My Journey to the East

Judge Kindly

2011-11-21T14:51:00.000+11:00

"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."

Author unknown

[via WBro Russ]

JACHIN AND BOAZ: The Hidden Power by Thomas Troward

2011-06-21T15:31:00.000+10:00

"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.)

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.

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.

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.

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."

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.

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.

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.

Masonic Disclaimer by Bro. Robert H. Meyer

2011-06-21T14:35:00.000+10:00

"Each Mason must think for himself, and each is entitled to write whatever he wishes.

Masonry has no dogma. An official position would deny a man his right to think for himself and his right to follow the dictates of his own faith. Each Mason has a right to seek Masonry for what he wants to find. It is his right to believe as he wishes; BUT is is not his right to force that belief on others.

There are only three documents a Mason must abide by; the Ritual, the Constitution of the Grand Body in whose jurisdiction he lives and the by-laws of his Lodge, Chapter, etc. The Rituals embody the whole of Masonic instruction. The latter two contain the Laws, Rules and Regulations necessary for their government as is necessary for all organizations. Everything else is opinion.

Benjamin Franklin on Freemasonry

2011-06-21T12:11:00.000+10:00

Freemasonry has tenets peculiar to itself. They serve as testimonials of character and qualifications, which are only conferred after due course of instruction and examination. These are of no small value; they speak a universal language, and act as a passport to the attentions and support of the initiated in all parts of the world. They cannot be lost as long as memory retains its power. Let the possessor of them be expatriated, shipwrecked or imprisoned, let him be stripped of everything he has got in the world, still those credentials remain, and are available for use as circumstances require. The good effects they have produced are established by the most incontestable facts of history. They have stayed the uplifted hand of the destroyer; they have softened the asperities of the tyrant; they have mitigated the horrors of captivity; they have subdued the rancour of malevolence; and broken down the barriers of political animosity and sectarian alienation. On the field of battle, in the solitudes of the uncultivated forest, or in the busy haunts of the crowded city, they have made men of the most hostile feelings, the most distant regions, and diversified conditions, rush to the aid of each other, and feel a special joy and satisfaction that they have been able to afford relief to a Brother Mason.

A Mason

2011-02-21T13:01:00.000+11:00

"A Mason is a man whose conduct should be squared by strict rectitude and justice towards his fellow-creatures [and NOT only towards his brethren & their 'widows & orphans' in Masonry!]; his demeanour should be marked by the level of courtesy and kindness; while uprightness of heart and integrity of action, symbolized by the plumb, should be his distinguishing characteristic; and thus guided by the moveable jewels of Masonry, he may descend the vale of life with joy, in the hope of being accepted by the Most High, as a successful candidate for admission into the Grand Lodge above."

"It is useless to profess a knowledge of Freemasonry, if we do not frame our lives according to it. It is not enough to be acquainted with its doctrines and precepts, if we fail to reduce them to practive. In such a case, our knowledge will rather tend to our dishonour in this world, and will certainly be an additional article of accusation against us in the next. It would be very unreasonable to doubt the beneficial effects of our masonic precepts; but to admit them to be true, and yet act as if they were false, would be unwise in the highest degree."

p578 & p580, Robert McCoy's Dictionary of Freemasonry

Five Points of Fellowship

2011-01-24T20:54:00.000+11:00

The Five Points of Fellowship, as every Master Masons knows, contain the essence of the doctrine of brotherhood. But many a new brother asks, pertinently, “why are they called “Points?”

In the Old Constitutions, as explained in the Halliwell or Regius manuscript, are fifteen regulations, called “points.” The old verse runs:

“Fifteen artyculus there they soughton And fifteen poyntys there they wrogton.”

Translated into easy English, this reads:

“Fifteen articles there they sought And fifteen points there they wrought.”

Phillips “New World of Words,” published in 1706, defines “point” as “a head, or chief matter.” Moreover, an operative Masons “points” the seams of as wall by filling in the chinks left in laying bricks or stone, thus completing the structure.

In older days of the Speculative Art there were “twelve original points” as we learn from the old English lectures, done away with by the United Grand Lodge of England at the time of the reconciliation of 1813. They were introduced by the following passage:

“There are in Freemasonry twelve original points, which form the basis of the system and comprehend the whole ceremony of initiation. Without the existence of these points, no man ever was, or can be, legally and essentially received into the Order. Every person who is made a Mason must go through these twelve forms and ceremonies, not only in the first degree, but in every subsequent one.”

The twelve points were: Opening, Preparation, Report, Entrance, Prayer, Circumambulation , Advancing. Obligation, Investure, Northeast Corner and Closing; and each was symbolized by one of the Twelve Tribes of Israel for ingenious reasons not necessary to set forth here.

The twelve original points were never introduced into the United States, and are now no longer used in England, although the ceremonies which they typify, of course, are integral parts of all Masonic rituals.

Our Five Points of Fellowship are not allied to these, except as they are reflected in the word “points.” We also find this relationship in the Perfect Points of our Entrance, once called Principal Points. Dr. Oliver, famous, learned and not always accurate Masonic student and writer (1782-1867) sums up the Five Points in his “Landmarks,” as follows:

“Assisting a brother in his distress, supporting him in his virtuous undertakings, praying for his welfare, keeping inviolate his secrets and vindicating his reputation as well in his absence as in his presence.”

by which it will be seen that in Oliver’s day the Five Points were not exactly as they are with us now.

Strange though it seems, a change was made in the symbolism of the Five Points as recently as 1842, at the Baltimore Masonic Convention. Prior to that time, according to Cole, the Five Points were symbolized by hand, foot, knee, breast and back. After 1842, the hand was omitted, and the mouth and ear tacked on as the fifth. Mackey believed that:

“The omission of the first and the insertion of the last are innovations and the enumeration given by Cole is the old and genuine one which was originally taught in England by Preston and in his country by Webb.”

Some curiosities of ritual changes, though interesting, are more for the antiquarian than the average lodge member. Most of us are more concerned with a practical explanation of the Five Points as they have been taught for nearly a hundred years.

For they have a practical explanation, which goes much more deeply into fraternal and brotherly relations than the ritual indicates. A man goes on foot a short distance by preference; for a longer journey he boards a street car, rides in an automobile, engages passage on a railroad or courses through the air in a plane. Service to our brethren on foot does not imply any special virtue in that means of transportation. The word expresses the willingness of him who would serve our own pleasure and refuse to travel merely because the means is not to our liking would hardly be Masonic.

We assist our brethren when we can; also we serve them.

The two terms are not interchangeable; we can not assist a brother with out serving, but we may serve him without assisting him. For a wholly negative action may be a service; suppose we have a just claim against him and, because of our Fraternal relations, we postpone pressing it. That is true service, but not active assistance, such as we might give if we gave or loaned him money to satisfy some other’s claim.

How far should we go “on foot” to render service?

Nothing is said in the ritual, but the cabletow is otherwise used as a measure of length. That same Baltimore Masonic Convention defined a cabletow’s length as “the scope of a brothers reasonable ability.” Across town may be too far for one, and across a continent not too far for another. In better words, our own conception of brotherhood must say how far we travel to help our brother.

Mackey expressed thus:

“Indolence should not cause our footsteps to halt, or wrath to turn them aside; but with eager alacrity and swiftness of foot, we should press forward in the exercise of charity and kindness to a distressed fellow creature.”

The petition at the Altar of the Great Architect of the Universe before engaging in any great and important undertaking is sound Masonic doctrine. To name the welfare of our brother in our petitions is good - but not for the reasons which the good Dr. Mackey set forth; the great Masonic student’s pen slipped here, even as Jove has been known to nod! He Said:

“In our devotions to almighty God we should remember a brother’s welfare as our own, for the prayers of a fervent and sincere heart will find no less favor in the sight of heaven because the petition for self intermingles with aspirations of benevolence for a friend.” Apparently we should pray for our friends because God will look with favor on an unselfish action on our part - which is un Masonic and selfish! Cole, writing years before Mackey (1817) said of his Third, our Second Point:

“When I offer up my ejaculations to Almighty God, a brother’s welfare I will remember as my own, for as the voices of babes and sucklings ascend to the Throne of Grace, so most assuredly will the breathings of a fervent heart arise to the mansions of bliss, as out prayers are certainly required of each other.”

This seems to be interpretable as meaning that we should pray for our brethren because we love them, and because, knowing our own need of their prayers, we realize their need of ours.

Anciently, it was written “Laborare est orare,” - to labor is to pray. If indeed prayer is labor, then to pray for our brethren we may labor for our brethren, which at once clarifies the Second Point and makes it a practical, everyday, do-it-now admonition. To work for our brother’s welfare is in the most brotherly manner to petition the Most High for him.

