Point Within a Circle

SHORT TALK BULLETIN - Vol.IX August, 1931 No.8

by: Unknown

“There is in every regular and well governed Lodge, a certain point within a circle, embordered by two parallel perpendicular lines. . .

. “

Familiar to every Mason, this ancient symbol is too often considered merely as one of many, instead of what it really is, among the most illuminating of the entered Apprentice’s Degree. It is particularly important not only for its antiquity, the many meanings which have been and may be read from it by the student, but because of the bond it makes between the old Operative Craft and the modern Speculative Masonry we know.

No man may say when, where or how the symbol began. From the earliest dawn of history a simple closed figure has been man’s symbol for deity - the circle for some peoples, the triangle for others, and a circle or a triangle with a central point, for still others. The closed figure, of course, represents the conception of Him Who has neither beginning or ending; the triangle adds to this the reading of a triune nature. It is to be noted that the Lesser Lights form a triangle placed in our Lodges in that orientation which expresses Wisdom, Strength and Beauty. In some Jurisdictions a Lodge closes with the brethren forming a circle about the Altar, which thus becomes the point, or focus of the Supreme Blessing upon the brethren.

Nor must we consider that a reading which is wholly beyond the monitorial explanation of the point within a circle is beyond Masonic conception. A symbol may have many meanings, all of them right, so long as they are not self-contradictory. As the point within a circle has had so many different meanings to so many different people, it is only to be expected that it have meanings for many Masons.

We find it connected with sun worship, the most ancient of religions; ruins of ancient temples devoted both to sun and fire worship are circular in form, with a central altar, or “point” which was the Holy of Holies. The symbol is found in India, in which land of mystery and mysticism its antiquity is beyond calculation. Of its presence in many of the religions of the East, Wilford says (Asiatic Researches):

“It was believed in India that at the general deluge everything was involved in the common destruction except the male and female principles or organs of generation, which were destined to produce a new race and to repeople the earth when the waters had subsided from its surface. The female principle, symbolized by the moon, assumed the form of a lunette, or crescent, while the male principle, symbolized by the sun, assumed the form of the lingam (or phallus) and placed himself erect in the center of the lunette, like the mast of a ship. The two principles in this united form floated on the surface of the waters during the period of their prevalence on the earth, and thus became the progenitors of a new race of men.” This is the more curious and interesting when a second ancient meaning of the symbol is considered - that the point represents the sun and the circle the universe. Indeed, this meaning is both modern and ancient, for a dot in a small circle is the astronomical symbol for the sun, and the derivation of this astronomical symbol marks its Masonic connection. The Indian interpretation makes the point the male principle, the circle the female; the point became the sun and the circle the solar system which ancient peoples thought was the universe because the sun is vivifying, the life-giving principle, for all the lives.

The two parallel lines, which modern Masonry states represents the two Holy Sts. John, are as ancient as the rest of the symbol, and originally had nothing to do with the “two eminent Christian Patrons of Masonry.” It is a pretty conception, but of course utterly without foundation. The Holy Sts. John lived and taught many hundreds of years before any Masonry existed which can truly be called by that name. If this is distasteful to those good brethren who like to believe that King Solomon was Grand Master of a Grand Lodge, devised the system and perhaps wrote the ritual, one must refute them with their own chronology, for both the Holy Sts. John lived long “after” the wise King wrought his “famous fabric.” The two perpendicular parallel lines are sometimes thought to have been added to the symbol of the point within a circle as a sort of diagram or typification of a Lodge at its most solemn moment, the point being the brother at the Altar, the circle the Holy of Holies, and the two lines the brethren waiting to help bring the initiate to light.

But it is obviously a mere play of fancy; the two lines against the circle with the point date back to an era before Solomon. On early Egyptian monuments may be found the Alpha and Omega, or symbol of God, in the center of a circle embordered by two upright serpents, representing the Power and the Wisdom of the Creator. Mackey reads into the symbol an analogy to the Lodge by observing that as the Master and Wardens represent the sun in three positions in the Lodge, and as the Lodge is a symbol of the world (or universe) the circle can be considered as representing the Lodge, the point the sun at meridian, and the two lines, the Wardens or sun at rising and at setting.

This also seems to many students to be a mere coincidental reading. That derivation of the symbol which best satisfied the mind as to logic and appropriateness, students found in the operative craft. Here is more to encourage than in all the researches into ancient religions and the symbolism of men long forgotten. Fully to understand just how the point within a circle came into Speculative Masonry by way of Operative Craftsmanship, it is necessary to have some mental picture of the times in which the Craftsmen of the early middle ages lived and wrought. The vast majority of them had no education, as we understand the word. They could neither read nor write - unimportant matters to most, first because there were no books to read, second because there was nothing which they needed to write! Skilled craftsmen they were, through long apprenticeship and careful teaching in the art of cutting and setting stone, but except for manual skill and cunning artifice founded on generations of experience, they were without learning.

