is aprerequisite to being accepted into many other important Orders.

● The Masonic and Military order of the Red Cross of Constantine and the Order of the Holy Sepulcherand St. John the Evangelist

● The United, Religious and Military Orders of the Temple and the Order of St John of Jerusalem,Palestine, Rhodes and Malta

● The Allied Masonic Degrees

● Knight Templar Priests

● Knight of the York Cross of Honor

● The Worshipful Society of Freemasons (Operatives)

The members of the Supreme Grand Royal Arch Chapter are all wholehearted supporters of the greatprinciples of Freemasonry, by being active in their Craft Lodges as well as in the community life in thevarious towns and cities where they live and promoting, in a most prominent way, charity work for theaged, Widows and Orphans, and Underprivileged of our communities where ever they may be.

http://www.royalarch.org.au/2011-07-12-04-54-13/history

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The Supreme Council launched a new e-zine to help keep the Brethrenapprised of current events and other useful news in the Northern MasonicJurisdiction.

Scroll to the bottom of the website (http://scottishritenmj.org/) to sign upfor e-mail delivery.

The Northern Valley has done a greatjob communicating with the memberson events and news throughtechnology like Facebook, podcasts,The Northern Light and now usingquick email blasts to offer timelyinformation instead of having to waitfor the printed version.

I applaud the Scottish Rite NorthernMasonic Jurisdiction for embracingnew technology and reaching itsmembers through the tools that we areusing. �

FROM THE FIRST “RITE NOW”

“Today the Northern Masonic Jurisdiction of the Scottish Rite announces the launching of a new publication -or, rather, an E-zine - to keep our members informed of the goings-on of our fraternity. As we approach thetwo-century mark we need the ability to connect with our Brethren with ever increasing timeliness.

The Northern Light will remain as the premier communications vehicle jurisdiction-wide, and our excellentValley publications will continue to serve the membership on a local level, but Rite Now gives us theopportunity - and gives you, the member - the ability to reach out more often and much more quickly to ourBrothers to keep them informed of events and news. We will feature stories that are much shorter than thoseyou might see in a traditional magazine or newsletter. The articles will also tend to be more immediate. Forexample, we will list the upcoming Degree Dates for the month in case you plan on visiting a nearby Valley.We might announce a fundraising event that will be happening within the month. We may also lead you tostories appearing on our website: ScottishRiteNMJ.org.

In short, we plan to give you news that you can use right now. Welcome to Rite Now.”

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Scottish Rite News & Information - Featured Writer- Jacob Lucas

The following series of articles will explore the 4th

through the 32nd Degrees of the Scottish Rite in theUnited States, with a look at the history of eachDegree, and how they are worked today, in both theSouthern Jurisdiction and Northern MasonicJurisdiction. Where I am able to access informationfor the Rite in other countries, I will have thatinformation worked into each article whereappropriate.

In many countries, the Scottish Rite is a complete riteof 33 Degrees. In the United States, and in countriesworking Freemasonry under the English Constitution,Irish Constitution, and Scottish Constitution, this ritecovers the 4th through the 32nd Degrees. In thesecountries, the Ancient and Accepted Scottish Riteworks with the Grand Lodges, and assumes no rightto work the first three symbolic Degrees. In most ofthe Anglophone Masonic world, the 4th Degree is thefirst exposure one gets to the Scottish Rite. In theUnited States, rituals of the mid-19th century in bothjurisdictions suggested that Candidates for theDegrees become familiar with the three symbolicDegrees of the Ancient and Accepted Scottish Rite.

For more information on the Scottish Rite symbolicDegrees, please see my articles in the January(Entered Apprentice), February (Fellow Craft), andMarch (Master Mason) issues.

In the United States today, candidates for the ScottishRite receive the Degrees at a Reunion. This term isused, because it is a time for the Brethren of theValley to return together, to share Brotherhood, andto educate the new members. Reunions may be onceor twice a year, and the time frame may vary. SomeValleys offer a one-day Reunion, many take placeover the course of a weekend, and some will takeplace over two weekends. One Valley, the Valley ofMinneapolis, MN, does have a one-day Reunion, butalso offers a 13 week program that does present all 29Degrees, twice a year. The short amount of time in aReunion does not permit all of the Degrees to beexperienced by a Candidate, so both the NorthernMasonic Jurisdiction and the Southern Jurisdictionhave Mandatory Degrees that MUST be participated

in before a Brother is considered to have earned the32°, and in each Jurisdiction, both the 4° and 32°must be conferred.

