tag:blogger.com,1999:blog-12193323261459741952024-03-14T01:50:44.492+11:00My Journey to the East"Masonry is a way of life that involves much more than the ceremonies of the degrees. Knowing a password or secret handshake is not what makes a man a Mason. The essence of Masonry is not something that can be written down." Roger FirestoneFilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.comBlogger132125tag:blogger.com,1999:blog-1219332326145974195.post-49737075247680465292019-03-14T13:48:00.001+11:002019-03-14T13:48:41.289+11:00Light - A Source Of Positive Happiness<div style="text-align: center;">
<span style="background-color: white; color: #333333; font-family: Fontin, HelveticaNeue, "Helvetica Neue", HelveticaNeueRoman, HelveticaNeue-Roman, "Helvetica Neue Roman", TeXGyreHerosRegular, Tahoma, Geneva, Arial, sans-serif; font-size: 14px; letter-spacing: 1.1px; word-spacing: 2px;"> </span><strong style="box-sizing: border-box; color: #333333; font-family: Fontin, HelveticaNeue, "Helvetica Neue", HelveticaNeueRoman, HelveticaNeue-Roman, "Helvetica Neue Roman", TeXGyreHerosRegular, Tahoma, Geneva, Arial, sans-serif; font-size: 14px; letter-spacing: 1.1px; text-align: -webkit-center; word-spacing: 2px;">Light - A Source Of Positive Happiness</strong></div>
<strong style="box-sizing: border-box; color: #333333; font-family: Fontin, HelveticaNeue, "Helvetica Neue", HelveticaNeueRoman, HelveticaNeue-Roman, "Helvetica Neue Roman", TeXGyreHerosRegular, Tahoma, Geneva, Arial, sans-serif; font-size: 14px; letter-spacing: 1.1px; text-align: -webkit-center; word-spacing: 2px;"><br /></strong>
<span style="background-color: white; color: #333333; font-family: Fontin, HelveticaNeue, "Helvetica Neue", HelveticaNeueRoman, HelveticaNeue-Roman, "Helvetica Neue Roman", TeXGyreHerosRegular, Tahoma, Geneva, Arial, sans-serif; font-size: 14px; letter-spacing: 1.1px; word-spacing: 2px;"> "Light is an important word in the Masonic system. It conveys a far more mystical meaning than it is believed to possess by the generality of readers. It is fact the first of all the symbols presented to the apprentice, and continues to be presented to him in various modifications throughout all his future progress in his Masonic career. </span><br />
<span style="background-color: white; color: #333333; font-family: Fontin, HelveticaNeue, "Helvetica Neue", HelveticaNeueRoman, HelveticaNeue-Roman, "Helvetica Neue Roman", TeXGyreHerosRegular, Tahoma, Geneva, Arial, sans-serif; font-size: 14px; letter-spacing: 1.1px; word-spacing: 2px;"><br /></span>
<span style="background-color: white; color: #333333; font-family: Fontin, HelveticaNeue, "Helvetica Neue", HelveticaNeueRoman, HelveticaNeue-Roman, "Helvetica Neue Roman", TeXGyreHerosRegular, Tahoma, Geneva, Arial, sans-serif; font-size: 14px; letter-spacing: 1.1px; word-spacing: 2px;"> It does not simply mean, as some might be supposed, truth or wisdom, but it contains within itself a far more abstruse allusion to the very essence of Speculative Masonry, and embraces within its extensive signification all other symbols of the order.</span><br />
<span style="background-color: white; color: #333333; font-family: Fontin, HelveticaNeue, "Helvetica Neue", HelveticaNeueRoman, HelveticaNeue-Roman, "Helvetica Neue Roman", TeXGyreHerosRegular, Tahoma, Geneva, Arial, sans-serif; font-size: 14px; letter-spacing: 1.1px; word-spacing: 2px;"><br /></span>
<span style="background-color: white; color: #333333; font-family: Fontin, HelveticaNeue, "Helvetica Neue", HelveticaNeueRoman, HelveticaNeue-Roman, "Helvetica Neue Roman", TeXGyreHerosRegular, Tahoma, Geneva, Arial, sans-serif; font-size: 14px; letter-spacing: 1.1px; word-spacing: 2px;"> Freemasons have been called "the sons of light," because they are, or at least entitled to be, in possession of the true meaning of the symbol; while the profane or uninitiated who have not received this knowledge are, by a parity of expression, said to be in darkness.</span><br />
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The connection of material light with this emblematic and mental illumination, was prominently exhibited in all the ancient systems of religion and cryptic mysteries. If we proceed to an examination of the other systems of religion which were practised by the nations of antiquity, we shall find that light always constituted a principal object of adoration, as the primordial source of knowledge and goodness, and that darkness was with them synonymous with ignorance and evil. </div>
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<span style="letter-spacing: 1.1px;"> As light was thus adored as the source of goodness, darkness, which is the negation of light, was abhorred as the cause of evil, and hence arose that doctrine which prevailed among the ancients, that there were two antagonistic principals continually contending for the government of the world.</span></div>
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In fact in all the ancient systems, this reverence for light, as an emblematic representation of the Eternal Principal of Good, is predominant. In our mysteries, the candidate passed during his initiation through scenes of utter darkness, and at length terminated his trials by gaining that intellectual illumination that would dispel the darkness of his mental and moral ignorance, and he was said to have attained pure and perfect light, and where he received the necessary instructions which were to invest him with that divine truth which had been the object of all his labour.</div>
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<strong style="box-sizing: border-box;">Darkness</strong><strong style="background-color: transparent; box-sizing: border-box; letter-spacing: 1.1px;">- The Symbol Of Ignorance</strong></div>
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Darkness has, in all the systems of initiation, been deemed a symbol of ignorance, and so opposed to light, which is the symbol of knowledge.</div>
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Hence the rule, that the eye should not see until the heart has conceived the true nature of those beauties which constitute the mysteries of the Order.</div>
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Because, according to the cosmogonies, darkness existed before light was created, darkness was originally worshipped as the first-born, as the progenitor of day and the state of existence before creation.</div>
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Freemasonry has restored darkness to its proper place as a state of preparation; the symbol of that ante mundane chaos from whence light issued at the divine command; of the state of nonentity before birth, and of ignorance before the reception of knowledge. </div>
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Hence in the Ancient Mysteries, the release of the aspirant from solitude and darkness was called the act of regeneration, and he was said to be born again. And in Masonry, the darkness which envelops the mind of the uninitiated being removed by the brilliance of Masonic light."</div>
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<span style="background-color: transparent;">"He who has been temporarily deprived of his sight is reduced to the condition of darkness."</span></div>
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<span style="background-color: transparent; font-size: 14px; letter-spacing: 1.1px; word-spacing: 2px;"><span style="color: #333333; font-family: Fontin, HelveticaNeue, Helvetica Neue, HelveticaNeueRoman, HelveticaNeue-Roman, Helvetica Neue Roman, TeXGyreHerosRegular, Tahoma, Geneva, Arial, sans-serif;">http://www.masoniclibrary.org.au/research/list-lectures/124-light.html</span></span></div>
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FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com0tag:blogger.com,1999:blog-1219332326145974195.post-57958910563561569212017-05-19T09:54:00.002+10:002017-05-19T09:54:59.880+10:00Do You Study Geometry?<table border="0" cellpadding="0" cellspacing="0" dir="ltr" style="width: 100%px;"><tbody>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjpEVu8xIWV4o4DjrsgdLx9uAfajv8iXfHXEiQ_SiQJNmf4KjmPsabNkzjCKOMUMAwoSbcn6Iz5uCJIqciAoUoV0W88mHAroSuq-ZtFwylxj0KaX2e0IwM4xVqN6QMTdIqBlOe9Q3JvD-bZ/s1600/geometry_mainbanner.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="97" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjpEVu8xIWV4o4DjrsgdLx9uAfajv8iXfHXEiQ_SiQJNmf4KjmPsabNkzjCKOMUMAwoSbcn6Iz5uCJIqciAoUoV0W88mHAroSuq-ZtFwylxj0KaX2e0IwM4xVqN6QMTdIqBlOe9Q3JvD-bZ/s400/geometry_mainbanner.jpg" width="400" /></a></div>
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DO YOU STUDY GEOMETRY?</h1>
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"I bought me a high school geometry the other day" confessed the Very New Mason to the Old Past Master, sitting on the benches waiting for the Worshipful Master to call the lodge to labor. "I was so much impressed with what I learned of its importance to Masons, during the Fellowcraft Degree, that I determined to go back to my school days and try again. But I am much discouraged."</div>
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"Why so?" asked the old Past Master, interested. </div>
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"I recall geometry as rather an interesting subject. I don't suppose I could do a single original now, it's been so many years.... I don't know when I have looked in one!" </div>
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"Why, you surprise me! I thought all good Masons must know geometry. We are taught.... how does it go?.... something about a noble science...." his voice trailed off in silence.</div>
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"'Geometry, the first and noblest of the sciences'" quoted the Old Past Master, "' is the basis on which the superstructure of Masonry is erected. By geometry, we may curiously trace Nature through her various windings, to her most concealed recesses. By it, we may discover the wisdom and the goodness of the Grand Artificer of the Universe and view with delight the proportions which connect this vast machine.'"</div>
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"Yes, that's it!" agreed the Very New Mason. "And there is a lot more, isn't there?"</div>
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"A whole lot!" smiled the Old Past Master, in agreement.</div>
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"Well, then, why doesn't a well-informed Mason have to be a geometrician?"</div>
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"There is certainly no reason why a good geometrician shouldn't be a good Mason," answered the Old Past Master, "but no reason why a man who doesn't know geometry shouldn't be a good Mason.</div>
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"You see, my son, we hark back a great many years in much of our lectures, to a time when knowledge was neither so great nor so diversified as now. <b>William Preston</b>, the eminent Masonic student, scholar, writer, who lived and wrote in the latter part of the eighteenth century, conceived the idea of making the degrees in general, and the Fellowcraft degree in particular, a liberal education! A 'liberal education' in those days was comprised within what we still call, after Preston, the 'seven liberal arts and sciences.' In those days any mathematics beyond geometry was only for the very, very few; indeed, mathematics were looked upon rather askance by the common men, as being of small use in the world, save for engineers and designers and measurers of land.</div>
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"But Preston, if his lectures are no longer the real 'liberal education' which he planned, and which, in the form of his lectures modified by <b>Webb </b>(and somewhat tinkered with by various authorities and near authorities who at times have kept the husk and let the kernel escape!) built better than he knew. For we may now justly and honorably take 'geometry' to mean not only the science of measurement of surface and area and the calculation of angles and distances but to mean all measurement. And to study measurement, my son, means to study science, for all science is but measurement, and by that measurement, the deduction of laws and the unraveling of the secrets of nature.</div>
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"I do not understand geometry anymore; it is long since I studied it. But I do study, and do try to keep my mind awake and always filling, if never full. It is true that to many a Mason the study of geometry itself would be a grand mental discipline and thus greatly improve his mind. But I do not think we are to take this admonition literally, any more than we are to accept literal interpretations for other wordings in our ritual. We meet upon the level, in Masonry, and we act upon the square. But that does not mean that we put our feet upon a carpenter's level, or sit upon stone masons' squares while we 'act.' The words are symbols of thoughts. I take the admonition to study geometry as a symbol of a thought, meaning that a Mason is to educate himself, to keep his mind open, to keep it active, to learn, to think, to develop his reason and his logic, that he may the better aid himself to know himself and his work to aid his fellow men.</div>
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"Even Preston, literal-minded as he was, and focusing all his attention as he did, upon ritual and teaching by it and a formalism which is not yet outworn in our ranks, had a vision of what geometry might mean besides the mathematical science of angles. For.... how does it go? In our charge to a Fellowcraft, we say "Geometry, or Masonry, originally synonymous terms, being of a divine and moral nature, is enriched with the most useful knowledge, while it proves the wonderful properties of nature, it demonstrates the more important truths of morality.'</div>
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"It should be obvious that a study of mathematics of any kind cannot demonstrate morality unless it is considered a symbol as well as a science. As we are thus told in so many words to use geometry as a symbol, we may well agree with <b>Pike</b>, who wrote learnedly to prove a Mason's inherent right to interpret the symbols of Freemasonry for himself. To me, geometry is a symbol of science, and one which I should use to impress upon myself the need of something else. To a Mason who had had few educational advantages, the word might mean its literal sense, and he is greatly benefited by a close study of the book which discourages you.</div>
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"I do not attempt, my brother, to force upon you my understanding, or to quarrel at all with those Masons who find a different interpretation of the geometry which is Masonry as we understand it. I do but give you my ideas for whatever use they may be to you, and so you will not be discouraged in what is a praiseworthy attempt to profit by the Masonic lectures. Do you recall the end of the charge you received as a Fellowcraft?"</div>
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"I.... I.... I am afraid I don't, just exactly...."</div>
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"It runs this way," smiled the Old Past Master. "....'in your new character it is expected that you will conform to the principles of the Order by steadily persevering in the practice of every commendable virtue.' If you study the 'principles of the Order' you will, indeed, be learning Masonic geometry."</div>
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<b>The Old Past Master series by Carl H Claudy 1924</b></div>
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<b>"</b><span style="background-color: white; color: #333333; font-family: "Helvetica Neue", Arial, sans-serif; font-size: 16px;">Studying geometry helps students improve logic, problem-solving and deductive reasoning skills.</span><span style="background-color: white; color: #333333; font-family: "Helvetica Neue", Arial, sans-serif; font-size: 16px;"> The study of geometry provides many benefits, and unlike some other complex mathematical disciplines, geometry has many practical and daily applications. It is used in art, engineering, sports, cars, architecture and much more."</span></div>
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<span style="background-color: white; color: #333333; font-family: "Helvetica Neue", Arial, sans-serif; font-size: 16px;">Geometry image from </span><span style="color: #333333; font-family: Helvetica Neue, Arial, sans-serif;">https://www.threadless.com/Geometry/</span></div>
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FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com0tag:blogger.com,1999:blog-1219332326145974195.post-78243308608787162992016-07-21T11:25:00.001+10:002016-07-21T15:59:20.080+10:00A Non-Masons View of Masonry<div class="MsoNormal">
Sermon delivered by J. Wilson Hogg<o:p></o:p></div>
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Head Master, Trinity Grammar School 1944-74.<o:p></o:p></div>
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I feel it a privilege to have been asked to speak at this,
the annual Chapel Service of Lodge Trinitarian, of the Masonic Order. But, as
many who are here this evening have as little knowledge of Freemasonry as I had
a few weeks ago, I ask them to accompany me on a journey into the past, so that
we may the better understand why a religious service in this Chapel should be
an appropriate annual ceremony for a society which asks of its members no
religious commitment other than a belief in a Supreme Being.<o:p></o:p></div>
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At the end of the Sixth Century – it is thought to be 598 –
St. Augustine founded at Canterbury, a monastery, a church and a school. This
was the Kings School which still stands within the vast precincts of Canterbury
Cathedral.<o:p></o:p></div>
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The present headmaster of the Kings School tells of a new
boy who wrote happily to his parents about the virtues of his new school,
ending rather charmingly. “…and we have a cathedral in our grounds”. The
presence of that Cathedral, the shade of that great Church is, in a sense,
within the grounds of every descendant church school since the 6th century,
A.D. Its ghostly presence speaks to us of the essential nature of our schools,
that they are religious foundations, and that within them knowledge is – or
should be – constantly monitored by the precepts of religion.<o:p></o:p></div>
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The medieval cathedrals were built by men working in stone.
They reared vast edifices of the utmost beauty and grace, and of a splendour
which reflected the Church’s concept of the greatness of God, for they built
not for man, but to the glory of God. This magnificence of building in enduring
stone, this beauty and dignity spoke directly to the noble and peasant alike.<o:p></o:p></div>
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One has only to enter a great medieval cathedral to be aware
of one’s own insignificance. One’s pride is subdued, and one’s pretensions
humbled. As you stand there, lost in the vastness, you become conscious that
about you is man’s most poignant admission of the might, majesty dominion and power
of God.<o:p></o:p></div>
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The builders of the Cathedrals, the workers in stone, were
known as masons. Their craft is so old that it defies history. It is timeless
and it is universal.<o:p></o:p></div>
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In the dawn of history, masons worked in Egypt, India,
China, Assyria and Crete – Indeed, everywhere. They showed in their work an
unsurpassed and un-surpassing skill. The masonry joints of the great pyramid of
Khufu, for instance are less than 1/100th of an inch thick (¼ mm), and some
stones weigh 60 tons. They were quarried – quarrying, itself, was an incredible
feat! – they were quarried 140 miles (225 km) from the building site. And, to
return to the cathedrals, no-one now would be capable of reproducing the
exquisite beauty and splendour of their vaulted and sometimes fan-vaulted ceilings.<o:p></o:p></div>
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The slow construction of the medieval cathedrals – they
took, sometimes, two or three hundred years to complete – meant for many of the
craftsmen that their work became their lives, their children’s lives, and the
lives of their children’s children; for in those times it was customary for
sons to follow their fathers trade. How could they not have been affected by
all this? The deliberate and stately growth toward a single end – the
glorifying of God – must have conditioned their lives, their minds and their
souls.<o:p></o:p></div>
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At some stage these builders became known as Free Masons.
There were three theories about how this came about. Some say it was because
they were allowed to move freely about Europe – recognising each other, it is
said, by secret signs; some that it was because they worked in free-stone (that
is, stone being capable of being sawn or carved); and some that it was because
they were permitted to join together in a free society, a Guild upon which no
other person, however powerful, could intrude. These Guilds often met in the
large buildings set up for the masons on the working sites. They were called
Lodges.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
Because of the circumstances I have outlined, Masons tended
to be solid family men, immensely proud of their capabilities, immersed in
their calling, responsible, dependable and with a high moral code. The Guild
stressed compassion, and helpfulness to one another. An ancient rule reads; ‘A
Mason is not to defame his fellow, or to decry his work, but to help him to
better”. Indeed, caring for one’s fellows and their families was very important
in a Masonic guild, because the building of vast edifices in stone had constant
dangers arising from working at enormous heights, from falling masonry, from
flying chips of stone, from fragile scaffolding – and a dozen other causes. It
was this inward looking compassion of the first Masonic guilds which was to
turn outward in the 18th Century and become the mark of the new Masonic
movement whose great charitable works, whose hospitals and schools, have won the
admiration of the world. By that time, the guilds had become Lodges, and the
membership no longer exclusively Masonic, but open to all men of good will,
irrespective of background or creed. Each member had to demonstrate a love of
his fellow man, and a belief in a Supreme Being, the Great Architect of the
Universe.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
Why this lengthy background? Because we are, in large, what
history has made us. Today’s Free Mason no longer works in stone, but he
continues to live and to be conditioned by the principles and ideals of the
ancient Order. What, then, is expected of him?<o:p></o:p></div>
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<br /></div>
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First of all, his life should be governed – and be seen to
be governed – by those principles which the ancient symbol of the Craft, the
Square and Compasses, pronounce. The square was used by those working the stone
to check its perfection in every angle; was it fit to become an enduring part
of a great building? So must the mason constantly check his own worthiness
against the lofty ideals of Freemasonry. Is he fit to be a member of so ancient
and honourable an order?<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
The compasses are a reminder that one’s deeds or actions
should always be within clearly defined bounds of propriety. In these things
the Mason has a double responsibility. He must not only subscribe to a moral
order, but also, by his life, demonstrate to others that he does so.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
A Mason is not merely a beneficiary of a great and ancient
tradition, he is also its guardian. He is a steward with the duties of
stewardship. As the recipient of the benefits and benevolence of his Order, the
Mason is accountable for these things to it.<o:p></o:p></div>
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<br /></div>
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In the same way, stewardship devolves upon all Christians
who believe that all good things are gifts from God, and that for the care and
nurture of these gifts, and their proper use, we are responsible and accountable.