We often associate with the idea of a “secret” something less than proper; “He has a secret in his life,” “He is secretive.” “He says one thing but in his secret heart he thinks another” are all expressions which seem to connote some degree of guilt with what is secret. We keep our brother’s secrets, guilty or innocent, but let us not assume that every secret is of a guilty variety. He may have a secret ambition, a secret joy, a secret hope - if he confides these to us, is our teaching merely to refuse to tell them, or to keep them in the fine old sense of that word - to hold, to guard. to preserve. The Keeper of the Door stands watch and ward, not to keep it from others, but to see that none use it improperly. Thus we are to keep the secret joys and ambitions of our brethren, close in our hearts, until he wants them known, but also by sympathy and understanding, helping him to maintain them.

Even without this broad interpretation, the keeping of a brother’s confidence has more to it than mere silence. If he confides to us a guilty secret, since to betray him may not only make known that which he wishes hidden, but places him in danger. To betray a trust is never the act of a brother. In ordinary life an unsought trust does not carry with it responsibility to preserve it; in Freemasonry it does! No matter how we wish we did not share the secret, if it has been given us by a brother, we can not suffer our tongues to betray him, no matter what it costs us to remain silent, unless we forget alike our obligation and the Third Point.

“Do you stumble and fall, my brother? My hand is stretched out to prevent it. Do you need aid? My hand is yours - use it. It is your hand, for the time being. My strength is united to yours. You are not alone in your struggle - I stand with you on the Fourth of the Five Points, and as your need may be, so “Deo volente,” will be my strength for you.”

So must we speak when the need comes. It makes no difference in what way our brother stumbles; it may be mentally; it may be spiritually; it may be materially; it may be morally. No exceptions are noted in our teachings. We are not told to stretch forth the hand in aid “If,” and “perhaps,” and “but!” Not for us to judge, to condemn, to admonish . . . for us only to put forth our strength unto our falling brother at his need, without question and without stint.

For such is the Kingdom of Brotherhood.

More sins are committed in the name of the Fifth of the Five Points than in the name of liberty! Too often we offer counsel when it is not advice but help that is needed. Too often we admonish of motes within our brother’s eye when our own vision is blinded by beams. What said the Lord? (Amos VII, in the Fellowcraft’s Degree.)

“Behold, I will set a plumb line in the midst of my people Israel; I will not again pass by them any more.”

“In the midst of my people Israel” - not in the far away land; not across the river; not up on the mountain top, but in the midst of them, an intimate personal individual plumb line!

So are we to judge our brethren; not by the plumb, the square or the level that we are each taught to carry in our hearts, but by his plumb, his square, his level.

If he build true by his own tools, we have no right to judge him by ours. The friendly reminders we must whisper to him are of incorrect building by his own plumb line. He may differ from us in opinion; he may be Republican where we are Democrat, Methodist where we are Baptist; Wet where we are Dry; Protectionist where we are Free trade; League of Nations proponent where we are “biter enders” - we must not judge him by the plumb line of our own beliefs.

Only when we see him building untrue to his own tools have we the right to remind him of his faults. When we see a brave man shrinking, a virtuous man abandoning himself to vice, a good man acting as a criminal - then is his building faulty judged by his own plumb line and we may heed the Fifth of the Five Points and counsel and advise him to swing back, true to his own working tools. And finally, we do well to remember Mackey’s interpretation of the Fifth Point:

“. . . we should never revile a brother’s character behind his back but rather, when attacked by others, support and defend it.” “Speak no ill of the dead, since they can not defend themselves” might well have been written of the absent. In the Masonic sense no brother is absent if his brother is present, since then he has always a champion and defender, standing upon the Fifth Point as upon a rock.

So considered - and this little paper is but a slender outline of how much and how far the Five Points extend - these teachings of Masonry, concerned wholly with the relations of brother to brother, become a broad and beautiful band of blue - the blue of the Blue Lodge - the True Blue of Brotherhood.

- Source: Short Talk Bulletin - May 1931
Masonic Service Association of North America

Point Within a Circle

2010-12-23T01:01:00.000+11:00

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

by: Unknown

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

. “

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Meaning of Masonic Obligations

2010-12-12T10:24:00.000+11:00

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

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

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

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

[Click here to read full article]

The Ritual by Gadicke

2010-09-15T14:11:00.000+10:00

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

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

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

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

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

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

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

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

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

Rose Croix

2010-09-07T18:48:00.000+10:00

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

from the 18th Degree

The Masonic Funeral Service by RWBro Phil Elam

2010-09-02T15:13:00.000+10:00

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

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

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

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

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

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

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

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

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

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

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

Symbolical Masonry by H L Haywood

2010-09-01T13:56:00.000+10:00

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

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

--J.B. Hare

Halcyon

2010-08-16T16:39:00.000+10:00

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

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

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

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

Author Unknown

The Three Degrees of Masonry

2010-07-31T09:18:00.000+10:00

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

By Reginald V. Harris 33*

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

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

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

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

To read the full article click here or above title.

Scottish Rite's Double Headed Eagle

2010-06-23T12:09:00.000+10:00

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

For the complete article, click here.

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

2010-05-20T19:42:00.000+10:00

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

Why Rituals are Important in Your Life

2010-05-20T10:58:00.000+10:00

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

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

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

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

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

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

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

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

Author's Bio:

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

Asleep at the West Gate

2010-03-23T12:57:00.004+11:00

By W. Bro. Stephen Dafoe

"How well are we guarding the West Gate?"

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Obligation of Brotherhood

2010-03-09T12:43:00.002+11:00

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

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

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

A reference to the various charges and obligations of a Freemason ought to correct any misapprehension in the mind of any member as to his precise duties to the craft and to his Brethren. With membership of the order, his obligations to his fellows are accentuated. None of the ordinary decencies of life go by the board, but rather, he assumes the heavy charge of making the Craft (and the world in general) better and sweeter for his labours.

This responsibility cannot be fulfilled by cant, hypocrisy or humbug, an arrogant urge to ‘purge’ the institution and make it conform to his point of view; to sway its government by improper pressure; to practice one section of principles and tenets whilst conveniently ignoring an equally important section; or to be brotherly in word and un-brotherly in deed; but rather by loyalty to duly constituted authority and to his Brethren, by broad tolerance and understanding of their opinions, and by working within the time honoured boundaries he has obligated himself to observe.

All these things and more are taught every Freemason by example and precept, yet we are plagued from time to time by the exceptional case of the member whose activities, presumably well-intentioned, breed disharmony and foster discord. He rails against those decisions and acts of lawfully constituted authority with which he does not agree, and hails those with which he is in accord as timely vindication of his omniscience. He sees in the exercise of Masonic disagreement with his views and actions, not the reasonable expression of difference of opinion, but injustice and un-brotherly conduct. With heavy jackboots he treads on the toes of others, and if the victim protests, attempts to justify himself by self-righteous protestations. By whatever standards his actions are judged, he succeeds in only doing hurt to those he should defend and protect.

No organization of repute- political, religious or Masonic- is free from the machinations of the ‘crank,’ the self-styled reformer, the ‘paragon,’ who rides rough-shod over his Brethren if permitted to do so. Regrettably it often happens that his activities assume proportions and publicity beyond their worth, solely through the exercise by his fellows of those obligations of brotherliness and tolerance with which he himself is only vaguely, if at all, familiar. Probably the tolerance on the part of his Brethren often springs from their recognition of the fact that the disturber is a creature of their own creation. But he should never have been admitted to the institution he has failed to adorn, and his conduct should be reprobated and he disciplined.

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

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

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

Masonic Mysteries

2010-02-22T19:47:00.000+11:00

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

Qualifications of a True Mason by Manly P Hall

2009-11-04T20:29:00.001+11:00

“Hence the disciple of the Ancient Wisdom is taught to realize that man is not essentially a personality, but a spirit.”—Manly P. Hall

All true Masons know that their work is not secret, but they realize that it must remain unknown to all who do not live the true Masonic life. Yet if the so-called secrets of Freemasonry were shouted from the housetops, the Fraternity would be absolutely safe; for certain spiritual qualities are necessary before the real Masonic secrets can be understood by the brethren themselves.

Hence it is that the alleged 'exposures' of Freemasonry, printed by the thousands and tens of thousands since 1730 down to the present hour, cannot injure the Fraternity. They reveal merely the outward forms and ceremonies of Freemasonry.

Only those who have been weighed in the balance and found to be true, upright, and square have prepared themselves by their own growth to appreciate the inner meanings of their Craft. To the rest of their brethren within or without the lodge their sacred rituals must remain, as Shakespeare might have said, 'Words, words, words.'

Within the Mason's own being is concealed the Power, which, blazing forth from his purified being, constitutes the Builder's Word. His life is the sole password which admits him to the true Masonic Lodge. His spiritual urge is the sprig of acacia which, through the darkness of ignorance, still proves that the spiritual fire is alight.

Within himself he must build those qualities which will make possible his true understanding of the Craft. He can show the world only forms which mean nothing; the life within is forever concealed until the eye of the Spirit reveals it.

Reprinted from 'The Lost Keys of Freemasonry' by Manly P. Hall.

Quotes Albert

2009-09-28T13:13:00.002+10:00

Try and penetrate with our limited means the secrets of nature and you will find that, behind all the discernible concatenations, there remains something subtle, intangible and inexplicable. Veneration for this force beyond anything that we can comprehend is my religion.