This was not true of the leaders - or, as we would call them - the Masters. The great Cathedrals of Europe were not planned and overseen by ignorance. There, indeed, knowledge was power, as it is now, and the architects, the overseer, the practical builders, those who laid out the designs and planned the cutting and the placing of the stones - these were learned in all that pertained to their craft. Doubtless many of them had a knowledge of practical and perhaps of theoretical mathematics.

Certain parts of this theoretical knowledge became diffused from the Master Builders through the several grades of superintendents, architects, overseer and foreman in charge of any section of the work. With hundreds if not thousands of men working on a great structure, some sort of organization must have been as essential then as now. And equally essential would be the overseeing of the tools. Good work cannot be done with faulty instruments. A square and upright building cannot be erected with a faulty square, level or plumb!

The tools used by the cathedral builders must have been very much what ours are today; they had gavel, mallet, setting maul and hammer; they had chisel and trowel as we have. And of course, they had plumb, square, level and twenty-four inch gauge to “measure and lay out their work.”

The square, the level and the plumb were made of wood - wood, cord, and weight for the plumb and level; wood alone for the square. Wood wears when used against stone. Wood warps when exposed to water or damp air. The metal used to fasten the two arms of the square together would rust and perhaps bend or break. Naturally, the squares would not indefinitely stay square. Squares had constantly to be checked for the right-angledness. Some standard had to be adopted by which a square could be compared, so that, when Operative Masons’ squares were tried by it they would not “materially err.” The importance of the perfect right angle in the square by which stones were shaped can hardly be over estimated. Operative Masonry in the Cathedral building days was largely a matter of cut and try, of individual workmen, or careful craftsmanship. Quality production, micrometer measurement, interchangeabilty of parts were words which had not yet been coined; ideas for which they stand had not even been invented. All the more necessary, then, that the foundation on which all the work was done should be as perfect as the Masters knew how to make it. Cathedral builders erected their temples for all time - how well they built, a hundred glorious structures in the Old World testify. They built well because they knew how to check and try their squares!

Today any school boy knows the simple “secret of the square” which was then the closely guarded wisdom of the Masters alone; toady any school boy can explain the steam engine which was a wonder two hundred years ago, and make and use a wireless which was a miracle scarce ten years gone by. Let us not wonder that our ancient Operative brethren thought their secret of a square so valuable; let us rather wonder that in time in which the vast majority of men were ignorant of mathematics, so many must have known and appreciated this simple, this marvelous, geometrical secret. Lay out a circle - any size - on a piece of paper. With a straight edge draw a line across through its center. Put a dot on the circle, anywhere. Connect that dot with the line at both points where it crosses the circle. Results - a perfect right triangle.

Draw the circle of whatever size you will; place a dot on the circumference where you will, it makes no difference. So be it. So be it the lines from the dot meet the horizontal line crossing the circle through its center and they will form a right angle. This was the Operative Mason’s secret - knowing how “to try his square.” It was by this means that he tested the working tools of the Fellows of the Craft; he did so often enough, and it was impossible either for their tools or their work “to materially err.” From this, also, comes the ritual used in the lodges of our English brethren, where they “open on the center.” Alas, we have dropped the quaint old words they use, and American Lodges know the “center” only as the point within a circle. The original line across the center has been shifted to the side and became the “two perpendicular parallel lines” of Egypt and India and our admonitions are no longer what they must have once been; . . . “while a mason circumscribes his “square” within these points, it is impossible that “it” should materially err.”

Today we only have our Speculative meaning; we circumscribe our desires and our passions within the circle and the lines touching on the Holy Scriptures. For Speculative Masons who use squares only in the symbolic sense such an admonition is of far greater use than would be the secret of the square as was known to our ancient brethren.

But - how much greater becomes the meaning of the symbol when we see it as a direct descent from an Operative practice! Our ancient brethren used the point within a circle as a test for the rectitude of the tools by which they squared their work and built their temporal buildings. In the Speculative sense, we used it as a test for the rectitude of our intentions and our conduct, by which we square our actions with the square of virtue. They erected Cathedrals - we build the “House Not Made With Hands.” Their point within a circle was Operative - our is Speculative! But through the two - point in a circle on the ground by which an Operative Master secretly tested the square of his fellows - point within a circle as a symbol by which each of us may test, secretly, the square of his virtue by which he erects an Inner Temple to the Most High - both are Masonic, both are beautiful. The one we know is far more lovely that it is a direct descendant of an Operative practice the use of which produced the good work, true work, square work of the Master Masons of the days that come not back. Pass it not lightly. Regard it with the reverence it deserves, for surely it is one of the greatest teachings of Masonry, concealed within a symbol which is plain for any man to read, so be it he has Masonry in his heart.