The Southern Jurisdiction consists of four bodies: theLodge of Perfection, 4° to 14°; the Chapter of RoseCroix, 15° to 18°; the Council of Kadosh, 19° to 30°;and the Consistory of Masters of the Royal Secret,31° and 32°. The Degrees a Candidate must receive tobecome a Master of the Royal Secret at the 4°, 14°,18°, 30°, and 32°. These are the initial Degree of theScottish Rite, and the “terminal” Degrees of eachbody.

The Northern Masonic Jurisdiction also consists offour bodies: the Lodge of Perfection, 4° to 14°; theCouncil of Princes of Jerusalem, 15° and 16°; theChapter of Rose Croix, 17° and 18°; and theConsistory of Sublime Princes of the Royal Secret,19° to 32°. The Degrees a Candidate must receive tobecome a Sublime Prince of the Royal Secret at the4° and 32° and any other three Degrees between thesetwo, known as the “bookend” system.

In the Southern Jurisdiction, the 4° is called SecretMaster, and follows the Symbolic Degrees of ScottishRite Masonry. This is why Albert Pike stronglyencouraged the use of those Degrees for educationalpurposes before a Candidate began his Scottish Ritejourney. The Secret Master Degree takes place in aplace representing the Temple, in mourning, over thedeath of G.M.H.A.. This, the first of the Degrees ofthe Lodge of Perfection, lays the foundation for thesucceeding Degrees. The Candidate is introduced tothe Kabbalah1, which he must have at least somefamiliarity with, or “a complete understanding ofFreemasonry is impossible.”

In the Northern Masonic Jurisdiction, the 4° is calledMaster Traveler. This Degree does not follow theDegrees of the Symbolic Lodge, but serves instead asa ritualistic preview to the Scottish Rite. TheExemplar meets his guide through the Scottish Rite,followed by scenes in which he encounters a selectionof characters and dialogue passages from variousrituals of the upcoming Degrees. There are four

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scenes, representing each of the four bodies, and ineach, the Candidate encounters some of thecharacters, philosophy, and dramatic situations hewill experience on his journey.

In the Francken manuscript of 1783, a Lodge ofSecret Masters is convened, as there is a vacancy inthe ranks of those who guard the unfinished SanctumSanctorum. In this version of the Degree, which wasgiven to Francken by Stephen Morin, there are nopenalties for the violation of the Obligation, and theCandidate (called a Neophyte) is not hoodwinked. Inorder to advance to this Degree, the Candidate shouldbe a Past Master of the Symbolic Lodge. TheObligation does contain a vow of secrecy, and apledge of obedience to the Supreme heads of allMasonry. The initiate is crowned, with laurel andolive leaves, and is given the apron of this Degree,and a key, explained as emblems of fidelity,innocence, and discretion. The sign is the Sign ofSilence.

The rituals of Frederick Dalcho are important to boththe Southern Jurisdiction and the Northern MasonicJurisdiction. He was a member of the first SupremeCouncil, 33°, at Charleston, South Carolina. Hismanuscripts were used in that original jurisdiction,later to become known as the Southern Jurisdiction,as well as in the Northern Masonic Jurisdiction. Ill.Giles F. Yates, 33°, was a member of both SupremeCouncils, first the Southern Jurisdiction, and later theNorthern Masonic Jurisdiction, where he becameSovereign Grand Commander, and was in possessionof the Dalcho rituals.

In this version of the ritual, the Candidate must beexamined in the ante-chamber, by the Master ofCeremonies, in both the secrets of the SymbolicDegrees and in those of the Chair. He is introduced asa Past-Master who wishes to be initiated into theSublime Grand Lodge of Perfect Masons. Nine namesof God, given to Moses on Mt. Sinai are given to theNeophyte, along with their explanations. Together,they are said to compose 888 letters and 72 names,which can be found in the Kabbalah and the AngelsAlphabet,2 along with the Ineffable3 name. The newSecret Master is told that he will have these mysteriesexplained to him in the Degree of Perfection4. TheHebraic Characters signifying these names are locatedaround a golden Delta, and are called “awful

characters,” meaning characters that are to inspireawe, rather than the modern meaning of the term.