The parable of the talents tells us this.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The Masonic rule requires from its members a loving concern
for each other and, as the Order’s great charitable works demonstrate, for the
community about them. The Order stresses that it is not a religious one, except
in that it demands an acknowledgment of a Supreme Being. Nevertheless, the
requirement for its members to love one another, and their more distant
fellows, is a deeply religious one. It is the principle of service of which
Christ’s life is the exemplification made perfect. The washing of His disciples
feet was a silent exhortation, and because it was a final one – a consciously
final one – it would be to them an imperishable memory, the last lesson learnt,
the first to be passed on.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
For these reasons, and for many others, it is appropriate
that each year, at about this time, the members of the Masonic Lodge which
bears the name of this great school, should meet in Chapel to remember the
source of all goodness and beneficence and love, and to give thanks for it in
their lives, and in the life of the ancient Order to which they belong.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
I have always felt that a text has more meaning and
relevance at the close of an address than at the beginning. Paul, writing to
St. Peter, says:<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<i>“…add to your faith, virtue; and to virtue, knowledge; and
to knowledge, temperance; and to temperance, patience; and to patience,
godliness; and to godliness, brotherly kindness; and to brotherly kindness,
charity.”</i><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
I believe that these words fully comprehend the meaning of
Freemasonry.<o:p></o:p></div>
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<br /></div>
<br />
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<br /></div>
FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com0tag:blogger.com,1999:blog-1219332326145974195.post-86462100514347829292015-12-08T19:09:00.000+11:002015-12-08T19:09:09.979+11:00Theological Ladder <div align="center" style="-webkit-text-size-adjust: auto;">
<img alt="faith1.jpg (23102 bytes)" height="333" src="http://www.phoenixmasonry.org/masonicmuseum/images/faith1.jpg" width="498" /></div>
<div align="center" style="-webkit-text-size-adjust: auto;">
<big><span style="font-family: Arial;">Faith - In the theological ladder, the explanation of which forms a part of the instruction of the First Degree of Masonry, <em>faith </em>is said to typify the lowest round. Faith, here, is synonymous with <em>confidence or trust,</em> and hence we find merely a repetition of the lesson which had been previously taught that the first, the essential qualification of a candidate for initiation, is that he should <em>trust in God.</em> In the lecture of the same Degree, it is said that "Faith may be lost in sight; Hope ends in fruition; but Charity extends beyond the grave, through the boundless realms of eternity." And this is said, because as faith is "the evidence of things not seen," when we see we no longer believe by faith but through demonstration; and as hope lives only in the expectation of possession, it ceases to exist when the object once hoped for is at length enjoyed, but charity, exercised on earth in acts of mutual kindness and forbearance, is still found in the world to come, in the sublimer form of mercy from God to his erring creatures.</span></big></div>
<div align="center" style="-webkit-text-size-adjust: auto;">
<img alt="hope1.jpg (17749 bytes)" height="303" src="http://www.phoenixmasonry.org/masonicmuseum/images/hope1.jpg" width="464" /></div>
<div align="center" style="-webkit-text-size-adjust: auto;">
<big><span style="font-family: Arial;">Hope - The second round in the theological and Masonic ladder, and symbolic of a <em>hope in immortality.</em> It is appropriately placed there, for, having attained the first, or <em>faith in God,</em> we are led by a belief in His wisdom and goodness to the <em>hope of immortality.</em> This is but a reasonable expectation; without it, virtue would lose its necessary stimulus and vice its salutary fear; life would be devoid of joy, and the grave but a scene of desolation. The ancients represented Hope by a Nymph or maiden holding in her hand a bouquet of opening flowers, indicative of the coming fruit; but in modern and Masonic iconology, the science of Craft illustrations and likenesses, it is represented by a virgin leaning on an anchor, the anchor itself being a symbol of hope.</span></big></div>
<div align="center" style="-webkit-text-size-adjust: auto;">
<img alt="charity1.jpg (21703 bytes)" height="307" src="http://www.phoenixmasonry.org/masonicmuseum/images/charity1.jpg" width="549" /></div>
<div align="center" style="-webkit-text-size-adjust: auto;">
<big><span style="font-family: Arial;">Charity - "Though I speak with the tongues of men and angels, and have not <em>charity,</em> I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge; and though I have all faith, so that I could remove mountains, and have not <em>charity,</em> I am nothing" (First Corinthians xiii, 1-2). Such was the language of an eminent apostle of the Christian church, and such is the sentiment that constitutes the cementing bond of Freemasonry. The apostle, in comparing it with faith and hope, calls it the greatest of the three, and hence in Freemasonry it is made the topmost round of its mystic ladder. We must not fall into the too common error that <em>charity</em> is only that sentiment of commiseration which leads us to assist the poor with pecuniary donations. Its Masonic, as well as its Christian application, is more noble and more extensive. The word used by the apostle is, in the original translation, <em>love,</em> a word denoting that kindly state of mind which renders a person full of good-will and affectionate regard toward others. John Wesley expressed his regret that the Greek had not been correctly translated as <em>love</em> instead of <em>charity</em>, so that the apostolic triad of virtues would have been, not "faith, hope, and charity," but "faith, hope, and love." Then would we have understood the comparison made by Saint Paul, when he said, "Though I bestow all my goods to feed the <em>poor,</em> and though I give my body to be burned, and have not <em>love,</em> it profiteth me nothing." Guided by this sentiment, the true Freemason will "suffer long and be kind." He will be slow to anger and easy to forgive. He will stay his falling Brother by gentle admonition, and warn him with kindness of approaching danger. He will not open his ear to the slanderers, and will close his lips against all reproach. His faults and his follies will be locked in his breast, and the prayer for mercy will ascend to Jehovah for his Brother's sins. Nor will these sentiments of benevolence be confined to those who are bound to him by ties of kindred or worldly friendship alone; but, extending them throughout the globe, he will love and cherish all who sit beneath the broad canopy of our universal Lodge. For it is the boast of our Institution, that a Freemason, destitute and worthy, may find in every clime a Brother, and in every land a home.</span></big></div>
FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com0tag:blogger.com,1999:blog-1219332326145974195.post-48943933562059440722015-09-23T15:29:00.005+10:002015-09-23T15:29:49.410+10:00FOREVER CONCEAL, AND NEVER REVEAL
<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">The
"Secrets" of Freemasonry<o:p></o:p></span><br />
<br />
<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">By:
Eugene L. Goldman, P.M.<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="line-height: 16.2pt; margin: 12pt 0cm; text-align: justify;">
<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">[Brother
Goldman is a member of Blackmer Lodge 442, Free and Accepted Masons, State of
California. He served his lodge as Master in 1993 and currently serves as
Chairman of its Masonic Education Committee.]<o:p></o:p></span></div>
<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"><o:p> </o:p></span><br />
<br />
<div class="MsoNormal" style="line-height: 16.2pt; margin: 12pt 0cm; text-align: justify;">
<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">While
serving my Lodge, I had occasion to call on one of our Entered Apprentices to
ask about the reasons for his long absence from the Work. Like all too
many men who join our Fraternity, he completed his initiation and then
disappeared. He had several reasons; the demands of his business had
picked up, some personal issues requiring his attention at home, scheduling
problems with his Coach, etc. All these were valid, but there appeared more to
this than he was letting on. After some more conversation the truth was
revealed... he was concerned about his obligation, particularly about the
penalties for revealing our secrets.<o:p></o:p></span></div>
<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Our
Brother is a man who is very interested in Symbolism, Metaphysics, and (what we
call our) Esoteric Work. The reason he sought out a Lodge to join was to write
some papers on our Symbolism! He explained that he became alarmed when taking
the obligation. We never informed him of what "secrets" he had just
vowed to protect! We simply advised him of grave penalties for failing to
protect them. This caused him concern, as it was his goal to bring some light
to non-initiates in his writings. Being a man of much honor, he felt it better
to go no further in our mysteries to be free to explain some of our symbolism
to non-masons.<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="line-height: normal; margin: 18pt 0cm 0pt; mso-outline-level: 3;">
<b><span style="color: black; font-family: "Verdana","sans-serif"; font-size: 13pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Symbolic vs. Pragmatic<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="line-height: 16.2pt; margin: 12pt 0cm; text-align: justify;">
<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">We
entered a discussion of the penalties. The need for protection of our secrets
was, and is, self-evident . . . if everyone knows our secrets, we have none.
Having none, we are no longer unique, or even special. Nothing then remains to
induce men of good moral character to want to associate with us. We discussed
the historic nature of the penalties. Without addressing the accuracy of our
alleged descent from the Knights Templar, there have been other times in
history when Masons have faced death simply for being Masons, and living
according to Masonic principles. Hitler, Franco, Khomeni, and others have
issued death sentences for freethinkers. We teach our candidates to be
freethinkers by the nature of our ceremonies.<o:p></o:p></span></div>
<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">He
was surprised to learn that, under Masonic Law, the strongest penalty a Lodge
can impose on a member is simply expulsion from the Fraternity! Although to
most Masons, separation from the Craft would be far worse than the grisly acts
described in our Ritual! The term "no less a penalty" applies here,
in great measure. The thought of revealing our secrets to the unentitled should
cause revulsion in the minds of our membership.<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="line-height: normal; margin: 18pt 0cm 0pt; mso-outline-level: 3;">
<b><span style="color: black; font-family: "Verdana","sans-serif"; font-size: 13pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">The Secrets Themselves<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="line-height: 16.2pt; margin: 12pt 0cm; text-align: justify;">
<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">What
are our secrets? Today, in this country, our existence is well known. Published
phone numbers and meeting times, even the jewelery openly and proudly worn by
many Masons is evidence of this.<o:p></o:p></span></div>
<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">That
we use mystic ceremonies, embedded with symbolism to impart moral and ethical
lessons to our novitiates is almost as well documented. Any interested person
could enter a specialty bookstore, purchase a book or two and learn the essence
of our ceremonies. At the Local Masonic Center in my area there is a book
store, well stocked with books on and about Masonry, and writings by many
Masons. Many of these books clearly explain our ceremonies and the reasons for
the manner in which we exemplify them. Within the same building there is a
library containing hundreds of volumes of writings by countless Masonic
scholars. Most of these books discuss either the history of our Craft, or the
Ceremonies and symbolism we employ in our Work. Who we are, what we do, and how
we do it are clearly not secret.<o:p></o:p></span><br />
<br />
<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">We
proudly refer to our modes of recognition as the only secrets in our craft
today. In my library at home, I have books describing our ritual in detail. These
books have clear English text and include our cherished modes of recognition
(complete with diagrams). These books were purchased at a wonderful little
bookstore in the Business district in my neighborhood. Any interested person,
with a few dollars, can do the same. Though Masons treat the modes of
recognition as secret, they could not be considered unknown outside the Craft.<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="line-height: normal; margin: 18pt 0cm 0pt; mso-outline-level: 3;">
<b><span style="color: black; font-family: "Verdana","sans-serif"; font-size: 13pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Secrets Defined<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="line-height: 16.2pt; margin: 12pt 0cm; text-align: justify;">
<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Well,
what does that leave? It sounds like it's all out in the open. Our existence,
methods, ritual, even the ways we recognize each other are known to any
expressing an interest. The real secret of our Craft is the spiritual and
emotional growth we encountered because of the experiences we shared The true
Mysteries of Free-masonry are contained within the acts of being conducted
around the Lodge Room, kneeling at the Altar, first learning the Grips and
Words of the several Degrees, and participating in the Third Degree Ritual.
Experiencing this as we do (first hand) cannot be described in words. As with
many other life experiences "you have to be there" to really
understand it. Words could only confuse the issue, never explain it.<o:p></o:p></span></div>
<br />
<b><span style="color: black; font-family: "Verdana","sans-serif"; font-size: 13pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">What this means to us, my Brother<o:p></o:p></span></b><br />
<br />
<div class="MsoNormal" style="line-height: 16.2pt; margin: 12pt 0cm; text-align: justify;">
<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">What
does it mean that we are required to keep all this secret? The prohibition
against unlawful disclosure of these secrets is meant to protect our ritual
from corruption. It is not prohibited to instruct a candidate in the Work.
Proper instruction of Candidates is strongly encouraged by Lodges.<o:p></o:p></span></div>
<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Candidates
Coaches (the unsung warriors of our Fraternity) spend hour after hour
personally instructing candidates in a myriad of areas. The Ritual Work, the
history of Freemasonry, even proper Lodge etiquette are topics of much
discussion. They spend many additional hours sharpening their proficiency in
the Work to do this more effectively. They patiently answer the hundreds of
questions posed by Candidates. Officers spend evenings away from their
families to attend practices to improve their Work. In California, Coaches and
Officers are required to attend District Schools of Instruction, and when
proficient, they are certified by District Inspectors. Inspectors are
supervised by Assistant Grand Lecturers. These men come under the oversight of
the Grand Lecturer. The Grand Lodge of California, and most of its constituent
Lodges, have active committees on Masonic Education. This elaborate system
exists to insure that Candidates receive proper instruction.<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="line-height: 16.2pt; margin: 12pt 0cm; text-align: justify;">
<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Work
is done only in a tyled Lodge, by qualified Officers. Coaching is done in
private settings, by skilled and dedicated men. In this way the Ancient
Landmarks are preserved. If Degrees were to be conducted by the unqualified,
errors would begin to seep in and Keystones would begin to change or disappear.
The essence of the Work would change and those elements that make it what it is
would be lost. Thus, it is easy to see why the admonition against unlawful
disclosure of our Work exists.<o:p></o:p></span></div>
<br />
<b><span style="color: black; font-family: "Verdana","sans-serif"; font-size: 13pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">The ‘flip side"<o:p></o:p></span></b><br />
<br />
<div class="MsoNormal" style="line-height: 16.2pt; margin: 12pt 0cm; text-align: justify;">
<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">"That
is it'? All I have to do is leave things to the Officers and Coaches and I have
fulfilled my Obligation?" Not at all! Remember promising never to reveal
these secrets unlawfully? That promise contains a hidden injunction to reveal
lawfully. Relate the emotions you feel in Lodge to your family and friends, and
to the way in which you conduct your life. Share what Masonry means to you by
your conduct out of the Lodge. Remind yourself why you are a Mason. Let the
world see, by your actions, evidence of the growth you experienced. Promote
your Lodge's activities and invite non-Masons to social activities. They just might
get caught up in the spirit of Brotherhood and ask "How may I become a
Mason'?". Then discuss the membership and degree processes with him. If he
asks for a petition, help him fill it out. Introduce him to other members of
your Lodge.<o:p></o:p></span></div>
<br />
<b><span style="color: black; font-family: "Verdana","sans-serif"; font-size: 13pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Lawful disclosure of our secrets<o:p></o:p></span></b><br />
<br />
<div class="MsoNormal" style="line-height: 16.2pt; margin: 12pt 0cm; text-align: justify;">
<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Signing
a petition also carries with it a moral obligation. It obliges you to support
our new Brother through his Masonic travels. Be present at his Degrees and
Proficiency examinations. Patiently answer his questions, or refer him to
his Coach. Sit with him at Lodge dinners and in Lodge. Be to him the friend you
told your Lodge he was to you.<o:p></o:p></span></div>
<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Being
a member of a Lodge enjoins you to attend whenever you can, even if you are not
an officer. A full Lodge room for an initiation expresses the love of the
fraternity to the Candidate and encourages him to become more active himself.<o:p></o:p></span><br />
<br />
<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Doing
these things will go a long way to fulfilling your "unstated"
obligation to lawfully communicate the secrets of Freemasonry. Become a
True and faithful Brother and encourage others by your cackle.<o:p></o:p></span><br />
<br />
<b><span style="color: black; font-family: "Verdana","sans-serif"; font-size: 13pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"></span></b><br />
<b><span style="color: black; font-family: "Verdana","sans-serif"; font-size: 13pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Meanwhile back at the Coaching Room<o:p></o:p></span></b><br />
<br />
<div class="MsoNormal" style="line-height: 16.2pt; margin: 12pt 0cm; text-align: justify;">
<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Remember
our Candidate'? As this paper is being written, he has actively resumed meeting
with his Coach. He is looking forward to completing his Degrees, and writing
many excellent articles on our Craft. I know he will be happy as he forever
reveals, and never conceals much of the non-secret information about our
Fraternity. He will be happier still as he lawfully communicates many of
our secrets.<o:p></o:p></span></div>
<br />
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<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"><o:p> </o:p></span></div>
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<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Source:
<a href="http://www.masonicworld.com/education/articles/FOREVER-CONCEAL-AND-NEVER-REVEAL.htm"><span style="color: blue;">http://www.masonicworld.com/education/articles/FOREVER-CONCEAL-AND-NEVER-REVEAL.htm</span></a><o:p></o:p></span></div>
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<span style="color: black; font-family: "Verdana","sans-serif"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"><o:p> </o:p></span></div>
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<o:p><span style="font-family: Calibri;"> </span></o:p></div>
FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com0tag:blogger.com,1999:blog-1219332326145974195.post-10586782006629260472015-05-27T11:12:00.000+10:002015-05-27T15:46:59.891+10:00Masonic CommunicationBelow is a treatise and a collection of essays, 'views' and 'definitions' of what a Masonic Communication is really is - at least as far as I can define it taking the spirit of what it should be!. I have a lot of extreme 'definitions' of what it is; so extreme that one is 'not allowed' even to become a member of a closed social community such as FB!<br />
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My view; and always been is a social virtual site like FB; even if it is a closed group will not and can not be a substitute to a Tyled Lodge wherein Masons 'Masonically' communicate with each other. Hence the 'masonically' adverb modifying the word 'communication'.<br />
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We always bandied around our aim of "Brotherhood of Man, Under the Fatherhood of God" [which is not even unique to Freemasonry and can also be attributed to Nelson A. Rockefeller, et al.]. So how can we make this world a better one if we exclude non-Masons or Masons from different Grand Lodges not in amity with ours in our social lives? This extreme view motivated me to further sought what Masonic communication is.<br />
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"There is some dispute as to the origin of this word but usually it
is held to have come from communis, a Latin term for general, or universal,
whence our common, common wealth, communion, communism, communal and many
similar words. To communicate is to share something with others so that all may
partake of it; a communication is an act, transaction, or deliberation shared in
by all present. From this it will be seen how appropriate is our use of the word
to designate those official Lodge meetings in which all members have a part or a
voice." [1]<br />
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"In this age of changing technology, the science of communication has made some dramatic advances - radio, TV, space [satellite] communication. We tend to accept these advances without question, and in the course of acceptance we also seem to lose sight of some of the more basic definitions of communication. Sometimes a simple referral to the dictionary definition can reshape our thinking and stimulate our awareness. Let’s take a look at some of the definitions we find for communication in any standard dictionary.</div>
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"COM . MU . NI . CA TION. noun - an act or instance of transmitting; a verbal or written message; the act of communicating; exchange of information or ideas; intercourse; a system (as of telephones) for communication; Eucharistic communion; a system of routes for moving troops, supplies and vehicles; a process by which meanings are exchanged between individuals through a common sys-tem of symbols; a technique for expressing ideas effectively in speech or writing through the arts; the technology of the transmission of information.</div>
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"Those are the basic definitions. However, they don’t seem to include any of the Masonic meanings of communication. What about “stated and emergent communications?” Or “Grand Communication", “Quarterly Communication?”, or the “Communication of Degrees?” [2]</div>
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"The term communication with respect to Freemasonry is often misunderstood.