The Meaning of Masonic Obligations

R.V. Harris
Past Grand Master, P Gd Secty, Nova Scotia

The obligation is the turning point of every degree; it makes a man an E.A.; a F.C.; a M.M.

As early as 1738, objection was taken to an oath of secrecy taken on the Holy Bible and a few years later in 1757, the Synod of Seceders of Scotland condemned the Masonic Order on five grounds, namely; that it is on oath of secrecy; secondly that such an oath is considered by Freemasons as paramount to the laws of the land; thirdly, that such oaths are administered before the secrets of Freemasonry are communicated; fourthly that they are accompanied by certain objectionable ceremonies, and lastly that to each is attached a penalty which is ridiculous and absurd. Is there anything in these criticisms?

What is an oath or obligation? The word “obligation” comes from a Latin word obligatio – a binding to, a tie. The same root lig is to be found in the words, ligament and religion. An obligation is more than an oath, it is more than a vow, it combines both. An obligation is a promise made solemnly and under the penalty or sanction of one’s religious belief.

[Click here to read full article]

The Ritual by Gadicke

As Gadicke commented on the subject of the ritual [pages 647-648 of Robert Macoy's Dictionary of Freemasonry:

"This word [ritual] imports how a lodge ought to be opened and closed, and how an initiation, passing, or raising ought to be conducted; this may also be called the liturgy of the lodge.

The ritual is not the same in all lodges, nay, there are nearly as many
different rituals as there are Grand Lodges. Many of those rituals are quite modern origin, especially that of the Grand Lodge Royal York, Berlin, and that of the Grand Lodge of Humburgh. The English ritual is the most ancient, and extended itself into every part of the earth...

Those outward forms and ceremonies, although they differ, yet they do not divide the brethren amongst themselves, but each lodge and its members is tolerant with the members of other lodges; and all lodges allowed to endeavour and strive to obtain their object by what way they think best.

Neither is there any real difference whether some ceremonies are to be performed in this manner, or in that, according to the different rituals, or whether the officers are called this or that.

Time and various circumstances have made those alterations in the rituals principally to produce a more lasting impression upon the mind of the candidate at his initiation, and to advance with the improved spirit of the times.

Fragments from some of the rituals have been published, especially from the old ones; but there must be more than a dozen rituals published before an uninitiated person could learn how an initiation was conducted, or how a lodge was held.

The end to which the ritual leads us is the principal object, or the real secret of Freemasonry, and it would require an adept to discover this from any ritual.

There only ought to be one ritual, as was the case in former ages; and the unlucky word system ought never to have been introduced into the Craft."

Rose Croix

"All grudges, all animosities, all unresolved differences, cease at that dark river of death over which our brother has gone. If any brother here hath suffered wrong in the hands of him, whose lips can no longer utter words of regret nor make atonement... then by this symbol of the Rose Croix, I do most eloquently plead for that brother to forgive the wrong, for as God which art in heaven, forgiveth the trespasses of a Mason, so doth he forgiveth those of his dead brother"

from the 18th Degree

The Masonic Funeral Service by RWBro Phil Elam

"Conducting Masonic Funeral Services is as old as the Fraternity itself. In the days of Operative Masonry, stonemasons buried their own with great solemnity and reverence. The deceased Brother was a man they had worked with side-by-side for years -- perhaps, even their entire lives. They extolled his virtues and the contributions he had made to the Craft's work. They spoke of the Eternal Life after death, and the need to perform "goode worke" toward all humanity throughout the course of a man's life. The entire guild and all of their families turned out in force to mourn their Brother's passing, and to express their sympathies to the Brother's family. This tradition has been carried forward for centuries to our present day Speculative Masonry.

The first thing any non-Mason will observe is the size of the turnout. If it is small, they may conclude that his Lodge did not hold the deceased Brother in very high esteem. Or, even worse, that Freemasons are much too busy with their own private lives and interests to practice the tenets of Charity and Brotherly Love of which we so loudly boast. In other words, they may conclude that we do not practice what we preach. If the turnout is large, the non-Mason is likely to come away with a very different impression of both the Fraternity and the deceased Brother.

