"Freemasonry is personal, private and beyond description.
We have rituals that we perform, like a play, that remind us of certain moral lessons, and hint at the antiquity of our craft. These are the material manifestations of what we do.
They are no longer secrets, yet they remain private in most cases as every group or person has the right to personal privacy.
They are the process of what we do. Just as what I do (for a living or otherwise) does not define me as a person, so the manner of what we do does not define us as Masons.
My obligations (oaths) make me a Mason, and the manner in which I live and build my house of character show that I really understand and earn the title of Free and Accepted Mason.
The real secrets of Freemasonry are what happens in you!
No man can see into your mind or heart.
No man can tell you how to apply the allegorical lessons of Freemasonry to your life, actions and character.
These are the real secrets... it' s all about how your mind and conscious uses the information that you are presented."
(To read more excellent and historical essays and articles, please visit the Phoenix Masonry website by clicking here.)
Monday, May 26, 2008
Friday, May 16, 2008
We've Confused Our Priorities by Bro Patrick O'Neill
The following article below was penned by Bro Patrick O'Neill (poinvent@yahoo.com), "a young Mason for Greeley, Colorado" according to WBro Tim Bryce (from which I managed to get this article from via a "circuitous" email by VWBro Ben Apacible). The article is an excellent one and had to be reposted here for the benefit of our FilMasons members.
We've Confused Our Priorities by Bro Patrick O'Neill
"Possibly the greatest danger to Freemasonry today is confusion - confusion of what it is, and what it is not. Without a clear-cut understanding of what Freemasonry is we find ourselves involved in extraneous matters. These diversions lure us away from Masonry's proper place.
After much study, Brother C. C. Hunt suggested that "Freemasonry is an organized society of men symbolically applying the principles of operative masonry and architecture to the science and art of character building." This is very simple and is the core of our art, and if we keep our eyes on the central objective, we may yet preserve Masonry.
"The concern of Masonry is the science and art of character building." Lodges frequently fall into the trap of engaging in many worthwhile endeavors, but which are not the direct concern of the Masonic Lodge. That is not to say that those endeavors are not worthy, or that they should never be the concern of Masons. But it does illustrate that often in trying to do too much we lose sight of our primary purpose; we head in all directions at once and get nowhere.
Let us consider some of the things that Freemasonry is not - things that divert the Lodge from its central purpose of character building. It is not a charity, though it is charitable. It is not a service club; it is not a place to hone one's political or business skills. It is not a place to make business contacts or to look for better jobs. Freemasonry is especially not a self-glorification society. Neither, is it a mutual-admiration society.
Many persons outside our membership consider it to be only this. In fact,I was told by a member that the reason he wanted to become a Mason was because when he was doing construction work on a Lodge he saw the master of the Lodge driving a Corvette; he was impressed by this, and he wanted to join Masonry to be like that man.
This is certainly the wrong reason to seek out membership in Freemasonry. These men seek honors, not the opportunity for service, they flaunt their insignia, rank, and ostentatious trappings without the slightest inkling of their symbolic meaning, and they have no sincere dedication to those principles. If our own members are so confused, is it any wonder we're on the wrong path?
History proves that elevation of the human spirit is the product of devotion to principle, hard work, and sacrifice. No honor worth having can be earned by laziness, purchased with currency, or bargained for. The only true honor is earned by merit and is extended only through continued service to his fellow man. There is a vast difference between self-glorification and self-improvement. The one is ludicrous and a sham. The other is the road to life's fulfillment.
The member who takes office and honor for the sake of pride and personal glory and does not understand the deeper obligations implied, is truly the Emperor with no clothes. He is deluded in thinking the honor is deserved. He is an embarrassment and is actually the object of pity, not of respect and admiration. These men surround themselves with sycophants and "yes men," because they cannot stand the light of truth, they cannot look at themselves with an objective eye.
Men are drawn to Masonry by the quality of its members. When that quality is compromised in the Lodge, members of a different sort will attempt to maintain the Lodge by any manner of devices, not Masonic. They will attempt to become a "club" which deviates from the purpose of character building. This "club" will pat itself on the back at every corner, congratulating themselves for the most mediocre of accomplishments. They will build monuments to themselves and hang pictures and plaques on walls, congratulating themselves for mediocre years of service. They do not recognize the basic principle of Masonry. This is not Freemasonry, this is a sham.
This group will join the group of hundreds of "clubs" which had no definable purpose except self glorification. History has respected Masonry, but history will not be kind to the lazy, the self promoting; the insincere. This group or "club" will never attract the potential members and the leadership that the fraternity needs. Self-serving back scratching is too transparent to fool discerning men of principle. We have seen a great number of men come through our doors and not remain, "Why?" Is it because we asked too much of them, or is it because they found nothing but a shell of what was supposed be here behind our doors? I offer that it is the latter.
Now we can continue down this path to oblivion, or we can pull back and find our first purpose, that of character building. Sometimes Lodges start looking for a "purpose" so they adopt a cause or a charity, and while these pursuits are for the greater good they do not sustain or build the fraternity.
Too often Lodges fall victim to the idea that rather than building the character of men we'll build a building or we'll fix up the one we currently occupy. They falsely believe that this will attract and keep members and by doing this everything will be all right. Nothing could be further from the truth.
The purpose of Freemasonry is character building, not building or reconditioning buildings. Are great characters built in shiny new edifices with marble floors and chandeliers? Possibly. But they cannot be built without the dedication and hard work of a mentoring group. Marble floors and new buildings don't build character.
I can name dozens of businessmen that while very successful in business should never be allowed to darken the door of our fraternity. Likewise, I can think of dozens of NFL and pro basketball players who have shiny marble floors and beautiful chandeliers whom I wouldn't lower myself to accept a petition from for membership in the fraternity. These men might even try to buy my respect by offering me great sums of money to rebuild the building I occupy. They might offer to build me a shinny new Lodge, but I would accept nothing from them because they are insincere in their motives.
The fraternity's major problem isn't charitable works or buildings, nor the true problem lies in how we choose our leaders. I liken our current system, the progressive line, to musical chairs. The guy who is the only one remaining in the Lodge after the other new brothers are neglected and fail to return is the one they put in the progressive line, regardless of his qualifications and dedication to his job. It should not be this way.
For years now we have promoted a series of men through our chairs who were not qualified to advance through them; that's not to say they aren't good people. They did not have the benefit of proper training and education. They cannot properly lead a Lodge of Masons because they don't know how. To the new members they appear to be confused and unsure about what they are doing. Men of character will not follow a fool even if he is tied to the oldest and most successful fraternity in the world, so they leave. We have allowed mediocrity to become the norm and it shows now in the membership.
Is it proper to promote people just because they were the only ones who continually showed up to Lodge or they wanted to do it "without putting in the work or having the leadership qualities so necessary for the propagation of our order?"
This is completely backwards: There is no man, nor has there ever been one, who could thrive in a leadership position with no training and no guidance. Why wasn't character development and leadership development instituted as it should have been?
The answer is simple: the men who had the responsibility of mentoring didn't do their jobs. No one is born a leader, leadership is taught, cultivated, and perfected. Character is likewise developed, it is cultivated, and it is certainly not found in each successive chair, after simply filling the former one with one's buttocks.
If we were to reevaluate our priorities and concentrate on our primary mission, namely character building, we can then expand our duties to take care of the widows and orphans as our obligation as Master Masons directs.
Our obligation does not say pay for the building of a new lodge or the remodeling of a deficient one to the exclusion of character building or to the exclusion of those worthy distressed Master Masons, their widows and orphans. Until we address the fact that our foundation is buckling brick by brick, and strengthen those "bricks," Freemasonry will continue to suffer.
Brothers, let's stop attacking symptoms and address the true problems of the fraternity, let us not fall into the trap of putting a fresh coat of paint on our building when the foundation is crumbling underneath us."
We've Confused Our Priorities by Bro Patrick O'Neill
"Possibly the greatest danger to Freemasonry today is confusion - confusion of what it is, and what it is not. Without a clear-cut understanding of what Freemasonry is we find ourselves involved in extraneous matters. These diversions lure us away from Masonry's proper place.
After much study, Brother C. C. Hunt suggested that "Freemasonry is an organized society of men symbolically applying the principles of operative masonry and architecture to the science and art of character building." This is very simple and is the core of our art, and if we keep our eyes on the central objective, we may yet preserve Masonry.
"The concern of Masonry is the science and art of character building." Lodges frequently fall into the trap of engaging in many worthwhile endeavors, but which are not the direct concern of the Masonic Lodge. That is not to say that those endeavors are not worthy, or that they should never be the concern of Masons. But it does illustrate that often in trying to do too much we lose sight of our primary purpose; we head in all directions at once and get nowhere.
Let us consider some of the things that Freemasonry is not - things that divert the Lodge from its central purpose of character building. It is not a charity, though it is charitable. It is not a service club; it is not a place to hone one's political or business skills. It is not a place to make business contacts or to look for better jobs. Freemasonry is especially not a self-glorification society. Neither, is it a mutual-admiration society.
Many persons outside our membership consider it to be only this. In fact,I was told by a member that the reason he wanted to become a Mason was because when he was doing construction work on a Lodge he saw the master of the Lodge driving a Corvette; he was impressed by this, and he wanted to join Masonry to be like that man.
This is certainly the wrong reason to seek out membership in Freemasonry. These men seek honors, not the opportunity for service, they flaunt their insignia, rank, and ostentatious trappings without the slightest inkling of their symbolic meaning, and they have no sincere dedication to those principles. If our own members are so confused, is it any wonder we're on the wrong path?
History proves that elevation of the human spirit is the product of devotion to principle, hard work, and sacrifice. No honor worth having can be earned by laziness, purchased with currency, or bargained for. The only true honor is earned by merit and is extended only through continued service to his fellow man. There is a vast difference between self-glorification and self-improvement. The one is ludicrous and a sham. The other is the road to life's fulfillment.
The member who takes office and honor for the sake of pride and personal glory and does not understand the deeper obligations implied, is truly the Emperor with no clothes. He is deluded in thinking the honor is deserved. He is an embarrassment and is actually the object of pity, not of respect and admiration. These men surround themselves with sycophants and "yes men," because they cannot stand the light of truth, they cannot look at themselves with an objective eye.
Men are drawn to Masonry by the quality of its members. When that quality is compromised in the Lodge, members of a different sort will attempt to maintain the Lodge by any manner of devices, not Masonic. They will attempt to become a "club" which deviates from the purpose of character building. This "club" will pat itself on the back at every corner, congratulating themselves for the most mediocre of accomplishments. They will build monuments to themselves and hang pictures and plaques on walls, congratulating themselves for mediocre years of service. They do not recognize the basic principle of Masonry. This is not Freemasonry, this is a sham.