Communication in this sense means a lodge meeting. Therefore the injunction that
a Mason is not to hold Masonic Communication with a clandestine mason simply
means you are prohibited from sitting in the same lodge room." [1]</div>
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"In Mac-key’s Revised Encyclopedia of Freemasonry we find: COMMUNICATION: The meeting of a Lodge is so called. There is a peculiar significance in this term. To communicate, which, in the Old English form, was to common, originally meant to share in common with others. The great sacrament of the Christian Church, which denotes a participation in the mysteries of the religion and a fellowship in the church, is called a communion, which is fundamentally the same as a communication, for he who partakes of the communion is said to communicate. </div>
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"Hence, the meetings of Masonic Lodges are called communications, to signify that it is not simply the ordinary meeting of a society for the transaction of business, but that such meeting is the fellowship of men engaged in a common pursuit, and governed by a common principle, and that there is there-in a communication or participation of those feelings and sentiments that constitute a true brotherhood.</div>
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"The communications of Lodges are regular or stated and special or emergent. Regular communications are held under the provision of the by-laws, but special communications are called by order of the Master. It is a regulation that no special communication can alter, amend, or rescind the proceedings of a regular communication." [1]</div>
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"So we find that a Masonic Communication takes on a much greater meaning—that of joining together in a common brotherhood in pursuit of common goals and common purposes based upon our common principles. With that explanation in mind, we can better guard our-selves in the transaction of our lodge business, in the conferral of our degrees and in the meeting in fellowship with our Brethren. </div>
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"The Lodge Communication is much more than just a meeting. It is much more than an assembly of Masons. It is, must, and should ever be, a joining together of kindred spirits for those loftier purposes of promoting, practicing, and extolling those Masonic virtues we espouse.</div>
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"The meetings of Grand Lodges are known as “Grand Communications.” The word “Grand” is used to distinguish the level of meeting Masonically. COMMUNICATION, as we learned from Mackey, is the name given to a meeting; a lodge or Grand Lodge meets in a stated, special, regular, business, emergent, occasional Communication, using the word in its ancient sense of sharing thought, actions, and friendship in common." [2]</div>
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Sources:</div>
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[1] <a href="http://www.masonicdictionary.com/communication.html">http://www.masonicdictionary.com/communication.html</a></div>
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[2] <a href="http://www.masonicworld.com/education/files/artnov02/communication.htm">http://www.masonicworld.com/education/files/artnov02/communication.htm</a></div>
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FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com0tag:blogger.com,1999:blog-1219332326145974195.post-9414231646895639692015-03-04T12:01:00.000+11:002015-03-04T12:01:24.545+11:00Ancient Symbols of Office<span style="font-size: small;">We meet in our lodge room so often that it is easy for us to take for granted the things that we see around us there and which there take place. There are times, however, when those who are new to Freemasonry, or who are getting more interested in what we do, want to know why certain things are as they are or happen as they do. <br />
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One of these things that we can so easily take for granted is why the two <a href="http://en.wikipedia.org/wiki/Deacon">Deacons</a> and the Directors of Ceremonies [in some Jurisdictions, notably in the US and the Philippines, the DC is supplanted with a Marshal.] have wands. What is sure is that they did not suddenly appear from nowhere. There is an explanation for why they are where they are today. Let us begin with the Deacons. <br />
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As with the very name of this office the source of our practice lies in what took place in the old parish churches of our land. The two principal lay officers of each local church had for a thousand years been called the Wardens, which name came from the old Northern French word <em>‘wardein’</em>, meaning ‘to protect’ or ‘to Guard’ and was the word the Anglo-Saxons used. The Wardens protected the rights of the people in the church and as a sign of their authority they were given rods which were later called ‘wands’. To this day the wardens in a local Anglican church carry wands when on duty. <br />
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In the Middle Ages the lodge of stonemasons on a working site was ruled by a Warden who protected the rights of the working craftsmen and as a sign of his authority he too had a rod. When the masons created their trade guild they followed the church custom of having a Master, instead of the Rector, and two Wardens, and all three of them had wands. Eventually this practice was also adopted in the guild lodge and that is why, when the guild and lodge separated, the custom of having a Master and two Wardens remained. <br />
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In some old lodges the wands were further adorned with a cross for the Master, moon for the Senior Warden and a sun for the Junior Warden. The cross originally represented Christ the head or cornerstone. The moon represented the close of the day and the sun was at the meridian. After the 1813 Union the new form of ceremonial encouraged by the Duke of Sussex required that the three principal offices of a lodge should not leave their places as they had done in the previous century. The office of Deacon which had been introduced into some of the Atholl, or Antients, lodges as assistants at the table, mainly for help with eating, drinking or bearing messages from the Master, were now given the duty of attending on candidates which had previously been discharged by the Wardens. To show that they were now acting with the authority of the Wardens they were given the wands of those senior officers and that is why, to this day, in the lodge rooms at Queen St., Sunderland and Old Elvet, Durham you will see the Deacons carrying wands that have a sun and moon on them. This proves to whom those wands really belong. <br />
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What is more it is when we understand how the Deacons originally behaved that we appreciate why, at the opening of a lodge, they are described as those who carry messages from the Master to the Wardens and it is only at the Installation that they are told of their further tasks of attending on the candidates. It is only right that we should know why the wands held by the Deacons no longer have a sun and moon. In some 18th century lodges the knowledge of the classics suggested that the figure of the messenger of the gods, Mercury, was a most apt symbol just because he carried messages and did so with promptness. Hence many lodges still have wands with his figure on them. Following the Union there was a happy return to a very ancient aspect of English Freemasonry, the presence of Noah in the ceremonies. Since the dove was the creature that symbolized peace and was also the messenger that showed Noah a leaf of a tree emerging from the subsiding flood, this was adopted as the most common new attachment to the wands. Whilst these latter symbols accurately represent part of the Deacons’ tasks they have obscured the original source of the wand’s authority. At least we can now see them being used and appreciate better their significance. <br />
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What is even more intriguing is the fact that because the Worshipful Master was also not allowed to move from his place his wand or rod was given to a new post-Union officer, the Director of Ceremonies. He was the one who now controlled the work on the floor of the lodge, made sure that all the officers were present and accompanied, or even introduced, any special visitors on their entry. It is worth noting that it was not intended that he should ever take charge of the gavel which was placed in the hands of the Worshipful Master at his Installation. <br />
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As another matter of interest it should be noted that just as the original rod or wand of a church rector was surmounted by a cross so the wand entrusted to the Director of Ceremonies from the Master still has a cross at its top. It is also worth noting that the first conductors of an orchestra were provided with a wand but as this in time became unwieldy it was duly shortened to a baton or stick. That is why some Directors of Ceremonies now have a baton rather than a wand. In the end the authority it symbolizes is the Master’s and not just that of the D.C. The latter always needs to remember whom he serves. <br />
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<a href="http://www.pglel.co.uk/Education&Development/materials/craft_papers/AncientSymbolsOfOffice.pdf">http://www.pglel.co.uk/Education&Development/materials/craft_papers/AncientSymbolsOfOffice.pdf</a><br />
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1. The word "deacon" is derived from the Greek word <i>diákonos</i> (διάκονος),<sup class="reference" id="cite_ref-1"><a href="http://en.wikipedia.org/wiki/Deacon#cite_note-1"><span>[</span>1<span>]</span></a></sup> which is a standard <a href="http://en.wikipedia.org/wiki/Ancient_Greek" title="Ancient Greek">ancient Greek</a> word meaning "servant", "waiting-man", "minister", or "messenger".<sup class="reference" id="cite_ref-2"><a href="http://en.wikipedia.org/wiki/Deacon#cite_note-2"><span>[</span>2<span>]</span></a></sup> One commonly promulgated speculation as to its etymology is that it literally means "through the dust", referring to the dust raised by the busy servant or messenger. [Wikipedia].</span>FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com0tag:blogger.com,1999:blog-1219332326145974195.post-24062142096013878682015-02-10T15:48:00.002+11:002015-02-10T15:48:43.780+11:00Charge to the Initiates
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<span style="font-family: Calibri;"> " [But] the great commandment of Masonry is this:</span></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: Calibri;">"A new
commandment give I unto you: that ye love one another!</span></i></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: Calibri;">He that saith he is in
the light, and hateth his brother, remaineth still in the darkness."<o:p></o:p></span></i></div>
" [<span style="font-family: Calibri;">Such are the moral duties of a Mason.] But it is also the
duty of Masonry to assist in e</span><span style="font-family: Calibri;">levating the moral and intellectual level of society; in
coining knowledge, bringing ideas </span><span style="font-family: Calibri;">into circulation, and causing the mind of youth to grow; and
in putting, gradually, by the </span><span style="font-family: Calibri;">teachings of axioms and the promulgation of positive laws,
the human race in harmony </span><span style="font-family: Calibri;">with its destinies.</span><br />
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<span style="font-family: Calibri;"> "To this duty and work the Initiate is apprenticed. He must
not imagine that he can effect </span><span style="font-family: Calibri;">nothing, and, therefore, despairing, become inert. It is in
this, as in a man's daily life m</span><span style="font-family: Calibri;">any great deeds are done in the small struggles of life.
There is, we are told, a </span><span style="font-family: Calibri;">determined though unseen bravery, which defends itself, foot
to foot, in the darkness, </span><span style="font-family: Calibri;">against the fatal invasion of necessity and of baseness.
There are noble and mysterious </span><span style="font-family: Calibri;">triumphs, which no eye sees, which no renown rewards, which
no flourish of trumpets </span><span style="font-family: Calibri;">salutes. Life, misfortune, isolation, abandonment, poverty,
are battle-fields, which have </span><span style="font-family: Calibri;">their heroes, --heroes obscure, but sometimes greater than
those who become illustrious.</span></div>
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<span style="font-family: Calibri;"> "The Mason should struggle in the same manner, and with the
same bravery, against </span><span style="font-family: Calibri;">those invasions of necessity and baseness, which come to
nations as well as to men. He </span><span style="font-family: Calibri;">should meet them, too, foot to foot, even in the darkness,
and protest against the national </span><span style="font-family: Calibri;">wrongs and follies; against usurpation and the first inroads
of that hydra, Tyranny. There </span><span style="font-family: Calibri;">is no more sovereign eloquence than the truth in
indignation. It is more difficult for a </span><span style="font-family: Calibri;">people to keep than to gain their freedom. The Protests of
Truth are always needed. </span><span style="font-family: Calibri;">Continually, the right must protest against the fact. There
is, in fact, Eternity in the Right.</span></div>
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<span style="font-family: Calibri;"> "The Mason should be the Priest and Soldier of that Right. If
his country should be robbed </span><span style="font-family: Calibri;">of her liberties, he should still not despair. The protest
of the Right against the Fact </span><span style="font-family: Calibri;">persists forever. The robbery of a people never becomes
prescriptive. Reclamation of its </span><span style="font-family: Calibri;">rights is barred by no length of time. Warsaw can no more be
Tartar than Venice can be </span><span style="font-family: Calibri;">Teutonic. A people may endure military usurpation, and
subjugated States kneel to </span><span style="font-family: Calibri;">States and wear the yoke, while under the stress of
necessity; but when the necessity </span><span style="font-family: Calibri;">disappears, if the people is fit to be free, the submerged
country will float to the surface </span><span style="font-family: Calibri;">and reappear, and Tyranny be adjudged by History to have
murdered its victims.</span></div>
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<span style="font-family: Calibri;"> "Whatever occurs, we should have Faith in the Justice and
overruling Wisdom of God, </span><span style="font-family: Calibri;">and Hope for the Future, and Loving kindness for those who
are in error. God makes </span><span style="font-family: Calibri;">visible to men His will in events; an obscure text, written
in a mysterious language. Men </span><span style="font-family: Calibri;">make their translations of it forthwith, hasty, incorrect,
full of faults, omissions, and </span><span style="font-family: Calibri;">misreadings. We see so short a way along the arc of the
great circle! Few minds </span><span style="font-family: Calibri;">comprehend the Divine tongue. The most sagacious, the most
calm, the most profound, </span><span style="font-family: Calibri;">decipher the hieroglyphs slowly; and when they arrive with
their text, perhaps the need </span><span style="font-family: Calibri;">has long gone by; there are already twenty translations in
the public square--the most </span><span style="font-family: Calibri;">incorrect being, as of course, the most accepted and
popular. From each translation, a </span><span style="font-family: Calibri;">party is born; and from each misreading, a faction. Each
party believes or pretends that it </span><span style="font-family: Calibri;">has the only true text, and each faction believes or
pretends that it alone possesses the </span><span style="font-family: Calibri;">light. Moreover, factions are blind men, who aim straight,
errors are excellent projectiles, </span><span style="font-family: Calibri;">striking skillfully, and with all the violence that springs
from false reasoning, wherever a </span><span style="font-family: Calibri;">want of logic in those who defend the right, like a defect
in a cuirass, makes them </span><span style="font-family: Calibri;">vulnerable. </span></div>
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<span style="font-family: Calibri;"> "Therefore it is that we shall often be discomfited in
combating error before the people. A</span><span style="font-family: Calibri;">ntaeus long resisted Hercules; and the heads of the Hydra
grew as fast as they were </span><span style="font-family: Calibri;">cut off. It is absurd to say that Error, wounded, writhes in
pain, and dies amid her </span><span style="font-family: Calibri;">worshippers. Truth conquers slowly. There is a wondrous
vitality in Error. Truth, indeed, </span><span style="font-family: Calibri;">for the most part, shoots over the heads of the masses; or
if an error is prostrated for a </span><span style="font-family: Calibri;">moment, it is up again in a moment, and as vigorous as ever.
It will not die when the </span><span style="font-family: Calibri;">brains are out, and the most stupid and irrational errors
are the longest-lived.</span></div>
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<span style="font-family: Calibri;"> "Nevertheless, Masonry, which is Morality and Philosophy,
must not cease to do its duty. </span><span style="font-family: Calibri;">We never know at what moment success awaits our
efforts--generally when most </span><span style="font-family: Calibri;">unexpected--nor with what effect our efforts are or are not
to be attended. Succeed or </span><span style="font-family: Calibri;">fail, Masonry must not bow to error, or succumb under
discouragement. There were at </span><span style="font-family: Calibri;">Rome a few Carthaginian soldiers, taken prisoners, who
refused to bow to Flaminius, </span><span style="font-family: Calibri;">and had a little of Hannibal's magnanimity. Masons should
possess an equal greatness </span><span style="font-family: Calibri;">of soul. Masonry should be an energy; finding its aim and
effect in the amelioration of </span><span style="font-family: Calibri;">mankind. Socrates should enter into Adam, and produce Marcus
Aurelius, in other </span><span style="font-family: Calibri;">words, bring forth from the man of enjoyments, the man of
wisdom. Masonry should not </span><span style="font-family: Calibri;">be a mere watch-tower, built upon mystery, from which to
gaze at ease upon the world, with no other result than to be a convenience for
the curious. To hold the full cup of thought to the thirsty lips of men; to
give to all the true ideas of Deity; to harmonize </span><span style="font-family: Calibri;">conscience and science, are the province of Philosophy.