Always remember that a Masonic Funeral Service is the final tribute we can pay to our fallen Brother. That is the appropriate time to thank the Brother's family for allowing him to share his time on Earth with our Fraternity. No, you may not have known the Brother personally, but if he was a member of your Lodge, he certainly deserves your presence at his funeral service. If he was a Brother, then he is entitled to all of the "lights, rights and benefits" of being a Freemason -- and that certainly includes a well-attended Masonic Funeral Service. Attending these services are, in many ways, just as important as attending Lodge meetings -- perhaps, even moreso, because, as we can do nothing more for our Brother, the Funeral Service is really for the benefit of the deceased Brother's family and friends, and it exhibits our genuine care and concern for one of our own.

For those that may have forgotten, the Masonic Funeral Service is one of the most beautiful pieces of literature ever written. Simple, honest, and straight-forward, it offers each of us an opportunity to reflect upon our own mortality, and to reaffirm our individual faith in the Supreme Grand Master of Heaven and Earth. It draws forth its inspiration and words of comfort not only from our Volume of Sacred Law, but also from many of the world's greatest literary geniuses. No one can listen to our service and not be impacted by the gentle, yet powerful, words that touch the heart of every person present -- both Mason and non-Mason alike.

Consider the sobering passage from our Masonic Funeral Service: "One by one they pass away, the Brothers of our adoption, the Companions of our choice. A Brother whose hand we have clasped in the bonds of Fraternal Fellowship is now passing from our sight, and we know that we shall meet him on Earth no more."

One day, and we know not when, each one of us will be that Brother who has passed from sight. One day, each one of us will have ended our journey in this life. As your then cold and lifeless body is commended to the grave eternal, will you want your Masonic Brethren to be present and among those that mourn you, and to offer comfort and consolation to your loved ones?

As stated in our funeral service, you can do nothing more of a material nature for the departed Brother. Nevertheless, you can cherish his memory, and offer the tribute of respect and love to the late Brother's memory. Of even greater importance, you can be there to extend our fraternal sympathy to our Brother's deeply afflicted and sorrowing family in their bereavement. We must tell his loved ones, and demonstrate it by our physical presence, that our promises to be true to them are not hollow or empty words. We owe our Brother something, and this may be the very last opportunity we will ever have to repay that debt.

Brethren, if you receive a call from your Lodge or see a Masonic Funeral Notice in your local newspaper, take the 20 or 30 minutes out of your busy lives to make this final act of respect and tribute. No, you may not have personally known the Brother, but he was your Brother and that alone is enough to justify making the effort to attend and to demonstrate to the world that we Freemasons do, in fact, sincerely care about each other -- both in life and in death.

Each of us will one day cross death's threshold. After spending years in the Masonic Fraternity, how would you feel if most of your Lodge Brothers were too occupied with their own self-interests to attend your Masonic Funeral Service? How will your loved ones feel about the organization you belonged to for so many years cannot even muster more than a small handful of members to stand around your casket?

This is one obligation and commitment that each of us should earnestly strive to fulfill even if we cannot always attend Lodge meetings. Let us demonstrate before the world that we are men who practice Brotherly Love -- all the way to the grave's edge."

Originally published in The Missouri Freemason
"Nuggets From The Quarry" column
by RWB Phil Elam, MMBBFMN #408

Symbolical Masonry by H L Haywood

See and read an online copy of this great & classic work [c1923].

"Symbolical Masonry is a treasure-house of Masonic lore, including discussions of key concepts of the first three degrees, along with an extensive study guide. Haywood goes into details about such mysteries as the Letter 'G', the two pillars, and the legend of Hiram Abiff. Not merely a rote discussion of the rituals and regalia of the lodge, Haywood attempts to get the reader to think critically about the background of these topics, enhancing their understanding of the rich history of Freemasonry."

--J.B. Hare

Halcyon

"High above all dogmas that divide, all bigotries that blind, all bitterness that beclouds, will be written the simple words of the one eternal philosophy & religion -

"The Fatherhood of God, the Brotherhood of Man, the moral law, the golden rule, and the hope of a life everlasting!

"Because this is so; because the human soul is akin to God, and is endowed with powers to which no one may set a limit, it is and of right ought to be free. Thus, by logic of its philosophy, not less than the inspiration of its faith, Masonry has been impelled to make its historic demand for liberty of conscience, for the freedom of the intellect, and for the right of all men and masons to stand erect, unfettered, and unafraid, equal before God and the law, each respecting the rights of his fellows.

"What we have to remember is, that before this truth was advocated by any order, or embodied in any political constitution, it was embedded in the will of God and the constitution of the human soul. Nor will Masonry ever swerve one jot or tittle from its ancient and eloquent demand till all men, everywhere, are free in body, mind, and soul."