This group will join the group of hundreds of "clubs" which had no definable purpose except self glorification. History has respected Masonry, but history will not be kind to the lazy, the self promoting; the insincere. This group or "club" will never attract the potential members and the leadership that the fraternity needs. Self-serving back scratching is too transparent to fool discerning men of principle. We have seen a great number of men come through our doors and not remain, "Why?" Is it because we asked too much of them, or is it because they found nothing but a shell of what was supposed be here behind our doors? I offer that it is the latter.
Now we can continue down this path to oblivion, or we can pull back and find our first purpose, that of character building. Sometimes Lodges start looking for a "purpose" so they adopt a cause or a charity, and while these pursuits are for the greater good they do not sustain or build the fraternity.
Too often Lodges fall victim to the idea that rather than building the character of men we'll build a building or we'll fix up the one we currently occupy. They falsely believe that this will attract and keep members and by doing this everything will be all right. Nothing could be further from the truth.
The purpose of Freemasonry is character building, not building or reconditioning buildings. Are great characters built in shiny new edifices with marble floors and chandeliers? Possibly. But they cannot be built without the dedication and hard work of a mentoring group. Marble floors and new buildings don't build character.
I can name dozens of businessmen that while very successful in business should never be allowed to darken the door of our fraternity. Likewise, I can think of dozens of NFL and pro basketball players who have shiny marble floors and beautiful chandeliers whom I wouldn't lower myself to accept a petition from for membership in the fraternity. These men might even try to buy my respect by offering me great sums of money to rebuild the building I occupy. They might offer to build me a shinny new Lodge, but I would accept nothing from them because they are insincere in their motives.
The fraternity's major problem isn't charitable works or buildings, nor the true problem lies in how we choose our leaders. I liken our current system, the progressive line, to musical chairs. The guy who is the only one remaining in the Lodge after the other new brothers are neglected and fail to return is the one they put in the progressive line, regardless of his qualifications and dedication to his job. It should not be this way.
For years now we have promoted a series of men through our chairs who were not qualified to advance through them; that's not to say they aren't good people. They did not have the benefit of proper training and education. They cannot properly lead a Lodge of Masons because they don't know how. To the new members they appear to be confused and unsure about what they are doing. Men of character will not follow a fool even if he is tied to the oldest and most successful fraternity in the world, so they leave. We have allowed mediocrity to become the norm and it shows now in the membership.
Is it proper to promote people just because they were the only ones who continually showed up to Lodge or they wanted to do it "without putting in the work or having the leadership qualities so necessary for the propagation of our order?"
This is completely backwards: There is no man, nor has there ever been one, who could thrive in a leadership position with no training and no guidance. Why wasn't character development and leadership development instituted as it should have been?
The answer is simple: the men who had the responsibility of mentoring didn't do their jobs. No one is born a leader, leadership is taught, cultivated, and perfected. Character is likewise developed, it is cultivated, and it is certainly not found in each successive chair, after simply filling the former one with one's buttocks.
If we were to reevaluate our priorities and concentrate on our primary mission, namely character building, we can then expand our duties to take care of the widows and orphans as our obligation as Master Masons directs.
Our obligation does not say pay for the building of a new lodge or the remodeling of a deficient one to the exclusion of character building or to the exclusion of those worthy distressed Master Masons, their widows and orphans. Until we address the fact that our foundation is buckling brick by brick, and strengthen those "bricks," Freemasonry will continue to suffer.
Brothers, let's stop attacking symptoms and address the true problems of the fraternity, let us not fall into the trap of putting a fresh coat of paint on our building when the foundation is crumbling underneath us."
Thursday, May 15, 2008
A Combined Service of Almost 300 Years: Lodge Ryde
(As published in The Weekly Times, page 6, dated 14 May 2008)"At the Moores’ Eastwood Hotel, on March 31, 1885, Lodge Star of Eastwood, No. 715 S.C., held its first meeting, the first Worshipful Master being Worshipful Brother Isaac Dunshea.
Between 1889-1898, the Lodge held its meetings in a corrugated iron building near the Ryde Railway station.
On December 1, 1898, the Lodge moved to the Odd Fellows Hall, Church Street, Ryde.In 1903, the Lodge moved to the Old Town Hall, until 1908, when the Lodge moved to its present location, 142 Blaxland Road, Ryde. (See related story re Ryde Masonic Centre Centenary, 17 May 2008, click here.)
On February 14, 1913, the Lodge changed its name to Lodge Ryde, the confirmation from Grand Lodge was dated March 3, 1913.
Lodge Ryde sponsored most of the lodges in the district, such as Epping - 306 in 1917, Horace Thompson - 324 in 1918, West Ryde - 453 in 1922, Clermont - 661 in 1939, St Anne’s in 1949, and Lodge Balaclava - 881 in 1955.
Most of the lodges in the district were sponsored by these lodges mentioned. Lodge Wallumetta - 854 consolidated with Ryde in September, 1978. Lodge Balaclava - 881 consolidated with Ryde in 1985. And in 1991 Horace Thompson - 324 consolidated with Lodge Ryde to form Lodge Horace Thompson, No 134. Lodge St. Anne’s consolidated with Horace Thompson Ryde, in January, 1991.
Between 1889-1898, the Lodge held its meetings in a corrugated iron building near the Ryde Railway station.
On December 1, 1898, the Lodge moved to the Odd Fellows Hall, Church Street, Ryde.In 1903, the Lodge moved to the Old Town Hall, until 1908, when the Lodge moved to its present location, 142 Blaxland Road, Ryde. (See related story re Ryde Masonic Centre Centenary, 17 May 2008, click here.)
On February 14, 1913, the Lodge changed its name to Lodge Ryde, the confirmation from Grand Lodge was dated March 3, 1913.
Lodge Ryde sponsored most of the lodges in the district, such as Epping - 306 in 1917, Horace Thompson - 324 in 1918, West Ryde - 453 in 1922, Clermont - 661 in 1939, St Anne’s in 1949, and Lodge Balaclava - 881 in 1955.
Most of the lodges in the district were sponsored by these lodges mentioned. Lodge Wallumetta - 854 consolidated with Ryde in September, 1978. Lodge Balaclava - 881 consolidated with Ryde in 1985. And in 1991 Horace Thompson - 324 consolidated with Lodge Ryde to form Lodge Horace Thompson, No 134. Lodge St. Anne’s consolidated with Horace Thompson Ryde, in January, 1991.
This will be the 120th anniversary of Lodge Ryde and the 73rd of Lodge Horace Thompson. Lodge Wallumetta lasted 26 years, Lodge Balaclava 30 years, and Lodge St Anne’s celebrated their 50th year before consolidation. This makes a combined total of 299 years service to Freemasonry.
One of the first initiates of Lodge Balaclava was Bro Malcolm Peryman. Before his return from the UK, he inquired at Edinburgh Castle where he would be able to buy a sword that had been used in the battle of Balaclava.
He was directed to the Tower of London, where he bought a sword that was carried by Sergeant McRae at that Battle of Balaclava. On his return to Australia, he presented the Master of Lodge Balaclava with this sword, which was transferred to Lodge Horace Thompson, where it remains.
In 1935, when Bro Ernie Parmiter returned from a trip abroad, he presented the Master with a bound copy of the history of Lodge East Medina - Ryde, and a book of views of the Isle of Wight. This generated Lodge Ryde to a response, in turn, they forwarded a set of Gavels to Lodge East Medina.
In 1935, when Bro Ernie Parmiter returned from a trip abroad, he presented the Master with a bound copy of the history of Lodge East Medina - Ryde, and a book of views of the Isle of Wight. This generated Lodge Ryde to a response, in turn, they forwarded a set of Gavels to Lodge East Medina.
On April 4, 1936, Lodge East Medina elected the Wor Master of Lodge Ryde and Honorary Member in Perpetuity and presented him with a Jewel, as a bond of friendship between the two lodges.
Lodge Ryde reciprocated this fraternal gesture and resolved that the Worshipful Master of Lodge East Medina was made an Honorary Member of Lodge Ryde."
Thursday, May 8, 2008
Friendly Fire by MW Bro Ray W. Burgess, PGM, Louisiana
The following article was emailed to me by Bro Bert Guiang of Anacapa Lodge 710, Oxnard CA.
MW Brother Ray W. Burgess is a Past Grand Master of Louisiana and a Southern California Research Lodge F & AM (SCRL) member. The article first appeared in the October 1993 issue of the Louisiana Freemason.
For more selected SCRL articles, please click here.
"Some time ago the guest minister at our church, Dr. James Carter, Director - Division of Church Minister Relations, Louisiana Baptist Convention, chose as his topic, "Surviving Friendly Fire." As his sermon unfolded, the more intently I listened because, whereas, Dr. Carter tuned his words toward the church and its members, his subject matter could be easily revised to fit the Masonic Fraternity. To avoid any suspicion of plagiarism, I called Dr. Carter and received permission to use some of his ideas and research material.
"Friendly fire" is when those on your side are the ones who are shooting at you. Often times people are wounded and killed by "friendly fire." In the Civil War during the Battle of Chancellorsville, General "Stonewall" Jackson was wounded and subsequently died, when fired upon by a North Carolina regiment, a unit of Confederate skirmishers serving as outguards. In this case "friendly fire" cost the life of a famous general and could have affected the outcome of the battle. Throughout the Civil War, there are many other instances of mistaken identity, whereby "friendly fire" caused casualties among one's own forces.
Following the euphoria of Desert Storm, the American public was shocked to learn how many casualties sustained bv the American army, were the result of "friendly fire." Thirty-five of the 145 killed and 72 of those wounded were the result of "friendly fire." Seven MIAI tanks and 20 Bradley fighting vehicles were lost to "friendly fire."1
As I pondered these tragic losses, it occurred to me that most of the casualties we suffer, most of the wounds we sustain, most of the hurt we feel, as individuals and as Masons, comes from "friendly fire." Those people who you think are on your side, by supporting you, strengthening you, helping you, are often the ones who hurt you the most. It pains me when I hear a brother Mason speak in derogatory terms about another.
The relationship between the Grand Lodge and our constituent lodges has been strained because many of our brethren have used the Grand Lodge as the scapegoat for all their troubles. They do not accept that the Grand Lodge is the organization which guarantees the regularity of the lodges under its control. Without the Grand Lodge, no lodge could function as a member of that great body of Masons throughout the world. We owe the Grand Lodge our support and our loyalty. Remember that the largest number of members of the Grand Lodge is made up of the officers of our individual lodges. Let not your "friendly fire" weaken our Grand Lodge.
Recently there was a story in the newspaper that the Pentagon had developed so-called anti- fratricidal devices. "Friendly fire" is really a form of fratricidal fire: brother against brother. These devices are designed to keep one's own troops from firing on each other. They are electronic beacons which blink out pulses of near infrared light which can be seen at great distances, thus warning those on the same side not to fire.² Is it necessary for Masons to wear an anti-fratricidal device to keep Masons from firing at each other? I think not.