Morality is Faith in full bloom. </span></div>
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<span style="font-family: Calibri;"> "Contemplation should lead to action, and the absolute be
practical; the ideal be made air </span><span style="font-family: Calibri;">and food and drink to the human mind. Wisdom is a sacred
communion. It is only on that </span><span style="font-family: Calibri;">condition that it ceases to be a sterile love of Science,
and becomes the one and </span><span style="font-family: Calibri;">supreme method by which to unite Humanity and arouse it to
concerted action. Then </span><span style="font-family: Calibri;">Philosophy becomes Religion.</span></div>
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<span style="font-family: Calibri;"> "And Masonry, like History and Philosophy, has eternal
duties-- eternal, and, at the same </span><span style="font-family: Calibri;">time, simple--to oppose Caiaphas as Bishop, Draco or
Jefferies as Judge, Trimalcion as </span><span style="font-family: Calibri;">Legislator, and Tiberius as Emperor. These are the symbols
of the tyranny that degrades </span><span style="font-family: Calibri;">and crushes, and the corruption that defiles and infests. In
the works published for the </span><span style="font-family: Calibri;">use of the Craft we are told that the three great tenets of
a Mason's profession, are </span><span style="font-family: Calibri;">Brotherly Love, Relief, and Truth. And it is true that a
Brotherly affection and kindness </span><span style="font-family: Calibri;">should govern us in all our intercourse and relations with
our brethren; and a generous </span><span style="font-family: Calibri;">and liberal philanthropy actuate us in regard to all men. To
relieve the distressed is </span><span style="font-family: Calibri;">peculiarly the duty of Masons--a sacred duty, not to be
omitted, neglected, or coldly or </span><span style="font-family: Calibri;">inefficiently complied with. It is also most true, that
Truth is a Divine attribute and the </span><span style="font-family: Calibri;">foundation of every virtue. To be true, and to seek to find
and learn the Truth, are the </span><span style="font-family: Calibri;">great objects of every good Mason."</span></div>
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<span style="font-family: Calibri;">Albert Pike, Morals and Dogma</span></div>
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<o:p><span style="font-family: Calibri;"> </span></o:p></div>
FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com0tag:blogger.com,1999:blog-1219332326145974195.post-12536662920425142312015-01-20T16:24:00.000+11:002015-01-20T16:24:29.385+11:00The Soul of Freemasonry DefinedA Masonic Lodge represents a body of workmen in which each member has a station or place corresponding to his task or function. Its chief officer is a Master Workman charged with responsibility to see that the members work peaceably and harmoniously as a unit at the task for which he lays the design upon his Tracing Board; his principal assisting officer is responsible for seeing that each man begins and ends on time and is at work in the place where he belongs.<br />
The body of potential workmen from whom new members may be drawn is called the quarries; a man who comes from them is called a Petitioner, and he must be qualified to take his place among the body of workmen or he is not admitted. Immediately he is accepted he becomes an Apprentice, which means he is to be trained, is to become a learner of a craft, or form of work; and he is said to be seeking light, which means intelligence and knowledge for the work he is to do.<br />
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At the beginning he is given a learner’s tools; later he will receive tools for more advanced skill; and at the end will receive the use of all of them; they are working tools. He is clothed in a workman’s apron; it is his livery, or badge, and he is warned against ever feeling shame while wearing it. These craftsmen are to act as one man, as men do when working together in the same place. They have traditions which concern men who worked on buildings, represented by a Temple, and of a Master of Workmen, who superintended the building of that Temple; but it is made clear that the work of builders is only a specimen of each and every form of work—it is symbolic. Their rules and regulations concern their hours, wages, their duty to their officers or overseers, and their discipline.<br />
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The Freemasons of the Middle Ages who formed the first of these Lodges lived in a society in which not only institutions and rulers but the great majority of men and women were opposed to the teachings of Masonic Lodges, and were ready to destroy them by force and violence. The fundamental doctrine of the Church was that work as a curse which had been pronounced on Adam’s descendants as a supernatural and never-ceasing penalty for his disobedience. The great reward of a good life was to be released by death from toil, and entrance into “an everlasting rest”where men have ceased from their labors and go about in a never-ending worklessness.<br />
<br />
The two Patron Saints of a man in work are his wife and family, but the head of the Church had no wife, children or home. The only truly holy man was a celibate priest who did not work, or monks and nuns who kept long vigils of idleness, or friars who went about the roads begging for food and lodging. The King and his nobles and the aristocracy by which they were surrounded looked down upon work as something beneath them; and next below them came the rich merchants. From that level downward men and women belonged to the lower classes because they were working men and women in a descending series, skilled workmen, mechanics laborers, peasants, villains, serfs, cotters, slaves. These men and women of the lower classes were paid a few cents per day; had no voice or vote in Church or State; could hold no high office in army or government, received no education could not even read and write, could not marry above their class; could own almost no property; were compelled by law to dress according to their station; could be impressed with force by the sheriffs to labor on public works or to fight in the army or navy. When the new colonies were opened up they were herded into small ships like cattle and sent without tools, implements, weapons, doctors, or teachers to live in the wilderness among savages.<br />
<br />
To prevent their rebellion some 200 small felonies were made punishable by death—one man was hanged, burned, and quartered because he had dared to translate the Bible into the language used by the common people These disgraces, indignities, injustices, and atrocities were heaped upon them with a terrible inhumanity a century after century not because they were criminals, traitors, or recusants but because they were neither lords nor landlords but were working men. There were better times and worse; there were occasions when a man was honored for work that he had done; once in a thousand times a man might marry above or below his class; but these were nothing but sporadic exceptions, and did not avail to overthrow the barbaric feudalism, the cardinal principle of which was that a lord own and not only the land but the men who worked on it, and since he owned the men he owned the products of their work. The Medieval Freemasons found out the truth about work; they found it out for themselves, and from the work they themselves were doing, which was unlike the work being done by any other craftsmen. They did not write that truth down in books or cast it in the form of a creed, and Masons have never done so since, nevertheless it is possible to set it down in a series of statements in the language of today:<br />
<br />
1. To work is to produce, grow, or make something without which men and women cannot continue to live; to have such things a man must make use of himself as the means to produce them. Since this is true he is neither an animal nor a machine; to take away from him by force. fraud or chicane, directly or indirectly, the products of his work, is to do violence not to things but to the man himself, and hence is absolute injustice.<br />
<br />
2. The need men and women have for countless products, services, and commodities is not a temporary one, nor is it accidental, but continues to be true for ever. For this reason work is neither a curse nor an inconvenience but is a fact about the nature of man and the world, and is so eternally.<br />
<br />
3. Since this is true, work is one of the attributes of God. It is for this reason that He is named Sovereign Grand Architect of the Universe.<br />
<br />
4. Man is by nature a worker. It is only in his work that a man finds himself, his fulfillment and satisfaction; idlers and parasites become less than men, are ex-men. This truth is plain to any observer; when a man ceases or refuses to work an inner deterioration begins, first in his character, later in his mind, and in the end his body undergoes a process of degeneration; and while this process of disintegration goes forward he knows himself to be under contempt.<br />
<br />
5. To be able to carry on his work a man must have Knowledge and intelligence which means education; he must be free to think because work calls for reasoning and understanding; he must one free to speak, because the larger part of the world’s work is done by numbers of men working together and therefore they must have information from each other; they must be free to enter or to leave any form of work because always some things are completed and new things must be done, to work in continuous association with each other establishes them in a fraternalism a fact so clearly seen by Freemasonry that often it is said of men in the same trade or art that “they have a freemasonry among themselves,” and it is this which is meant by morale or <em>esprit de corps</em>.<br />
<br />
There can be no chasms of class distinction among workers because they must meet upon the level in order to co-operate with each other. If a man be not honorable, upright, and truthful it is not he alone who suffers from his failure; his fellows suffer also, they and the work together. If work fails the world fails, and workers and non-workers go down in catastrophe together. No church or government is more stupid than one which denies men the liberty to work, or interferes with the liberties required by work.<br />
<br />
The best thought of men about the matters which belong to religion are embodied in the great organized religions such as Christianity, Judaism, Mohammedanism, Buddhism, Confucianism, etc., and by them is stated in their creeds which in turn are amplified and expounded and taught by their theologies. It is an astounding fact that thus far no theology has ether embodied in its creed any doctrines about work.<br />
<br />
Men’s best thought about their way of life in the world is embodied in the great philosophies, of which the first were founded by Greek thinkers of about 600 B.C. Although a philosopher may endeavor to incorporate the whole world in his system it is always found in the end that his philosophy consists of the elaboration or exposition or exploration of some one idea or truth or fact. The philosophy of Plato concerns itself with ideas. Aristotle was the philosopher of logic. Roman Stoicism was an elaboration of the theory that there are laws of nature, and that these are the laws of man. Descartes declared that everything is a dualism of matter and mind; Spinoza declared that there is no dualism and only one Reality, but that this Reality manifests itself in the two modes of matter and mind. Kant was an epistemologist, concerned with the nature of knowledge. Haeckel was a materialist. Bergson examined and elaborated the fact of change, or flux, or motion. There is scarcely an idea or truth capable of being thought which has not been seized upon, expanded and expounded, and made into a system of philosophy by some thinker. And yet, and again it is an astounding fact, no system of philosophy has ever been devoted to the subject of work! William James and John Dewey have come closest to it but neither of them took work itself as his subject matter but only used it as if it were a means to an end. Thomas Carlyle saw the need for a philosophy of work, and cried out for some man to do it, but did not produce it himself.<br />
<br />
When the first Freemasons found out for themselves the truth about work and though they did not embody it in creeds or books but left it, as it were, to speak for itself, and only among themselves, it was a far greater achievement than the discovery and perfection of Gothic cathedrals. They won a place for themselves among history’s great way-showers, thinkers, philosophers, prophets. Nor is it any wonder that in those days of feudalism they kept it among themselves, in their tiled rooms, behind locked doors, and pledged every candidate to hold inviolate the privacy of his Lodge. What they thought and taught and knew was not a heresy, theological or philosophical, but it differed so radically from the whole mass and drive of the beliefs and practices of the feudalism around them that they saw no need to disturb outsiders by what those outsiders could not have understood; and not being fanatics, and having intelligence as well as character, they saw no need to expose themselves to the fury of the priests or the barbaric brutalities of the lords.<br />
<br />
It is not all-important to Freemasons that the founders of their Fraternity were builders, or even great builders; the all-important fact is that they were great thinkers, and found out for themselves a set of truths which no men had found or seen before, and which, even now, only a few are beginning to see; there would be neither point nor purpose for adult men to carry on, month after month, a mere routine repetition of builder customs. The soul of Freemasonry as well as its purpose in the world. is the set of truths which they found. The fact that those truths are not codified, or printed, or tabulated but are embodied in rites and symbols and Lodge practices does not matter; they are there, and while a man is being made a Mason they stamp themselves upon his mind. It is because they are there that after a man has worn off the first strangeness of being a member of a Lodge and begins to learn for himself what Freemasonry is and what its history has been, there begins to grow in him a zeal and an enthusiasm for it.<br />
<br />
<a href="http://encyclopediaoffreemasonry.com/f/freemasonry-definition-of/">http://encyclopediaoffreemasonry.com/f/freemasonry-definition-of/</a>FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com0tag:blogger.com,1999:blog-1219332326145974195.post-35183210371349918632014-09-15T18:49:00.004+10:002014-09-15T18:50:42.521+10:00Masonic symbols<br />
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<br />
“Most symbols have many interpretations. <br />
These do not contradict but amplify each other.<br />
Thus, the square is a symbol of perfection, of honor, and honestly, <br />
of good work.<br />
These are all different, and yet allied.<br />
The square is not a symbol of wrong, or evil, or meanness, or disease.<br />
Ten different men may read ten different meanings into a square <br />
and yet each meaning fits with, and belongs to,<br />
the other meanings . . . all these meanings are right.<br />
When all men know all the meanings, <br />
the need for Freemasonry will have passed away.”<br />
<br />
<a href="http://www.theeducator.ca/symbolism/rough-perfect/">http://www.theeducator.ca/symbolism/rough-perfect/</a>FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com0tag:blogger.com,1999:blog-1219332326145974195.post-72990807772262867722013-08-23T11:06:00.000+10:002013-08-23T11:26:11.513+10:00The Reputation of the Fraternity<b>“To preserve the reputation of the Fraternity unsullied must be your constant care.” </b><br />
<br />
<b><i></i></b>Every Master Mason is charged with that great duty. Obviously it means the reputation of the Fraternity before the non-Masonic world. That reputation is one of the greatest assets of Freemasonry; indeed, only by our reputation do we live and grow, since Masons are forbidden to proselyte. No real Mason ever asks a profane to join the Order; the man must seek the Light; not the Light seeking the man. <br />
<br />
The reputation of Masonry in the world is that of an Order in which men bind themselves to secrecy; practice charity and brotherhood; do good without self advertising; choose wisely among our petitioners; work a gentle influence upon themselves and their fellows towards right conduct, clean thinking and fine citizenship. Freemasonry has certain contacts with the public; for instance, her Masonic Homes are public in the sense that they stand as monuments to Masonic Charity for all the world to see. The world at large observes us in funeral processions, burying our dead with reverence, honor and ceremonies strange to profane eyes. It watches our Grand Lodges lay the corner stones of public buildings, pouring the ancient sacrifices of corn, wine and oil; dedicating and consecrating (if it is a church) the building to its uses. It sees us occasionally attend Divine services in a body. It can obtain beautiful books about Freemasonry, from which it can learn of the fundamental principles which underlie the Order. <br />
<br />
But “the secrets of Freemasonry are safely lodged in the repository of faithful breasts.” <br />
<br />
Some Masons consider certain matters as “secrets” which are not so, in fact, even though they are not the subject of common talk or vain boast. It is no “secret” that Freemasonry teaches and inculcates, in so far as her power lies, those principles of law, order, morals, citizenship, fear and love of God which make for the highest type of manhood. <br />
<br />
The non-secret teachings of the three degrees are briefly as follows: <br />
<br />
In the Entered Apprentice Degree the initiate is taught the necessity of a belief in God; of charity towards all mankind, and especially a brother Mason; of secrecy; of the meaning of brotherly love; the reasons for relief; the greatness of truth; the advantages of temperance; the value of fortitude; the part played in Masonic life by prudence and the equality of strict justice. He is charged to inculcate the three great duties; to be reverent before God, to pray to Him for help, to venerate Him as the source of all that is good. He is exhorted to practice the Golden Rule and to avoid excesses of all kinds. He is admonished to be quiet and peaceable, not to countenance disloyalty and rebellion, to be true and just to government and country and to be cheerful under its laws. He is charged to come often to lodge but not to neglect his business, not to argue about Freemasonry with the ignorant but to learn Masonry from Masons, and once again, to be secret. Finally he is urged to present only such candidates as he is sure will agree to all that he has agreed to. <br />
<br />
In the Fellowcraft Degree he argues that he will be secret regarding that which must be kept secret; that he will obey the by-laws of his own lodge; and the laws, rules, regulations and edicts of his Grand Lodge; to answer proper summons; is again reminded of his duty as a Mason in charity and relief. He agrees that a good Mason is an honest and upright man. He is taught the importance of the seventh day and the advantages of learning in general are placed before him, with especial reference to the science of geometry. Emphasis is again placed upon a reverent attitude before Deity. Then he is charged with the need for balanced judgment; is exhorted to study the seven liberal arts and is shown that geometry is not only a mathematical and Masonic science, but also a moral one. Regular behavior is impressed upon him, as well as “the practice of all commendable virtues.” <br />
<br />
In the Master Mason Degree all that has gone before is again emphasized, and many additional duties and responsibilities are laid upon the initiate. Science, secrecy, fidelity to trust, courage, resignation and sacrifice are taught in the great drama. His obligations are extended; his brotherly relations with his fellows are more clearly and strictly defined. Her is taught the need for willing service; that prayer is not only for the petitioner; that he must be worthy of confidence; that his strength is not only for himself but for his falling brother; that wisdom in not only for the possessor but should be shared; that a brother has the right to know of approaching disaster. <br />
<br />
He is charged to set a good example; to guard others, as well as himself from a breach of fidelity; he must preserve the ancient Landmarks and he must not countenance any changes in our established customs. Secrecy is again emphasized; the dignity of the character of a Master Mason is to be upheld; the faith and confidence of his fellows is put before him as the reward for fidelity and faith. Reducing these great teachings to the least possible number of words and avoiding duplications produces the following list of those matters which a Mason is taught, and to which he promises, either actually or by implication, complete agreement. On these rest the reputation of the Fraternity. <br />
<br />
Belief in God, Charity, Secrecy, Brotherly Love Relief Truth, Temperance, Fortitude, Prudence, Justice, Reverence, Prayer, Veneration, Golden Rule, Peaceableness, Good Citizenship, Obedience to Masonic Authority, Honesty, Observance of the Sabbath, Education, Judgment, Fidelity to Trust, Courage, Resignation, Self Sacrifice, Service to Others, Trustworthiness to Confidence, Sharing Strength and Wisdom, Setting a Good Example, Preservation of the Ancient Landmarks, Faith, and Dignity. <br />
<br />
If “every” Freemason lived up to “all” these teachings, what an Utopia the world would be!<br />
<br />
But what is remarkable is not how many Masons fail, but how many succeed! That they do succeed is evidenced by the reputation of the Fraternity in Non-Masonic circles. Were Masons as a class false to their teachings, lax in their conduct, forsworn as to their obligations; Freemasonry would not posses the fair reputation she has: <br />
<br />
“Thou shalt love the Lord thy God with all thy heart and with all thy soul and with every mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets.” <br />
<br />
If the Man of Galilee was content to reduce “all the law” to fifty-three words, surely Freemasonry might formulate an equally short statement of her aims and purposes. But while “all the law” may be put into a few words, many thousand words of New Testament are needed to explain the teachings of Christianity. <br />
<br />
Men learn by repetition. They absorb that which is told to them, and retold, and told once more. Freemasonry but follows the ancient manner of teaching when she iterates and reiterates the duties of a Mason towards his God, his neighbor and himself. But because Freemasonry teaches by repetition, her detailed reiteration makes possible many ways in which a Mason may offend. If he does not actively break a rule, he may fail as a Mason merely by a negative attitude. To fail to do good is not necessarily to do evil, but neither is a failure to work mischief necessarily a doing of good works! It is expected of men that they will fail, otherwise they are not men, but Gods! If no man ever failed, Freemasonry would be unnecessary. When a building is completed, the workmen depart. When the House Not Made With Hands is perfectly erected, the Craft is no more use. <br />
<br />
It is one thing to fail in any Masonic duty; it is another to fail so publicly that the reputation of the Fraternity is hurt - that reputation of which we are taught that its preservation is of vital importance. Occasionally, more’s the pity, it is necessary for a Masonic organization to take practical steps in regard to some brother who has failed to live up to the Masonic teachings. Masons are only men who have solemnly agreed to do certain things; sometimes they are foresworn. Sometimes our committees do not do their work aright and we are given cracked stones to work upon. Sometimes a good man changes as he grows older, and even the sweet and gentle influence of the Craft cannot hold him in the straight and narrow way. <br />
<br />
The lodge in which someone holds membership may well be advised to do little rather than much. There are times when something must be done; when the reputation of which we think so much is hurt by failure to do. Then we have all the misery and pain of a Masonic trial; the sad washing of dirty linen in the lodge; the grief of seeing our good and great Order dragged to some extent into public notice; when ever a Mason receives the worst Masonic penalty - expulsion, or Masonic death - the world at large usually hears of it. Few are the Masons who have no friends! Hence a Masonic trial is very apt to create tense feelings in a lodge, if not worse, and the harmony which is “the strength and support of all well regulated institutions” is made into a discord. <br />
<br />
However, it cannot always be helped! - “But in a great many cases it can be helped!” <br />
<br />
It is human to want to “get even.” Our brother wrongs us; it is only natural to wish him taken before the bar of lodge opinion, and, perhaps, punish him for his infraction of his obligation. Brethren often see no further than the immediate present; the immediate wrong doing; the immediate lodge trial and its results. A word of wise caution may make him look further. No man, unless suffering wrong of the most grievous character, but may be caused to stop and think by reminding him of the many obligations and duties he assumed when he, too, became a Mason. Let all such be asked, gently, kindly, considerately but pointedly - “will this action you propose benefit you as much as it will injure the lodge and the Fraternity? Will the results, inevitably to some extent public, do more harm to that reputation which we cherish than they will good to you? Is it not possible that our erring brother may be brought to make amends by less drastic means than the sad lodge trial? <br />
<br />