Author Unknown

The Three Degrees of Masonry

An Address Before Keith Chapter Rose Croix
Ancient & Accepted Scottish Rite Halifax, NS
Easter 1954

By Reginald V. Harris 33*

A Man’s Masonic stature is not to be measured by the number of degrees he has or the offices he has held. The titles by which he is addressed may be high sounding; the regalia he wears may be rich and gaudy, but neither means anything if they adorn a man whose spiritual stature has not increased as he advanced in Masonic knowledge.

There are only three degrees in Masonry; some never get beyond the first degree; some do reach the second degree; I know of few who have attained to the third.

But there are others—sincere in their declaration that they “solicit our privileges, prompted by a favorable opinion preconceived of the Fraternity, a desire for knowledge and a sincere wish to be serviceable to their fellowmen.” On such men must depend the very existence of Free masonry. In their hearts they come—with a desire to ally themselves with all that is good, a desire to maintain a code of conduct emblematic of good citizenship. Outside the Order he may never have understood its aims and purposes.

He may have never heard of “the Lost Word” or “Masonic Light” or “Truth,” but with such motives in his heart and once inside our doors he grasps something of its meaning; it lures him on in the cause of service wherever there is work to do without the hope of fee or reward. He may serve as keeper of the wardrobe, or audit the accounts, or visit the sick in the hospitals. He may direct a rehearsal or play a minor part in a degree. Outside the Lodge we usually find him serving his City or Town, in its Council or School Board, as a volunteer fireman or as a private in the ranks. He helps to solve the problems of his Church—serving on its com mittees or boards; and when at last he lays down the working tools of life there are few to fill his place. Such a Mason has attained to the Second degree, whose password is “Service”. Before considering the Mason who has attained to the Sublime degree of Master Mason, let us review our earliest days as Masons.

To read the full article click here or above title.

Scottish Rite's Double Headed Eagle

"From whence came this two-headed eagle, and how came it to be associated with Scottish Rite Masonry? The last part of this question is easier to answer than the first, for there is direct testimony that Frederick of Prussia supplied this crest during the formative stages of the Rite, but neither Frederick nor indeed Prussia could claim the exclusive right the use or to bestow it. It is the imperial emblem of Russia, Austria, Serbia and other portions of the disrupted Holy Roman Empire, and Prussia adopted the emblem long after it had flown over Byzantium as the royal arms of the "Emperors of the East and West.""

For the complete article, click here.

Take a Tour of Masonic Washington: What Does It All Mean?

Take a Tour of Masonic Washington: What Does It All Mean?

Why Rituals are Important in Your Life

by Denise Lammi and David Wojtowicz  [as appeared on their website.]

Rituals are procedures performed which “act out” thoughts or beliefs. These thoughts or beliefs may also be referred to as ideas or myths. These ideas and the resultant rituals add meaning to behaviours or events. Rituals can convert an otherwise ordinary or practical event into something that has a meaning that goes beyond what separate actions add up to. In other words, there is a synergy because the actions producing a ritual stimulate emotions and add colour to transform that which might otherwise be bland events into meaningful events. Rituals are the basis of traditions. Rituals and tradition provide an opportunity to make important events special and memorable. Due to certain similarities, people will generally have similar responses to ritualized events and their symbols.

Why do people perform a particular ritual? What are the ideas or myths that created the occasion to perform the ritual? Do you need to know? If you know, what do you do with the knowledge? Do you continue to celebrate the event by maintaining the myth and the ritual that accompanies it? Or, do you discard the myth and related ritual as nonsense that has no relevance to your life? Or, since you have a choice, should you keep certain rituals? - The general consensus is that you would be wise to keep and revere that which has meaning and purpose for your life and/or gives you a sense of belonging to society. Myth, ritual and tradition need to be considered for what they were intended to represent and should be encouraged where the objective is to bring desirable meaning and purpose to life.

Rituals can provide substance and meaning to life at both the individual and social level. Ritual and its symbols therefore act as a means by which values and structures of society can continue through the ages. Rituals can also create new values and structures. These values, whether traditional or new, can be transmitted to individuals.

Myth and ritual can satisfy individual needs in everyday life. Whether you are conscious of it or not, you have certain personal myths and shared myths concerning your own identity and you perform certain rituals to enhance these myths. (E.g. carrying a sentimental item, wearing a certain clothing item for luck, performing certain routines in a particular order, making your bed every morning, closing each email with the same goodbye.) Daily living is filled with mini ceremonies (ritualistic acts), that bring you out of the ordinary and connect you to yourself and the world. By expressing these otherwise unexceptional actions with purposefulness awareness and affection, your life gains meaning.