I believe if we resort to that principle which made us great: to live a service oriented life, we can survive "friendly fire." It is a life that is accountable for what we say and what we do. You are accountable to yourself, to other people, but especially to God. In spite of the attacks from without, I believe we are our own worst enemies. If we keep biting and devouring each other, we will destroy each other and our great fraternity.
Instead, let our light so shine that all people will know that we believe in the brotherhood of man under the Fatherhood of God. So mote it be."
(References: 1. Time, August 26, 1991, p. 20. 2. Alexandria, LA, Daily Town Talk, September 17, 1991, p. A-3).
Moderator's comment:
"Friendly fire" occurs not intentionally. The perpetrators do not set out to harm friendly forces. "Friendly fire" occurs out of carelessness and lack of vital information. Not out of malice or other hidden agenda.
"Friendly fire" occurs in our daily personal as well as professional lives. It is also evident as well in the confines of our social lives, which mirrors our personal and professional lives.
At times we open our mouths much quicker, maybe out of hurt or passion. Thus one of the tenets I've learn from the Order of DeMolay is always to "think twice before speaking once." An injunction full of wisdom.
Another favorite is not to talk ill of another, especially behind their back. If we can not say something good or positive about another person, let's just close our mouth. Reserve and suspend our judgements until we have something better or more positive to say and offer. I am sure these are the intentions of the "Golden Rule."
We can also practice the injunctions in our Masonic tenets. My favorite is "mouth to ear", a one on one communication between two people. Done out of respect to the other, offering constructive criticisms and brotherly admonition. This is to better understand the intentions of the other and offer one's viewpoint in a friendly and confidential atmosphere.
If we only think hard enough, contain our passions within due bounds and treat others as we would like to be treated, we can avoid these unfriendly "friendly fires."
MW Brother Ray W. Burgess is a Past Grand Master of Louisiana and a Southern California Research Lodge F & AM (SCRL) member. The article first appeared in the October 1993 issue of the Louisiana Freemason.
For more selected SCRL articles, please click here.
"Some time ago the guest minister at our church, Dr. James Carter, Director - Division of Church Minister Relations, Louisiana Baptist Convention, chose as his topic, "Surviving Friendly Fire." As his sermon unfolded, the more intently I listened because, whereas, Dr. Carter tuned his words toward the church and its members, his subject matter could be easily revised to fit the Masonic Fraternity. To avoid any suspicion of plagiarism, I called Dr. Carter and received permission to use some of his ideas and research material.
"Friendly fire" is when those on your side are the ones who are shooting at you. Often times people are wounded and killed by "friendly fire." In the Civil War during the Battle of Chancellorsville, General "Stonewall" Jackson was wounded and subsequently died, when fired upon by a North Carolina regiment, a unit of Confederate skirmishers serving as outguards. In this case "friendly fire" cost the life of a famous general and could have affected the outcome of the battle. Throughout the Civil War, there are many other instances of mistaken identity, whereby "friendly fire" caused casualties among one's own forces.
Following the euphoria of Desert Storm, the American public was shocked to learn how many casualties sustained bv the American army, were the result of "friendly fire." Thirty-five of the 145 killed and 72 of those wounded were the result of "friendly fire." Seven MIAI tanks and 20 Bradley fighting vehicles were lost to "friendly fire."1
As I pondered these tragic losses, it occurred to me that most of the casualties we suffer, most of the wounds we sustain, most of the hurt we feel, as individuals and as Masons, comes from "friendly fire." Those people who you think are on your side, by supporting you, strengthening you, helping you, are often the ones who hurt you the most. It pains me when I hear a brother Mason speak in derogatory terms about another.
The relationship between the Grand Lodge and our constituent lodges has been strained because many of our brethren have used the Grand Lodge as the scapegoat for all their troubles. They do not accept that the Grand Lodge is the organization which guarantees the regularity of the lodges under its control. Without the Grand Lodge, no lodge could function as a member of that great body of Masons throughout the world. We owe the Grand Lodge our support and our loyalty. Remember that the largest number of members of the Grand Lodge is made up of the officers of our individual lodges. Let not your "friendly fire" weaken our Grand Lodge.
Recently there was a story in the newspaper that the Pentagon had developed so-called anti- fratricidal devices. "Friendly fire" is really a form of fratricidal fire: brother against brother. These devices are designed to keep one's own troops from firing on each other. They are electronic beacons which blink out pulses of near infrared light which can be seen at great distances, thus warning those on the same side not to fire.² Is it necessary for Masons to wear an anti-fratricidal device to keep Masons from firing at each other? I think not.
I believe if we resort to that principle which made us great: to live a service oriented life, we can survive "friendly fire." It is a life that is accountable for what we say and what we do. You are accountable to yourself, to other people, but especially to God. In spite of the attacks from without, I believe we are our own worst enemies. If we keep biting and devouring each other, we will destroy each other and our great fraternity.
Instead, let our light so shine that all people will know that we believe in the brotherhood of man under the Fatherhood of God. So mote it be."
(References: 1. Time, August 26, 1991, p. 20. 2. Alexandria, LA, Daily Town Talk, September 17, 1991, p. A-3).
Moderator's comment:
"Friendly fire" occurs not intentionally. The perpetrators do not set out to harm friendly forces. "Friendly fire" occurs out of carelessness and lack of vital information. Not out of malice or other hidden agenda.
"Friendly fire" occurs in our daily personal as well as professional lives. It is also evident as well in the confines of our social lives, which mirrors our personal and professional lives.
At times we open our mouths much quicker, maybe out of hurt or passion. Thus one of the tenets I've learn from the Order of DeMolay is always to "think twice before speaking once." An injunction full of wisdom.
Another favorite is not to talk ill of another, especially behind their back. If we can not say something good or positive about another person, let's just close our mouth. Reserve and suspend our judgements until we have something better or more positive to say and offer. I am sure these are the intentions of the "Golden Rule."
We can also practice the injunctions in our Masonic tenets. My favorite is "mouth to ear", a one on one communication between two people. Done out of respect to the other, offering constructive criticisms and brotherly admonition. This is to better understand the intentions of the other and offer one's viewpoint in a friendly and confidential atmosphere.
If we only think hard enough, contain our passions within due bounds and treat others as we would like to be treated, we can avoid these unfriendly "friendly fires."
Monday, May 5, 2008
The Value of the Ritual by Bro Louie Reyes
Our Masonic rituals are our link with the past, a preservation of the essence of the craft including the unique way of imparting moral lessons by allegory and symbols. Every knock on the lodge portal echoes the knocks of the Israelites on the great doors of King Solomon's Temple when going to public worship. Every rap of a gavel stirs up the same dust which the ancient masons breathed as they worked the stones of and for the great edifice, and every step of perambulation recalls the footfalls of our predecessors going about their daily work.
Our fraternity is unsurpassed in the use of dramatization and symbolism in its ritual work. Are we out of date, throwbacks from a time long gone?
No, we are not. We are timeless because the principles we believe in and stand for transcends time.
Uniformity and predictability of work.
Candidates are assured that they are being initiated, passed, raised, and installed in a regular manner. Brethren are assured that they are part of regular proceedings.
Freemasonry is spread over the four quarters of the globe and though there are variations in the actual rituals, there is none in their meaning or purpose – the fashioning of the perfect ashlar.
Adds value, colour and mystique to the work.
I suppose we could just make a candidate come in their street clothes, raise his right hand as he recites the obligation, take some money off him, and then give him his membership card. He could then sit in lodge anywhere he chooses and be told of next month’s golf day and barbie.
This might produce a mason, first made in his heart, embracing the principles of brotherly love, relief, and truth, a credit to his creator, to his family, to his country, and to the craft. Then again, it might not.
We all need to bring back our experiences of going through the degrees from time to time - how we felt when we were prepared for initiation, passed to fellowcraft, and then raised to the sublime degree of master mason. The experiences are inexplicable to anyone who has not gone through them, even those who have read all about them on the internet.
The participating brethren, everyone in the lodge, have roles to play which take them on the same journey from a different perspective and they are rewarded if they involve themselves fully in it. In addition, it binds the participating brethren to the candidate and to each other inextricably. The candidate, the brethren, the symbols, and the charges must all be present for the ritual to work.
Valuable tool for self-improvement.
Skills of memorization, research, acting, delivery and concentration are all called upon when one takes a role in ritual work. There are many charges, instructions, questions, and answers to learn, and not just the words but their meanings as well, particularly in the context of the ritual.
The Masonic ritual have been structured not just to initiate, pass, or raise a candidate. They are meant to create an environment in which the candidate will be receptive to the lessons which are being taught via allegory and symbolism.
There is much wealth of wisdom in our rituals and if we understand this fully then we will surely give our ritual work more effort and attention to detail. This can be assisted by research to understand what is behind the rituals. Why are the candidates perambulated? What is meant by some of the topics in the degree lectures?
A good example would be the point within a circle which is discussed in the first tracing board. The lecture says that it is found in all regular, well formed, and properly constituted lodges and from it a mason cannot materially err. Research shows that the point within a circle was one of the earliest symbols used by man’s ancient civilisations to depict the Supreme Being, further reinforcing one of the most important masonic landmarks. Another is the VSL which is constantly being mentioned. When did it become one of the great lights and why?
Renewing qualities of ritual.
What can possibly be new to a mason of fifty or sixty years experience as he witnesses his thousandth initiation? The candidate, of course, and all the new experiences he brings. When the obligation is spoken by a candidate, it comes alive again for all in the room, reminding all of that which they have undertaken to do on their honour as men, and as emanations of the deity. It becomes fresh for all the brethren because it is all new for the candidate and that emotion is very potent and fills the lodge room. In effect, all the brethren are being initiated and masonry begins once more for all present.
I believe that our rituals are, or ought to be, a landmark of masonry for without them, it would not be masonry. This makes them priceless to masons and they should be protected from encroachment accordingly. It would be better to fully understand them and understand why they have stood the test of time and come through the generations in essentially the same form, rather than to alter them arbitrarily to suit the usages and customs of the present.
Bro Louie Reyes
Lodge Woronora, 414
Grand Lodge of New South Wales & Australian Capital Territory
Moderator's Note: Bro Louie Reyes is the current Vice President of The Fil Masons Association of NSW, Inc. and an active officer and member of Lodge Woronora 414. He is also very active in Lodge of Instruction and Research, a very commendable effort for one who is relatively new to Freemasonry. He is an IT Professional.
Our fraternity is unsurpassed in the use of dramatization and symbolism in its ritual work. Are we out of date, throwbacks from a time long gone?
No, we are not. We are timeless because the principles we believe in and stand for transcends time.
Uniformity and predictability of work.
Candidates are assured that they are being initiated, passed, raised, and installed in a regular manner. Brethren are assured that they are part of regular proceedings.
Freemasonry is spread over the four quarters of the globe and though there are variations in the actual rituals, there is none in their meaning or purpose – the fashioning of the perfect ashlar.
Adds value, colour and mystique to the work.