Albert Einstein (1879-1955), Physicist

Harmony & Peace by Ill. Bro. Art Brion, 33° IGH

2009-09-16T12:25:00.006+10:00

[Speech of Ill. Bro. Arturo D Brion, 33° IGH, Supreme Court Justice, Semi-Annual Session, [Philippine Scottish Rite] Supreme Council, September 12, 2009.]

1. Let me start with a word of thanks to our Sovereign Grand Commander and the Supreme Council for granting me the honor to be your Guest Speaker in our Semi-Annual Session. This invitation is a distinct honor for me and for [my lodge -] Manila Bodies.

2. Our theme for today is - "Scottish Rite Masonry: A Bridge to Peace and Harmony," a topic that addresses core masonic values. While we are in a masonic gathering, I will not speak to you about the topic strictly as a Mason as to do so would be to engage in Masonic Education - an endeavor more appropriate in our formal proceedings. Let me speak to you about this theme on the basis of both my personal experiences and perceptions as a Mason.

3. Due perhaps to my own personal experiences, the first thought that came to mind when I focused on our topic was not peace but the absence of peace. As you must all be aware, war - in one form or another - is one of the constants in our contemporary world. And I am not speaking only of Iraq and Afghanistan. War has been there from my earliest recollection of my government service.

Barely a month after I entered government service in 1982, then Minister Blas Ople ordered me to go to Lebanon to manage the evacuation of our OFWs whom we then called contract workers. My first thought when I saw Israeli armor and came within hearing distance of the shooting was - how lucky we are in the Philippines as we do not have to undergo this experience.

4. Of course, I was wrong. I did not simply appreciate then that we had our own war, and that the fighting between the government and the communist insurgents and those in the South between the government and the MNLF were no less a war than what I saw in Lebanon. But it was not until later that this dawned on me when I became privy to more detailed reports of the kind of fighting that was taking place. It came as no surprise to me therefore when, in my own international meetings while I was Secretary of Labor, the fact that there is fighting in parts of our country was not truly appreciated.

I refer to an incident when I pleaded before an international office the fact that the situation in the Philippines is not as normal as the situation in Geneva, and that we should not be judged on the basis of the peaceful and sterile situation in Geneva because there is effectively an undeclared war in our country - in fact, we had and still have the longest lasting communist rebellion today and a very serious on-going hostile conflict in some areas of Mindanao involving our Muslim countrymen.

5. I bring up all these to ask the question - why do we have these conflicts when we are not lacking in initiatives for peace and, in fact, everybody - our government, the communists, the MNLF, and the MILF - professes to love peace?

6. It came to me, while considering this question, that masonry has a unique answer that is derived from the lessons we have learned as early as our entered apprentice level. The Masonic answer entered my mind when I asked myself - as I considered the term "peace and harmony" - why these concepts are always paired and why "peace" always comes ahead of "harmony."

7. My answer, derived from no specific masonic lesson, but rather from the thrust of all that I have learned from masonry, is that we are placing the cart before the horse when we use the term "peace and harmony;" for, peace is the end result and should come last, while harmony should come first because it is the means to the end that is "peace."

To put it more succinctly, we cannot really have any true peace if there is no harmony, and we need not even aim for and think of peace as a desired condition if only we have harmony, because peace will inevitably follow once there is harmony.

8. To be sure, this is not an earthshaking thought, but I became convinced of this as I harked back to my most basic masonic lessons; everything I learned in Masonry somehow relates to harmony - from the lessons we derived from the square, the compass, the plumb, the level, the triangle, and the circle, all of which in the mathematical and architectural realms result in the harmony of lines, figures and structures; in the realm of Masonry, contemplation of these tools results in our harmony with our Supreme Being, with nature, and with mankind.

9. At the level of man, harmony, of course, does not only signify the relationship of man with his fellowmen. At its most basic, harmony refers to the self and must exist from within before it exists anywhere else; no manifestation outside of self can be made unless the self itself is capable of the manifestation. In blunter terms, one cannot give what one does not have. The internally disharmonious man cannot have harmony and peace with his fellowmen if his own thoughts are in turmoil and at war with one another.

10. I recently spoke to a friend of long standing who unfortunately was diagnosed with cancer, not the most virulent type of leukemia but a cancer nevertheless. You all know what cancer essentially is - a condition when the body turns against itself as wayward cancer cells turn against and seek to defeat the normal body cells. My friend told me that his cancer is now stable, which I understood to mean that the cancer cells were already under check, and I asked him what kind of medication he was taking. He calmly answered me - "none at the moment as I have stopped all medications."

He said that he is more into meditation and into calming his own body through his thoughts, and now only regularly sees a psychiatrist rather than an oncologist. I was rather incredulous at first when I heard this, although I thought that psychology and meditation are no less effective as medication if the sick thinks this is the medication that can address the illness.

It was then that I heard from him the word "harmony" as a means of addressing his illness. He said that he is trying hard at establishing harmony within himself so that his condition of normal health shall prevail over the wayward cells causing all his distress. He said that his problem is as spiritual as it is physical, and gave me reading materials on how our own very thoughts can create and cure illnesses because the physical always reacts to thoughts from the spiritual.

It was through these readings that I began to pay attention to and seriously consider internal harmony as a condition that must necessarily precede any other harmony that we want to establish outside of ourselves.

11. In masonry, it seems to me that internal harmony is basic as we commit ourselves to meet on the level of equality, live by the plumb-line of virtue, and to act always on the square. I have heard, time and again, the admonition to curb our passions - an advice that is more into controlling the self rather than addressing our relations with others.

We use our Masonic tools to create that structure, even if only by allegory, that will lead us to God through the perfection of ourselves. From ourselves, perfected through Masonic virtues, harmony in relationships with our brethren within the Craft and with others, is just one achievable step away.

In other words, because we control ourselves, harmony with others is facilitated; harmony with others in turn directly translates to peace in our relationships because conflicts are prevented. We thus fulfill the duty of a Mason with respect to peace that the Morals and Dogma define as follows:

"The duty of a Mason is to endeavor to make man think better of his neighbor; to quiet instead of aggravate difficulties; to bring together those who are severed or estranged; to keep friends from becoming foes, and to persuade foes to become friends."

12. Any relationship, however, cannot but have at least two dimensions. The first is how we relate to others which we as Masons address through our duties to our brethren, to the Lodge and to the Craft; the other is how our fellowmen - whether a brother Mason or not - relate to us.

The latter dimension of the relationship - whether we like it or not - to a large extent depends on the expectations of others from us. Unfortunately, for some reason or another, we do not always take these expectations into account even if they
are fully known to us.

13. I have found from my own personal experiences - both in my private and public dealings - that expectations from brethren are easy to define because we meet each other on the level of our sworn obligations. To paraphrase these obligations at their simplest - we swear not to cheat or wrong a brother mason and will always help a brother mason in distress for as long as we can do so without prejudice to ourselves.

Because we take these obligations to heart, these obligations at the same time embody the responses that our brother masons expect from us - a proportionality inherent in Masonic teachings that utilize our Masonic tools to ensure that our actions are kept within due bounds.

14. Generally, brethren in distress make known their distress to us; some even specify how we can help, a step that helps a lot in defining what we can really do. To the credit of this Fraternity, people do really go all out to help. In turn, brethren in distress as a rule know what they can expect from us; in my case, I can say that brethren are very sensitive to and respect my limitations and the rules that bind me as a public servant, and do not demand more than quick action and a level playing field in acting on the causes of their distress. Thus, because of these expectations, breaks in our relationships very seldom occur; the limits of what we can do to help are given and accepted, while the expectations from our assistance are all properly and proportionally defined. In short, harmony reigns.

15. How I wish I can see this kind of expectations from others so that our own relationships with them will not break under the stresses of unanswered or denied requests, or of culturally-induced unreasonably high expectations of what we can do. I say culturally-induced because it seems to me that the high expectations come from our culture that dictates norms of "utang na loob" and of "pakikisama" that are way above what our own duties and responsibilities to ourselves, to our laws and to our country would allow.

16. How I wish people would know that in this Fraternity, we have more than "utang na loob" and "pakikisama" in our relationships with each other. Even strangers who recognize each other as brother masons become close at first meeting because of the commonalities and the obligations we all recognize we owe one another; yet we do not demand nor do we expect responses or favors beyond what our brethren can give.

17. I verbalize these wishes, my friends, because our kind of obligation and the reasonable expectations we have from one another as Masons, can be the model of the relationship that can foster overall harmony in our society and establish the peace we fondly speak about. Replicated many times over inside and outside our Fraternity, the harmony we strive to create within ourselves and the smooth inter-personal relationships it fosters, cannot but lead to significant tranquility, whether the relationship be individual, in groups, or even in politics where people can be most demanding. This can be true, too, even at the levelof countries where due recognition of one another´s obligations and self-interests as nations, can lead to understanding and lasting cooperative solutions.

18. I seize this rare opportunity to express these wishes before this gathering of Masons, because we have here a distinct area of life where Masonry and its tenets, demonstrated through our examples, can immeasurably make a difference. To my mind, this is a unique bridge that we as Masons can offer to our society so that there can be greater harmony among us and more lasting resulting peace.