Life brings changes. All over the world, past and present, cultures or societies have rituals (ceremonies) signifying an event in a person's life indicative of a transition from one stage to another. These are often referred to as “rites of passage”. Rites of passage provide purpose and function at both the individual and the group level by revealing the change in a positive light. Also, it is natural to experience stresses in connection with undergoing change and rites of passage assist people in coping with the stress and provide meaning for the change. Examples of rites of passage include graduation ceremonies, bar mitzvahs, weddings, retirement parties and funerals. Such events lose their real meaning and impact when you just go through the motions and do not appreciate the significance of the transition. Incomplete rituals and therefore incomplete transitions do not facilitate the acceptance of the change.

Rituals are often dismissed as primitive, unnecessary or religious. However, since myth and ritual can be valuable instruments to enrich your own life and give you a sense of belonging to community, before you dismiss or discard a ritual, you should stop to consider the meaning and effect of the ritual. Disowning rituals operates to disassociate you from yourself and from other people.

---------------------

Author's Bio:

Denise Lammi and David Wojtowicz are sister and brother. Denise and David both became Chartered Accountants but their education and professional careers took them in different directions until 1989, when David moved to Vancouver from Amsterdam. Denise was already residing in Vancouver. Since that time; together, they founded and operated a successful Chartered Accounting practice for 15 years and authored numerous courses for the professional development of accountants. More recent accomplishments, from their combined efforts, include authoring and publishing the book “Your Own Devices”.Their background and experience in listening, learning and getting to the bottom of the “real issues” has well suited them to approach the matter of personal development in a useful and sensible manner. Their professional training, interactions with business minded people and preparation of accurate technical material enables them to comprehend and explain personal development knowledge from this unique perspective. To learn more about the book or to order the book; please visit the website http://www.yourowndevices.ca/

Asleep at the West Gate

By W. Bro. Stephen Dafoe


"How well are we guarding the West Gate?"

This was a question asked by Most Worshipful Brother Dwight L. Smith, in his 1962 book, "Whither are we traveling?" Smith was, at the time, a Past Grand Master and Grand Secretary of the Grand Lodge of Indiana. His book outlined the problems facing the craft four decades ago and if one did not look at the publication date, one would think he was reading a document written only yesterday.

Indeed how well are we guarding the West Gate; that gate through which all men must pass to be admitted to the Masonic Fraternity? Smith felt that Freemasonry was and is a selective organization, but that we were not being very selective in signing petitions to sponsor candidates.

"Whence came the idea that a man - almost any man - has an inherent right to become a Freemason? Is it not a privilege to be conferred upon the worthy?"

The author raises an interesting question in the above quotation and spends several pages answering the question in well thought out detail. One of Smith's suggestions for why Freemasonry has taken a "come one - come all" mentality is economic pressure. According to Smith, "A lodge pays a heavy price for a new Temple so costly to maintain that membership must remain above a certain figure." This certainly rings true today. Those buildings built in 1962, when Smith penned his words are now in poor condition and in need of repair. Our dues are little more than the price of an average meal at a bus caf�. Yet, rather than raise the dues, we run about trying to get more men to join in the hopes of having enough money to support our dilapidated Temples. In the process of throwing open the door at the West Gate we allow our Freemasonry to become as dilapidated as our aforementioned Temples.

Second on Smith's thoughts on the matter was the sloppy nature in which we investigate petitioners. Our wise brother argues that, "Lodges are not utilizing their most capable members for duty on investigating committees." Instead, what we are doing is picking three members of the lodge, who happen to be there, on the night the petition is read out, and send them off to investigate the petitioner. These three Brethren colloquially referred to as "the three wise-men" showing further lack of seriousness in the investigation process, are often Masons of little experience and even less concern for guarding the West Gate. In too many lodges the receipt of the petition creates a Pavlovian response in the members who begin salivating at the thought of fresh meat and the possible salvation their dues may bring.

Often the investigating committee asks the petitioner few questions of any substance and is unable to answer any serious questions or concerns that the petitioner may have about the fraternity.

The Grand Lodge of Alberta is to be commended for their Lodge Plan for Masonic Education, for this plan outlines two meetings with the petitioner prior to his Apprentice Degree. The first meeting is before the application is voted on and the second, before the Apprentice Degree itself.

The reason for the first meeting is clearly outlined in the guidebook as follows:

"There are those who, for one reason or another, become Masons before they are really ready to assume the privileges and duties of membership. Many of these Masons, their good intentions not withstanding, undergo a change of heart and their curiosity being satisfied, they progress no further. It is hoped that the first meeting will dispel any reservations that the proposed petitioner may have, pro or con, and provide him with the widest possible experience and information on which to base his decision to apply for membership."

How wonderful that the Grand Lodge of Alberta has decided to guard the West Gate in this fashion, not only for the betterment of the craft, but for the considerations of its applicants.