In the Northern Masonic Jurisdiction, Enoch Carson,working from a ritual of Killian Van Rensselaer,revised the ritual in 1853. In this version, there was along opening ceremony, in which the duties of eachofficer were given, as they are in the SymbolicLodge, but also included the presentation of the jeweleach office. This rewritten ritual also introduced thepenalty “of having my lips sealed in everlastingsilence” in the Obligation. The Neophyte was alsoveiled, having his eyes covered.

The ritual given to Albert Pike by Albert Mackey,then Secretary of the Supreme Council for theSouthern Jurisdiction, after his initiation into the Rite,in 1853, is similar to those previously mentioned. Inthis version, the presiding officer, representingK  S  , is styled “Most Puissant” (Most Potent), andthe Warden, styled “Inspector,” represents Adoniram,who oversaw the completion of the construction ofthe Temple, and, in something I found in this versionof the ritual, but not the other older ritual I studied,whom “Masonic Tradition informs us was the Father-in­Law of G  M  H  A  .” Also in this version,when describing the Hebraic Characters, we areinformed that they represent “a thing above thecommon knowledge of mankind, which I dare notpronounce,” although it is permitted to do so withinthe Lodge.

Pike’s first revision of the 4th through the 32nd

Degrees, his untitled edition of 100 copies, wascompleted in 1857, and called the Magnum Opus byMackey. This ritual was never used by the SouthernJurisdiction, but was the basis for much of the ritualstill used today. In the Secret Master Degree, theMaster, representing K  S  , is styled “ThricePuissant,” and there is still only a single Warden(Inspector) in the West. Pike continued to revise therituals between 1861 and 1883.

The Candidate is examined in the work of the firstthree Degrees, to ensure that he is entitled to receivethis Degree, and asked if the Master’s Lodge to whichhe belongs is satisfied with his conduct and behavior.It is noted that this is the last time it is necessary toexamine a candidate in any work other than that ofthe degree immediately preceding that for which hewishes to advance. We are informed that the threesides of the Triangle, jewel of the Master, represent

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the three Divine Attributes much spoken of byMasons: Wisdom, which conceived, Power, whichcreated, and Harmony [often incorrectly styled‘Beauty’], which regulates and preserves, theUniverse.

In the chapter on Secret Master in Morals and Dogma,Pike informs us that Masonry and the symbols used inthe Degrees come from a time where the purpose ofusing symbols was not to reveal, but to conceal. Byhaving begun the Masonic journey, a man is now uponthe path towards the summit of the mountain of Truth.Whether or not he reaches the pinnacle is dependentupon his own actions. I find myself agreeing with Pikethat the true Mason is one who seeks knowledge, themost genuine and real of human treasures.

Charles T. McClenachan wrote the rituals used in theNorthern Masonic Jurisdiction in the period shortlyafter the Civil War, though his work was already beingrevised by 1871. The influence of Pike’s ritual revisionin felt in this version of the Degree, where the Master,still representing K  S  , is titled “Thrice Potent.”McClenachan describes the aprons used in theIneffable degrees in both jurisdictions, with those ofhis Northern Jurisdiction being triangular, while thosein the Southern Jurisdiction are square. He informs usthat

“[i]n the Ineffable degrees, everylesson taught is connected directly orindirectly with … this or a futureworld. The whole system tends topromote the glory of God and the goodof mankind. In the symbolic degrees,these things are taught generally; inthe Ineffable and Sublime degrees, indetail.”

In the Southern Jurisdiction Secret Master Degree inuse in 1955, the Degree takes place within the Holy ofHolies of the First Temple at Jerusalem. The Lodgerepresents a meeting of the seven Princes of Israel,immediately after the death of G  M  H  A  , andbefore his murderers were discovered. The VenerableMaster represents K  S   and the Senior Warden, thesole Warden, in the West, represents Adoniram. TheAspirant for this Degree is conducted around theLodge while passages from the Bible are read,reminders of his relationship with Deity. The Aspirant

is informed that Masonry is Duty, and that the broadhighway of Duty leads to Truth and Light.