I suppose we could just make a candidate come in their street clothes, raise his right hand as he recites the obligation, take some money off him, and then give him his membership card. He could then sit in lodge anywhere he chooses and be told of next month’s golf day and barbie.
This might produce a mason, first made in his heart, embracing the principles of brotherly love, relief, and truth, a credit to his creator, to his family, to his country, and to the craft. Then again, it might not.
We all need to bring back our experiences of going through the degrees from time to time - how we felt when we were prepared for initiation, passed to fellowcraft, and then raised to the sublime degree of master mason. The experiences are inexplicable to anyone who has not gone through them, even those who have read all about them on the internet.
The participating brethren, everyone in the lodge, have roles to play which take them on the same journey from a different perspective and they are rewarded if they involve themselves fully in it. In addition, it binds the participating brethren to the candidate and to each other inextricably. The candidate, the brethren, the symbols, and the charges must all be present for the ritual to work.
Valuable tool for self-improvement.
Skills of memorization, research, acting, delivery and concentration are all called upon when one takes a role in ritual work. There are many charges, instructions, questions, and answers to learn, and not just the words but their meanings as well, particularly in the context of the ritual.
The Masonic ritual have been structured not just to initiate, pass, or raise a candidate. They are meant to create an environment in which the candidate will be receptive to the lessons which are being taught via allegory and symbolism.
There is much wealth of wisdom in our rituals and if we understand this fully then we will surely give our ritual work more effort and attention to detail. This can be assisted by research to understand what is behind the rituals. Why are the candidates perambulated? What is meant by some of the topics in the degree lectures?
A good example would be the point within a circle which is discussed in the first tracing board. The lecture says that it is found in all regular, well formed, and properly constituted lodges and from it a mason cannot materially err. Research shows that the point within a circle was one of the earliest symbols used by man’s ancient civilisations to depict the Supreme Being, further reinforcing one of the most important masonic landmarks. Another is the VSL which is constantly being mentioned. When did it become one of the great lights and why?
Renewing qualities of ritual.
What can possibly be new to a mason of fifty or sixty years experience as he witnesses his thousandth initiation? The candidate, of course, and all the new experiences he brings. When the obligation is spoken by a candidate, it comes alive again for all in the room, reminding all of that which they have undertaken to do on their honour as men, and as emanations of the deity. It becomes fresh for all the brethren because it is all new for the candidate and that emotion is very potent and fills the lodge room. In effect, all the brethren are being initiated and masonry begins once more for all present.
I believe that our rituals are, or ought to be, a landmark of masonry for without them, it would not be masonry. This makes them priceless to masons and they should be protected from encroachment accordingly. It would be better to fully understand them and understand why they have stood the test of time and come through the generations in essentially the same form, rather than to alter them arbitrarily to suit the usages and customs of the present.
Bro Louie Reyes
Lodge Woronora, 414
Grand Lodge of New South Wales & Australian Capital Territory
Moderator's Note: Bro Louie Reyes is the current Vice President of The Fil Masons Association of NSW, Inc. and an active officer and member of Lodge Woronora 414. He is also very active in Lodge of Instruction and Research, a very commendable effort for one who is relatively new to Freemasonry. He is an IT Professional.
Who Will Guard The Guards? Who Will Tell The Truth? By VWBro Carlos S. Briones
Brethren, For those who did not make it at the last GLP ANCOM 2008 in Bacolod, below is a Grand Oration presented during the event by VWBro Carlos "Itos" Briones, Grand Orator:
Emailed by Bro Ken Tieng.
WHO WILL GUARD THE GUARDS? WHO WILL TELL THE TRUTH?
(Quis custodiet ipsos custodes?)
(A Grand Oration, ANCOM 2008, By: VW Carlos "Itos" S. Briones, Grand Orator)
"Contemporary history will gradually and inevitably push Philippine Masonry to come forward, assert itself, justify its existence or carve its own niche in our national and domestic tableau, either proudly (or regrettably?).
Although it may take a bit longer to reduce to obscurity the glory of their past, (but) the masons of today, will, in the near future; feel uncomfortable to just sit by and allow the record of their gallant and courageous peers to buoy up their ego and pretend as if the accomplishments of those great but departed brethren are also theirs.
We have lived and wallowed in the glory of past achievements too long. Isn't it about time we also register something unusually sterling which we can be proud of, something we can call our own; today, in our own time? And not just in theirs?
Brethren, the teachings of masonry have not changed. The landmarks, the tenets, the ancient charges, usages and customs have remained unaltered throughout the ages. Its avowed attachment to the cardinal virtues and its call for strict adherence to masonic practices considered proper and righteous before man and God, remain the same.
Dedicated masons who serve their Grand Lodge and their respective lodges with fervency and zeal are expected to maintain their loyal obedience to project the respectability of their craft to its fullest brilliance. But can we see and feel the same old dedication and loyalty to the glory of our present brand of masonry today? Can we claim an honest relevance to the moral and spiritual needs of our time? Do we see these needs within our community, in our people and above all, do we see them in the men and women in our government today?
If we do, are we doing something about it? Individually or collectively, do we make our presence and our relevance felt in a society where the loss of virtues is blatant, glaringly and alarmingly deteriorating.
My brothers, many attempts at reviving the spirit of EDSA, also known as the Philippine brand of People's Power have come and gone. Incidents have tried surfacing and resurfacing but to some degree, lack the intensity and genuine will so that they dissipate. If ever there is any attempt at mobilizing people these days, the exercise only exhibits a motley representation of a dwindling or gradually dying interest.
We may be tempted to ask: "Has People Power gone out of fashion and people have lost the will or that they no longer care?
(But,) the mark of "unmoderated greed" is still starting at our society and right on our faces. So where do we place ourselves in the midst of these unsettling developments? Do we still possess the moral courage to act the way masons are expected they should? Do we just watch nonchalantly by and hide behind the convenient excuse because we are barred from anything political in nature?
Just where is really the extent to which we can show our people the simple manner of acting accordingly? So, where are we in the scheme of things? Where are we in the midst of corruption in our country and in our government? Where should we be when we see the inevitable turmoil in a divided nation? Where and when do we build bridges among men?
The days of the conjugal dictatorship could have been the most opportune time to start building those bridges of understanding among a divided people. Why did history choose someone like the late Jaime Cardinal Sin to lead that bloodless People Power? Why the religious institutions of nuns and priests? Why not the institution of Masonry? Why not the Masons? Where were they at those times of shameless plunder? Where were they when the need to have honesty, righteousness, integrity in public service, loyalty to country and people ought to be the concern of those in government?
But masonry then, and until now have opted to keep its deafening, nay, maddening silence. Why? Where do we stand between people and government when we feel and see that something is very, very wrong? Where do we apply those seemingly brilliant gems of Masonic teachings if most of our actions shall be deemed political and we are unable to respond? Can anyone honestly tell me or some of us, where we should be or what is it we can do to find out whether we still count or whether masonry is still relevant to our situation today?
Brethren, I am merely asking questions perhaps many of you are also too timid to ask. Perhaps many of our people have grown callous to rampant and widespread lies and corruption, they just don't care anymore. Has masonry fallen into the same situation? Do we stop caring too, or are we putting an end to spreading virtues and righteousness because we seem unable to give masonry a human face in our present troubled time? Or do we merely pay lip service to the beautiful and replicable goodness of masonry? Is it asking too much to be publicly honest? And is it too demanding to adhere to the truth with resolve and with strong tenacity and will?
Our elders in the craft are not getting any younger. Many have been summoned to the Celestial Lodge above to be in union with their Supreme Grand Master in the heavenly temple. While we feel blessed that some of these mentors still make themselves visible in our current Masonic functions, we are aware of their dwindling number. Even those that wear the purple caps of wisdom have diminished in quantity or have become physically scarce in the vicinity of our Grand Lodge that we cannot help but wonder: "What will happen when the oldguards are gone?" Who will be left after the unpolished ashlars and work on their refinement?
Who will guard the guards? "Quis custodiet ipsos custodies? Who will give those necessary instructions to maintain the harmony and balance of things which must prevail in our lodges and in our country? Or, when was it we heard any of these elderly masons give and spread wisdom touching on these present and current uncertainties?
Are there still wizened elderly masons who will guide us how to apply Masonic values to our present predicament? Do we still have respectable masons who will work collectively and present an alternative formula, a workable move, one that would maintain the peace and harmony of our nation, without hatred, without rancor, without bloodshed?
Who will indeed guard the guards when the old masters' time shall have been no more? And from whom can we expect wisdom when many have become voiceless while the rest are seemingly indifferent to the ugliness before us?
At this crucial moment in our nation's history, it becomes equally important to ask: "Who will tell the truth?" Who will tell the real, unexpurgated and/or unglossed over truth, hurting or not?
Corollary to this query, it is likewise important to find out who will listen to and accept the real, unexpurgated and/or unglossed over truth? The whole nation is gripped in anxiety and anticipation of the outcome of a current senate inquiry and other recent events involving vital national issues. These developments involve the honesty and integrity of the men and women in our government.
Every Filipino of consequence, masons and non-masons alike, have a stake at what is happening today. This regrettable events placed in the limelight the accountability of many government officials. It presents before the bar of public scrutiny, the ugliness or beauty of our present system of public administration. The key players that have been placed before us have great responsibility of telling our people one very simple though seemingly elusive commodity – the truth.
Why does it seem so difficult to tell the truth nowadays? Or is it difficult for masonry today to offer our nation and our people one aggressive, bold but honest alternative? Or shall we maintain the timid attitude of forgetting that individuality or collectively, we have a rich and deep treasure chest of human resources. Silently within us are our men with administrative or even technical acumen. They are clothed with the unblemished mark of honesty and integrity. I have no doubt that amongst us are men capable of running the affairs of government in the fine tradition of statesmanship and are obedient to the expectations of the craft in maintaining their most respectable form.
Who can set aside and ignore the sterling qualities of some of our Past Grand Masters? Right now we can immediately point to two highest national officials at present. Do they not possess the inherent qualities we look for in honest, fair and conscientious leaders? Can we not easily pick from our seemingly inexhaustible collection of prestigious men a formidable choice for a new leadership? Can they not be the masons' answer to the clamor for change?
Maybe we are not aware of this anymore but within us are precious collections of votaries awaiting to be tapped. We may not even be conscious that we have a nationwide machinery of human resources scattered throughout the archipelago. In cities, towns, provinces and regions; in the highest hills and in the lowest vales are masons to be found. They need only to be convinced of the sincerity of our intentions. They need only to understand that this rapacious greed among our officials needs to be eradicated; that this rotten system in government would require the transfusion of Masonic blood.
All it takes is for all good masons to appreciate that through courageous men in our craft, we may be able to bring back the glory of masonry. Through our collective efforts and commitments (can) we may be able to prove that masonry is indeed a potent and impregnable force this side of the globe.