19. A Chinese Proverb - drawn from the book Chicken Soup for the Soul - encapsulates the circle of harmony and peace that I wish we Masons can demonstrate and exemplify. The proverb runs:

If there is light in the soul,
There will be beauty in the person.
If there is beauty in the person,
There will be harmony in the house.
If there is harmony in the house,
There will be order in the nation.
If there is order in the nation,
There will be peace in the world.

Maraming salamat po.

I give you all the sign of peace.

Brotherly Love

2009-09-15T15:27:00.002+10:00

From: Freemason in Africa Facebook Page

"Brotherly love?" commented the Old Past Master. "Oh, yes, the lodge is full of it.

It is curious the way it manifests itself, sometimes, but when you dig down deep enough into men's hearts, you find a lot of it." "A lot of them never show it, then," said the Very New Mason. "Oh, no, certainly not! Men don't go around demonstrating their affection like a lot of girls, you know," answered the Old Past Master.

"But you don't have to see a demonstration to know the feeling is there. The trouble with so many young Masons is their misunderstanding of the term 'brotherly love,' though high heaven knows the words are sufficiently easy to understand."

"'Brotherly, ' now, means 'like a brother.' I know a lot of brothers hate each other, but they don't act like brothers. There have been cowardly soldiers, and forsworn ministers, and corrupt judges, but when you say a man is 'like a soldier,' you mean 'brave and true'; when you say he is 'good as a minister' you mean one who 'truly does his honest best.' When you say 'upright as a judge' you mean 'as straight as the best of judges.' And when I say 'brotherly' means 'like a brother,' I mean like a brother who is acting as a good brother likes to act."

"As for 'love' there are more definitions than there are words in my mouth (which are several). But in connection with the 'brotherly' the word means that true affection which first considers the good of the person loved."

"Masonry teaches brotherly love. Many of its scholars are a long way from 100 per cent perfect in their lessons. But a lot could get an 'E' on their report card if the Lodge gave out evidence of scholastic standing!

"For instance, there was B'Jones. That is not his name, but it will serve. B'Jones undertook to do a piece of work for a hospital. It took him a year. At the end of the year his business was in shreds and tatters. He had one of those businesses that needs a man's personal attention." "His attention had gone to his hospital, which, by the way, was built and flourishes, to the everlasting credit of his city. It ought to be called the B'Jones hospital, but it isn't."

"A lot of his brethren in his lodge got to know about B'Jones. They called a meeting, called it the B'Jones meeting, issued stock in the B'Jones association, bought the stock, started B'Jones off all over again, and let him pay them back as he could. All this, without B'Jones ever asking for help.

Brotherly love, my son, in the best meaning of the word."

"There was poor old Smith. Smith, during his lifetime, came to the lodge every night. He wasn't very bright, that Smith. He could't learn the work and had no presence. Couldn't make a speech to save his life, so he never was called on at banquets. He never did anything audible, but he was always on committees and he always passed around refreshments and he attended every funeral, and he was always down ahead of the meeting to see if the room was clean, and if it wasn't, he'd sweep it out."

"He gave the best he had in service. Well, Smith died. Men do, you know; and awful lot have, already. At the funeral, we found out Smith left an invalid wife and two half grown children and no assets. It's the lodge's business to take care of such, and we did it.

But three men in the lodge with more money than ability to keep it to themselves, subscribed enough cash to put the boy through a good business school and the girl through a normal school, so they could earn their own living. Charity? Nonsense! The lodge attended to the 'relief.' The three attended to brotherly love. They just remembered what old Smith was and how he gave, and so they turned to and gave. Actually, Smith did most of the loving. The three just acted in reflex to Smith's loving heart, that so cared for his brethren and his Lodge he was always engaged in brotherly work."

"Do you know Brown? Brown runs a garage. Also, Brown ran a temperature until the doctors took him off to the hospital to cut out his something-or -other. Well, the garage was about to cash in. Garages don't run themselves, and there wasn't any one we could hire to run it. So six brothers of this lodge spent two hours a day each at the place, looking after it. We didn't do a very good job, I'm afraid: Brown says we are the worst garage keepers in the world, but we saved the shop from being wrecked and looted, and Brown thinks Masonry means something.

One reason we did it was because of brotherly love in spirit of the fact that sitting around a cold garage selling gasoline is about the uneasiest apology for loafing I know!" "I could talk all night about it. But what's the use? Those to whom 'brotherly love' is just words won't listen to what I say and those who know what they really mean don't need to hear it."

"Well, I am glad I heard it!" answered the Very New Mason. "Then," went the Old Past Master, "get it firmly fixed in your mind, young man, more than one man has gone into a lodge and curled his lip when he learned that he was supposed to be a brotherly lover, and turned around and wept when he found that he was being loved like a brother by men he didn't know cared what became of him."

"Masonry works miracles all the time, and the commonest of them and the one she works oftenest is teaching hard-hearted citizens to be soft-hearted Masons; teaching men the real meaning of the words 'brotherly' and 'love' until they, too, become teachers."

The Old Past Master on Failure by Ill Bro Carl H Claudy

2009-08-19T18:33:00.003+10:00

"What's troubling you?" asked the Old Past Master of a serious-faced brother who sat down next to him.

"So much I hardly know where to begin to tell it," came the response. "I try to be an optimist, but I can't help feeling that, practically speaking, Masonry is a failure, and it depresses me horribly, because I love it."

"Now that's too bad," said the Old Past Master soberly. "Masonry is a failure, practically speaking! That would depress me, too, because I also love it. In fact, I should think it would depress a great many men."

"Yes it would.... a lot of men love it," said the troubled brother.

"Suppose you explain why it is practically speaking a failure," said the Old Past Master. "If I ought to be depressed because of such a condition I think I ought to know it."

The troubled brother looked up suspiciously, but the grave face in front of him wore no smile. If the old eyes twinkled they were hidden by solemn lids from the penetrating glance of the troubled brother.

"Well, it's this way," he began. "Masonry teaches brotherhood. Naturally, your brother is a man on whom you can depend; he is worthy of trust. One believes in one's brother. One backs his note and expects to be paid; one is willing to trust one's wife, one's life, one's good name, to a real brother.

"But there are a good many men who are Masons that I know are not worthy of my trust, merely because they are Masons. They are my brethren because I have sworn with them the same obligations and professed the same faith. But I do not think I could trust them with that which is of value to me, and I know they wouldn't trust me with what is of value to them. I don't mean they are not good men, but I don't feel that my Masonic bond is strong enough to give me the complete trust which a real brotherhood should provide and I don't think they feel it either.

"If I were in a strange city and a man came up to me and wanted to borrow two dollars and pointed to a Masonic pin as the reason, I wouldn't lend it to him. And if I walked into a strange bank and tried to cash a check for twenty dollars on the strength of my Masonic pin, I wouldn't get it."

"A pin, you know," put in the Old Past Master, "is not real evidence of being a Mason!"

"No, but even if I could convince the banker I really was a Mason he wouldn't cash my check without identification. And I wouldn't give money to a stranger even if I knew he was a Mason, because....well, because my brotherhood hasn't struck deep enough, I guess. And so it seems to me that practically speaking, Masonry is a failure."

"And yet you say you love it!" sorrowed the Old Past Master. My brother, you have, in the language of the street, got hold of the wrong dog.

"Now let me talk a minute. Your blood brother is a man you love. You were children together, you fought with him and for him. You shared his joys and sorrows. You learned him, through and through. If you love him and trust him, it is not because of your mutual parentage, but because of your association. Two boys are not blood brothers, but raised as brothers, may have the same tender love and trust. It isn't the brotherhood of the flesh, but the brotherhood of spirit, that makes for love and trust.

"You complain because you don't have that feeling for a stranger. Had you been parted from your blood brother at birth, and never seen nor heard of him until he met you on the street and demanded money while offering proof of his blood relationship, would you trust him without knowing the manner of man he had come to be? Merely because he was a blood relative wouldn't mean he was the type of man you are. He might have become anything during these years of separation.

"Now, my brother, when you became a Mason you assumed a tie of brotherhood with all the other Masons of the world. But you did not assume any obligation to make that tie of brotherhood take the place of all the virtues which are in the Masons of the world, or the virtues possessed by the profane. If you are a true Mason you will extend Masonic brotherhood, practically, to those Masons who hold out the brotherly hand to you; which means those men who are able and willing to prove themselves brothers and Masons, not merely those who belong to lodges and wear pins.

"The world is one big compromise, my brother, between things as they are and things as we would like to have them. You would like to be rich, and you compromise by getting what you can. You would like to be famous, and you compromise by being as well known as you can and doing the best you can to deserve fame. You would like to be the most highly skilled man in your profession, but you have to compromise with perfection on the one hand, and the need of earning a living on the other. As a Mason, you would like to trust on sight every Mason in the world, but you have to compromise with this fact that all Masons are human beings first and Masons afterwards, and human beings are frail and imperfect.