But they do not rest there. After the petitioner is balloted on, the second meeting takes place. The purpose of which is also outlined in the guide:

"The purpose of this meeting is to introduce the Candidate to Freemasonry as a whole and to prepare him in mind and spirit to receive initiation. He is entering a strange country. His Mentors will give him the necessary guidance and point out the landmarks by which to steer his course. It will be impressed upon him that becoming a Mason is not a light or frivolous undertaking, but fraught with important consequences, and that Initiation, Passing and Raising are not perfunctory ceremonies to be entered into with a light heart, but the first and all-important steps into the world of Freemasonry. He will learn that Freemasonry is a life to be lived, not a set of hollow forms to be hypocritically observed, and that he must become prepared in his heart. Also he will learn that in the Mentor Committees he has guides and friends whom he can come to for counsel."

Sadly however, there are many Masons and lodges in Alberta that either do not use this wonderful tool or remain unaware of it. Regardless, the tool has been created and if faithfully applied, will go a long way to ensure that none but worthy men become Masons. For in it are contained wonderful lectures that explain the principles of Brotherly Love, Relief and Truth, which Freemasonry must continue to practice. Included are lessons, whereby a man learns of the religious and political tolerance that the craft must practice if it is to remain true to its roots.

I am reminded of the words of a mason who frequents the various Masonic Discussion forums, who uses the following quote to sign his postings, "Political Freedom, Religious Tolerance, Personal Integrity. Freemasonry... It's Not For Everyone."

Freemasonry is indeed not for everyone. There is no room in the craft for those with no personal integrity, those who do not promote political freedom and no room for those who are religiously intolerant. Yet, our lodges have many such men in the roles of membership, because we are not doing a good enough job guarding the West Gate.

To illustrate proof of this, let me use the words of Freemasons themselves who have slipped by the West Gate.

"Hello I am a fellow mason, also a Knight Templar, I am mad as hell at your site about shrines. Did you read or go through the shriner ritual? You take an oath to allah, and mahmmand (sic) his prophet! Which is a demon god. Anywas (sic) you can argue its (sic) not, all you want but The LORD JESUS wants me to tell you He is a jealous God, and no one who swears or calls to a demon will enter into heaven!! My prayer is you wake up, and this email is with love!! Please dont (sic) let this email separate you from heaven. And please dont (sic) wait until on your Death bed to remember this email and take action!!

P.S there are alot (sic) of Christians in America, we are the majority now! And its (sic) time to get the Truth out about shrines and whom they swear to."

Or how about this commentary posted in a Masonic Discussion forum by a North Carolina Mason in good standing, regarding his views on Prince Hall recognition.

"First of all most of you Prince Hall Lovers are North of the border in Canada with your socialized medicine and Muslims."

As Masons, we cannot stand by and let this type of unmasonic commentary go unchecked. In the first instance, the writer was replied to and asked how he was permitted past the West Gate. In the latter the poster was banned from further participation in the forums.

Now one can easily say these are isolated cases and are few and far between. Sadly, the more one researches North American Freemasonry and visits the various Internet Forums, one realizes that such examples of xenophobia and racism are not that few and certainly not that far between.

But if we were doing our job guarding the West Gate and latterly teaching Freemasonry instead of teaching lessons from Robert's Rules of Order, there would be no isolated cases of intolerance such as outlined above.

Allow me to share with you another incident, which illustrates not only that the West Gate is without a good tiler, but that we are not doing as our charges state and correcting the behavior of our Brethren.

"After the meeting I even heard the word "nigger" at the refreshment table from one of the 'Masons In Name Only' while the rest laughed and not even a look of dissatisfaction came from the master. Of course the District Deputy Grand Master, who was in attendance, had not a word to say regarding the clearly racial remark."

It saddens me to read words such as those written above. As I alluded to earlier, our charges clearly instruct us to correct this behavior.

"In the character of a Master Mason you are henceforth authorized to correct the errors and irregularities of your younger brethren, and guard them against a breach of fidelity. To improve the morals and correct the manners of men on society ought to be your constant care. You are to inculcate universal benevolence, and by the regularity of your behavior afford the best example for the conduct of others."

So why do we allow this type of racist, xenophobic, and religiously intolerant behavior to go on in our lodges? Well one will surely argue harmony.

Harmony, according to the dictionary's definition of the term is, "compatibility in opinion and action." However, in a society such as Freemasonry with so many members from so many different backgrounds, differences of opinion are natural. It is for this reason that we permit no discussion of Partisan Politics or Sectarian Religion in our meetings. Harmony, in a Masonic sense, therefore cannot be defined as in the previous example. Rather, I prefer a definition found from the art world:

"A principle of art and design concerned with the blending of one or more of the elements in a work of art to create a pleasing effect, balance, symmetry, and a composed appearance."