A mason for President? For Vice President? And why not? I believe this can be achieved if we stay united and driven by only one unselfish conviction – that of giving integrity and honesty to public service, and standing behind the cause of a highly qualified and deserving brother, what other force can be more impregnable? If we do not try now, how can we ever find out? If we don't do it now, when else? Tomorrow may be too late. Look how truth is being trampled upon... and in public!
I do not blame the profane if he gives truth an entirely different definition or color. I do not blame the Filipino audience if he can (do) no longer distinguish between glossed over truth, half truth or outright lies as against genuine truth. For so many decades, the same audience has been exposed to the concealment of truth as early as the Dictator Marcos' time. One need no diploma is psychology to interpret the smirk on the face of the Filipino audience today every time he listens to a government official supposedly "telling the truth" whether under oath or not.
To a dedicated mason whose physical, moral and spiritual acquirements have been immersed totally to the tenets of his craft, his tenacity to truth must be beyond question. It is his only vital talisman expected to proclaim him to be free. To veil truth in concealment or totally obscure its brilliant reality is to remain imprisoned in ignorance and hollow pretense. To ignore our own capacity as a rich resource of human potentials, is to deny our people of their chance for new hope, for a new horizon to a brighter tomorrow.
Our people, both masons and non-masons know the role that our forebears played in the most crucial moments in our sterling qualities as honest exemplars and pillars of integrity. My questions to you, you, you and you, my brethren is: Do you still possess these sterling qualities? Are you still capable of honesty? Can you be a dependable pillar of integrity?
I challenge all of you to come forward and be the courageous masons that you are. Most Worshipful Grand Master Jaime Y. Gonzales, esteemed and respected Past Grand Masters, Right Worshipful Sirs, Very Worshipful Sirs, Visiting Dignitaries, My Brethren I have given my piece and presented my case in the wake of this present discouraging circumstances. Please tell me and the rest of the brethren in this grand gathering: Where does Masonry begin in situations like this? And where would you want it to end?"
Moderator's Note: According to Wikepedia, "Plato's answer to this is that they will guard themselves against themselves. We must tell the guardians a "noble lie". The noble lie will inform them that they are better than those they serve and it is therefore their responsibility to guard and protect those lesser than themselves. We will instill in them a distaste for power or privilege, they will rule because they believe it right, not because they desire it."
Bold supplied for emphasis. See complete article here.
Emailed by Bro Ken Tieng.
WHO WILL GUARD THE GUARDS? WHO WILL TELL THE TRUTH?
(Quis custodiet ipsos custodes?)
(A Grand Oration, ANCOM 2008, By: VW Carlos "Itos" S. Briones, Grand Orator)
"Contemporary history will gradually and inevitably push Philippine Masonry to come forward, assert itself, justify its existence or carve its own niche in our national and domestic tableau, either proudly (or regrettably?).
Although it may take a bit longer to reduce to obscurity the glory of their past, (but) the masons of today, will, in the near future; feel uncomfortable to just sit by and allow the record of their gallant and courageous peers to buoy up their ego and pretend as if the accomplishments of those great but departed brethren are also theirs.
We have lived and wallowed in the glory of past achievements too long. Isn't it about time we also register something unusually sterling which we can be proud of, something we can call our own; today, in our own time? And not just in theirs?
Brethren, the teachings of masonry have not changed. The landmarks, the tenets, the ancient charges, usages and customs have remained unaltered throughout the ages. Its avowed attachment to the cardinal virtues and its call for strict adherence to masonic practices considered proper and righteous before man and God, remain the same.
Dedicated masons who serve their Grand Lodge and their respective lodges with fervency and zeal are expected to maintain their loyal obedience to project the respectability of their craft to its fullest brilliance. But can we see and feel the same old dedication and loyalty to the glory of our present brand of masonry today? Can we claim an honest relevance to the moral and spiritual needs of our time? Do we see these needs within our community, in our people and above all, do we see them in the men and women in our government today?
If we do, are we doing something about it? Individually or collectively, do we make our presence and our relevance felt in a society where the loss of virtues is blatant, glaringly and alarmingly deteriorating.
My brothers, many attempts at reviving the spirit of EDSA, also known as the Philippine brand of People's Power have come and gone. Incidents have tried surfacing and resurfacing but to some degree, lack the intensity and genuine will so that they dissipate. If ever there is any attempt at mobilizing people these days, the exercise only exhibits a motley representation of a dwindling or gradually dying interest.
We may be tempted to ask: "Has People Power gone out of fashion and people have lost the will or that they no longer care?
(But,) the mark of "unmoderated greed" is still starting at our society and right on our faces. So where do we place ourselves in the midst of these unsettling developments? Do we still possess the moral courage to act the way masons are expected they should? Do we just watch nonchalantly by and hide behind the convenient excuse because we are barred from anything political in nature?
Just where is really the extent to which we can show our people the simple manner of acting accordingly? So, where are we in the scheme of things? Where are we in the midst of corruption in our country and in our government? Where should we be when we see the inevitable turmoil in a divided nation? Where and when do we build bridges among men?
The days of the conjugal dictatorship could have been the most opportune time to start building those bridges of understanding among a divided people. Why did history choose someone like the late Jaime Cardinal Sin to lead that bloodless People Power? Why the religious institutions of nuns and priests? Why not the institution of Masonry? Why not the Masons? Where were they at those times of shameless plunder? Where were they when the need to have honesty, righteousness, integrity in public service, loyalty to country and people ought to be the concern of those in government?
But masonry then, and until now have opted to keep its deafening, nay, maddening silence. Why? Where do we stand between people and government when we feel and see that something is very, very wrong? Where do we apply those seemingly brilliant gems of Masonic teachings if most of our actions shall be deemed political and we are unable to respond? Can anyone honestly tell me or some of us, where we should be or what is it we can do to find out whether we still count or whether masonry is still relevant to our situation today?
Brethren, I am merely asking questions perhaps many of you are also too timid to ask. Perhaps many of our people have grown callous to rampant and widespread lies and corruption, they just don't care anymore. Has masonry fallen into the same situation? Do we stop caring too, or are we putting an end to spreading virtues and righteousness because we seem unable to give masonry a human face in our present troubled time? Or do we merely pay lip service to the beautiful and replicable goodness of masonry? Is it asking too much to be publicly honest? And is it too demanding to adhere to the truth with resolve and with strong tenacity and will?
Our elders in the craft are not getting any younger. Many have been summoned to the Celestial Lodge above to be in union with their Supreme Grand Master in the heavenly temple. While we feel blessed that some of these mentors still make themselves visible in our current Masonic functions, we are aware of their dwindling number. Even those that wear the purple caps of wisdom have diminished in quantity or have become physically scarce in the vicinity of our Grand Lodge that we cannot help but wonder: "What will happen when the oldguards are gone?" Who will be left after the unpolished ashlars and work on their refinement?
Who will guard the guards? "Quis custodiet ipsos custodies? Who will give those necessary instructions to maintain the harmony and balance of things which must prevail in our lodges and in our country? Or, when was it we heard any of these elderly masons give and spread wisdom touching on these present and current uncertainties?
Are there still wizened elderly masons who will guide us how to apply Masonic values to our present predicament? Do we still have respectable masons who will work collectively and present an alternative formula, a workable move, one that would maintain the peace and harmony of our nation, without hatred, without rancor, without bloodshed?
Who will indeed guard the guards when the old masters' time shall have been no more? And from whom can we expect wisdom when many have become voiceless while the rest are seemingly indifferent to the ugliness before us?
At this crucial moment in our nation's history, it becomes equally important to ask: "Who will tell the truth?" Who will tell the real, unexpurgated and/or unglossed over truth, hurting or not?
Corollary to this query, it is likewise important to find out who will listen to and accept the real, unexpurgated and/or unglossed over truth? The whole nation is gripped in anxiety and anticipation of the outcome of a current senate inquiry and other recent events involving vital national issues. These developments involve the honesty and integrity of the men and women in our government.
Every Filipino of consequence, masons and non-masons alike, have a stake at what is happening today. This regrettable events placed in the limelight the accountability of many government officials. It presents before the bar of public scrutiny, the ugliness or beauty of our present system of public administration. The key players that have been placed before us have great responsibility of telling our people one very simple though seemingly elusive commodity – the truth.
Why does it seem so difficult to tell the truth nowadays? Or is it difficult for masonry today to offer our nation and our people one aggressive, bold but honest alternative? Or shall we maintain the timid attitude of forgetting that individuality or collectively, we have a rich and deep treasure chest of human resources. Silently within us are our men with administrative or even technical acumen. They are clothed with the unblemished mark of honesty and integrity. I have no doubt that amongst us are men capable of running the affairs of government in the fine tradition of statesmanship and are obedient to the expectations of the craft in maintaining their most respectable form.
Who can set aside and ignore the sterling qualities of some of our Past Grand Masters? Right now we can immediately point to two highest national officials at present. Do they not possess the inherent qualities we look for in honest, fair and conscientious leaders? Can we not easily pick from our seemingly inexhaustible collection of prestigious men a formidable choice for a new leadership? Can they not be the masons' answer to the clamor for change?
Maybe we are not aware of this anymore but within us are precious collections of votaries awaiting to be tapped. We may not even be conscious that we have a nationwide machinery of human resources scattered throughout the archipelago. In cities, towns, provinces and regions; in the highest hills and in the lowest vales are masons to be found. They need only to be convinced of the sincerity of our intentions. They need only to understand that this rapacious greed among our officials needs to be eradicated; that this rotten system in government would require the transfusion of Masonic blood.
All it takes is for all good masons to appreciate that through courageous men in our craft, we may be able to bring back the glory of masonry. Through our collective efforts and commitments (can) we may be able to prove that masonry is indeed a potent and impregnable force this side of the globe.
A mason for President? For Vice President? And why not? I believe this can be achieved if we stay united and driven by only one unselfish conviction – that of giving integrity and honesty to public service, and standing behind the cause of a highly qualified and deserving brother, what other force can be more impregnable? If we do not try now, how can we ever find out? If we don't do it now, when else? Tomorrow may be too late. Look how truth is being trampled upon... and in public!
I do not blame the profane if he gives truth an entirely different definition or color. I do not blame the Filipino audience if he can (do) no longer distinguish between glossed over truth, half truth or outright lies as against genuine truth. For so many decades, the same audience has been exposed to the concealment of truth as early as the Dictator Marcos' time. One need no diploma is psychology to interpret the smirk on the face of the Filipino audience today every time he listens to a government official supposedly "telling the truth" whether under oath or not.
To a dedicated mason whose physical, moral and spiritual acquirements have been immersed totally to the tenets of his craft, his tenacity to truth must be beyond question. It is his only vital talisman expected to proclaim him to be free. To veil truth in concealment or totally obscure its brilliant reality is to remain imprisoned in ignorance and hollow pretense. To ignore our own capacity as a rich resource of human potentials, is to deny our people of their chance for new hope, for a new horizon to a brighter tomorrow.