"Masonry makes no man perfect. It merely holds out one road by which a man may travel towards the goal of spiritual perfection more easily and with more help than by other roads. It had no motive power to drive men over that road; but it smooths the way and points the path. The travel is strictly up to the individual brother.

"If you trust those whom you know travel that path, they will trust you....and Masonry will be, practically speaking, for you both a success. If you travel with your eyes open, you will see many who fall by the wayside, not because the way is plain and smooth, but because they are too weak to travel it. That is the fault, not of the road, but of the traveler.

"And so, my brother, Masonry cannot be a failure, because men fail as Masons. As well say the church is a failure because an evil man goes to it; as well call Christ a failure because all men are not Christians. The failure is in the man, not in the beautiful philosophy which is Masonry."

"And I," said the troubled brother, "Am a failure now because I have failed to understand. But not in the future, thanks to you."

Quoted from a series of Masonic writings of the Old Past Master series by Ill Bro Carl H Claudy, 33rd degree, PGM, c1924.

Of acts and intentions

2009-07-16T14:12:00.003+10:00

"Before the throne of the Almighty, man will be judged not by his acts but by his intentions. For God alone reads our hearts."

Mohandas Gandhi

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"This saying by Mohandas Karamchand Ghandi (aka Mahatma Ghandi) alludes to the universality of the Godhead that Freemasonry espouses. Christians readily relate to this but little do they realize that its author, Mohandas, was never a Christian.

When [we were] asked "In whom do you put your trust?" we readily answered 'in God' and to this Supreme Being we join Ghandi in claiming that "God alone reads the hearts."

Once again, Bro. Cris, thank you for sharing your QOD. Travel light and always ...

By the Square,

The Rev. Bayani D. Rico, PM
Mission Lodge 169, San Francisco, CA

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"And although our thoughts, words, and actions may be hidden from the eyes of man, yet that All-seeing Eye, whom the sun, moon and stars obey, and under whose watchful care, even comets perform their stupendous revolutions, pervades the innermost recesses of human Heart, and will reward us according to our merits".

The Monitor

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Excerpt: Dare We Be Masons?

2009-05-13T17:14:00.003+10:00

"The danger in an organization such as ours is that, while it begins with ideals and principles, the organization may become the greatest enemy to those ideals and principles.

Some person has imagined a conversation between the devil and some angels. The angels proudly told the devil that a way had been found to defeat him. When he asked how it would be done, they told him that God was going to give men lofty ideals and challenging principles to be proclaimed to the world.

The devil just laughed, and told them that he could not be defeated that way, for all he would have to do would be to institutionalize the ideals and the principles, and it would only be a matter of time until men would forget the ideals and principles as they tried to keep the institution alive.

As I once heard a friend of mine explain, "first the idea creates the organization, then the organization chokes the idea." We can become so concerned about keeping an organization alive that we forget the ideas and ideals that give it birth. We begin by having a great ideal force our thinking and acting into new channels, and we end by serving an organization. Freemasonry must be a force to be used, and not a form to be served."

-- M.W. Bro. Rev. Dr. Thomas Sherrard Roy, PGM (1951-3) GLMA: Dare We Be Masons? 1966

Masonic Snobs by Bro Bliss Kelly, MPS [Okl]

2009-05-12T09:59:00.004+10:00

Reposted from a recent email newsletter by Bro Ed Halpaus.

Original article appeared on the August 1960 issue of the Philalethes Society.

The Philalethes Society [or the Masonic Philalethes Society - MPS] is an international Masonic research society. The name is "derived from two Greek words, philos and alethes. It means lover of truth [Fiat Lux]. The Philalethes Society was founded on October 1, 1928, by a group of Masonic Students. It was designed for Freemasons desirous of seeking and spreading Masonic light.

In 1946 The Philalethes Magazine was established to publish articles by and for its members. The sole purpose of this Research Society is to act as a clearing house for Masonic knowledge. It exchanges ideas, researches problems confronting Freemasonry, and passes them along to the Masonic world.

Its membership consists of Members and 40 Fellows who are Master Masons in good standing in a Regular Masonic Lodge anywhere in the world. Today the Society has members within 185 Regular Grand Lodges."

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Masonic Snobs by Bro Bliss Kelly, [MPS, Okla].

In a Masonic Lodge all ranks are leveled and all distinctions donnish [banish?]. The general and the private are equals within the sacred walls of the Lodge, and the laborer, the professor, the mechanic and the industrialist, the common man and the famous meet upon that level which only Masons can truly understand.

Masonry has prided itself, that it regards no man for his worldly wealth or honors and that it is the internal and not the external qualifications of a man which should recommend him to be made a Mason.

These principles are impressed upon every candidate many times as he passes through the ritual of the degrees. If any one thing may be said to be stressed more than any other it is this insistence upon equality. It is also said that every man should be accorded that respect which is due him because of his achievements, but no true Mason expects anything more than respect from other Masons.

Why, then, are there some Blue Lodges which require all officers to appear at all communications dressed in formal clothing? Does this tend to promote the idea of equality? Does it create a desire to attend Lodge on the part of those who do not have (or want) formal attire? Or, does it make him feel out of place or on a lower level than those who strut in tuxedos?

When an officer of such a Lodge is asked such questions he explains formal dress adds dignity and impressiveness to the ritualistic work and proceedings of the Lodge.

This may be true but what kind of dignity? The stonemason who observes the judges of a supreme court, clothed in black robes and sitting in high-backed chairs upon elevated benches, is impressed with the dignity of the court. But is there any equality there? These judges have the power to take away his property, his wife, his children even his life.

There are those who would go to the other extreme. Recently, on a hot summer day, an Entered Apprentice degree was being conferred by a team without coats and a man who presided in the East wearing a battered straw hat and a wad of tobacco in his cheek, with no tie and his shirt unbuttoned at the neck. The candidate was not impressed; in fact, he never returned to receive the other degrees.

Contrasting this was a Master Mason degree conferred in a country Lodge which had the ancient pot-bellied stove for heat no carpets and painted boxes for pedestals and an altar. Yet, the proceedings were highly dignified. The team was composed of two farmers, one merchant, a lawyer, a rural mail carrier, a teacher and a certificate teacher of the work. It was impossible to determine, from appearances or actions, the occupations of any of them: The rural mail carrier, a teacher and Master: The candidate was almost overwhelmed with the great lessons of the degree, expressing a desire to begin working in the Lodge as soon as he could prepare himself.

Then there are those Lodges whose members seem to think they are superior in some way to members of other Lodges, and want to convert their meeting places into country clubs or town clubs, hoping to attract "high class" men as members. Is this Masonry, or merely a means of indirectly soliciting members? Can one Masonic Lodge be "better" or more "high class" than any other?

These are challenging questions in this fast-changing world, and merit serious discussion. Many believe that the attitude of the Masonic Fraternity should change to meet these conditions; that the mere recital of ritual is not attractive enough to bring rank-and-file members to Lodge meetings, and insist that something more must be offered.

Fraternization with other members at Lodge meetings, usually mentioned as a central attraction, has little to offer. The active workers and officers are too busy for anything more than friendly greetings and the others are mostly old men whose minds dwell in the past. What is there to do besides sit in uncomfortable chairs and watch incompetent degree teams stumble and falter in conferring the work?

Most Lodges have tried socials and evenings of entertainment for members and their families. Attendance is seldom good, and so very few of these are planned.

Some Lodges are now planning to build recreation and entertainment facilities around a centrally located Lodge hall. Some plan to add a golf course, swimming pool and other facilities where members and their families may enjoy themselves or the families can amuse themselves while members are attending Lodge meetings.

What would be the cost of all these things, and how high would dues and assessments have to be to pay for all this? Would this attract the well-to-do who could afford such luxuries and drive away the common man?

Wouldn't this make greater Masonic snobs out of the members of such Lodges?

After all, Masonry must be kept upon the level of equality and Masons must meet upon that level: otherwise, it will deteriorate into a social fraternity and lose its identity as Masonry, ancient and unchanging.

True Masonry needs nothing more than its landmarks and its ritual to make it attractive to every good man, when it is properly viewed. The difficulty seems to be that we expect Masonry to be all things to all men. It was never intended to be that.

When Masonry has conferred its degrees and taught its members the sublime principles for which it stands, it has laid that foundation upon which to build a righteous life, and its work is finished. From there on, it is up to the individual members to practice brotherly love, relief and truth, acting upon the plumb of rectitude, meeting upon the level of equality and parting upon the square of virtue and morality.

In that case there can be no Masonic snobs.

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This article by Bro Kelly; which was written more than half a century ago, is still true today as it is when it was first written in the 60's. Reaslistically, class distinctions can not be banished altogether - there were several political "philosophers" [Lenin and Mao, to name a few] who have tried to create such classless society but failed. It seems no amount of laws could and can dictate how human beings act. People will find ways to corrupt laws and find loopholes to circumvent for their own selfish ends.