This definition of harmony is very apropos to Freemasonry, for we blend different faiths, political thought and philosophical ideals into one pleasing unit that is better for the whole than its separate parts.

Sadly, in today's Freemasonry, Harmony has become the name for a large broom used to sweep our dirt under the rug and pave the path for the unworthy to enter the West Gate whilst the sleeping tiler dreams that all is well in the fraternity.

- Source: Knights of the North Masonic Dictionary  [Via http://www.masonicdictionary.com/]

The Obligation of Brotherhood

Note: Below article was submitted to the April 1949 issue of the Freemason by an unknown South Australian Freemason.


"To paraphrase Albert G Mackey’s definition of brotherhood, we would say that the association or fraternity of Freemasons implies a close bond of union between its members who are engaged in the common objects of the craft, are governed by the same rules, and all united by an identical interest. Freemasonry is engaged in the laudable task of promoting the fatherhood of God and the brotherhood of man, with the practice of the virtues and attributes inherent in that ideal.

No Freemason worth the name will ever associate himself with the hypocritical boast; “Thank God, I am not as other men,” but in humble appreciation of the untold benefits and privileges which are his to enjoy, and the responsibilities he is in honour bound to assume, he will personify in his acts and words the sentiment of humility: “There, but for the grace of God, go I.”

A reference to the various charges and obligations of a Freemason ought to correct any misapprehension in the mind of any member as to his precise duties to the craft and to his Brethren. With membership of the order, his obligations to his fellows are accentuated. None of the ordinary decencies of life go by the board, but rather, he assumes the heavy charge of making the Craft (and the world in general) better and sweeter for his labours.
 
This responsibility cannot be fulfilled by cant, hypocrisy or humbug, an arrogant urge to ‘purge’ the institution and make it conform to his point of view; to sway its government by improper pressure; to practice one section of principles and tenets whilst conveniently ignoring an equally important section; or to be brotherly in word and un-brotherly in deed; but rather by loyalty to duly constituted authority and to his Brethren, by broad tolerance and understanding of their opinions, and by working within the time honoured boundaries he has obligated himself to observe.
 
All these things and more are taught every Freemason by example and precept, yet we are plagued from time to time by the exceptional case of the member whose activities, presumably well-intentioned, breed disharmony and foster discord. He rails against those decisions and acts of lawfully constituted authority with which he does not agree, and hails those with which he is in accord as timely vindication of his omniscience. He sees in the exercise of Masonic disagreement with his views and actions, not the reasonable expression of difference of opinion, but injustice and un-brotherly conduct. With heavy jackboots he treads on the toes of others, and if the victim protests, attempts to justify himself by self-righteous protestations. By whatever standards his actions are judged, he succeeds in only doing hurt to those he should defend and protect.
 
No organization of repute- political, religious or Masonic- is free from the machinations of the ‘crank,’ the self-styled reformer, the ‘paragon,’ who rides rough-shod over his Brethren if permitted to do so. Regrettably it often happens that his activities assume proportions and publicity beyond their worth, solely through the exercise by his fellows of those obligations of brotherliness and tolerance with which he himself is only vaguely, if at all, familiar. Probably the tolerance on the part of his Brethren often springs from their recognition of the fact that the disturber is a creature of their own creation. But he should never have been admitted to the institution he has failed to adorn, and his conduct should be reprobated and he disciplined.

Brotherhood in Freemasonry is not a one-sided obligation; it is a mutual affair. It involves practice of the Golden Rule and the attributes of a gentleman in a true sense of the word. It involves ridding ourselves of the mote in our own eye before we consider the beam in our Brother’s. It inspires abhorrence in injuring another, wittingly or unwittingly. “That I will maintain a Master Mason’s honour, and carefully preserve it as my own,’ is not a mere form of words to be forgotten when convenient; it is a solemn obligation of brotherhood which cannot be ignored without breach of covenant.

It is not, of course, possible that any member of our Craft can take all other members to his heart in the same way as one selects and cherishes the friend of his bosom, but none of us can deny his obligation to extend the considerations of brotherhood to every regular Freemason of every condition and, as a natural corollary, to all mankind. Thus will the happy and beneficial effects of our Antient and Honourable Institution be demonstrated to the world, and we shall prove beyond doubt, that we do not labour in vain nor waste our strength for nought."


Shared & researched by V.W. Bro Robert Taylor. Received via email from Bro Vic Edilloran.

Masonic Mysteries

"The Masonic Mysteries teach the initiate how to prepare within his own soul a miraculous pow[d]er of projection by which it is possible for him to transmute the base lump of human ignorance, perversion, and discord into an ingot of spiritual and philosophic gold."