Our people, both masons and non-masons know the role that our forebears played in the most crucial moments in our sterling qualities as honest exemplars and pillars of integrity. My questions to you, you, you and you, my brethren is: Do you still possess these sterling qualities? Are you still capable of honesty? Can you be a dependable pillar of integrity?
I challenge all of you to come forward and be the courageous masons that you are. Most Worshipful Grand Master Jaime Y. Gonzales, esteemed and respected Past Grand Masters, Right Worshipful Sirs, Very Worshipful Sirs, Visiting Dignitaries, My Brethren I have given my piece and presented my case in the wake of this present discouraging circumstances. Please tell me and the rest of the brethren in this grand gathering: Where does Masonry begin in situations like this? And where would you want it to end?"
Moderator's Note: According to Wikepedia, "Plato's answer to this is that they will guard themselves against themselves. We must tell the guardians a "noble lie". The noble lie will inform them that they are better than those they serve and it is therefore their responsibility to guard and protect those lesser than themselves. We will instill in them a distaste for power or privilege, they will rule because they believe it right, not because they desire it."
Bold supplied for emphasis. See complete article here.
Friday, May 2, 2008
The Delivery of the Ritual by VWBro Peter Verrall, IPM
With the Fil Masons Association of NSW, Inc relaunching the Philippine Ritual 3rd Degree Exemplification Team; below article has never been more both valuable and helpful. This is especially true for the newer Freemasons and new members of the exemplification team.
The article has been forwarded as an email by Bro Bert Guiang and was originally first presented in 1991, after the approval by the Western Australian M W Grand Master. The same was first published in the February 1995 Transactions of Western Australia Lodge of Research, and was posted in various websites, notably in the Southern California Research Lodge (F&AM).
On subsequent Googling and research on the net, I've found out that VWBro Peter Verrall is a member and Past Master of Western Australian Lodge of Research. He is also a Kellerman Lecturer for Western Australia (Kellerman Lectures were established in honour of the late RWBro Harry Kellerman Past Deputy GM, another great Masonic scholar).
VWBro Peter Verrall is currently the President of the Australian and New Zealand Masonic Research Council (ANZMRC), which publishes Harashim (Hebrew word for Craftsmen), their quarterly newsletter.
(Moderator)
-----THE DELIVERY OF THE RITUAL By WBro Peter Verrall I.P.M.
"We are told in the Charge after Passing that ' The study of the liberal arts, which tends so effectively to polish and adorn the mind, is earnestly recommended to your consideration' The Liberal Arts comprise Grammar, Logic and Rhetoric and, on this occasion, I would like to talk specifically about 'Rhetoric', which is described by Mackay in his 'Encyclopedia of Masonry' as 'the art of embellishing language with the ornaments of construction so as to enable the speaker to persuade or affect his hearers'.
'Affect our hearers'--This is what we should try to do, Brethren, when we deliver the Ritual.
'Affect those who listen’:-The men who gave Speculative Freemasonry its present formal dress were very wise. They gave us orderly ceremonies with a discipline that meets the needs of the brethren. It is an effective way of impressing upon us the Tenets of Freemasonry, but the teachings are not straightforward, like school lessons, for we are told that Freemasonry is ' a peculiar system of morality, veiled in allegory and illustrated by symbols'. Allegories are parables and as Speculative Freemasons, we are expected to 'speculate' on these parables, not according to today's meaning of forming opinions about something without having definite knowledge or evidence, but more to contemplate and consider, the meanings and essentials of Freemasonry.
The delivery of the Ritual is, in - my opinion, one of the most, if not the most important part of the ceremony for it is the catalyst of our knowledge of Freemasonry, yet we receive little or no tuition in it except perhaps for injunctions to adhere to the words themselves.
Our Ritual is a fine work of art, worthy of the Craft. It was not written overnight but is based on development over a period of more than 600 years. It is written for speaking and not reading. For many years it was passed from brother to brother by word of mouth. It is the responsibility of those who speak it to understand and to endeavour to interpret it. So often it is delivered without any understanding or meaning and all the hours that the Brother has taken in learning it are wasted.
A Brother wrote 'one of the proofs of the stature of the ritual is that it can still live even after a brother has done his best to murder it'. There is a great similarity between our Craft and the Theatre. 'Speculative' Freemasonry ceremonies are based on the early stonemasons 'Operative' Lodges. Likewise in the Theatre the 'stage presentation' is generally based on 'real life' situations and draws attention to one particular aspect of it - very often 'moral'.
Freemasonry uses the artisan mason's work as a parable and derives a lesson in the fundamentals of life. Our ceremonies are equivalent to stage productions. Both have rehearsals, a most essential ingredient; a script which in our case is the ritual; a producer, our Director of Ceremonies; stage hands, our Deacons; props the objects required on stage, our Symbols and Ornaments, actors, our participating masons and an audience, our Brethren.
In any production, whether it be on stage or in the Lodge Room, the essesntial ingredient is to get the message over to those present. In our ceremonies, first and foremost, it is the candidate who is the most important member of the audience. He should be hanging on every word spoken and must be made to feel at all times secure in the warmth and individual concern of the speaker. The speaker must anticipate the candidate's nervousness and help to allay it.
So often a brother is more concerned with memorising and getting through his charge as soon as possible that he forgets the effect he is having on both the candidate and the brethren. To the brethren present, the charges should be a continuing and lively reminder of the ritual and they should be given the impression of never having heard it before or at least given a meaning they had not previously realised. How often, Brethren, have we sat up and listened when a charge has been delivered in a different way with feeling and obvious understanding. The same words, yes, but having a new meaning.
We are not all budding Richard Burtons or Laurence Oliviers but we have a duty as masons to perform to our best ability. There are two great dangers in delivering ritual. Firstly a tendency to regard the ritual as an irksome routine, to be rattled through parrot fashion with only one thought - to get it over. Or secondly, to regard it as an opportunity for a full reign of histrionics.
The first makes a farce of our ritual and the second a melodrama.
Sincerity is the answer. A sincere performance is always more effective. Remember that. each of us has some point of strength, whether it be a deep or impressive voice, a quiet persuasive manner, a modesty or a transparent honesty. Search for your own strength and build on it. Try and project your own unique personality.
Like a good Scout 'be prepared'. Preparation is of prime importance. Firstly read through your charge or duty many times and make sure that you understand it. If you do not understand a word, look it up in the dictionary or ask an experienced mason. Learn the charge carefully and exactly, referring constantly back to the book. If you learn it incorrectly you will find it almost impossible after a time to correct yourself. Learn it by sound rather than sight. If possible get another Brother to hear you and mark your mistakes lightly in pencil in your copy so that you are always aware of them. Some find learning easier than others but set your mind to it. Its a good personal discipline.
There are different ways of memorising. A tape recorder can be invaluable where the ritual involves other Officers such as between the Master and Wardens. Put the opposing words on the recorder, naturally leaving out any secretive ones; a 'beetroot, beetroot' can suffice. Hold the pause button, speak your part, then hear the reply before speaking again. This will allow you to learn the responses by sound rather than sight.
If the Charge is long, learn it in sections. R.W. Bro Lionel Mears calls it the Part/Whole method. Divide it into parts; learn part 1 to perfection, then part 2 the same way before combining them as a whole. Follow with parts 3 and 4 in the same manner before joining them with parts 1 and 2. Treat the whole charge in this form finally combining all parts together in the finished product.
Try and get peace and quiet for your learning. The car can be a marvellous place for rehearsing because one can speak out aloud although passing drivers may think you strange. Give yourself plenty of time; you cannot learn a charge the night before giving it. Analyse the charge; find the climax and the important message it is conveying.
Charges tend to fall into different categories.
a) Instructional which includes the Secrets, the Warrant and Bylaws Charge and the Charge after Passing.
b) Educational such as The Lesser Lights,Working Tools and the 1st Tracing Board.
c) Narrative like the Traditional History and the 2nd Tracing Board and finally
d) Inspirational charges such as the NE Comer, Reasons for Preparation and the Charges after Initiation and Raising.
Attend every rehearsal you can and, if possible, go down to the Lodge Room on your own or with a brother and run through the charge in the actual position that you will be delivering it. Having learnt your charge you are now ready to deliver it.
The main title of my address is 'the Delivery of the Ritual' but I would like to subtitle it with the old maxim 'Stand up, Speak up and Shut up'. The first necessity is of course to STAND UP Seat yourself, if possible, close to your delivery position to avoid having to move unnecessarily across the Lodge Room thus breaking the continuity of the ceremony. Immediately prior to your time to deliver, take a few deep breaths and try to relax.
1) Visual Projection or how you should appear. Stand relaxed and comfortable. Do not slouch or stand stiff as a ramrod. Keep your feet a few inches apart with one foot fractionally ahead of the other. Be well balanced with your body slightly forward so that if you were shot you would fall forward rather than back. Do not rock or roll. There is always a tendency to be very conscious of one's hands. The easiest way is to let them hang loosely and relaxed at your side. Do not clench your fists for this expresses tension which can be transmitted to the candidate. Please do not place them in front of your apron or in your pockets as I have seen on several occasions. If you have them behind you, do not twiddle your thumbs. It is most disconcerting for those sitting behind you. Do not fiddle with objects, keys or money, the latter especially when the candidate has been divested of all valuables. Look the candidate straight in the eye, not at his feet or over his shoulder and finally, if you are required to change your position during the charge, please do not speak when moving.
2) Gestures must appear to be spontaneous and must not look planned even though very careful planning is essential and a lot of practice is required. They must relate to the words spoken at the time. If you are going to gesture, it must be for a reason either towards or with something. Do not talk with your hands. Gestures should only add emphasis to your words and should not detract from the charge itself. All gestures should be full and always finish where they started. If you are going to gesture with objects like the Working Tools do not fiddle with them as this can be very distracting. Finally please try and leave all your bad mannerisms behind on your seat.
3) Facial Expression This is important as it visually conveys your feelings directly to the candidate. There is always a tendency to be too restrained, too rigid or too controlled. Feel free to show expression in your face and at suitable times a faint smile can really give assurance. The second maxim is to SPEAK UP, the most important of all three, because if you cannot be heard all your efforts are in vain. There are 7 headings under this Section, Vocal Projection, Verbal Projection, Thought Control, Pauses, Vocal Force, Voice Colour and Timing. It all sounds rather overwhelming, but I can assure that you will find in all cases you already actually practice them without necessarily being aware that you do.
1) Vocal Projection means audibility, the ability to be heard. Every Brother in the room has the right to hear you but not to be bellowed at. Try and speak out rather than up. Greater volume is not necessarily easier to hear. Good resonance is important with the voice cast upwards and outwards rather than being mumbled into the figurative, or as in many cases these days the actual, beard. There is no excuse for inaudibility and yet it is probably one of the major faults in delivering ritual. It breeds boredom and frustration in the Lodge Room and, I am sure, accounts for a lot of the absences from our meetings.