In the current Secret Master Degree, the Candidate isstill informed that Duty is its own reward, the one greatlaw of Masonry. The Venerable Master (not said to berepresenting any personage) sits in the East, and twoWardens sit in the West corners. During the obligation,the Candidate vows allegiance to the Supreme Council.The passing from the Square (earthly) to theCompasses (spiritual) is explained.

In the Northern Masonic Jurisdiction, the ritual wasrevised in 2004, becoming known as Master Traveler,in response to shortened or one-day reunions, allowingCandidates to experience fewer Degreeexemplifications. Some Grand Lodge Jurisdictionswere advancing Candidates from Profane to the 32nd

Degree in the same day. The purpose of the revisedritual was to give an introduction to the total ScottishRite experience as the Candidate crossed the threshold.He is to identify with the exemplar, who passesthrough four scenes – each representing one of the fourBodies of the Rite – encountering some of thecharacters, philosophy, and dramatic situationspresented through the other Degrees.

In the current Master Traveler Degree of the NorthernMasonic Jurisdiction, Candidate encounters some ofthe characters, philosophy, and dramatic situations thatwill be experienced during the Scottish Rite journey.He will come across moral challenges and dilemmas,but these are left unresolved at this time, until eachspecific Degree is witnessed.

A prologue opens this Degree, welcoming theCandidates and explaining the Reunions. As the firstscene opens, the Candidates are to identify withBrother Hiram, who will be conducted through thisDegree by Guides5.

The second scene is concerned with the Lodge ofPerfection (the 4° through the 14°). The scenerepresents an Old Testament setting, with charactersfrom the 8° (King David and Solomon) and the 12°(Joseph and Sepa). It is explained that the Lodge ofPerfection illustrates Old Testament truths, which canbe used to guide each of us toward our own moralperfection.

The third scene depicts the 16°, from the Council ofPrinces of Jerusalem, in the (Continued on page 60)

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Scottish Rite News & Information - Featured Writer- Jacob Lucas

Persian court of King Darius. The Guide reinforces tothe Candidates that it is the truth of the world of a manand Mason that is what really counts, not his outwardappearance.

The fourth scene reveals the Chapter of Rose Croix,the 18°. Here, the Candidate is reassured that althoughMasonry is not a religion, in the Scottish Rite, we dostrive to be religious. The dignity of God is within us.

The final scene of this opening Degree is set during the31°, representing a Consistory of Sublime Princes ofthe Royal Secret. If more than one Guide was used, theoriginal is now acting as conductor. This scene iscomposed of several “modules,” each representing oneof the 14 Degrees from the Consistory. The 20° and31° modules are mandatory, along with at least twomodules from the 22°, 23°, 24°, 26°, and 27°.Many of these scenes and cast members representingthis final body of the Rite are distinctly set in America,rather than in the ancient past, showing thetimelessness of the lessons to be learned.

I was also able to access rituals for Italian and Dutchversions of this Degree. In both of these SupremeCouncils, the name of the Degree translates to SecretMaster. The ritual in Italy as well as the Dutch ritual,in versions from both the 19th and 21st centuries, isclose to that still used in the Southern Jurisdiction.Duty, Secrecy, and Silence are all Virtues to bepracticed. This Degree sets the foundation for theLodge of Perfection, the Ineffable Degrees, where theAspirant truly will be guided towards improvinghimself in Masonry.

Footnotes

1. Also spelled Kabala,Cabala or, Qabala. The term comesfrom the Hebrew word meaning “receiving,” a method ofexplaining the relationship between Deity and His creation.Traditionally, when spelled with a “K,” it refers to theJewish traditions, with a “C,” to Christian teachings, andwith a “Q,” to Hermetic studies. In these articles, I will usethe term Kabbalah throughout.2. Probably referring to the “Enochian” language of JohnDee, supposedly the language used to create the universe inten utterances.3. Meaning too sacred to be uttered.4. The 14th Degree

5. In the Master Traveler Degree, there can be between oneand three Guides. If two or three are used, the first Guidewill also conduct the Candidate in Scene Four

SourcesDe Hoyos, Arturo, 33°, G  C  . Scottish Rite Monitor andGuide, 3rd Edition – Revised and Enlarged, 2011. Washington, DC. The Supreme Council, 33°De Hoyos, Arturo, 33°, G  C  . Masonic Formulas andRituals Transcribed by Albert Pike in 1854 and 1855. 2010.Washington, DC. Scottish Rite Research Society

Hutchens, Rex R., 33°, G  C  . A Bridge to Light, 3rdEdition, 2006. Washington, DC. The Supreme Council, 33°

Francken, Henry A., Francken Manuscript, 1783.