Let no brother retort “but it should not become public!” Agreed, a lodge trial should never be a public matter. But while we hold our own Mystic Tie, and the cord of secrecy is tight about our lips, we do not hold relations and friends in the same manner. John Smith is tried and suspended, perhaps expelled. He no longer goes to lodge. People want to know why. In self defense he says what he can - but what can he say? Inevitably the result of the trial becomes public. Then we suffer. <br />
<br />
At times it is necessary to stand pain to get rid of a cancer. But the best surgeon does not use a knife until all other means fail. That lodge, that Master and those brethren who seek to compose differences, win the erring back to the path their feet should never have left, do a real service to their lodge, to their offended brother, to their erring brother and to the Fraternity whose reputation “should be our constant care.” <br />
<br />
To whisper good counsel in the ear of an erring brother is sound Masonic teaching. To prevent tarnishing the reputation of the Fraternity we must not only endeavor to live up to the high level of our teachings, but strive to help our brethren do likewise. The best way, the brotherly way, the way of Freemasonry is by kindly caution, the friendly word of admonition, the hand stretched out to assist and save the worthy falling brother. <br />
<br />
Only when these fail - and never then until after thinking first of the Order, next of the lodge and last of self - should we go to the court of last resort, prefer charges, have a trial and do ourselves the injury which comes always from the knife of publicity in the body of our Ancient Craft. <br />
<br />
Freemasonry - so we truly believe - is one of God’s bright tools for shaping of the rough ashlars which we are. <br />
<br />
“LET US STRIVE TO KEEP IT BRIGHT!” <br />
<br />
From: <a href="http://www.masonicworld.com/education/files/artnov01/The%20reputation%20of%20the%20Fraternity.htm">SHORT TALK BULLETIN </a>- Vol.VIII April, 1930 No.4 [Author unknown]FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com0tag:blogger.com,1999:blog-1219332326145974195.post-81787646461752972502013-08-22T10:35:00.003+10:002013-08-22T10:35:42.659+10:00Brotherly LoveFor many years Freemasons have followed three great principles: <br />
<br />
Brotherly Love - Every true Freemason will show tolerance and respect for the opinions of others and behave with kindness and understanding to his fellow creatures. <br />
<br />
Relief - Freemasons are taught to practise charity and to care, not only for their own, but also for the community as a whole, both by charitable giving, and by voluntary efforts and works as individuals. <br />
<br />
Truth - Freemasons strive for truth, requiring high moral standards and aiming to achieve them in their own lives. <br />
<br />
Freemasons believe that these principles represent a way of achieving higher standards in life. <br />
<br />
It can be seen from the Grand Lodge’s own web site that the Principle of brotherly love cannot mean preferential or special treatment that one freemason must give to another. <br />
<br />
Otherwise it would not state ‘tolerance and respect for the opinions of others and behave with kindness and understanding to his fellow creatures but would state tolerance and respect for the opinions of only its own members and behave with kindness and understanding to only fellow members. <br />
<br />
This is further reinforced by the following statement from Grand Lodge: <br />
<br />
Q. Are Freemasons expected to prefer fellow Masons at the expense of others in giving jobs, promotions, contracts and the like? <br />
<br />
A. Absolutely not. That would be a misuse of membership and subject to Masonic discipline. On his entry into Freemasonry each candidate states unequivocally that he expects no material gain from his membership. At various stages during the three ceremonies of his admission and when he is presented with a certificate from Grand Lodge that the admission ceremonies have been completed, he is forcefully reminded that attempts to gain preferment or material gain for himself or others is a misuse of membership which will not be tolerated. The Book of Constitutions, which every candidate receives, contains strict rules governing abuse of membership which can result in penalties varying from temporary suspension to expulsion. <br />
<br />
Q. Isn't it true that Freemasons only look after each other? <br />
<br />
A. No. From its earliest days, Freemasonry has been involved in charitable activities. Since its inception, Freemasonry has provided support not only for widows and orphans of Freemasons but also for many others within the community. Whilst some Masonic charities cater specifically but not exclusively for Masons or their dependents, others make significant grants to non-Masonic organisations. On a local level, lodges give substantial support to local causes. <br />
<br />
Surely, it cannot be that we should give each other special treatment because we are brothers of the fraternity? In this regards, I reproduce another page from the web-page of Grand Lodge: <br />
<br />
The principles of Freemasonry do not in any way conflict with its members' duties as citizens, whether at work or at home or in public life, but on the contrary should strengthen them in fulfilling their public and private responsibilities. Thus there is no conflict of interest between a Freemason's obligation and his public duty. <br />
<br />
If an actual or potential conflict of duties or interests is known to exist or is foreseen, a declaration to that effect should be made. <br />
<br />
It may on occasions be prudent to disclose membership to avoid what others mistakenly imagine to be a potential conflict or bias, but this must be a matter for individual judgement. <br />
<br />
A Freemason must not use his membership to promote his own or anyone else's business, professional or personal interests. This is made clear directly or by inference several times during a Freemason's early career so that no Freemason can pretend to be ignorant of it. A Freemason who transgresses this rule may be suspended from Masonic activities or even expelled. <br />
<br />
Therefore, ‘BROTHERLY LOVE’ cannot mean that we should forgive a brother who has acted wrongly if in the same circumstances, we would not forgive a non-brother nor does it mean we should give a business deal to a brother where in the same circumstances, we would not have given it to a non-bother, i.e., NO PREFERENTIAL TREATMENT. <br />
<br />
WHAT DOES ‘BROTHERLY LOVE’ MEAN? <br />
<br />
The word ‘BROTHERLY’ is defined: <br />
<br />
‘Characteristic of or befitting brother; fraternal’ <br />
<br />
So taken in context, the phrase ‘BROTHERLY LOVE’ would mean the love of the ‘characteristic of or befitting brother’. This ‘characteristic of or befitting brother’ only arises by virtue of Freemasonry which creates the brotherhood or the fraternity. <br />
<br />
This is supported by the ceremony of initiation when the candidate is told that the fraternity is honourable, brethren should respect, honour and obey the fraternity, brethren should place the interests of the fraternity above those of himself. <br />
<br />
Taken in this context, the meaning of ‘BROTHERLY LOVE’ means, that we are taught to love ‘Freemasonry’ which has as its precepts moral and social virtues. <br />
<br />
Freemasons are taught as one of the Grand Principles to love all moral and social virtues which include <br />
<br />
‘show tolerance and respect for the opinions of others and behave with kindness and understanding to his fellow creatures.’ <br />
<br />
Which is why during his initiation he is asked; <br />
<br />
Does the candidate has a ‘favourable opinion pre-conceived of the Institution? (BROTHERLY LOVE) <br />
<br />
Does the candidate have a general desire of knowledge? (TRUTH) <br />
<br />
Does the candidate have a sincere wish to render service to fellow creatures? (RELIEF). <br />
<br />
------------------------------------
Source: Excerpts from a Paper Presented in Lodge St. Michael No. 2933
<br />
<br />
by W Bro Christopher Bridges,<br />
P.M. Lodge St. Patrick No. 765 I.C. <br />
Junior Warden The Lodge St. Michael No. 2933 <br />
<br />
<br />
<br />
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FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com0tag:blogger.com,1999:blog-1219332326145974195.post-60963507255434153142013-08-21T17:41:00.000+10:002013-08-21T17:41:26.492+10:00The Five Points of Fellowship by Rev G OliverThe five points of fellowship were thus illustrated in the lectures used by the Athol Masons of the last century:<br />
<br />
1. When the necessities of a brother call for my support, I will be ever ready to lend him a helping hand to save him from sinking, if I find him worthy thereof.<br />
<br />
2. Indolence shall not cause my footsteps to halt, nor wrath to turn them aside; but, forgetting every selfish consideration, I will be ever swift of foot to save, help, and execute benevolence to a fellow-creature in distress, but more particularly to a brother Mason.<br />
<br />
3. When I offer up my ejaculations to Almighty God, I will remember my brother's welfare, even as my own; for as the voice of babes and sucklings ascends to the throne of grace, so, most assuredly, will the breathings of a fervent heart ascend to the mansions of bliss.<br />
<br />
4. A brother's secret, delivered to me as such, I will keep as I would my own, because, if I betray the trust which has been reposed in me, I might do him an irreparable injury; it would be like the villany of an assassin, who lurks in darkness to stab his adversary when unarmed and least prepared to meet an enemy.<br />
<br />
5. A brother's character I will support in his absence, as I would in his presence. I will not revile him myself, nor suffer it to be done by others, if it is in my power to prevent it.<br />
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Thus, by the five points of fellowship, we are linked together in one indivisible chain of sincere affection, brotherly love, relief, and truth.<br />
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FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com0tag:blogger.com,1999:blog-1219332326145974195.post-80050838314025865572013-07-22T17:08:00.000+10:002013-07-22T17:08:02.066+10:00The Lost Keys of Freemasonry<br />
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Introduction to The Lost Keys by Manly P Hall<br />
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Freemasonry, though not a religion, is essentially religious. Most of its legends and allegories are of a sacred nature; much of it is woven into the structure of Christianity. <br />
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We have learned to consider our own religion as the only inspired one, and this probably accounts for much of the misunderstanding in the world today concerning the place occupied by Freemasonry in the spiritual ethics of our race. <br />
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A religion is a divinely inspired code of morals. A religious person is one inspired to nobler living by this code. He is identified by the code which is his source of illumination. Thus we may say that a Christian is one who receives his spiritual ideals of right and wrong from the message of the Christ, while a Buddhist is one who molds his life into the archetype of morality given by the great Gautama, or one of the other Buddhas. <br />
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All doctrines which seek to unfold and preserve that invisible spark in man named Spirit, are said to be spiritual. Those which ignore this invisible element and concent rate entirely upon the visible are said to be material. <br />
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There is in religion - a wonderful point of balance, where the materialist and spiritist meet on the plane of logic and reason. Science and theology are two ends of a single truth, but the world will never receive the full benefit of their investigations until they have made peace with each other, and labor hand in hand for the accomplishment of the great work – the liberation of spirit and intelligence from the three-dimensional prison-house of ignorance, superstition, and fear.<br />
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That which gives man a knowledge of himself can be inspired only by the Self – and God is the Self in all things. In truth, He is the inspiration and the thing inspired. It has been stated in Scripture that God was the Word and that the Word was made flesh. Man’s task now is to make flesh reflect the glory of that Word, which is within the soul of himself. It is this task which has created the need of religion – not one faith alone but many creeds, each searching in its own way, each meeting the needs of individual people, each emphasizing one point above all the others.<br />
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<a href="http://www.manlyphall.org/text/the-lost-keys-of-freemasonry/">http://www.manlyphall.org/text/the-lost-keys-of-freemasonry/</a>FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com0tag:blogger.com,1999:blog-1219332326145974195.post-65460603453758929902013-07-22T16:55:00.001+10:002013-07-22T16:55:47.325+10:00A Foreword to The Lost Keys of Freemasonry<a href="http://www.manlyphall.org/text/the-lost-keys-of-freemasonry/">A FOREWORD</a><br />
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By REYNOLD E. BLIGHT, 33 degree, K. T.<br />
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Reality forever eludes us. Infinity mocks our puny efforts to imprison it in definition and dogma. Our most splendid realizations are only adumbrations of the Light. In his endeavors, man is but a mollusk seeking to encompass the ocean.<br />
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Yet man may not cease his struggle to find God. There is a yearning in his soul that will not let him rest, an urge that compels him to attempt the impossible, to attain the unattainable. He lifts feeble hands to grasp the stars and despite a million years of failure and millenniums of disappointment, the soul of man springs heavenward with even greater avidity than when the race was young.<br />
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He pursues, even though the flying ideal eternally slips from his embrace. Even though he never clasps the goddess of his dreams, he refuses to believe that she is a phantom. To him she is the only reality. He reaches upward and will not be content until the sword of Orion is in his hands, and glorious Arcturus glearns from his breast.<br />
Man is Parsifal searching for the Sacred Cup; Sir Launfal adventuring for the Holy Grail. Life is a divine adventure, a splendid quest.<br />
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Language falls. Words are mere cyphers, and who can read the riddle? These words we use, what are they but vain shadows of form and sense? We strive to clothe our highest thought with verbal trappings that our brother may see and understand; and when we would describe a saint he sees a demon; and when we would present a wise man he beholds a fool. “Fie upon you,” he cries; “thou, too, art a fool.” So wisdom drapes her truth with symbolism, and covers her insight with allegory. Creeds, rituals, poems are parables and symbols. The ignorant take them literally and build for themselves prison houses of words and with bitter speech and bitterer taunt denounce those who will not join them in the dungeon. Before the rapt vision of the seer, dogma and ceremony, legend and trope dissolve and fade, and he sees behind the fact the truth, behind the symbol the Reality.<br />
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Through the shadow shines ever the Perfect Light.<br />
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What is a Mason? He is a man who in his heart has been duly and truly prepared, has been found worthy and well qualified, has been admitted to the fraternity of builders, been invested with certain passwords and signs by which he may be enabled to work and receive wages as a Master Mason, and travel in foreign lands in search of that which was lost – The Word.<br />
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Down through the misty vistas of the ages rings a clarion declaration and although the very heavens echo to the reverberations, but few hear and fewer understand: “In the beginning was the Word and the Word was with God and the Word was God.”<br />
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Here then is the eternal paradox. The Word is lost yet it is ever with us. The light that illumines the distant horizon shines in our hearts. “Thou wouldist not seek me hadst thou not found me.” We travel afar only to find that which we hunger for at home.<br />
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And as Victor Hugo says: “The thirst for the Infinite proves infinity.”<br />
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That which we seek lives in our souls.<br />
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This, the unspeakable truth, the unutterable perfection, the author has set before us in these<a href="http://www.manlyphall.org/text/the-lost-keys-of-freemasonry/"> pages</a>. Not a Mason himself, he has read the deeper meaning of the ritual. Not having assumed the formal obligations, he calls upon all mankind to enter into the holy of holies. Not initiated into the physical craft, he declares the secret doctrine that all may hear. With vivid allegory and profound philosophical disquisition he expounds the sublime teachings of Freemasonry, older than all religions, as universal as human aspiration.<br />
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It is well. Blessed are the eyes that see, and the ears that hear, and the heart that understands. <br />
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<a href="http://www.manlyphall.org/text/the-lost-keys-of-freemasonry/">http://www.manlyphall.org/text/the-lost-keys-of-freemasonry/</a>FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com0tag:blogger.com,1999:blog-1219332326145974195.post-40768151696650990272013-06-03T14:57:00.000+10:002013-06-03T14:57:01.291+10:00LightLight is an important word in the Masonic system. It conveys a far more recondite meaning than it is believed to possess by the generality of readers. It is in fact the first of all the symbols presented to the neophyte, and continues to be presented to him in various modifications throughout all his future progress in his Masonic career. It does not simply mean, as might be supposed, truth or Sodom, but it contains within itself a far more abstruse allusion to the very essence of Speculative Freemasonry, and embraces within its capacious signification all the other symbols of the Order. Freemasons are emphatically called the Sons of Light, because they are, or at least are entitled to be, in possession of the true meaning of the symbol; while the profane or uninitiated who have not received this knowledge are, by a parity of expression, said to be in darkness.<br />
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In 100 Words In Masonry: <em>“A candidate is “brought to light.” “Let there be light” is the motto of the Craft. It is one of the key words of Masonry. It is very ancient, harking back to the Sanskrit ruc, meaning shine. The Greeks had luk, preserved in many English words, especially such as have leuco in their make-up, as in “leucocyte,” a white blood corpuscle. The Latins had luc or lux in various forms, whence our light, lucid, luminous, illumine, lunar, lightning, etc. The word means bright, clear, shining, and is associated in its use with the sun, moon, fire, etc. By an inevitable association the word came into metaphorical use to mean the coming of truth and knowledge into the mind. ‘When a candidate ceases to be ignorant of Masonry, when through initiation the truths of Masonry have found entrance into his mind, he is said to be “enlightened” in the Masonic sense.”</em><br />
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The connection of material light with this emblematic and mental illumination, was prominently exhibited in all the ancient systems of religion and esoteric mysteries. Among the Egyptians, the hare was the hieroglyphic of eyes that are open, because that animal was supposed to have his eyes always open.<br />
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The priests afterward adopted the hare as the symbol of the moral illumination revealed to the neophytes in the contemplation of the Divine Truth, and hence, according to Champollion, it was also the symbol of Osiris, their principal divinity, and the chief object of their mystic rites thus showing the intimate connection that they maintained in their symbolic language between the process of initiation and the contemplation of divinity. On this subject a remarkable coincidence has been pointed out by Baron Portal (Les Symboles des Egyptiens, 69) in the Hebrew language. There the word for hare is arnebet, which seems to be compounded of aur, tight, and nabat, to see; so that the word which among the Egyptians was used to designate an initiation, among the Hebrews meant to see the light.<br />
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If we proceed to an examination of the other systems of religion which were practiced by the nations of antiquity, we shall find that light always constituted a principal object of adoration, as the primordial source of knowledge and goodness, and that darkness was with them synonymous with ignorance and evil. <br />
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Doctor Beard (Encyclopedia of Biblical Literature), attributes this view of the Divine origin of light among the Eastern nations, to the fact that:<br />
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<em>Light in the East has a clearness and brilliancy, is accompanied by an intensity of heat, and is followed in its influence by a largeness of good, of which the inhabitants of less genial climates have no conception.</em><br />
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<em>Light easily and naturally became, in consequence, with Orientals, a representative of the highest human good. All the more joyous emotions of the mind, all the pleasing sensations of the frame all the happy hours of domestic intercourse, were described under imagery derived from light. The transition was natural from earthly to heavenly, from corporeal to spiritual things; and so light came to typify true religion and the felicity which it imparts. But as light not only came from God but also makes man's way clear before him, so it was employed to signify moral truth and pre-eminently that divine system of truth which is set forth in the Bible, from its earliest gleamings onward to the perfect day of the Great Sun of Righteousness.</em><br />
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As light was thus adored as the source of goodness, darkness, which is the negation of light, was abhorred as the cause of evil, and hence arose that doctrine which prevailed among the ancients, that there were two antagonistic principles continually contending for the government of the world. Duncan (Religion of Profane Antiquity, page 187) says:<br />
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<em>Light is a source of positive happiness: without it man could barely exist. And since all religious opinion is based on the ideas of pleasure and pain, and the corresponding sensations of hope and fear, it is not to be wondered if the heathen reverenced light. Darkness, on the contrary, by re-plunging nature, as it were, into a state of nothingness, and depriving man of the pleasurable emotions conveyed through the organ of sight, was ever held in abhorrence, as a source of misery and fear. The two opposite conditions in which man thus found himself placed, occasioned by the enjoyment or the banishment of light, induced him to imagine the existence of two antagonistic principles in nature, to whose dominion he was alternately subjected.</em><br />
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Such was the dogma of Zoroaster, the great Persian philosopher, who, under the names of Ormuzd and Ahriman, symbolized these two principles of light and darkness. Such was also the doctrine, though somewhat modified, of Manes, the founder of the sect of Manichees, who describes God the Father as ruling over the kingdom of light and contending with the powers of darkness. Pythagoras also maintained his doctrine of two antagonistic principles. He called the one, unity, light, the right hand, equality, stability, and a straight line; the other he named binary, darkness, the left hand, inequality, instability, and a curved line. Of the colors, he attributed white to the good principle, and black to the evil one.<br />
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The Jewish Cabalists believed that, before the creation of the world, all space was filled with the Infinite Intellectual Light, which afterward withdrew itself to an equal distance from a central point in space, and afterward by its emanation produced future worlds. The first emanation of this surrounding light into the abyss of darkness produced what they called the Adam Kadmon, the first man, or the first production of the Divine energy.<br />
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In the Bhagavad-Gita the Book of Devotion, a work purporting to be a dialogue between Krishna, Lord of Devotion, and Arjuna, Prince of India, and one of the religious books of the Brahmans, it is said:<br />
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<em>Light and darkness are esteemed the world's eternal ways; he who walketh in the former path returneth not that is, he goeth immediately to bliss; whilst he who walketh in the latter cometh back again upon the earth.</em><br />