2) Verbal Projection is not the same as vocal projection but is the art of speaking clearly. A charge should flow with the minimum of apparent effort as a succession of words with meaning. If you have an accent; do not worry. It may be necessary to speak slower at the start of your charge to allow the Brethren to become attuned to your voice. Try and follow the rhythmic pattern of the ritual.
In some cases there are a series of short lines as in the reading of Ecclesiastes 'also when they shall be afraid of that which is high, and fear shall be in the way, and the almond tree shall flourish and the grasshopper shall be a burden and desire shall fail.
Our ritual also has groups of two or three words with the same meaning also providing a pattern. This is especially noticeable in the Obligations worthy. worshipful and warranted Lodge of Antient, Free and Accepted Masons, lawfully constituted and regularly assembled of my own free will and accord, do hereby and hereon sincerely and solemnly promise and swear that I will always hele. conceal and never reveal - any part or. parts, point or points of the secrets and mysteries. of or belonging to Antient Free and Accepted masons in Masonry.
Pronounce every word but do not over enunciate. If you have difficulty pronouncing a word, break it down into syllables but make sure that you put the emphasis on the right parts.
3) Thought Control No; not 'brainwashing' , but 'interpretation' . Speak by phrases and meaning and do not necessarily be controlled by sentences or punctuation although these are good guide lines. Think of what you are saying and what your feelings should be at the moment of utterance.
Take this example, when the candidate is announced at the door by the Tyler. "Whom have you there?" (with warmth & concern). "Mr. A.B., a poor candidate in a state of darkness" (with sympathy) "who has been well and worthily recommended" ( with enthusiasm) "regularly proposed and approved in open Lodge" (with approval) "and now comes of his own free will and accord" (with enthusiasm) "properly prepared seriously humbly soliciting to be admitted" (with sympathy) "to the mysteries and privileges of Antient Freemasonry" (with pride).
4) Pauses These are most important and are a chance to lend emphasis where required. Your first pause should be when you commence to speak. Later you may like to place emphasis on certain important words such as in the Charge in the NE Comer.
"Indeed I shall immediately proceed to put your principles in some measure to the test by calling upon you to exercise that virtue which may justly be denominated the distinguishing character of a freemasons heart...... I mean..... Charity."
When answers are required, make sure that you pause sufficiently to allow the Brother to respond. Pause clearly without 'ums' or 'ahs' and do not pause before unimportant words. There are two different types of pauses. One is when you have to take a natural breath and the other is a dramatic or suspensory pause where you do not necessarily take a breath.
Pauses can be of great help. They:
i) give the candidate a chance to absorb what he has been told.
ii) give you a chance to concentrate on your next few words.
iii) lend emphasis and meaning and
iv) give you time to catch your breath.
You should take a breath regularly and few speakers actually take enough. Keep your lungs full as it --
i) helps with your confidence,
ii) improves the quality and resonance of your voice and
iii) allows you to hold your chest up and improve your appearance.
Remember that pauses are not necessarily forgetful stops.
5) Vocal Force or volume; the art of using loudness to obtain effect of giving stress or emphasis to individual words or phrases. In reverse softness can indicate restraint or quietness. Vary the volume of your voice. You may need to start off with a higher volume, not shouting, to combat background noises such as fans and, dare I mention it, brethren's chatter and movement. Drop your jaw and tongue, open your lips and let the sound pour out.
6) Voice Colour or voice modulation; a variation in resonance; an inflection. It is this which gives music to our speech. It is used naturally and unconsciously in our normal everyday conversation but for some reason is lacking in many ritual deliveries where monotone seems to become the normal routine. Raise your voice inflection for things that are high, cheerful and bright. Let it fall for lowness, sadness and drabness. Always keep the candidate in a state of anticipation by varying the rhythm of your voice.
7) Timing Generally follow your normal rate of speech. Speak quickly enough to be interesting and slowly enough to be understood. Change the pace according to the subject; slower for thoughtfulness, deliberation and sadness and faster for joy, excitement and vigour.
Finally our third maxim to SHUT UP. We always remember those awful moments when we had to shut up whilst delivering the ritual because of a mind block or because we stumbled over words. It happens to the best of ritualists and even the best actors in the world are not free of it. Be assured that all the brethren present want to see you doing well. They should at all times assist you, but should do so mentally and certainly not audibly.
One brother only should prompt and preferably directly from the Ritual Book unless the prompter is well versed. The person prompting should be present at all rehearsals so that he is fully aware how the charge is being presented by that Brother; where prompting may be needed, what length of prompt is required and where stops may occur for deliberate pauses. Nothing is more frustrating than when you wish to provide a dramatic pause, you find that it is ruined by an inexperienced prompter coming in at the wrong moment.
Prompt only if necessary, as in many cases a slight pause can be sufficient for the speaker to remember the words or in some cases where brethren are able to 'ad lib' before getting back on track. Sense of meaning and a dramatic flow are more important than complete word accuracy.
Prompt with the minimum of words but with correct ones that have meaning. If you require a prompt, stand and wait for it without turning. If your prompter is on the ball it will hardly be noticed that you have taken a prompt and can appear very easily as though it was a pause. On no account say 'thank you.' It is the nominated Brother's duty to help you.
The next and most important time of shutting up is when the brethren themselves should be quiet. This should occur at all times when other brethren are speaking especially during the actual ceremony itself.
W.M. and Brethren; to sum up, please remember to practise by sound and not sight. Good speaking looks so easy and natural to some people but be assured, it is not achieved by accident. It can only be made perfect by much practice, effort and expenditure of nervous energy. Strange as it may sound, one gives a better performance if nervous and most outstanding actors experience first night nerves.
I would like to add that the Woshipful Master plays a very important part in our ceremonies. He is really the leading actor and can establish or destroy the mood of the evening. He must try and appear relaxed whilst at the same time maintaining a feeling of discipline. During any recesses he should ensure, with the aid of his Director of Ceremonies, that they are kept to a minimum of time and that no unnecessary movement or excessive conversation breaks that mood of the evening.
I hope, Brethren, that this Address will be of some help to you. Always accept the opportunity to give charges or to take part in the ceremonies. It is one of the great privileges that we have as masons. Enjoy delivering our lovely ritual or at least please sound as though you are enjoying it."
The article has been forwarded as an email by Bro Bert Guiang and was originally first presented in 1991, after the approval by the Western Australian M W Grand Master. The same was first published in the February 1995 Transactions of Western Australia Lodge of Research, and was posted in various websites, notably in the Southern California Research Lodge (F&AM).
On subsequent Googling and research on the net, I've found out that VWBro Peter Verrall is a member and Past Master of Western Australian Lodge of Research. He is also a Kellerman Lecturer for Western Australia (Kellerman Lectures were established in honour of the late RWBro Harry Kellerman Past Deputy GM, another great Masonic scholar).
VWBro Peter Verrall is currently the President of the Australian and New Zealand Masonic Research Council (ANZMRC), which publishes Harashim (Hebrew word for Craftsmen), their quarterly newsletter.
(Moderator)
-----THE DELIVERY OF THE RITUAL By WBro Peter Verrall I.P.M.
"We are told in the Charge after Passing that ' The study of the liberal arts, which tends so effectively to polish and adorn the mind, is earnestly recommended to your consideration' The Liberal Arts comprise Grammar, Logic and Rhetoric and, on this occasion, I would like to talk specifically about 'Rhetoric', which is described by Mackay in his 'Encyclopedia of Masonry' as 'the art of embellishing language with the ornaments of construction so as to enable the speaker to persuade or affect his hearers'.
'Affect our hearers'--This is what we should try to do, Brethren, when we deliver the Ritual.
'Affect those who listen’:-The men who gave Speculative Freemasonry its present formal dress were very wise. They gave us orderly ceremonies with a discipline that meets the needs of the brethren. It is an effective way of impressing upon us the Tenets of Freemasonry, but the teachings are not straightforward, like school lessons, for we are told that Freemasonry is ' a peculiar system of morality, veiled in allegory and illustrated by symbols'. Allegories are parables and as Speculative Freemasons, we are expected to 'speculate' on these parables, not according to today's meaning of forming opinions about something without having definite knowledge or evidence, but more to contemplate and consider, the meanings and essentials of Freemasonry.
The delivery of the Ritual is, in - my opinion, one of the most, if not the most important part of the ceremony for it is the catalyst of our knowledge of Freemasonry, yet we receive little or no tuition in it except perhaps for injunctions to adhere to the words themselves.
Our Ritual is a fine work of art, worthy of the Craft. It was not written overnight but is based on development over a period of more than 600 years. It is written for speaking and not reading. For many years it was passed from brother to brother by word of mouth. It is the responsibility of those who speak it to understand and to endeavour to interpret it. So often it is delivered without any understanding or meaning and all the hours that the Brother has taken in learning it are wasted.
A Brother wrote 'one of the proofs of the stature of the ritual is that it can still live even after a brother has done his best to murder it'. There is a great similarity between our Craft and the Theatre. 'Speculative' Freemasonry ceremonies are based on the early stonemasons 'Operative' Lodges. Likewise in the Theatre the 'stage presentation' is generally based on 'real life' situations and draws attention to one particular aspect of it - very often 'moral'.
Freemasonry uses the artisan mason's work as a parable and derives a lesson in the fundamentals of life. Our ceremonies are equivalent to stage productions. Both have rehearsals, a most essential ingredient; a script which in our case is the ritual; a producer, our Director of Ceremonies; stage hands, our Deacons; props the objects required on stage, our Symbols and Ornaments, actors, our participating masons and an audience, our Brethren.
In any production, whether it be on stage or in the Lodge Room, the essesntial ingredient is to get the message over to those present. In our ceremonies, first and foremost, it is the candidate who is the most important member of the audience. He should be hanging on every word spoken and must be made to feel at all times secure in the warmth and individual concern of the speaker. The speaker must anticipate the candidate's nervousness and help to allay it.
So often a brother is more concerned with memorising and getting through his charge as soon as possible that he forgets the effect he is having on both the candidate and the brethren. To the brethren present, the charges should be a continuing and lively reminder of the ritual and they should be given the impression of never having heard it before or at least given a meaning they had not previously realised. How often, Brethren, have we sat up and listened when a charge has been delivered in a different way with feeling and obvious understanding. The same words, yes, but having a new meaning.
We are not all budding Richard Burtons or Laurence Oliviers but we have a duty as masons to perform to our best ability. There are two great dangers in delivering ritual. Firstly a tendency to regard the ritual as an irksome routine, to be rattled through parrot fashion with only one thought - to get it over. Or secondly, to regard it as an opportunity for a full reign of histrionics.
The first makes a farce of our ritual and the second a melodrama.
Sincerity is the answer. A sincere performance is always more effective. Remember that. each of us has some point of strength, whether it be a deep or impressive voice, a quiet persuasive manner, a modesty or a transparent honesty. Search for your own strength and build on it. Try and project your own unique personality.