McClenachan, Charles T., 33°, The Book of the Ancient andAccepted Scottish Rite of Freemasonry, 1867.

Partridge, Irving E., Jr., 33°, The Rituals of The SupremeCouncil, 33°, AASR for the Northern Masonic Jurisdiction,United States of America, 1976. Supreme Council, 33°,AASR, Northern Masonic Jurisdiction.

Pike, Albert, 33°, Magnum Opus or The Great Work, 1857.Pike, Albert, 33°, Morals and Dogma, 1871.

Schwartzberg, Scott, 32°, “The Scottish Rite: Southern andNorthern Jurisdictions,” 2011, unpublished. Forwarded tome by W. Bro. Cory Sigler, and used by permission of theauthor.

Trexler, C. DeForest, 33°, The Degree Rituals of TheSupreme Council, 33°, AASR for the Northern MasonicJurisdiction, United States of America, 2008. SupremeCouncil, 33°, AASR, Northern Masonic Jurisdiction.

Rituals of the Ancient Accepted Scottish Rite, NorthernMasonic Jurisdiction, USA. 4° - 32°, August 2011. SupremeCouncil, 33°, AASR, Northern Masonic Jurisdiction.

Ordo ab Chao: The Original and Complete Rituals, 4th-33rd

Degrees of the first Supreme Council, 33rd Degree atCharleston, South Carolina, 1995. Transcribed from newlydiscovered manuscript rituals in a private collection.Claimed to be transcribed from rituals belonging to Giles F.Yates, 33°, member of both the Supreme Councils for theSouthern Jurisdiction and the Northern Masonic Jurisdiction.

Rituale per la Loggia di Perfezione dei Maestri Segreti (IV°Grado)

Rituaal voor de Graad van Geheim Meester

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By JEFFREY CROTEAU

Who was Prince Hall and why did he start his ownMasonic organization?

A leading citizen in Boston’s eighteenth-centuryblack community, Prince Hall (1738-1807) was anabolitionist who petitioned the Massachusettslegislature to end slavery and a Methodist whocampaigned for schools to educate the African-American children of Boston. Hall was a leatherdresser by trade who, in 1777, supplied drumheads tothe Regiment of Artillery. Drawn to Freemasonry’svalues andopportunities, Hall, aformer slave, tried tojoin Boston’s Masoniclodges in the early1770s, but was deniedmembership.

African-American men’sparticipation inFreemasonry is generallytraced back to the March6, 1775 initiation of PrinceHall and fourteen otherblack men in Lodge No. 441, a British military lodgeattached to the 38th Regiment of Foot. A year later, themilitary lodge that had initiated Hall was leavingBoston, but before they left, the lodge granted PrinceHall and his Brethren authority to meet as a lodge, burytheir dead, and march in processions for St. John’s Day.However, they were not given authority to conferdegrees or perform any other “work.” With thisauthority granted to them, Prince Hall and his Brethren

organized as African Lodge No. 1, on July 3, 1775, withHall as Master.

In order to become a fully functioning lodge that couldconfer degrees, African Lodge No. 1, needed to bechartered. Unable to obtain a charter from a GrandLodge in the United States, they appealed to the GrandLodge of England and were granted a charter on Sept.29, 1784, as African Lodge No. 459. It wasn’t until laterthat those lodges and Grand Lodges that descendedfrom African Lodge No. 459, chose to give theirfraternity Hall’s name to distinguish it from thepredominantly white “mainstream” lodges thatgenerally excluded blacks throughout the 19th and part

of the 20th century.