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In fact, in all the ancient systems, this reverence for light, as an emblematic representation of the Eternal Principle of Good, is predominant. In the Mysteries, the candidate passed, during his initiation, through scenes of utter darkness, and at length terminated his trials by an admission to the splendidly illuminated sacellurn, [1] the Holy of Holies, where he was said to have attained pure and perfect light, and where he received the necessary instructions which were to invest him with that knowledge of the Divine Truth which had been the object of all his labors.<br />
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<strong>- Source: Mackey's Encyclopedia of Freemasonry</strong><br />
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1 In ancient Roman religion, a sacellum is a small shrine. The word is a diminutive from sacer ("belonging to a God"). An unroofed space consecrated to a divinity.<br />
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FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com0tag:blogger.com,1999:blog-1219332326145974195.post-72768153529783721942013-05-27T18:20:00.000+10:002015-01-20T12:03:25.793+11:00Masonic Admonition<br />
According to the ethics of Freemasonry, it is made a duty obligatory upon every member of the Order to conceal the faults of a Brother; that is, not to blazon forth his errors and infirmities, to let them be learned by the world from some other tongue than his, and to admonish him of them in private. So there is another but a like duty or obligation, which instincts him to whisper good counsel in his Brother's ear and to warn him of approaching danger. This refers not more to the danger that is without and around him than to that which is <strong>within him</strong>; not more to the peril that springs from the concealed foe who would waylay him and covertly injure him, than to that deeper peril of those faults and infirmities which lie within his own heart, and which, if not timely crushed by good and earnest resolution of amendment, will, like the ungrateful serpent in the fable, become warm with life only to sting the bosom that has nourished them.<br />
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Admonition of a Brother's fault is, then, the duty of every Freemason, and no true one will, for either fear or favor, neglect its performance. But as the duty is Masonic, so is there a Masonic way in which that duty should be discharged. We must admonish not with self-sufficient pride in our own reputed goodness - not in imperious tones, as though we looked down in scorn upon the degree offender ---not in language that, by its hardness, will wound rather than win, will irritate more than it will reform; but with that persuasive gentleness that gains the heart- with the all-subduing influences of "<em>mercy unrestrained</em>"-with the magic' might of love --- with the language and the accents of affection, which mingle grave displeasure for the offense with grief and pity for the offender.<br />
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This, and this alone is Masonic admonition. I am not to rebuke my Brother in anger, for I, too, have my faults, and<em> I dare not draw around me the folds of my garment lest they should be polluted by my neighbor's touch</em>; but I am to admonish in private, not before the world, for that would degrade him; and I am to warn him, perhaps from my own example, how vice ever should be followed by sorrow, for that goodly sorrow leads to repentance, and repentance to amendment, and amendment to joy.<br />
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From <a href="http://www.phoenixmasonry.org/mackeys_encyclopedia/a.htm">Mackey's Encylopedia of Freemasonry</a><br />
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<a href="http://encyclopediaoffreemasonry.com/a/admonition/">http://encyclopediaoffreemasonry.com/a/admonition/</a>FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com0tag:blogger.com,1999:blog-1219332326145974195.post-44373689584683699862013-04-30T16:41:00.000+10:002013-04-30T16:41:17.321+10:00The Rite of Discalceation "A candidate for initiation into a Masonic Lodge often finds odd those requirements which he must fulfill in order to do as have all good brothers and fellows who have gone this way before. Indeed, that preparation often remains a puzzle to him, since the ritualistic explanation is only partial. Not only does the newly made brother, bewildered by the new world into which he is thrust, investigate further to ascertain if all was told him which might have been; to learn a still further meaning to the ceremony and symbol which the passage in Ruth purports to make plain.<br />
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Those who read the fourth chapter of the immortal Book of Ruth will note especially the seventh and eight verses:<br />
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<em>“Now this was the manner in former times in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave it to his neighbor; and this was a testimony in Israel.</em><br />
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<em>“Therefore the kinsman said unto Boaz, Buy it for Thee. So he drew off his shoe.”</em><br />
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“Redeeming” here means the taking back or recovery of land or property pledged for a debt; “changing” refers to the transfer of ownership. As both were then, as now, matters of importance, it is evident that the plucking off of the shoe, as a pledge of honor and fair dealing, was of equal importance, comparable with our swearing to our signatures to documents before a Notary Public, Note that “to confirm all things a man plucked off his shoe. . .” not his “shoes.”<br />
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Taking off one and handing it to him with whom a covenant was made was a symbol of sincerity. Removing “both” shoes signified quite another thought.<br />
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These are separate and distinct symbols - in Freemasonry both are used - and it is wise to distinguish between the two, not to miss the beautiful implications of entering that place which is holy with both feet bare.<br />
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The Rite of Discalceation - from the Latin, “<em>discalceatus</em>,” meaning “unshod” - is worldwide. Freemasonry’s ritual of the entered Apprentice Degree refers to the passage in Ruth. In the Master’s Degree the reference is not verbal but an act which differs in meaning from that in the first degree.<br />
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In all probability Freemasonry takes this symbol from other sources than the Old Testament; obviously any system of teaching which is the result of the coming together of a thousand faiths, philosophies, rites, religions, guilds and associations, must have received so common a symbol from more than one source, although the Great Light does contain it. In the Old Testament are several passages which make removal of shoes quite a different gesture than that described in the passage from Ruth. <br />
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Exodus (III:5) states: “<em>Draw not nigh hither; put off thy shoes off thy feet, for the place whereon thou standest is holy ground</em>.” <br />
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In Joshua (V:15) we find: “<em>And the Captain of the Lord’s Host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy</em>.”<br />
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Ecclesiastes (V:1) reads: “<em>Keep thy foot when thou goest to the house of God</em>.”<br />
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The association of the removal of footwear when treading holy ground is a fairly obvious symbol. Sandals or other footgear were used to protect, not the ground, but the feet, both from injury and from filth. To wear such protections in holy places, by inference stated that the holy place was harmful to feet, or was dirty! It is similar in thought-content to the world wide custom of men removing the hat in church. The Knight removed his helmet in the presence of those he did not fear. He was safe in church; the removal of his protection against a blow was his acknowledgment that in a sanctuary not even an enemy would assail him.<br />
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We know the custom was wide spread, not confined to Israel; from many sources. Thus, Pythagoras instructed his disciples to “offer sacrifices with thy shoes off.” In all the eastern religious edifices the worshipper removes his shoes in order not to defile the temple with that which touches the profane earth. Maimonides, expounder of ancient Jewish law, says: “<em>It was not lawful for a man to come into the mountain of God’s home with his shoes on his feet, or with his staff, or in his working garments, or with dust on his feet</em>.” <br />
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The custom was found in Ethiopia, ancient Peru, the England of the Druids. Adam Clark thought the custom so general in the nations of antiquity that he quoted it as one of the thirteen proofs that the whole human race descended from one family. The Rite of Discalceation becomes the more beautiful as we progress through the degrees. At first it is only a voluntary testimony of sincere and truthful intentions; later it is an act of humility, signifying that he who removes his shoes knows that he enters that which must not be defiled by anything unworthy. <br />
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The word “humility” must be strictly construed that it be not confused with its derivative, “humiliation.” He who is “humble” but acknowledges supremacy in another, or the greatness of a power or principle; he who is “humiliated” is made to feel unworthy, not in reverence to that which is greater than he, but for the personal aggrandizement of the humiliator. A man removes his hat upon entering a home, in the presence of women, or in a church, not as a symbol of humility, but of reverence. The worshipper removes his shoes on entering a holy place for the same reason. He who walks “neither barefoot nor shod” offers mute testimony - even though, as yet uninstructed, he knows it not - that he is sincere. Who walks with both feet bare, signifies that he treads upon that which is hallowed.<br />
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<strong>Freemasonry does not stress in words this meaning of the Rite of Discalceation for very good reasons; throughout our system the explanation of our rites concerns always the simplest aspect. The fathers of our ritual were far too wise in the ways of the hearts of men to teach the abstruse first, and go then to the east. Rather did they begin with that which is elementary; then, very often , our ritual leaves the initiate to search further for himself, if he will. It is Freemasonry’s recognition that man values most that for which he has to labor.</strong><br />
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But it is the less stressed meaning of the Rite which is of the greater importance. He is the better Freemason and the happier who digs for himself in the “rubbish of the Temple” to uncover that which is gloriously buried there.<br />
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Is proof necessary, that behind the tiled door of any open Lodge is a holy place? Here it is!<br />
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Freemasons teach that the Great Light is “<em>dedicated to God, as the inestimable gift of God to men for the rule and guide of his faith . . .”</em><br />
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In the Great Light we read (Matthew XVIII:20) “<em>For where two or three are gathered together in my name, there I am in the midst of them.”</em> Every Masonic Lodge is opened and closed in the name of God. According to his promise, therefore, no Lodge meets without the Great Architect being “in the midst of them.”<br />
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Consequently, the Lodge is Holy Ground.<br />
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This being so, it may well be asked why all Freemasons do to remove their shoes when entering Lodge?<br />
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“Once a Freemason, always a Freemason.” No Lodge member is required to repeat the obligations he once assumed, on every occasion at which he is present when a degree is being conferred. But it is well understood that the obligation is binding upon him for life. Every time he follows the old, old words in his mind, he re-obligates himself. Whenever he sees a candidate initiated, consciously or unconsciously he himself is again initiated. Having once been taught that a candidate is prepared in a certain way because of a certain meaning in that preparation, it is unnecessary to inconvenience him every time he comes to Lodge. If he is again so prepared, in his heart, he fulfills all the outward requirements. While the promise and the fulfillment “makes” the Lodge holy ground, it is “kept” holy only if those who form it and conduct it, so revere it. Stone Masons erect a Temple to God, ministers dedicate it and worshippers consecrate it; but a desecrating hand, as in war, may unroof it, use it as stables, or make of it a shambles. Mackey beautifully put the thought of the consecration holiness of a lodge:<br />
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<em>“The Rite of Discalceation is a symbol of reverence. It signifies, in the language of symbolism, that the spot which is about to be approached in this humble and reverential manner is consecrated to some holy purpose. Of all the degrees of Freemasonry, the third degree is the most important and sublime. The solemn lessons which it teaches, the sacred scene which it represents, and the impressive ceremonies with which it is conducted, are all calculated to inspire the mind with feelings of awe and reverence. Into the holy of holies of the Temple, when the Ark of the Covenant had been deposited in its appropriate place, and the Shekinah was hovering over it, the high priest alone, and on only one day in the whole year, was permitted, after the most careful purification, to enter with bare feet and to pronounce, with fearful veneration, the tetragammaton or omnific word.</em><br />
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<em>“And into the Master Mason’s Lodge - this holy of holies of the Masonic Temple, where the solemn truths of death and immortality are inculcated - the aspirant on entering should purify his heart from every contamination, and remember, with a due sense of their symbolic application, those words that once broke upon the astonished ears of the old patriarch: ‘Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’” Holiness is not a thing, but an idea. So far as we know, the beasts of the field reverence no place as holy, for they have no consciousness of God. The sacred words of the Great Light are holy to us for what they teach and mean; because of whence they came. The paper, the leather and the ink which form a Bible are no more holy than the same materials formed into a telephone directory. The stones of which a church is built, the wood from which the pulpit is carved, the metal from which the cross is made are only the familiar stones, trees and minerals used by men for a thousand purposes. The cotton and the dye which form the Star and Stripes are but the fruit of plants.</em><br />
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Book, Temple and Flag are holy to us because of our reverence for the ideas for which they stand. They are holy to us because we make them holy, keep them holy, think of them as holy and cherish them as holy. So must it be with our Lodges. What is a Lodge? A certain number of brethren; a charter or warrant; the Three Great Lights - and an underlying idea, a faith, a belief, a Mystic Tie never seen of men but the stronger for its intangibility. To many the Lodge is the room in the Temple in which brethren meet; walls of stone or wood or plaster; floor of carpet or linoleum; some seats; an Altar . . .and yet, by common consent of all who believe in the power of the spirit which consecrates when the Lodge is formed, holy because of what it means.<br />
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The worshipper in eastern lands removes his shoes before he enters his temple as a symbol that he knows his flesh needs no protection from that which it will there touch; a symbol that he brings not within its precincts any filth which might defile it. The Master Mason, symbolically removing his shoes before entering his Lodge, knows that here he will find that holiness which is in the promise of God unto David, the holiness of the Book on the Altar, the very presence of the Great Architect, through whom the Lodge receives the greatest of His Blessing to man - friendship. But also does he symbolically remove his shoes that he may carry nothing “of mineral or metallic nature” (earth is mineral) into the Lodge to defile it, Men can - and some do - defile their Lodges. He who brings within evil or contentious thoughts of his brethren, defiles it. In more than one Jurisdiction in the world the brethren are asked at every meeting if there be any not at peace with their brethren. If such there are, they are required to retire and return not, until their differences are reconciled, literally carrying out the instructions: <br />
<br />
“<em>Therefore if thou brings thy gift to the Altar, and there rememberest that thy brother hath ought against thee;</em><br />
<em><br /></em>
<em>“Leave there thy gift before the Altar, and go thy way; first be reconciled to thy brother, and then come offer thy gift</em>.: (Matthew V:23-24)<br />
<br />
<strong>The Mason who comes to Lodge to get something from it, rather than to give something to it, may defile it by that selfish attitude. Men get from Freemasonry by giving.</strong><br />
<br />
He who brings pride of place and power to his Lodge, and serves only for the empty honor of title or jewel, defiles that which is holy as surely as did those money changers whom the Great Teacher drove from the Temple.<br />
<br />
He who assumes to work in his Lodge, but labors carelessly, in a slovenly manner, to the desecration of ceremonies ancient when his ancestors were not yet born, defiles his Lodge by his tacit assumptions that his convenience is of greater importance than the teachings of Freemasonry.<br />
<br />
Alas, that so many symbolically wear shoes in the holy place, by the simple process of thinking little of it, attending it seldom, regarding it but as a club or association of men who meet together to pass the time away! Such brethren may indeed have been entered, passed and raised; but, uninspired, uninterested and unhelped, they leave, seldom or never to return. To such as these the Lodge cannot be holy; therefore charitable thought would argue that their failures cannot defile.<br />
<br />
Luckily for us all, the majority of Freemasons who are constant attendants at Lodge - the brethren who do the work, carry the load, attend to the charity, form the committees, put on the degrees, go on foot and out of their way to help, aid and assist - the brethren, in other words, who work for and are content with a Master’s Wages - these “do” keep the Lodge holy; these “do” think of the Three Great Lights upon the Altar as the Sanctum Sanctorum; these “do,” indeed, put off their shoes from off their feet, in humble and thankful knowledge that the place in which they stand in holy ground." <br />
<br />
<strong>Source: <span style="font-family: 'Calibri','sans-serif'; font-size: 11pt; line-height: 115%; mso-ansi-language: EN-AU; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: 'Times New Roman'; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">SHORT TALK BULLETIN - Vol.XI<span style="mso-spacerun: yes;"> </span>April, 1933<span style="mso-spacerun: yes;"> </span>No.4 Author unknown</span></strong>FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com0tag:blogger.com,1999:blog-1219332326145974195.post-65345410377201721672013-03-11T20:17:00.002+11:002013-03-11T20:37:20.188+11:00The Working Tools of an Old York MasterBy W. Bro. W. L. Wilmshurst <br />
<br />
"In certain Lodges in Yorkshire and elsewhere, where the impressive "Old York working" three other Working Tools are known besides those allotted to the Three Degrees. They formerly belonged to the Past Master's Degree or Degree of Installed Master and were presented and explained to a new Master of a Lodge on his installation, Brethren below that rank remaining ignorant of them. <br />
<br />
After the union of the two rival Grand Lodges in 1813 the Constitutions provided that only the three Degrees of Apprentice, Fellowcraft, and Master Mason (plus the Royal Arch) were to be recognised. The Degree of Installed Master was therefore unfortunately dropped and the enthronement of a Master of a Lodge now takes place in the Third Degree, though in the presence of a "Board" of Past Masters only, the working of such "Board" being the emasculated remains of the old Degree of Installed Master. <br />
<br />
Notwithstanding the abandonment of the latter Degree, many old pre-Union Lodges, jealous of their traditional ritual and unwilling to accept abridged modern standardisations such as the "Emulation" working, stubbornly clung to some valuable pieces of traditional teaching and brought them over into what is now the Installation Ceremony, where they are still worked (not always with the approval of critical but not well-enlightened formalists of to-day). One of these is the three Working Tools of an Installed Master; tools specially associated with the office of a Brother called to undertake the responsible office of Master of a Lodge and to serve as a Ruler in the Craft. <br />
<br />
The first of these tools is a Plumb-line, a cord depending from the fingers, with a plummet at the lower end, to enable the Master to determine the uprightness of a given stone or building. (On the walls of the old Lodge-room at York, where once the Grand Lodge of England met, may still be seen the biblical reference to the use of the Plumb-line in Amos 7, 7-8. Similar references are to be found in Zech. 4, io; Isaiah 28, 17; whilst Rev. 21, r5-17 is of similar moment). <br />
<br />
The second is a Trowel, an implement for spreading mortar, with which (in its moral sense) the Master is to spread the cement of love among his Brethren and bind the living stones of his Lodge into unity. <br />
<br />
The third (and most significant) is a Plan, containing secret designs to which an Installed Master must work; it is, as it were, a symbolical blue-print of the Great Architect's plan for building the Temple of a perfected Humanity, a plan of such privacy that it is entrusted only to those qualified to know it and to co-operate in its execution. <br />
<br />
Note here that the first of these tools (the Plumb-line) forms a vertical line; the second (the Trowel) involves a lateral horizontal spreading movement; and that these two in combination make a Cross. Of this Cross we will say more presently. <br />
<br />
The rich significance and deep propriety of these three supreme Tools needs no emphasis here. It is a thousand pities that this luminous piece of Masonic tradition has passed out of general use and that these tools and their implications are now largely unknown among Masons. For are they not emblems giving completeness and final point to the whole series of Working Tools from the First Degree upwards; adding crowning dignity and beauty to the entire structure of Craft symbolism, and throwing a strong illuminating beam of light upon the purpose of Initiation and upon the goal to which it leads men, first from darkness to light, and then from light to active collaboration with Deity in the creative work of building new heavens and a new earth? Masonry being "a progressive science" must needs involve the use of progressive Working Tools, of which these three are the most advanced. <br />
<br />
There is another reason for regretting their disuse. Were they known and their significance taught and appreciated, the knowledge would go far to counteract the utterly false and unworthy notion that installation in the Throne of Wisdom is a personal compliment to the new Master or that the office is due to him by virtue of seniority or routine or popularity, or because he has been an efficient officer or is good at ritual. The prospective occupant of the Chair would learn, on the contrary, that he is placed in it not for his own or his Lodge's glory or to make a great feast for himself and his friends, but to advance the glory of God and the cosmic work of building the world into the divine image. <br />
<br />
For consider. By being entrusted with the Plumb-line he is impliedly delegated to be the skilled tester and rectifier of the souls of those committed to his charge. How shall he be qualified to use it if he himself cannot pass the test of that Tool or be unconscious of his own soul ending as a "silver cord" from the fingers of the Almighty and in direct communion with Him? <br />
<br />
As to the Trowel, how shall he be able to use it or hope to spread the cement of love among his Brethren unless his own soul has become a burning centre of love whose radiance subtly welds them into unity, knitting their separated persons into an inseparable group-soul and "making them to be of one mind in an house?" <br />
<br />
Lastly, but chief of all-the Plan. How can a man of any imagination or spiritual sensitiveness think of himself being made privy to the secret counsels of the Almighty and permitted to become a co-worker with the Most High and His heavenly hierarchy, without the deepest sense of awe, unworthiness, and self-abasement? <br />
<br />
But apart from this general sense the Tools signify much besides. Tools not merely express abstract ideas; they are implements with which some practical work must be done. How, then, does an Installed Master use these tools? What sort of work does he perform with them? Well, here we get to secrets; those "secrets of the Master's Chair" which every new W.M. is sworn to preserve but of the nature of which he is usually completely ignorant. Can any P.M. who reads this say what those secrets are, Save for certain formal ones, pretty certainly he will have to say ''no.'' <br />
<br />