Like a good Scout 'be prepared'. Preparation is of prime importance. Firstly read through your charge or duty many times and make sure that you understand it. If you do not understand a word, look it up in the dictionary or ask an experienced mason. Learn the charge carefully and exactly, referring constantly back to the book. If you learn it incorrectly you will find it almost impossible after a time to correct yourself. Learn it by sound rather than sight. If possible get another Brother to hear you and mark your mistakes lightly in pencil in your copy so that you are always aware of them. Some find learning easier than others but set your mind to it. Its a good personal discipline.
There are different ways of memorising. A tape recorder can be invaluable where the ritual involves other Officers such as between the Master and Wardens. Put the opposing words on the recorder, naturally leaving out any secretive ones; a 'beetroot, beetroot' can suffice. Hold the pause button, speak your part, then hear the reply before speaking again. This will allow you to learn the responses by sound rather than sight.
If the Charge is long, learn it in sections. R.W. Bro Lionel Mears calls it the Part/Whole method. Divide it into parts; learn part 1 to perfection, then part 2 the same way before combining them as a whole. Follow with parts 3 and 4 in the same manner before joining them with parts 1 and 2. Treat the whole charge in this form finally combining all parts together in the finished product.
Try and get peace and quiet for your learning. The car can be a marvellous place for rehearsing because one can speak out aloud although passing drivers may think you strange. Give yourself plenty of time; you cannot learn a charge the night before giving it. Analyse the charge; find the climax and the important message it is conveying.
Charges tend to fall into different categories.
a) Instructional which includes the Secrets, the Warrant and Bylaws Charge and the Charge after Passing.
b) Educational such as The Lesser Lights,Working Tools and the 1st Tracing Board.
c) Narrative like the Traditional History and the 2nd Tracing Board and finally
d) Inspirational charges such as the NE Comer, Reasons for Preparation and the Charges after Initiation and Raising.
Attend every rehearsal you can and, if possible, go down to the Lodge Room on your own or with a brother and run through the charge in the actual position that you will be delivering it. Having learnt your charge you are now ready to deliver it.
The main title of my address is 'the Delivery of the Ritual' but I would like to subtitle it with the old maxim 'Stand up, Speak up and Shut up'. The first necessity is of course to STAND UP Seat yourself, if possible, close to your delivery position to avoid having to move unnecessarily across the Lodge Room thus breaking the continuity of the ceremony. Immediately prior to your time to deliver, take a few deep breaths and try to relax.
1) Visual Projection or how you should appear. Stand relaxed and comfortable. Do not slouch or stand stiff as a ramrod. Keep your feet a few inches apart with one foot fractionally ahead of the other. Be well balanced with your body slightly forward so that if you were shot you would fall forward rather than back. Do not rock or roll. There is always a tendency to be very conscious of one's hands. The easiest way is to let them hang loosely and relaxed at your side. Do not clench your fists for this expresses tension which can be transmitted to the candidate. Please do not place them in front of your apron or in your pockets as I have seen on several occasions. If you have them behind you, do not twiddle your thumbs. It is most disconcerting for those sitting behind you. Do not fiddle with objects, keys or money, the latter especially when the candidate has been divested of all valuables. Look the candidate straight in the eye, not at his feet or over his shoulder and finally, if you are required to change your position during the charge, please do not speak when moving.
2) Gestures must appear to be spontaneous and must not look planned even though very careful planning is essential and a lot of practice is required. They must relate to the words spoken at the time. If you are going to gesture, it must be for a reason either towards or with something. Do not talk with your hands. Gestures should only add emphasis to your words and should not detract from the charge itself. All gestures should be full and always finish where they started. If you are going to gesture with objects like the Working Tools do not fiddle with them as this can be very distracting. Finally please try and leave all your bad mannerisms behind on your seat.
3) Facial Expression This is important as it visually conveys your feelings directly to the candidate. There is always a tendency to be too restrained, too rigid or too controlled. Feel free to show expression in your face and at suitable times a faint smile can really give assurance. The second maxim is to SPEAK UP, the most important of all three, because if you cannot be heard all your efforts are in vain. There are 7 headings under this Section, Vocal Projection, Verbal Projection, Thought Control, Pauses, Vocal Force, Voice Colour and Timing. It all sounds rather overwhelming, but I can assure that you will find in all cases you already actually practice them without necessarily being aware that you do.
1) Vocal Projection means audibility, the ability to be heard. Every Brother in the room has the right to hear you but not to be bellowed at. Try and speak out rather than up. Greater volume is not necessarily easier to hear. Good resonance is important with the voice cast upwards and outwards rather than being mumbled into the figurative, or as in many cases these days the actual, beard. There is no excuse for inaudibility and yet it is probably one of the major faults in delivering ritual. It breeds boredom and frustration in the Lodge Room and, I am sure, accounts for a lot of the absences from our meetings.
2) Verbal Projection is not the same as vocal projection but is the art of speaking clearly. A charge should flow with the minimum of apparent effort as a succession of words with meaning. If you have an accent; do not worry. It may be necessary to speak slower at the start of your charge to allow the Brethren to become attuned to your voice. Try and follow the rhythmic pattern of the ritual.
In some cases there are a series of short lines as in the reading of Ecclesiastes 'also when they shall be afraid of that which is high, and fear shall be in the way, and the almond tree shall flourish and the grasshopper shall be a burden and desire shall fail.
Our ritual also has groups of two or three words with the same meaning also providing a pattern. This is especially noticeable in the Obligations worthy. worshipful and warranted Lodge of Antient, Free and Accepted Masons, lawfully constituted and regularly assembled of my own free will and accord, do hereby and hereon sincerely and solemnly promise and swear that I will always hele. conceal and never reveal - any part or. parts, point or points of the secrets and mysteries. of or belonging to Antient Free and Accepted masons in Masonry.
Pronounce every word but do not over enunciate. If you have difficulty pronouncing a word, break it down into syllables but make sure that you put the emphasis on the right parts.
3) Thought Control No; not 'brainwashing' , but 'interpretation' . Speak by phrases and meaning and do not necessarily be controlled by sentences or punctuation although these are good guide lines. Think of what you are saying and what your feelings should be at the moment of utterance.
Take this example, when the candidate is announced at the door by the Tyler. "Whom have you there?" (with warmth & concern). "Mr. A.B., a poor candidate in a state of darkness" (with sympathy) "who has been well and worthily recommended" ( with enthusiasm) "regularly proposed and approved in open Lodge" (with approval) "and now comes of his own free will and accord" (with enthusiasm) "properly prepared seriously humbly soliciting to be admitted" (with sympathy) "to the mysteries and privileges of Antient Freemasonry" (with pride).
4) Pauses These are most important and are a chance to lend emphasis where required. Your first pause should be when you commence to speak. Later you may like to place emphasis on certain important words such as in the Charge in the NE Comer.
"Indeed I shall immediately proceed to put your principles in some measure to the test by calling upon you to exercise that virtue which may justly be denominated the distinguishing character of a freemasons heart...... I mean..... Charity."
When answers are required, make sure that you pause sufficiently to allow the Brother to respond. Pause clearly without 'ums' or 'ahs' and do not pause before unimportant words. There are two different types of pauses. One is when you have to take a natural breath and the other is a dramatic or suspensory pause where you do not necessarily take a breath.
Pauses can be of great help. They:
i) give the candidate a chance to absorb what he has been told.
ii) give you a chance to concentrate on your next few words.
iii) lend emphasis and meaning and
iv) give you time to catch your breath.
You should take a breath regularly and few speakers actually take enough. Keep your lungs full as it --
i) helps with your confidence,
ii) improves the quality and resonance of your voice and
iii) allows you to hold your chest up and improve your appearance.
Remember that pauses are not necessarily forgetful stops.
5) Vocal Force or volume; the art of using loudness to obtain effect of giving stress or emphasis to individual words or phrases. In reverse softness can indicate restraint or quietness. Vary the volume of your voice. You may need to start off with a higher volume, not shouting, to combat background noises such as fans and, dare I mention it, brethren's chatter and movement. Drop your jaw and tongue, open your lips and let the sound pour out.
6) Voice Colour or voice modulation; a variation in resonance; an inflection. It is this which gives music to our speech. It is used naturally and unconsciously in our normal everyday conversation but for some reason is lacking in many ritual deliveries where monotone seems to become the normal routine. Raise your voice inflection for things that are high, cheerful and bright. Let it fall for lowness, sadness and drabness. Always keep the candidate in a state of anticipation by varying the rhythm of your voice.
7) Timing Generally follow your normal rate of speech. Speak quickly enough to be interesting and slowly enough to be understood. Change the pace according to the subject; slower for thoughtfulness, deliberation and sadness and faster for joy, excitement and vigour.
Finally our third maxim to SHUT UP. We always remember those awful moments when we had to shut up whilst delivering the ritual because of a mind block or because we stumbled over words. It happens to the best of ritualists and even the best actors in the world are not free of it. Be assured that all the brethren present want to see you doing well. They should at all times assist you, but should do so mentally and certainly not audibly.
One brother only should prompt and preferably directly from the Ritual Book unless the prompter is well versed. The person prompting should be present at all rehearsals so that he is fully aware how the charge is being presented by that Brother; where prompting may be needed, what length of prompt is required and where stops may occur for deliberate pauses. Nothing is more frustrating than when you wish to provide a dramatic pause, you find that it is ruined by an inexperienced prompter coming in at the wrong moment.
Prompt only if necessary, as in many cases a slight pause can be sufficient for the speaker to remember the words or in some cases where brethren are able to 'ad lib' before getting back on track. Sense of meaning and a dramatic flow are more important than complete word accuracy.
Prompt with the minimum of words but with correct ones that have meaning. If you require a prompt, stand and wait for it without turning. If your prompter is on the ball it will hardly be noticed that you have taken a prompt and can appear very easily as though it was a pause. On no account say 'thank you.' It is the nominated Brother's duty to help you.
The next and most important time of shutting up is when the brethren themselves should be quiet. This should occur at all times when other brethren are speaking especially during the actual ceremony itself.
W.M. and Brethren; to sum up, please remember to practise by sound and not sight. Good speaking looks so easy and natural to some people but be assured, it is not achieved by accident. It can only be made perfect by much practice, effort and expenditure of nervous energy. Strange as it may sound, one gives a better performance if nervous and most outstanding actors experience first night nerves.
I would like to add that the Woshipful Master plays a very important part in our ceremonies. He is really the leading actor and can establish or destroy the mood of the evening. He must try and appear relaxed whilst at the same time maintaining a feeling of discipline. During any recesses he should ensure, with the aid of his Director of Ceremonies, that they are kept to a minimum of time and that no unnecessary movement or excessive conversation breaks that mood of the evening.
I hope, Brethren, that this Address will be of some help to you. Always accept the opportunity to give charges or to take part in the ceremonies. It is one of the great privileges that we have as masons. Enjoy delivering our lovely ritual or at least please sound as though you are enjoying it."
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