Thus the way of Masonry - changing its adherents one at a time in their hearts. Teaching them that this world might not be perfect but we need to strive to be as upright as best as we could - not only towards our brethren, their widows and orphans but towards all mankind. And what better way to start the process but within ourselves [in our hearts]; in our Lodges and churches, and our community. Beginning with ourselves and day to day actions and hopefully by setting a good example we can convince others the way of Masonry.

As enunciated by Bro Joseph Fort Newton in his book, "The Builders" -

"... when Masonry, instead of identifying itself with particular schemes of reform, and thus becoming involved in endless turmoil and dispute, estranging men whom she seeks to bless, devotes all her benign energy and influence to ennobling the souls of men, she is doing fundamental work in behalf of all high enterprises. By as much as she succeeds, every noble cause succeeds; by as much as she fails, everything fails! By its ministry to the individual man--drawing him into the circle of a great friendship, exalting his faith, refining his ideals, enlarging his sympathies, and setting his feet in the long white path--Masonry best serves society and the state."

Grand Lodge Is Not Separate Entity by Elbert Bede, M.P.S.

2009-05-01T15:45:00.004+10:00

It is something approaching a universal practice among Masons to erroneously speak of Grand Lodge as a separate entity; as though it were something apart from the Lodges from which it derives revenues for its support and upon which it imposes rules and regulations. I sense two reasons for this mistaken conception.

Within my memory it was the common practice to designate Lodges as "subordinate" and to speak of them as such. Some Grand Lodge codes may yet designate Lodges as subordinate. The Oregon code formerly used that expression. Happily, however, the inaccurate word has been replaced, or is being replaced in all codes by the more accurate "constituent," or reference is made to "Lodges," without any qualifying adjective, yet the idea expressed by "subordinate" still prevails among the greater number of the Brethren.

As a matter of fact, the Lodges, instead of being subordinate, control the operation of Grand Lodge. It is true that its officers, committee members and past elective officers, the last named usually being Past Grand Masters, are members of Grand Lodge; but every officer, every committee member and every past elective officer might be present in his capacity as such and yet Grand Lodge could not be opened. The representatives of a specified number of Lodges (seven seems to be universal) must be registered and present before the Grand Master may sound his gavel. No legislation may be enacted, no change in any law, rule or regulation may be made, no Grand Lodge officer may be elected or installed unless the representatives of the required number of Lodges remain present to maintain a quorum and the number required for a quorum was fixed by the representatives of the Lodges while assembled as a Grand Lodge. The officers, committee members and past elective officers are powerless to proceed as a Grand Lodge unless the representatives of the Lodges make it possible for them to do so. In my opinion, it might with more truth be said that Grand Lodge is subordinate to the constituent Lodges than that the Lodges are subordinate to the Grand Lodge.

After Grand Lodge has been legally opened, each constituent Lodge is entitled to three votes if it has any representative whatsoever present, while officers, committee members and past elective officers have only one vote each. The constituent Lodges, therefore, have a great preponderance in voting power, and their representatives not only may control the acts of Grand Ledge, but are responsible for whatever laws, rules and regulations may be in the code for enforcement by the Grand Lodge or by the Grand Master.

It is true that the Grand Master, except for the few days of each year when his Grand Lodge is in session, is actually the Grand Lodge and rules the Fraternity in his jurisdiction, but he does that wholly through powers given him by representatives of the Lodges while assembled as a Grand Lodge, or through lack of restraint placed upon powers inherent in the office by ancient custom; but the Grand Master completes his term in office by reporting his acts and decisions to the assembled representatives of the Lodges, who may nullify anything the Grand Master has done while acting as the Grand Lodge. Happily, nullification of the acts of a Grand Master is not common.

Showing further the powers of the representatives of the Lodges, there is no appeal from their decisions when acting as the preponderant force in Grand Lodge; not even if they should illegally override the provisions of the code which they have themselves enacted .

A second reason why Grand Lodge has been pictured as a separate entity, as something apart from the Lodges, is that representatives of Lodges have so frequently played such a small part in Grand Lodge communications. Usually the representatives of Lodges are persons unaccustomed to giving voice to their ideas before such an assemblage as a Grand Lodge. The result often has been that officers and Past Grand Masters, accustomed to participation in Grand Lodge proceedings and to expressing themselves in assemblies, have seemed to take the proceedings out of the hands of the representatives of the Lodges. This has been, not because the officers and Past Grand Masters wished to play that part, but because the representatives of the Lodges hesitated to take the part that was theirs to take.

In Oregon, all Grand Masters of at least the last half dozen years have informed the assembled delegates, as soon as Grand Lodge had been opened, that they were the Grand Lodge, have urged them to participate and have given them every opportunity to do so. Representatives of the Lodges have followed that advice to such an extent that a new and healthful feeling toward Grand Lodge has developed.

Inasmuch as representatives of the Lodges may control the acts of any session of Grand Lodge, have power to enact any legislation they may desire and to defeat any legislation which they disapprove, and are responsible for the election of those who carry on the business of Grand Lodge for them, they should realize that any criticism offered by them of any action taken by the Grand Lodge of which they are a part is, in fact, criticism of themselves for having failed to exercise their prerogatives in accordance with the desires of the Brethren whom they represented.

Grand Lodge is not a separate entity. It is composed of constituent Lodges which, through their representatives are responsible for it and all its acts.

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Bro Elbert Bede - Editor and publisher of several periodicals. Born June 28, 1881. Retired in 1936, moving to Portland, Oregon where he purchased the Masonic Analyst, changing its name to Oregon Mason in 1938 and later to Oregon Freemason.

Raised in Chicago Lodge No 271, North Branch, Minnesota and later affiliated with Ashlar Lodge No 209 of Portland, Oregon. Raised in Cisago Lodge 232, Illinois. Member of Cottage Grove Lodge No 51, Oregon.

Bro Elbert Bede was editor of the Oregon Mason for many years. He was also an accomplished speaker, and in 1945 a number of his 3-5 –7 Minute talks were published together as a book; it seems to have weathered the years well. After his death thirty more of his talks were collected; and are published for the first time. They are not intended to be brilliant papers on Masonic education, or glittering gems of oratory, but just simple thoughtful addresses for the banquet hour. They have a distantly American flavor; but, if finding words doesn’t come easy to you, some of Bede’s talks could be adapted for use as well. For example, he has good thoughts on “Interpreting our Symbols.” “The Hour of Refreshment,” and “Why not Organize for Public Service?”

Famous for his masonic books, 3-5-7 Minute Talks on Freemasonry, 5-15 Minute Talks and 1st Landmarks of Freemasonry (1954).

As researched from various web sites. [MCBJ, Moderator]

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Article above first appeared in the May 1946 Issue of the Philalethes.

Reposted by Ed Halpaus in [Corinthian] More Light #222 - Grand Lodge.

Life's Working Tools

2009-04-29T11:01:00.004+10:00

In my usual wanderings on the net, I found this article. As I have a memory of a gold fish, I copied the same and reposted it here to remind me of what these tools are.

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"WORKING TOOLS OF AN ENTERED APPRENTICE ARE THE TWENTY FOUR INCH GAUGE AND COMMON GAVEL

The twenty-four inch gauge is an instrument made use of by operative Masons to measure and lay out their work; but we as Free and Accepted Masons, are taught to make use of it for the more noble and glorious purpose of rightly dividing our time. It being divided into twenty-four equal parts, is emblematical of the twenty-four hours of the day, which we are taught to divide into three equal parts; whereby we find eight hours for the service of God and a distressed worthy Brother; eight hours for our usual vocations; and eight hours for refreshment and sleep.

THE COMMON GAVEL

The common gavel is an instrument made use of by operative Masons to break off the corners of rough stones, the better to fit them for the builder's use; but we, as Free and Accepted Masons, are taught to make use of it for the more noble and glorious purpose of divesting our minds and consciences of all the vices and superfluities of life; thereby fitting our bodies, as living stones, for that spiritual building - that house not made with hands - eternal in the heavens."

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"WORKING TOOLS OF A FELLOW CRAFT ARE THE PLUMB, SQUARE, AND LEVEL

The Plumb is an instrument made use of by operative Masons to raise perpendiculars; The Square to square their work, the Level to lay horizontals. But we, as Free and Accepted Masons, are taught to make use of them for more noble and glorious purposes. The Plumb admonishes us to walk uprightly in our several stations before God and Man; Squaring our actions by the Square Of Virtue and morality ever remembering that we are traveling upon the level of time to that undiscovered country, from whose bourne no traveler returns."

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"The working tools of a Master Mason are all the implements of Masonry indiscriminately, but more especially the Trowel. The Trowel is an instrument made use of by operative Masons to spread the cement which unites a building into one common mass; but we as Free and Accepted Masons, are taught to make use of it for the more noble and glorious purpose of spreading the cement of brotherly Love and Affection, that cement which unites us into one sacred band, or society, of friends and Brothers, among whom no contention should ever exist, but that noble contention, or rather emulation, of who best can work and best agree."