They cannot, of course, be discussed here but one hint can be given. It was said above that the vertical Plumb-line and the horizontal line of motion of the Trowel combine to form a Cross, thus + or the Hebrew Tau-Cross T. The latter form is displayed on every P.M.'s apron; it appears on the badge with which every newly installed Master is invested, and implies that he knows its meaning and is expected to make use of it. Moreover its component lines are exhibited separately in the two columns on the Wardens' pedestals, one of which is always erect and the other horizontal. No column appears on the Master's pedestal. Why? Because he is the synthesis of the Wardens' columns, combining their properties in himself. The Master is a Cross, a living Cross, and therefore wears the sign of the Cross upon his clothing. The profound implications of this must he left to personal reflection. <br />
<br />
We refrain here from religious discussion and from reference to Christian associations. We are dealing with the Cross as a philosophical conception long antedating Christianity and taught in the mysteries of both the East and the West through the ages and perpetuated in our system. As Plato and others voicing the ancient secret doctrine taught, the world itself is built upon the principle of the Cross, and is a manifestation resulting from the conflict of two opposed principles (spiritual and material) which have to be resolved into a unity transcending the dualism (just as the W.M. absorbs the functions of his two subordinate Wardens and transcends them). To "take up one's Cross" is deliberately to engage in the work of resolving the crux of life by reducing the spiritual and the non-spiritual elements in oneself into balance and harmony. That is the "Great Work,'' it is Masonic "labour" in its highest sense; in proportion as one achieves it in oneself one becomes qualified and able to help in the task of world-building. Moreover, a Master of the secret science employs the sign of the Cross for many purposes; "Per Signum Tau" is an ancient formula used in connection with constructive and beneficent work done by such a man, unknown to his less advanced fellows.<br />
<br />
It may be useful to sum up about the Working Tools generally as follows : <br />
<br />
1. The use of the Tools is to effect the conquest of one's lower nature and will by the powers of one's higher nature and the spiritual will. One who is not master of himself and of his lower faculties cannot function on loftier levels or understand the nature of cosmic work. "He who is faithful in small things shall become ruler over great things." <br />
<br />
2. The understanding and the use of the Tools are progressive and become disclosed more and more as one advances. It is hopeless to understand the more advanced Tools (those of the Third Degree and of an Installed Master) until the use of the First and Second Degree Tools has become the habit of one's life. <br />
<br />
3. The First Degree Tools provide a rule for outward objective conduct; the Second Degree Tools a rule for the mental subjective life and include all forms of abstract thought (not necessarily religious), meditation, prayer, and mind-control, leading to perception of supra-mental truth and illumination of the lower mind. The Third Degree Tools are only for those whose consciousness has become "raised" above the life of common reason and every-day events; and these, in turn, open the way to the ''secrets of the Master's Chair" and to knowledge of "The Plan," that Divine Building Scheme at furthering which labour principalities and Powers, Angels and advanced men. Hence the Plan is the supreme Working Tool of our system and the last to be communicated ceremonially, since it is the final all-sufficing revelation to flood the intelligence of the aspiring Mason. When one knows that Plan, knows oneself to be part of it and as called to collaborate with it, and sees everything around one as moving gradually though unconsciously to its fulfillment, one's life-difficulties are at an end. The rest is easy, for, vast as still remains the unfinished work, that work is frictionless and joyous because it is identified and in harmony with the Almighty Will that steers the universe to its consummation. <br />
<br />
Let me finish with a story illustrative of the use of the Tools. A man seen loitering and apparently idle in a lonely district was asked what he was doing there. He replied that he was building, a temple at a city many leagues away. "Do you think it necessary" (he said) "for me to be there in person and working physically? Others are doing that who know nothing of me, but who are unconsciously influenced by the directive control of my thought and will.'' That man was a Master Mason. <br />
<br />
Now it will be real and useful Masonic exercise (1) to think out clearly and in detail how that man made use of the Third Degree Working Tools, and (2) to realise that the Great Architect has built and sustains the universe upon the same principle and by like methods. You are unlikely to reach a solution all at once, but careful persistent thought upon such a subject opens out the mind and enables the inward Teacher to reveal things one has hitherto thought impossible and inconceivable. <br />
<br />
Treat the story as fanciful and incredible if you will, but reflect that a few years ago any form of telekinesis (action at a distance) was so deemed; yet to-day telegraphy, telephony, "wireless,'' and telepathy, are commonplace facts. Now if by his merely natural will and surface-wits man has produced these mechanical marvels, what greater miracles must be possible to him when the higher creative potencies dormant in his soul are awakened and he becomes able to wield his spiritual will and faculties, to manipulate cosmic energy and to mould it into building new heavens and a new earth and a new social order. It is certain we are left to do these things for ourselves; we should never appreciate them if they be done for us. But the Power with which to do them will always be provided and available to us. <br />
<br />
"Coming events cast their shadows before.'' "First the natural; afterwards the spiritual.'' Evolution is being speeded up at the present time. The scientific mechanical inventions of our day are shadow's and advance-omens of greater truths yet to be learned and practised upon a higher level by the still latent supermechanical faculties in us. Is there not an old promise: ''Greater things than these shall ye do'' . For this reason Masonic "science" and the understanding of spiritual building-principle, and working tools are to-day of momentous value and privilege to Masons individually and, through them, to the world at large." <br />
<br />
Source: <a href="http://www.rgle.org.uk/RGLE_Mother_Grand_Lodge_York.htm">http://www.rgle.org.uk/RGLE_Mother_Grand_Lodge_York.htm</a> <br />
<br />
Note: In some Jurisdictions, like my own [Grand Lodge of the Philippines], the Plumb-line, the Trowel & the Plan or Trestle Board symbolisms are used; including the Beehive, which my present Jurisdiction [United Grand Lodge of NSW & ACT] does not discuss in the Craft Degrees.FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com0tag:blogger.com,1999:blog-1219332326145974195.post-6598719433533321902012-09-25T11:35:00.000+10:002012-09-25T11:36:50.509+10:00On The Level - The History of Freemasonry with David Harrison <iframe allowfullscreen="allowfullscreen" frameborder="0" height="300" src="http://www.youtube.com/embed/QC2iJgQxC4U" width="460"></iframe><br />
<br />
<a href="http://youtu.be/QC2iJgQxC4U">http://youtu.be/QC2iJgQxC4U</a>FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com0tag:blogger.com,1999:blog-1219332326145974195.post-57549237655273499222012-09-04T14:10:00.000+10:002012-09-04T14:10:03.583+10:00The Pale Blue Dot<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjuFDqmyceKkzytaaqZX7wc83LPvNK8GQV_NV1mbbh83EUeqihrZMov3Mto9iz6-uO1GV28kLzsSMW9D7f3SrMxDDrG3s9jJgi5EAaIuy8DSGAaIBp5Uz5MOcN83VD6PZdNXIvfjLMqbFf6/s1600/PaleBlueDot.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" hea="true" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjuFDqmyceKkzytaaqZX7wc83LPvNK8GQV_NV1mbbh83EUeqihrZMov3Mto9iz6-uO1GV28kLzsSMW9D7f3SrMxDDrG3s9jJgi5EAaIuy8DSGAaIBp5Uz5MOcN83VD6PZdNXIvfjLMqbFf6/s400/PaleBlueDot.jpg" width="352" /></a></div>
<br />
In his book Pale Blue Dot: A Vision of the Human Future in Space, astronomer Carl Sagan related his thoughts on a deeper meaning of the photograph:[14]<br />
<br />
<br />
"From this distant vantage point, the Earth might not seem of any particular interest. But for us, it's different. Consider again that dot. That's here. That's home. That's us. On it everyone you love, everyone you know, everyone you ever heard of, every human being who ever was, lived out their lives. The aggregate of our joy and suffering, thousands of confident religions, ideologies, and economic doctrines, every hunter and forager, every hero and coward, every creator and destroyer of civilization, every king and peasant, every young couple in love, every mother and father, hopeful child, inventor and explorer, every teacher of morals, every corrupt politician, every "superstar," every "supreme leader," every saint and sinner in the history of our species lived there – on a mote of dust suspended in a sunbeam.<br />
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The Earth is a very small stage in a vast cosmic arena. Think of the rivers of blood spilled by all those generals and emperors so that in glory and triumph they could become the momentary masters of a fraction of a dot. Think of the endless cruelties visited by the inhabitants of one corner of this pixel on the scarcely distinguishable inhabitants of some other corner. How frequent their misunderstandings, how eager they are to kill one another, how fervent their hatreds. Our posturings, our imagined self-importance, the delusion that we have some privileged position in the universe, are challenged by this point of pale light. Our planet is a lonely speck in the great enveloping cosmic dark. In our obscurity – in all this vastness – there is no hint that help will come from elsewhere to save us from ourselves. The Earth is the only world known, so far, to harbor life. There is nowhere else, at least in the near future, to which our species could migrate. Visit, yes. Settle, not yet. Like it or not, for the moment, the Earth is where we make our stand. It has been said that astronomy is a humbling and character-building experience. There is perhaps no better demonstration of the folly of human conceits than this distant image of our tiny world. To me, it underscores our responsibility to deal more kindly with one another and to preserve and cherish the pale blue dot, the only home we've ever known."<br />
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—Carl Sagan, Pale Blue Dot: A Vision of the Human Future in Space, 1997 reprint, pp. xv–xvi<br />
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Source of text & photo: <a href="http://en.wikipedia.org/wiki/Pale_Blue_Dot">http://en.wikipedia.org/wiki/Pale_Blue_Dot</a>FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com0tag:blogger.com,1999:blog-1219332326145974195.post-14205810995106836622012-08-02T17:16:00.000+10:002012-08-02T17:16:22.948+10:00The Volume of the Sacred Law in Multi-Faith Freemasonryby Excellent Companion C.D. Pattni P.J.G.D., S.L.G.Ch.R. <br />
<br />
[Paper first delivered at St. George’s Royal Arch Chapter Nº 5 on Thursday 23rd May 2002]<br />
<br />
"In August 1938 The United Grand Lodge of England issued a statement entitled "The Aims and Relationships of the Craft" and laid down the basic principles of Freemasonry. This statement was issued in agreement with the other two Grand Lodges of Scotland and Ireland. This statement was again accepted and affirmed by the United Grand Lodge of England on the 7th September 1949. In this document it is stated: <br />
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The first condition of admission into, and membership of, the Order is the belief in the Supreme Being. This is essential and admits of no compromise. <br />
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The Bible, referred to by Freemasons as the Volume of the Sacred Law [VSL], is always open in Lodges. Every Candidate is required to take his Obligation on that book or on the Volume which is held by his particular creed to impart sanctity of oath or promise taken upon it. <br />
<br />
Having taken the great and solemn obligation of a Freemason, the candidate is restored to the blessing of material light. He is then told that we acknowledge "three great, though emblematical, lights in Freemasonry. They are the Volume of the Sacred Law, the Square and the Compasses." Thus the first, and the most important, revelation to the Candidate in Freemasonry is to the greatest of all lights, "The Volume of the Sacred Law." <br />
<br />
There is no doubt that in early days admission into Freemasonry was restricted to Christians. However, even though the practice of Freemasonry was restricted to Christians, except in some cases, the early references to the Volume of the Sacred Law is to the book (<em>'librum</em>') and not to the Holy Bible. Thus the Grand Lodge MS no. 1 dated 1583 mentions that the candidate is offered the 'book' on which to take his oath. It does not specify the 'book'. The William Watson MS mentions that an oath "must be sworn upon a book". There is a further reference in the Sloane MS 3329 of c. 1700 which mentions that the actual oath finishes with "so help you God and by the Contents of this book. So he kisses the book ….." <br />
<br />
It is very likely that in the 14th and 15th centuries the 'Holy Book' or the 'book' would have been the book of the Four Gospels, as the whole Bible was not in common use until the late 16th century. The Papal Bulls of 1738 and 1751 forbade Roman Catholics from joining the Craft. Because of these Papal Bulls there were very few Catholic members of the Craft. <br />
<br />
After the formation of the Premier Grand Lodge of England in 1717 the Order was made more open to members of other nations and other religions provided they subscribed to the ancient charges. The "Ancient Charges" were reproduced in the Books of Constitutions. Charge 1 has always been referring to "God and Religion". This Charge in 1756 read "But though in ancient times Masons were charged in every country to be of the religion of that country or nation, whatever it was, yet it is now thought more expedient only to oblige them to that religion in which all men agree, leaving their particular opinions to themselves." <br />
<br />
The Union of the two Grand Lodges in 1813 provided a perfect opportunity to revise many of the rules and regulations as well as controversial references to religious matters in the craft ritual. References to the Christian faith were avoided or removed. The Lodge of Reconciliation as well as the members of the United Grand Lodge of England did take into account various faiths prevalent in various parts of the Empire at the time. The article in the Ancient Charges said " Let a man's religion or mode of worship be what it may, he is not excluded from the order, provided he believe in the glorious architect of heaven and earth, and practises the sacred duties of morality". <br />
<br />
In India the Province of Bengal most notoriously prohibited the initiation of any Asiatic without the personal approval of the Provincial Grand Master. (Provincial Grand Lodge By-Law no. 55). I will not go into the history of Freemasonry in India here. It is sufficient to note here that the first Indian Freemason was the Nawab of Carnatic in 1775. The next one according to historians was made in 1812 and another two were initiated, one in 1834 and the other in 1836. The doors of Freemasonry were opened to all Indians after the 1860's. Particular difficulties were raised about obligations of a Hindu candidate. This was mainly due to misunderstanding of the Hindu religion by the Europeans in those days. <br />
<br />
By this time it was agreed that The Bible is regarded as the Volume of the Sacred Law. By the late 18th Century more and more Masons came to regard the Holy Bible as the only Volume of the Sacred Law. This belief became so firm that even today in ordinary English or Scottish Lodges any reference to the Volume of the Sacred Law is immediately taken as reference to the Holy Bible. In Scottish Lodges the office of the Bearer of the Sacred Law is termed as the "Bible Bearer". Most Masons in this country do not have any idea about other faiths and sometimes show gross ignorance about beliefs of other members of the Lodge and about their Volumes of the Sacred Law. <br />
<br />
Members of other faiths did not raise any objections to The Declaration of Aims and Relationships of the Craft made in 1949. It was assumed that the people of other faiths concur with the present situation. Although the above Declaration of the United Grand Lodge was to remove any doubt as to the administration of the obligation of a mason, it did not declare or confirm that other Volumes on which the Candidate takes his obligation, such as the Bhagvad Gita, the Quran or the Sacred Books of other faiths, should be regarded as the Volumes of the Sacred Law. In this country the practice has evolved, that when any candidate, or the Master Elect of the Lodge, who is not of Christian faith, is being initiated or being obligated, to arrange for the Volume of the Sacred Law of his faith to be placed on the Pedestal. Let us examine the practice in countries where Lodges have members of more than one faith. <br />
<br />
In India the Lodges, under the jurisdiction of the Grand Lodge of India, and those under English Constitution, arrange to keep five Volumes of the Sacred Law opened at the same time. The Volumes are opened side by side and are placed separately on the pedestal. The Volumes are the Holy Bible, the Bhagvad Gita, the Quran, the Granth, and the Zend Avesta. The Square and Compasses are placed on all the Volumes or on the Volume to which the WM owes allegiance, except on Installation nights when they will be placed on the Volume on which the Master-Elect will take his obligation. Candidates for Initiation, Passing and Raising will take their obligation on the Volume of their Faith. <br />
<br />
Similarly in the Singapore Lodge, under the English Constitution, four different Volumes of the Sacred Law are opened on the pedestal at any one time. It should be noted that the Volume of the Sacred Law on which the Candidate takes his obligation should be so arranged that he should be easily able to recognise it and read it at the appropriate time. <br />
<br />
East Africa will be celebrating the Centenary of Freemasonry in the District in 2003. Here a Lodge called the Orient Lodge no.3703 was formed in 1914 to admit Asians. At the first meeting of the Lodge five Asian candidates were initiated into Freemasonry. The membership in the District has since been of multifaiths. The Holy Bible is regarded as the Volume of the Sacred Law but is always accompanied by the Holy Book of the candidate or the Master Elect and both are laid open on the pedestal side by side. As a matter of interest I was initiated in the Orient Lodge no. 3703 in August 1960 and am still a subscribing member of the Lodge.<br />
<br />
In Lodges under the Grand Lodge of Turkey, it is imperative that three Volumes of the Sacred Law are opened on the WM.'s Pedestal. The Quran, the Old and the New Testaments, with Square and Compasses on each of them or on the Book of the WM.'s faith. <br />
<br />
In England, so far most English freemasons have been either Christians or Jews. Both of them have been happy to accept the Holy Bible as the Volume of the Sacred Law. However, in modern times the situation is changing fast. Thirty or forty years ago it was an isolated incident when a person other than a Christian or a Jew sought membership of a Lodge. With the growth of a multi ethnic population in Britain and particularly with the arrival of East African Asians the situation has changed. Many Lodges do have members of different faiths. On occasions the candidate is not aware of the procedure and neither the proposer nor the seconder has made any attempt to ascertain from the candidate the appropriate Volume of the Sacred Law on which he would take his obligation. In such cases the candidate ends up taking an obligation on the Holy Bible to which he does not subscribe. I have tried to explain to the Lodges and the members which Holy Books are relevant to which faith. It is proper that English freemasons should understand that we now live in a multifaith society and therefore there is a need to make themselves familiar with other faiths and their respective Volumes of the Sacred Law. <br />
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As in most Lodges the members are familiar with its members being either Christians or Jews, I would like to remind you that although most of the Jewish fraternity would be content to take an obligation on the Holy Bible which contains Old and New Testaments, it should be noted that the correct Volume of the Sacred Law for Jewish brethren is the collection of writings known as the Torah. The proper book should be in Hebrew and not in English. Most of the Christian freemasons think that all the Hebrew writings are contained in the Old Testament of the Bible. This is not so. For this reason it is better to have a Torah in Hebrew for a devout and practising Jew as the only Volume of the Sacred Law. The oath taken on the Old Testament which contains the chapters from Genesis to Malachi is regarded as second best by devout and practising brethren, but it is good enough for the liberal members of the faith. Also a Jewish candidate stands covered during his obligation and does not kneel. It has also been pointed out that an Orthodox Jew would affirm and will not take an obligation in present form. <br />
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The Papal Bulls of the late 18th century forbade Roman Catholics from joining freemasonry. They are, however, now permitted to join the Craft. Again the Holy Bible, normally used in our Lodges is not the correct Bible for them. For a Roman Catholic the whole Bible is one which contains the Old and the New Testaments together with certain additional writing which are referred to as the "Apocrypha". A devout Catholic would be very pleased if the D.C. or his proposer or seconder took a little trouble to get the right Holy Book. <br />
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For a Hindu candidate the Volume of the Sacred Law is the Rig Veda. The first and most ancient of the four Vedas. However today Bhagvad Gita (the Celestial Song) is regarded by all Hindus as their Book of the Sacred Law. The Bhagvad Gita is given in form of dialogue between Lord Krishna and Arjuna and consists of only 701 verses. The Bhagvad Gita is the cream and essence of all Vedic teachings. It explains to us in an unambiguous and succinct manner the deep and sacred principles of the sacred science of the SELF. After imparting the knowledge of the human body and the Cosmos, it acquaints every human being with the most perfect and complete knowledge of the self. Perhaps you would remember the Charge in the third degree which mentions "that most interesting of all human studies, the knowledge of yourself". <br />
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Muslim candidates take their obligation on the Quran. It comprises 114 Suras or Steps. Muslims believe that it is the word of Almighty God as revealed to Prophet Mohammed (b.c.570AD in Mecca) by Archangel Gabriel. The scriptures of the Quran preach monotheism, strict obedience to God and His Word or the Quran. There are many parallels to the Old and New testaments in the Quran. It acknowledges that Abraham, Isaac, Moses, Jesus were Prophets or Messengers of God. In the Quran they are called Ebrahim, Ishmael, Musa and Issa. However, the Quran proclaims that there is but one God and Mohammed is His prophet. Allah revealed His will and word to Mohammed only. The Holy Quran which is being used as the Volume of the Sacred Law should be with the original Arabic text. There are many English versions these days but the version regarded Holy is the one with the Arabic text. <br />
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The "Guru Granth Sahib" is the Holy Book of the Sikhs. It contains the teachings of the founder of the Sikh faith Guru Nanak and other Gurus. It was compiled by Guru Arjun Dev, the fifth of the nine Gurus of the Sikhs in the 17th century. It centres on the philosophy that the holy "word" or "name" is the most sacred and it should always be repeated to oneself. Guru Granth Sahib is highly revered by the Sikhs. If the Granth Sahib is opened in any room then one can only enter the room with his or her head covered. The Granth Sahib is always veiled unless it is being recited or read by a 'Gnani' (a devotee). There are very few translations in English of the full Granth and most of the candidates are content to take an obligation on the abridged version of the Holy Book called the "Gutka". It is important to note that all three faiths do not approve sealing the obligation by kissing the Volume of the Sacred Law. Kissing the book would be a sign of disrespect. Instead it should always be touched with the forehead, signifying the Candidate's obedience to the divine teachings and his submission to the obligation as a divine command, binding on him so long as he shall live. <br />