Researching Prince Hall’sBiography

Mythology and inaccuracy havedogged historians interested inlearning more about Prince Hall.Finding reliable biographicalinformation is challenging. Thisis mostly complicated by the factthat William Grimshaw's 1903book Official History of

Freemasonry Among the Colored People in NorthAmerica contains a number of factual errors (and somematerial that appears to have been purely invented), butwas used as a definitive source for many years,spreading the inaccuracies about Hall’s life muchfurther beyond Grimshaw’s book. The Phylaxis Society,“an international organization of Prince HallFreemasons dedicated to studying the life of Prince Halland researching the history of (Continued on page 62)

“Prince Hall- Masonry and the Man”First published in “The Northern Light” Vol 42, No 1 February 2011

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Prince Hall Freemasonry,” has done an excellentjob researching and reporting the facts of PrinceHall's life, while at the same time refuting the manyerrors found in Grimshaw's book. Their ongoingresearch into Prince Hall's biography is called theGrimshaw Offensive and is published both on theirwebsite and in their magazine, The Phylaxis.

Because so few historical records related to Hall’slife exist, putting together his biography remainschallenging. Further complicating this is thepopularity of his name; during Hall’s lifetime, atleast six men named Prince Hall lived inMassachusetts, with three of them in the Bostonarea. In addition to Grimshaw’s earlier fabrications,other researchers have sometimes incorrectlyattributed biographical details to the Masonic PrinceHall based on records that referred to the otherPrince Halls living during the same period.

Bro. Hall was born in 1738. He was an enslavedperson, the servant of William Hall, who eventuallyfreed him in 1770, writing “he is no longer to bereckoned a slave, but has always been accounted asa freeman by us.” As early as 1777, Hall and othermembers of his lodge demonstrated their anti-slavery position when a petition against slavery,signed by Prince Hall and seven other black men,was sent to the Massachusetts General Court(legislature). This was followed by another petitionagainst slave trade and kidnapping that wasdelivered to the Massachusetts legislature in 1788,signed by Hall.

In 1797, Hall organized two more lodges – AfricanLodge No. 459, in Philadelphia, and Hiram LodgeNo. 3, in Providence, RI, both of which workedunder the Boston charter. Hall’s own lodge, AfricanLodge No. 459, in Boston, saw membership growmodestly over the 23 years that Hall served asMaster. This is partially because Hall and hisBrethren were fairly selective in who they admitted.One researcher has remarked that “compared to allof black Boston, the African Lodge accommodateda significant share of comparatively affluentAfrican-Americans.” The exclusivity ofmembership in African Lodge No. 459, mirrors thatof other Masonic lodges in colonial America whichdrew primarily from the socially elite.

Hall died on Dec. 4, 1807, and is buried in Copp’sHill Burying Ground, one of the sites on Boston’sFreedom Trail.

Who Are Prince Hall Masons?

In most, but not all, states in the United States, theyare officially recognized as your Brothers. Tenmainstream Grand Lodges still do not recognize theirPrince Hall counterparts: Louisiana, Arkansas,Alabama, Mississippi, Georgia, Tennessee (Editor’sNote - As of 2011 the Grand Lodge of Kentuckynow recognizes their PHA Counterpart .CS), SouthCarolina, Florida, West Virginia, and Kentucky. Theorganizational structure of Prince Hall Freemasonrymirrors that of its predominantly white counterparts,and includes the Scottish Rite, York Rite, Order ofEastern Star, Shriners, and most other appendantgroups. Although white men are welcome to joinPrince Hall lodges (and some do), the membership ofthese historically black lodges is almost entirelycomprised of African-American men drawn to thefraternity’s rich history, which is as old as the UnitedStates itself.

Is Prince Hall Masonry different from your own locallodge? As Alton G. Roundtree and Paul M. Besselwrite in their book Out of the Shadows: TheEmergence of Prince Hall Freemasonry in America:Over 225 years of Endurance, “Prince HallFreemasonry is not a special type of Freemasonry. Ituses the same Masonic suppliers, has similar rituals,adheres to the same philosophy, acknowledges thesame landmarks, and performs the same Masonicwork.” In short, Prince Hall Freemasonry descendsfrom the same source – the Grand Lodge of England –as most American lodges, and a visitor from amainstream lodge would not find a Prince Hall lodgemuch different from his own.