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In my Masonic cathechisms, I've been required to memorize the above - the best way and the first important step towards internalizing the same and hopefully, putting them into practice in my daily life towards not only my Brothers in Masonry; but more importantly towards all mankind. Not to boasts of my righteousness nor to flaunt air of superiority; but to "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." [Matthew 5:16, also adopted in the Order of DeMolay ritual.]

Thanks to Holdenville Masonic Lodge No. 123 A.F. & A.M. for the article.

To salute or not salute

2009-03-26T16:39:00.003+11:00

A Worshipful Master's jewel, downloaded from here.

In a recent discussion, one brother queried whether an Entered Apprentice Mason and a Fellow Craft Mason can salute an installed Worshipful Master. The reason for this is that in a recent Public Installation [open to the public and not tiled]; the Master of Ceremonies prevented the EAM and FCM brethren to salute the recently installed Worshipful Master.

My reply to the question; without knowing full well the particular Grand Lodge rules and regulations regarding the matter in that Jurisdiction, was in the affirmative. The reason being is that I believe that a Lodge, while representing the physical building and meeting place of our fraternal organization; is also a term to mean the collective members of Masons in a tiled meeting [11]*.

We know from Mackey’s Landmarks that Symbolic Masonry [2] is divided into three distinct degrees, to wit:

1. The First Degree composed of Entered Apprentice Masons [EAM]
2. The Second Degree composed of Fellow Craft Masons [FCM]
3. And the Third Degree composed of Master Masons [MM]

We also know that these three degrees, when duly assembled and tiled are governed [10] by a Master and two Wardens. In my Masonic travels, I have not seen a Lodge of EAM, FCM and MM governed by a different Master and Wardens. Obviously a Worshipful Master of any Lodge should have attained the degree of a Master Mason and most likely governs a Lodge of Entered Apprentice Masons or a Lodge Fellow Craft Masons, when assembled.

Using this reasoning and logic [if there’s any], this Worshipful Master is the Master of these three distinct Lodges when assembled and tiled as per our ancient custom. So therefore when a brother is installed as the Worshipful Master, we know that he will be the same Worshipful Master when we are assembled as an EAM, FCM or MM Lodge.

In some jurisdictions [notably in the UK, Australia, Canada, etc.] when the norm of most installations of officers is always tiled, i.e., only Masons are accepted – the EAM, FCM and MM are given the opportunity to salute the newly installed Master depending on which degree the Lodge is on.

As pointed out by another brother in this same discussion, it is in our benefit as a dwindling organisation to make sure that our novices feel welcome in our organisation. This is their “honeymoon period”, their first impression of how they will be treated in succeeding meetings and gatherings; and to my opinion this is not the right way to treat these brethren. They might not have attained the rank of a Master Mason, but this does not mean they are less that those who did. In any case, what do we lose when we prevent these brethren from saluting their installed Worshipful Master?

As stated in a Masonic Etiquette article:

"The Masonic etiquette of saluting the Master is your renewed pledge of fealty and service. It is your public display of decorum before all other brothers of your obligation. It shows your courteous respect for all that the Master stands for and shows that you acknowledge his authority.

Salutes should reflect your heart-felt respect for all that for which he stands. The salute to the Master is your pledge of honor and service, your publicly shown obligation."

[Numbers denote Mackey's Landmarks. See this link for an excellent treatise of Masonic Landmarks and Old Charges by R. W. Bro Daniel Doron.]

Character of a Freemason

2009-03-23T11:20:00.003+11:00

"The real Freemason is distinguished from the rest of mankind by the uniform unrestrained rectitude of his conduct. Other men are honest in the fear of the punishment which the law might inflict; they are religious in expectation of being rewarded, or in dread of the devil, in the next world.

A Freemason would be just if there were no laws, human or divine, except those which are written in his heart by the finger of his Creator. In every climate, under every system of religion, he is the same. He kneels before the universal throne of God, in gratitude for the blessings he has received, and in humble solicitation for his future protection. He venerates the good men of all religions. He disturbs not the religion of others.

He restrains his passions, because they cannot be indulged without injuring his neighbor or himself. He gives no offense, because he does not choose to be offended. He contracts no debts which he is not certain that he can discharge, because he is honest upon principle."

Farmer's Almanac 1823

As shared by Bro Bert Guiang
Anacapa 710, Oxnard CA

Are We Truly Masons? By Jack R. Levitt, PGM

2009-02-06T11:44:00.004+11:00

There continue to be emerging problems in our modern society. Changes are being effected improperly by violations of standards and rules.Changes are necessary but should be attained legitimately by legislation or other appropriate means.

When the foundation of trust is shattered by scorn for rules, the result is a fragmentation of trust of the basic fabric, which results in ultimate loss of values. Unhappily, pervasive dishonesty is prevalent, not only in society, but in our beloved Fraternity. An organization is known not only by its members' abilities, but also by their attitudes. The history of our Fraternity is the judgment of our Fraternity. The world judges us as they perceive us. To select those ordinances and tenets of Freemasonry we wish to comply with and violate others is not only a direct violation of our obligations, but is to continue a Fraternity built upon sand. Whether violations concern liquor or raffles or advertising or any other prohibited activity, the rules relating to them lose their force as a result. More importantly, our standards begin to crumble.

The most precious wealth in the world is that of established character. While not all of us can become famous leaders, each of us can be pure of heart and faithful to our principles. The greatest influence of Freemasonry is the eloquent influence of integrity.Our great Order has at all times religiously preserved the teachings of moral self-respect and fidelity to our trusts and ideals. It has endeavored to endow us with spiritual strength and moral fortitude. Our principles are the fundamental basis of our Fraternity. We have the right to demand deeds of principle and integrity rather than the negligence of indifference or the treason of violations.

If truth is truly a divine attribute and the foundation of every virtue, then to be good and true is more than a charge, it is a command. Our teachings of inflexible fidelity are so extensive that to make reference to them is to state a commonplace.

The first degree charge refers to our Order as honorable, as tending to make all men so who are strictly obedient to its precepts and that we are to manifest our fidelity by a strict observance of the Constitution of the Fraternity.

The second degree charge demands that our laws and regulations be strenuously enforced and that we should always be ready to assist in seeing them duly executed.

The third degree tells us that duty and honor alike bind us strenuously to enforce by precept and example a steady obedience to the tenets of Freemasonry. We are therein also told to caution the inexperienced against any breach of fidelity and that no motive should make us violate our vows.

The 1960's and the 1970's youth revolt against adult society and its rules produced weakened and off -beat standards. This may explain the permissive attitude of non-freemasons, but Freemasons themselves should remain unaffected by such lowered standards. To reason - I might as well cheat because others do", or sell raffle tickets when prohibited because it is for a good cause, or hold a special or stated meeting in a prohibited place, is to collaborate in the tearing apart of the fabric of trust and the dismantling of the basis of our structure.

The best hope of reversing the trend toward ignoring rules and to restore those standards which form the cornerstone of our nation and our Fraternity is to understand that we are indeed mandated to be inflexible in our fidelity and to familiarize ourselves with our rules, which we swear to uphold, and then to act in conformity with them. If we do so, we will not only be heeding the prompting of right reason and the voice of conscious, but we will be entitled to self-esteem and we will set a good example for others to emulate.

If we cannot justify them by abiding by Freemasonry' s moral and philosophical principles, how can we expect non-Freemasons to accept them or to join us to learn them? Individual wills or desires, and even those which are collective, cannot be imposed irrespective of lawfully enacted ordinances, because to do so is divisive and decline results. Remember, what we do today has a significant impact on our future.

To remain, or once again become, obedient to our rules cannot be accomplished solely by urging or by enforcement, but by our own self-control as well. To be unwilling to commit or tolerate a violation must originate from dislike of the violation, not from indifference or fear of the consequences of being caught. Motivation comes from within and is limited only by the mind. No law is real until it is inscribed in the heart.

Only when our pure principles and mandatory duties become the reigning reality of our thoughts and the inspiration or our acts can Freemasonry be the influence intended - to make us masters of ourselves.

Thomas Jeffersons's observation - "Always commit an act as though the world were looking at you" should be our watchword. To secure the inward blessing of our won consciences rather than submitting to the pressure of our peers or the expediency of the moment should be the guideline of our actions. Ralph Waldo Emerson suggested that the integrity of our own mind is the only thing that is sacred.

Whether it be in conjunction with a Lodge or a concordant or appendant body, or even independent of a Masonic setting, all of us must abide fully by the same high standards that are required of us as Master Masons by our Constitutions, ordinances and obligations. Intentional failure to prevent violations can be as corrupt as a direct violation itself. Our second degree instructs that we are not to palliate, condone nor aggravate the offenses of our brethern.

A Persian proverb reminds us that weakness is indicated by being silent when it is proper to speak. We must not continue to allow another enemy of Freemasonry to weaken us from within by the decadence of our own members. We must accept the burdens and responsibilities of our great Fraternity as well as enjoy its benefits and privilieges.

The Master poet said it well - "Keep the young generation in hail,bequeath to them no tumbled house".

Moderator's Notes: MW Bro Jack R. Levitt is a Past Grand Master of the Grand Lodge of California and a foremost Masonic scholar.