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The next one is the Zoroastrian faith of Parsee or Persian candidates. Parsee is the derivation of Persian. Parsees fled Persia during their religious persecution in the 16th Century. They came to India where they were received with open arms. They made their home in India. They were the first community to adopt the western life and culture. They were highly educated. It is worth noting here that in 1843 Maneckji Cursetji was initiated in a French Lodge, because he was not accepted by any of the English Lodges in India. He later applied to join a Scottish Lodge. His application was turned down. As a result, a new Lodge called the Lodge of Rising Star of Western India, was consecrated in December 1843 with Robert Burns as the first Master. The Lodge is still going strong. I visited the Lodge in 1962. The members are still all Parsees. Also so far only one Indian has ever occupied an elected office in the United Grand Lodge of England. In 1830 W. Bro. Cama, a Parsee was elected as the Treasurer by the Grand Lodge of England. The Volume of the Sacred Law of Parsees is called the Zend Avesta. It is a collection of traditional teachings originating from the 6th to the 4th century BC. The teachings relate to the existence, power and strength of Ahuramazda - the Lord of the whole Universe. The English translation of the Zend Avesta is hard to come by and if there is a Parsee Candidate he should be requested to obtain a copy which is Sacred to him. <br />
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Buddhism is another faith widely practised in the East. In recent years there have been many British people who have embraced this faith. There is a Buddhist temple in Richmond, where it will be easier to find an approved version their Sacred Book which is called the "Tripitaka" (or the Cannons). There are two branches of Buddhism, the Hinayana and the Mahayana. The followers of the Hinayana Branch (those of Lower Teachings) do not acknowledge and do not believe in the existence of a Supreme Being. Therefore they are not considered eligible to be made masons. On the other hand, the followers of Mahayana Branch (those of Higher Teachings) do profess a belief in the Supreme Being and as such are eligible for admission to our Order. <br />
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Having considered various Volumes of the Sacred Law used in various parts of the world either under the English, Scottish or Irish Constitutions, let us consider how the Volume of the Sacred Law should be placed on the WM.'s pedestal. It would be appropriate for Lodges where there are members besides those of Christian and Jewish faiths to display the Volumes of other faith with the same respect and reverence as the Bible on the WM.'s pedestal. At times there is not enough room on the Pedestal. In such cases it would be appropriate to replace the Holy Bible with the Volume on which the Master Elect or the candidate is going to take his obligation. On completion, the selected Volume of the Sacred Law can remain on the pedestal for the rest of the meeting or be replaced with the Holy Bible. <br />
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As already stated, Jewish candidates do not kneel but stand with their heads covered. Hindus, Muslims and Sikhs kneel but do not kiss the book to affirm their obligation. They should seal it by touching the Volume of the Sacred Law with their foreheads. However, this is ignored in most Lodges because often the brethren are not familiar with the rules governing the reverence given to particular Holy Books. <br />
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Finally, I would like to appeal to the members of the Craft that they should show respect and reverence to the most important symbol in the Lodge. In so many Lodges, changing the position of the Square and Compasses is done very casually from the left side of the WM. The proper way is to come to the front of the pedestal, give a court bow and then attend to the Square and Compasses. The same procedure should be used at the opening and closing of the Lodge. One should never ever place one Volume of the Sacred Law over another, either in part or in full. The WM should also never put any papers on the Volume of the Sacred Law. These are signs of total disrespect for the Sacred Writings. <br />
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Before I close, I would like to mention that Scottish Lodges have been more tolerant and have been ready to accept the Sacred Volumes of other faith and thus admit members of non Christian faiths to the Order. In most Scottish Lodges overseas, Freemasonry among the natives came much sooner than in other Constitutions. The position in America is mixed. Some Grand Lodges in America adhere to the principle that the faith and belief of a man should be no bar to his admission into Freemasonry as long as he admits his belief in a Supreme Being. Other American Grand Lodges do not permit the use of other Holy Books as the Volume of the Sacred Law and thus would not permit admission of non-Christians into a Lodge. In 1979, the Grand Lodge of California, rejected a law that would have allowed candidates to choose the Book of their own faith on which to take the Obligation of a Mason. On the other hand the Grand Lodges of Kansas and Ohio, do accept candidates of other faiths and would permit them to take the Obligation on the Holy Book of their faith. <br />
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Finally, except for the brief reference to the American Grand Lodges, other constitutions, particularly the Scottish and the Irish have not been covered in detail. They have played an important part in the development of Freemasonry in the Overseas territories particularly amongst the natives of those countries. Hopefully some one will undertake a detailed and comprehensive study of the subject at some future date."<br />
Acknowledgements: <br />
<br />
Gould's History of Freemasonry. <br />
<br />
Freemasons' Guide and Compendium by B.E. Jones <br />
<br />
Ars Quarter Coronati. Vols. 90, 97,106 etc <br />
<br />
The Craft in the East by Haffner. <br />
<br />
<br />
C. D. Pattni, P.J.G.D., S.L.G.Ch.R. <br />
21 Dean Court, <br />
Wembley <br />
Middx HA0 3PU <br />
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Source: <a href="http://www.dglea.org/">http://www.dglea.org/</a> under the topic 'research' 'vsl'<br />
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Also note that every Jurisdiction varies in what the VSL is 'acceptable'. It is best to refer to your Grand Lodge's Book of Constitutions or inquire with your Grand Secretary & confer with the prospective candidate about the 'custom' & regulations.<br />
<br />FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com5tag:blogger.com,1999:blog-1219332326145974195.post-39419599826281911952012-07-22T10:12:00.000+10:002012-07-22T10:19:36.664+10:00The Square<br />
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<a href="http://freemasonry.bcy.ca/texts/baals_bridge.html">The Baal's Bridge Square</a></div>
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<span class="Apple-style-span" style="font-size: small;">The Holy Bible* lies open upon the Altar of Masonry, and upon the Bible lie the Square and Compasses. They are the three Great Lights of the Lodge, at once its Divine warrant and its chief working tools. They are symbols of Revelation, Righteousness and Redemption, Teaching us that by walking in the light of Truth, and obeying the Law of Right, the Divine in man wins victory over the earthly. How to live is the one important matter, and he will seek far without finding a wiser way than that shown us by the Great Lights of the Lodge. </span></div>
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<span class="Apple-style-span" style="font-size: small;">The Square and Compasses are the oldest, the simplest and the most universal symbols of Masonry. All the world over, whether as a sign on a building, or a badge worn by a Brother, even the profane know them to be emblems of our ancient Craft. Some years ago, when a business firm tried to adopt the Square and Compasses as a Trade- Mark, the Patent Office refused permission, on the ground, as the decision said, that "There can be no doubt that this device, so commonly worn and employed by Masons, universally recognized as existing; whether comprehended by all or not, is not material to this issue." They belong to us, alike by the associations of history and the tongue of common report. Nearly everywhere in our Ritual, as in the public mind, the Square and Compasses are seen together. If not interlocked, they are seldom far apart, and the one suggests the other. And that is as it should be, because the things they symbolize are interwoven. In the old days when the earth was thought to be flat and square, the Square was an emblem of the earth, and later, of the earthly element in man. As the sky is an arc or a circle, the implement which describes a Circle became the symbol of the heavenly, or sky spirit in man. Thus the tools of the builder became the emblems of the thoughts of the thinker; and nothing in Masonry is more impressive than the slow elevation of the compasses above the Square in the progress of the Degrees. The whole meaning and task of life is there, for such as have eyes to see.</span></div>
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<span class="Apple-style-span" style="font-size: small;">Let us separate the Square from the Compasses and study it alone, the better to see its further meaning and use. There is no need to say that the Square we have in mind is not a Cube, which has four equal sides and angles, deemed by the Greeks a figure of perfection. Nor is it a the square of the carpenter, one leg of which is longer than the other, with inches marked for measuring. It is a small, plain Square, unmarked and with legs of equal length, a simple try-square used for testing the accuracy of angles, and the precision with which stones are cut.</span></div>
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<span class="Apple-style-span" style="font-size: small;">Since the try-square was used to prove that angles were right, it naturally became an emblem of accuracy, integrity and rightness. As stones are cut it fit into a building, so our acts and thoughts are built together into a structure of Character, badly or firmly, and must be tested by a moral standard of which the simple try- square is a symbol. So, among Speculative Masons, the tiny try-square has always been a symbol of morality, of the basic rightness which must be the test of every act and the foundation of character and society.</span></div>
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<span class="Apple-style-span" style="font-size: small;">From the beginning of the revival in 1717 this was made plain in the teaching of Masonry, by the fact that the Holy Bible was placed upon the Altar, along with the Square and Compasses. In one of the earliest catechisms of the Craft, dated 1725, the question is asked: "How many make a Lodge?" The answer is specific and unmistakable: "God and the Square, with five or seven right and perfect Masons." God and the Square, Religion and Morality, must be present in every Lodge as its ruling Lights, or it fails of being a just and truly Constituted Lodge. In all lands, in all rites where Masonry is true to itself, the Square is a symbol of righteousness, and is applied in the light of faith in God. </span></div>
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<span class="Apple-style-span" style="font-size: small;">God and the Square - it is necessary to keep the two together in our day, because the tendency of the times is to separate them. The idea in vogue today is that morality is enough, and that faith in God - if there be a God - may or may not be important. Some very able men of the Craft insist that we make the teaching of Masonry too religious. Whereas, as all history shows, if faith in God grows dim morality becomes a mere custom, if not a cobweb, to be thrown off lightly. It is not rooted in reality, and so lacks authority and sanction. Such an idea, such a spirit - so wide-spread in our time, and finding so many able and plausible advocates - strikes at the foundation, not only of Masonry, but of all ordered and advancing social life. Once men come to think that morality is a human invention, and not a part of the order of the world, and the moral law will lose both its meaning and its power. Far wiser was the old book entitled "All in All and the Same Forever," by John Davies, and dated 1607, though written by a non-Mason, when it read reality and nature of God in this manner: "Yet I this form of formless deity drew by the Square and Compasses of our Creed."</span></div>
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<span class="Apple-style-span" style="font-size: small;">For, inevitable, a society without standards will be a society without stability, and it will one day go down. Not only nations, but whole civilizations have perished in the past, for lack of righteousness. History speaks plainly in this matter, and we dare not disregard it. Hence the importance attached to the Square of Virtue, and the reason why Masons call it the great symbol of their Craft. It is a symbol of that moral law upon which human life must rest if it is to stand. A man may build a house in any way he likes, but if he expects it to stand and be his home, he must adjust his structure to the laws and forces that rule in the material realm. Just so, unless we live in obedience to the moral laws which God has written in the order of things, our lives will fall and end in a wreck. When a young man forgets the simple Law of the Square, it does not need a prophet to foresee what the result will be. It is a problem in geometry.</span></div>
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<span class="Apple-style-span" style="font-size: small;">Such has been the meaning of the Square as far back as we can go. Long before our era we find the Square teaching the same lesson which it teaches us today. In one of the old books of China, called :The Great Learning," which has been dated in the fifth century before Christ, we read that a man should not do unto others what he would not have them do unto him; and the writers adds, "This is called the principle of acting on the Square." There it is, recorded long, long ago. The greatest philosopher has found nothing more profound, and the oldest man in his ripe wisdom has learned nothing more true. Even Jesus only altered it from the negative to the positive form in his "Golden Rule." So, everywhere, in our Craft and outside, the Square has taught its simple truth which does not grow old. The Deputy Provincial Grand Master of North and East Yorkshire recovered a very curious relic, in the form of an old brass Square found under the foundation of an ancient bridge near Limerick in 1830. On it was inscribed the date, 1517, and the following words: "I will Strive to Live with Love and Care Upon the Level, by the Square."</span></div>
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<span class="Apple-style-span" style="font-size: small;">How simple and beautiful it is, revealing the oldest wisdom man has learned and the very genius of our Craft. In fact and truth, the Square Rules the Mason as well as the Lodge in which he labours. As soon as he enters a Lodge, the candidate walks the square steps around the Square pavement of a rectangular Lodge. All during the ceremony his attitude keeps him in mind of the same symbol, as if to fashion his life after its form. When he is brought to light, he beholds the Square upon the Altar, and at the same time sees that it is worn by the Master of the Lodge, as the emblem of his office. </span></div>
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<span class="Apple-style-span" style="font-size: small;">In the North-East Corner he is shown the perfect Ashlar, and told that it is the type of a finished Mason, who must be Square-man in thought and conduct, in word and act. With every art of emphasis the Ritual writes this lesson in our hearts, and if we forget this first truth the Lost Word will remain forever lost.</span></div>
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<span class="Apple-style-span" style="font-size: small;">For Masonry is not simply a Ritual; it is a way of living. It offers us a plan, a method, a faith by which we may build our days and years into a character so strong and true that nothing, not even death, can destroy it. Each of us has in his own heart a little try-square called Conscience, by which to test each thought and deed and word, whether it be true or false. By as much as a man honestly applies that test in his own heart, and in his relations with his fellows, by so much will his life be happy, stable, and true. Long ago the question was asked and answered: "Lord, who shall abide in thy Tabernacle? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart." It is the first obligation of a Mason to be on the Square, in all his duties and dealings with his fellow men, and if he fails there he cannot win anywhere. Let one of our poets sum it all up:</span></div>
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<span class="Apple-style-span" style="font-size: small;">It matters not whate'er your lot Or what your task may be, One duty there remains for you One duty stands for me. Be you a doctor skilled and wise, Or do your work for wage, A laborer upon the street, An artist on the stage; Our glory still awaits for you, One honor that is fair, To have men say as you pass by: "That fellow's on the Square." Ah, here's a phrase that stands for much 'Tis good old English too, It means that men have confidence In everything you do, It means that what you have you've earned, And that you've done your best, And when you go to sleep at night Untroubled you may rest. It means that conscience is your guide, And honor is your care; There is no greater praise than this: "That fellow's on the Square." And when I die I would not wish A lengthy epitaph; I do not wish a headstone large, Carved with fulsome chaff, Pick out no single deed of mine, If such a deed there be, To 'grave upon my monument, For those who come to see, Just this one phrase of all I choose, To show my life was fair: Here sleepeth now a fellow who Was always on the Square."</span></div>
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<span class="Apple-style-span" style="font-size: small;">Short Talk Bulletin - Vol.II - April, 1924 No.4</span></div>
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<span class="Apple-style-span" style="font-size: small;">Author Unknown</span></div>
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<span class="Apple-style-span" style="font-size: small;">*</span><span class="Apple-style-span" style="color: black; font-family: Verdana, Arial, Helvetica, Sans; font-size: xx-small;">Note that this paper was written for a Christian audience in the United States; rather than "Holy Bible", a more appropriate term would be "Volume of Sacred Law". Reprinted from "The Square"</span><span class="Apple-style-span" style="font-family: Verdana, Arial, Helvetica, Sans; font-size: xx-small;"> </span><span class="Apple-style-span" style="font-family: Verdana, Arial, Helvetica, Sans; font-size: xx-small;"><i>The Short Talk Bulletin</i></span><span class="Apple-style-span" style="font-family: Verdana, Arial, Helvetica, Sans; font-size: xx-small;">, The Masonic Service Association of the United States, vol. 2, no. 4. April 1924. Transcribed with typographic corrections.</span></div>FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com0tag:blogger.com,1999:blog-1219332326145974195.post-72742584459397785092011-11-21T14:51:00.000+11:002011-11-21T14:51:25.636+11:00Judge Kindly"Don't expect perfection in a man because he is a Freemason. If you do, you will be disappointed. Masonry makes a man better, but no human agency can make him perfect. If he is a Mason, you have a right to presume he is a good man, but do not condemn Masonry even if a few Masons turn out bad. Even the Great Teacher Himself had a Judas. The aim and purpose of Masonry is to receive none but good men, keep them good and make them better. Judge the institution not by a few failures, but by the average of its successes. That average is high and it consequently gives standing to its members, but it cannot be an infallible guide."<br />
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Author unknown<br />
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[via WBro Russ]FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com1tag:blogger.com,1999:blog-1219332326145974195.post-69638063174724293112011-06-21T15:31:00.000+10:002011-06-21T15:31:24.477+10:00JACHIN AND BOAZ: The Hidden Power by Thomas Troward"AND he reared up the pillars before the temple, one on the right hand, and the other on the left; and called the name of that on the right hand Jachin, and the name of that on the left Boaz." (II Chron. 17.)<br />
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Very likely some of us have wondered what was the meaning of these two mysterious pillars set up by Solomon in front of his temple, and why they were called by these strange names; and then we have dropped the subject as one of those inexplicable things handed down in the Bible from old time which, we suppose, can have no practical interest for us at the present day. Nevertheless, these strange names are not without a purpose. They contain the key to the entire Bible and to the whole order of Nature, and as emblems of the two great principles that are the pillars of the universe, they fitly stood at the threshold of that temple which was designed to symbolise all the mysteries of Being.<br />
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In all the languages of the Semitic stock the letters J and Y are interchangeable, as we see in the modern Arabic "Yakub" for "Jacob" and the old Hebrew "Yaveh" for "Jehovah." This gives us the form "Yachin," which at once reveals the enigma. The word Yak signifies "one"; and the termination "hi," or "hin," is an intensitive which may be rendered in English by "only." Thus the word "Jachin" resolves itself into the words "one only," the all-embracing Unity.<br />
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The meaning of Boaz is clearly seen in the book of Ruth. There Boaz appears as the kinsman exercising the right of pre-emption so familiar to those versed in Oriental law--a right which has for its purpose the maintenance of the Family as the social unit. According to this widely-spread custom, the purchaser, who is not a member of the family, buys the property subject to the right of kinsmen within certain degrees to purchase it back, and so bring it once more into the family to which it originally belonged. Whatever may be our personal opinions regarding the vexed questions of dogmatic theology, we can all agree as to the general principle indicated in the role acted by Boaz. He brings back the alienated estate into the family--that is to say, he "redeems" it in the legal sense of the word. As a matter of law his power to do this results from his membership in the family; but his motive for doing it is love, his affection for Ruth. Without pushing the analogy too far we may say, then, that Boaz represents the principle of redemption in the widest sense of reclaiming an estate by right of relationship, while the innermost moving power in its recovery is Love.<br />
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This is what Boaz stands for in the beautiful story of Ruth, and there is no reason why we should not let the same name stand for the same thing when we seek the meaning of the mysterious pillar. Thus the two pillars typify Unity and the redeeming power of Love, with the significant suggestion that the redemption results from the Unity. They correspond with the two "bonds," or uniting principles spoken of by St. Paul, "the Unity of the Spirit which is the Bond of Peace," and "Love, which is the Bond of Perfectness."<br />
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The former is Unity of Being; the latter, Unity of Intention: and the principle of this Dual-Unity is well illustrated by the story of Boaz. The whole story proceeds on the idea of the Family as the social unit, the root-conception of all Oriental law, and if we consider the Family in this light, we shall see how exactly it embodies the two-fold idea of Jachin and Boaz, unity of Being and unity of Thought. The Family forms a unit because all the members proceed from a common progenitor, and are thus all of one blood; but, although this gives them a natural unity of Being of which they cannot divest themselves, it is not enough in itself to make them a united family, as unfortunately experience too often shows. Something more is wanted, and that something is Love. There must be a personal union brought about by sympathetic Thought to complete the natural union resulting from birth. The inherent unity must be expressed by the Individual volition of each member, and thus the Family becomes the ideally perfect social unit; a truth to which St. Paul alludes when he calls God the Father from Whom every family in heaven and on earth is named. Thus Boaz stands for the principle which brings back to the original Unity that which has been for a time separated from it. There has never been any separation of actual Being--the family right always subsisted in the property even while in the hands of strangers, otherwise it could never have been brought back; but it requires the Love principle to put this right into effective operation.<br />
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When this begins to work in the knowledge of its right to do so, then there is the return of the individual to the Unity, and the recognition of himself as the particular expression of the Universal in virtue of his own nature.<br />
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These two pillars, therefore, stand for the two great spiritual principles that are the basis of all Life: Jachin typifying the Unity resulting from Being, and Boaz typifying the Unity resulting from Love. In this Dual-Unity we find the key to all conceivable involution or evolution of Spirit; and it is therefore not without reason that the record of these two ancient pillars has been preserved in our Scriptures. And finally we may take this as an index to the character of our Scriptures generally. They contain infinite meanings; and often those passages which appear on the surface to be most meaningless will be found to possess the deepest significance. The Book, which we often read so superficially,hides beneath its sometimes seemingly trivial words the secrets of other things. The twin pillars Jachin and Boaz bear witness to this truth.FilMasons NSWhttp://www.blogger.com/profile/11291391851884411260noreply@blogger.com2