The Question of Recognition

Throughout most of its history, Prince HallFreemasonry was considered clandestine or irregularby its mainstream equivalents in the United States. Itis interesting to recall, as Roundtree and Bessel do inOut of the Shadows, that

"From 1784 to 1813, African Lodge No. 459, was nota Prince Hall Lodge. It was a regular lodge that hadnot been accepted by predominantly white AmericanLodges. Since they came

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from the same source [i.e. Grand Lodge of England]and had the same authorization, African Lodge, No.459, did not seek recognition from other AmericanGrand Lodges since there was no need to. However,African Lodge might have been seeking socialacceptance. There is no indication that African Lodgeconsidered itself to be anything other than a regularlodge until its Declaration of Independence in 1827."

To many Masons, both Prince Hall and “mainstream,”perhaps the thorniest and most emotional issuesurrounding Prince Hall Freemasonry is that ofrecognition. As recently as 1988, no mainstreamGrand Lodges recognized their Prince Hallcounterparts, until the Grand Lodge of Connecticutvoted to recognize its Prince Hall counterpart inOctober 1989. Today, 41 out of 51 of mainstreamU.S. Grand Lodges have adopted resolutions statingthat Prince Hall Masonry is “regular.” (Editor’s Note-Now 42 out of 51 Grand Lodges recognize. CS)Further complicating this situation is the fact thatsome Prince Hall Grand Lodges feel that there shouldnever have been any question of their legitimacy anddo not feel that they need a stamp of approval frommainstream Grand Lodges. Despite these challenges,mutual recognition has been achieved throughoutmost of the United States.

Earlier Attempts at Recognition – William H.Upton

During the 19th century, some mainstream Masonscalled for the recognition of Prince Hall bodies. Oneof the most interesting cases involved the GrandLodge of Washington (State).

In 1898, Grand Master of the Grand Lodge ofWashington, William H. Upton, urged his GrandLodge to recognize Prince Hall lodges, defined asthose that could trace their origins to African LodgeNo. 459. Upton did considerable research beforereaching his decision. His report, “A CriticalExamination of Objections to the Legitimacy of theMasonry Existing Among the Negroes of America”was first published as a 137-page appendix to the 1898Grand Lodge of Washington Proceedings. The GrandLodge of Washington, under Upton’s leadership,passed four resolutions, one of them stating, in part:

“This Grand Lodge deems it to the best interest ofMasonry to declare that if regular Masons of Africandescent desire to establish, within the State ofWashington, Lodges confined wholly or chiefly tobrethren of their race, and shall establish such Lodgesstrictly in accordance with the Landmarks of Masonry,and in accordance with Masonic Law as heretoforeinterpreted by Masonic tribunals of their own race, andif such Lodges shall in due time see fit in like manner toerect a Grand Lodge for the better administration oftheir affairs, this Grand Lodge having more regard forthe good of Masonry than for any mere technicality, willnot regard the establishment of Lodges or Grand Lodgeas an invasion of its jurisdiction, but as evincing adisposition to conform to its own ideas as to the bestinterests of the Craft under peculiar circumstances; andwill ever extend to our colored brethren its sinceresympathy in every effort to promote the welfare of theCraft or inculcate the pure principles of our Art.”

Despite Upton’s attempts to put brotherhood above“technicalities,” (Upton was likely alluding to theargument against Prince Hall recognition which claimsthat “exclusive territorial jurisdiction” prohibits twoGrand Lodges within a state), his progressive stancecame at great cost. The reaction of the other GrandLodges in the United States was swift and clear: all ofthem severed fraternal relations with the Grand Lodgeof Washington. Finding this situation untenable, theGrand Lodge of Washington rescinded its invitation andimplicit recognition of Prince Hall lodges.

Upton continued to make the case for the legitimacy ofPrince Hall Freemasonry until the end of his life andasked that no monument, beyond a simple headstone, beplaced on his grave until “such a time as the GrandLodge of Free and Accepted Masons of Washington, orsome other Masonic Grand Lodge now recognized by it,shall unite with some organization of those Masonscommonly known as Negro Masons.” In 1990, nearly acentury after Upton’s attempts, the Grand Lodge ofWashington voted to recognize their Prince Hallcounterparts. Nearly 400 Masons, both black and white,marched together to Upton’s grave to dedicate amonument decorated with Masonic symbols.

Prince Hall Scottish Rite Freemasonry in theNorthern Masonic Jurisdiction

In 1944, Sovereign Grand Commander Melvin M.Johnson, 33°, and five other Scottish Rite luminariesmet with Sumner A. Furniss, M.D., Sovereign GrandCommander of the United Supreme Council, 33°,Northern Jurisdiction (Continued on page 64)

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(Prince Hall Affiliation) and four members of hisSupreme Council in New York City. Johnsondescribed their meeting as an “adventure in mutualunderstanding for the common good.” The twoSupreme Councils issued a joint statement thatdeclared, among other things, that “the exigencies ofthe racial situation in this country are chieflyresponsible for the organic separation of white andcolored Masons” and that Masonic bodies “which arelegally descended from African Lodge No. 459 . . .have a legitimate Masonic tradition.” The statementconcluded, however, that “these informal andunofficial expressions are made in full appreciation ofthe difficulties of the problems necessarily involvedas well as with full recognition that the finalresponsibility rests upon the Grand Lodges ofSymbolic Freemasonry.”

Two years later, in 1946, Commander Johnson waspart of a committee of Past Grand Masters of theGrand Lodge of Massachusetts appointed to“investigate the subject of Negro Freemasonry.”Echoing William Upton and perhaps drawing onJohnson’s training as a lawyer, the committee bluntlyconcluded that

Other super-technical claims of the irregularity ofPrince Hall Freemasonry have been made, none ofwhich is sufficiently important from a legalisticviewpoint to require comment. The real opposition toNegro Freemasonry is rather social than legal.

Their report was accepted and the recommendationswere unanimously voted by the Grand Lodge. Thisstep forward was short lived. In 1949, the GrandLodge of Massachusetts rescinded the approvedreport, citing “disharmony in American Freemasonry”as a result of their report.

Despite these official decisions, the Supreme Council,33°, N.M.J. and the United Supreme Council, 33°, N.J.(P.H.A.) remained on friendly terms. Masonic historianArturo de Hoyos has noted that in the mid-to-late 1940s“a relationship was established [i.e. between the twoSupreme Councils] which resulted in a cooperativerevision of the Prince Hall rituals” from the 4° to 32°.These ritual revisions to Prince Hall Scottish Rite ritualswere done with the full cooperation of the SupremeCouncil, 33°, N.M.J.

In January 1995, then-Sovereign Grand CommanderRobert O. Ralston and then-Sovereign GrandCommander Samuel Brogdon Jr. of the United SupremeCouncil, 33°, N.J. met at the Scottish Rite MasonicMuseum & Library and agreed in principle to present aresolution recognizing the legitimacy of the twoSupreme Councils. Official mutual recognition followedlater that year, with each Supreme Council agreeing thatit would “retain its sovereignty and remain autonomouswithin its respective jurisdiction.” Since 1996, theSovereign Grand Commanders of these two SupremeCouncils have attended each other’s annual meetings asdistinguished guests.

Prince Hall Memorial on Cambridge Common

Today, Prince Hall is honored in Cambridge, MA, as aFreemason, a civil rights leader, and a “FoundingFather.” On May 15, 2010, Freemasons from as faraway as Florida and Michigan gathered on historicCambridge Common to attend the unveiling of thePrince Hall Memorial. The memorial stands only a fewfeet away from a monument honoring another importantAmerican Freemason – George Washington. TheCambridge City Council established a Prince HallMemorial Committee in September 2005. Over the nextfive years an artist was selected and funds were raised tohave the memorial erected.

In a September 2005 resolution, the Cambridge CityCouncil stated that Prince Hall “is primarily known asthe first Black man made a Mason in America” and alsocited that Hall had established a school organized byblack citizens for black children; and petitioned to endslavery and the slave trade. For these and other efforts,the City Council unanimously voted “to honor PrinceHall and his contribution to the city of Cambridge, MA,and the country” by erecting a memorial.

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Final Words

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Dedication to the Craft one spot of ink at a time.

Final

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