MWBro Levitt discusses "...violations concern liquor or raffles or advertising or any other prohibited activity." A note not familiar with the Grand Lodge of California [GLC], and for the most part most [but not all] US Lodges are "dry". Meaning, any liquor is not allowed inside the Temple or Masonic Lodge even in its so-called social halls. This is the case even in my Lodge in the Philippines [Lincoln Lodge #34], which we know is generally hailed GLC as its mother Grand Lodge and not the Spanish Grand Lodges.

But let it be known that other Grand Lodges permit the serving of alcohol inside the social halls [not inside the actual Temple or where Masonic meetings are held]. For example most English, Scottish and Australian lodges serve alcohol in their fellowships and the "toasts" are part and parcel of these fellowships.

Public Installations: Guidance for Family Members and Friends

2009-02-05T15:54:00.001+11:00

Public installations of Lodge officers are rarely done in some parts of the world, namely the United Kingdom, Australia and Europe. But in the US and those Lodges influenced by the US "brand of Freemansory" it is common occurance to give non-Masons [both male and female] the chance to have fellowships with Masons in the Lodge.

Below is an article outlining the protocols and raison d'etre of such occassion. This particular article was issued on the 56th public installation of WBro elect Teodoro Kalaw IV of Teodoro M Kalaw Memorial Lodge No 136:

"On the occasion of the public installation of a Lewis as Worshipful Master of a Worshipful Lodge of Free and Accepted Masons, and particularly when the Worshipful Lodge concerned shares strong ties with the clan of the Lewis who will be installed, it is a privilege for the brethren of such Worshipful Lodge to celebrate the occasion not only with their own family members and fellow Freemasons but also with the clan members and friends of their incoming Master.

The most senior Freemason of the subject clan and his wife, or in the absence of such; the widow of the most senior Freemason who has passed on, is usually charged on behalf of their or her clan with the privilege of inviting their or her clan members and friends to the celebration after the public installation.

As such, invitation is also sent jointly with the formal invitation to the public installation issued by the brethren of the Worshipful Lodge concerned, such family members and friends are very much welcome to witness the ceremonies of installation before the celebration, as detailed in the formal invitation of the Worshipful Lodge.

As the public installation of a Worshipful Master is one of the few exceptions to the general rule that ceremonies and meetings of the fraternity be held privately, such therefore offers clan members and friends a unique opportunity to personally witness for themselves the real work of Freemasonry as applied by its practitioners. Other than an ecumenical invocation at the start of the ceremonies, the proceedings are purely secular in nature.

Please note that the installation is a formal proceeding. Like the celebration after, dress for family members and friends attending is formal [much so for brethren attending such installation- Moderator].

At certain times during the ceremonies, doors to the hall where the installation will take place will be closed for various reasons, as will be understood by those already seated inside. Guests arriving during the course of the event when the doors are closed will be provided temporary seats by ushers in the reception hall until the doors are again opened."

Eva Estrada Kalaw,

Former Senator of the Republic of the Philippines &

Past Worthy Matron, Kalaw Chapter No. 9 of the Order of the Eastern Star

On behalf of her Clan and in memory of her late Father-in-Law,

Teodoro M. Kalaw (1884-1940)

Grand Master of Philippine Freemasons, 1928

late Husband, Teodoro Kalaw Jr. (1913-1984)

Grand Master of Philippine Freemasons, 1975

and

late Son, Teodoro Kalaw III (1947-1973)

Entered Apprentice Mason, Teodoro M. Kalaw Memorial Lodge No. 136

Requests the Honor of Your Presence at the Celebration

immediately following

the Installation of her Grandson

Teodoro Kalaw IV

As Worshipful Master

of Teodoro M. Kalaw Memorial Lodge No. 136

On Saturday, the Twenty-First of February, 2009

At Seven o'clock in the Evening

Wack Wack Golf & Country Club, Mandaluyong City

Formal Attire

R.S.V.P. Cathy

Notes:

*"Lewis is traditional English for a man who is the son, grandson, or direct male descendant of a Freemason. The term comes from the device traditionally used by operative masons, consisting of two wedge-shaped side pieces fit together by a straight centerpiece, to raise heavy blocks of stone into place; symbolizing the utility and strength of family heritage in building Masonic character."

*"Installation is traditional English for the ceremonies relating to the formal assumption of an office and the undertaking of a charge on behalf of others."

*"Worshipful is traditional English for "Respectful" and is used byFreemasons in precisely the same manner as the term is still used to address certain judges in common law jurisdictions such as the United Kingdom."

*"Lodge refers to a chapter of Freemasons, who usually meet in meeting halls known as Temples, the latter term being used in much the same manner as the traditional Inns of Court in London known as the "InnerTemple" and "Middle Temple" are used as office chambers for lawyers."

*"A lodge of Freemasons is led by a Master, who generally must first prove himself through a succession of subordinate offices, particularly that of the Junior and Senior Wardens, before being elected to the Master's chair by his peers. It thus often takes several years before one is deemed both competent and fit to be installed as a Worshipful Master of one's Lodge. Masters and Wardens are traditional English terms for officers still very much in use by some organizations, such as the livery companies for specific professionals and traders recognized by the City of London."

The Hidden Lessons from Ritual Work by Michael Mayer

2009-01-23T11:20:00.003+11:00

So many times we seem to look at Ritual Work as not being that important, and that it doesn't have to be done that well. We feel that just need to have more Masons for our Lodges. If we fail to share the teachings properly, who do you think looses?

I would like to have you think back to that first night, it could of been a warm or cool night, that we all share. That night we were so apprehensive, or for the sake of better words, confused as to what was going to happen.

Those first words you heard said at the Lodge door, asking questions and wanting answers of you, and how you were treated was only the start of your Masonic life. That life that leads most of us on a continuous journey of Masonic travel the rest of our lives.

For some of us, who had to memorize the Degree and Obligations, we share something that no one else can understand. This task of learning them, that we choose to do, and we did. This struggle teaches us what we all can do with hard work and a true desire to accomplish things.

So many times I have listened to the lectures, and still I find them as interesting as the first time I heard them. Every time I hear them, I find a new perspective that I have missed before. I fear for those that do not choose to listen to them in this way, as they will never find the lessons that are taught there in Masonry.

And as for those that give those grand lectures, they learn as well. They learn how it feels to give that perfect lecture and also when they don't get it perfectly right! Most of the time just stopping for a moment to think or to taking a breath. I think we can all learn hidden lessons here too. How we should overlook everyone's little mistakes that we all make in life. Also to remember
sometimes the best intentions go wrong by accident.

"Value Your Word" For What Worth Hath a Liar!

An excerpt from "Greetings to all Masons" By MWBro Nicolas G Ricafrente

2009-01-15T13:31:00.004+11:00

"We Masons have long held the proud belief that Masonry has existed since time immemorial and that it is the oldest fraternity in the world. It is universal. But consider the proposition that it is not the number of Lodges and the existence of various Grand Lodges in the world that make it universal but the fundamental principles and tenets which Masonry promotes.

Masonic organizations are but the vehicles for propagating Masonic thoughts and philosophies. Lodges and Grand Lodges are but the venues to administer them.

Masonry is a way of life hence it knows no territorial boundaries or barriers. Its teachings were culled from age old philosophies and moral beliefs transmitted from generation to generation. [And] so enlightening are its lessons that people from all walks of life have been attracted to it.

It is like the music of Mozart and Sibelius; two great composers of all time whose works are still being played and appreciated all over the world. Can you imagine these two masons or their music being barred from another lodge because of self proclaimed territorial boundaries?"

An excerpt from "Greetings to all Masons" Philippine Masonry web site.

By Nicolas G. Ricafrente, GM
Past Master, Bagong Ilaw Lodge No. 6 IGLPI

Unite Now!

2009-01-14T12:17:00.006+11:00

"History repeats itself in cycles.

A diligent study of history makes it possible for us to perceive the things yet to come that our progress through the ages might wisely be controlled. Viewed as such, history becomes a useful, living covenant between the past and the future.

History is not, as some people want to believe, a chronology of persons and events from which one may read and derive “a priori” principles supporting the claim to superiority, as if superiority, is measured by the height of a family tree.

Unfortunately for Masonry – and for the Philippine family in particular – there are still those who share this view of history going about us with superior air about them. The present chaotic condition of Freemasonry in the Philippines is not new in the long history of the fraternity. No Brother, much as he desires to bridge the gap, entertains the sincere belief that any historical and legal pronouncements alone, however erudite can bring the much needed order into the chaos.

However, it cannot for a moment be doubted that in the heart of every Brother is the supreme desire to bring harmony and peace to the present melancholy condition of Masonic affair. The history of Freemasonry in the Philippines from the time the first American Mason landed in Manila until the present, has a faithful counterpart in the early history of Masonry in England from 1717, when the four Lodges met and formed the Grand Lodge of England, until 1813, when the Grand Lodge of the “Moderns” and the Grand Lodge of the “Ancients” united to form the United Grand Lodge.

In 1751 a group of Irish Masons ceded and established their own Grand Lodge in the Southern part of England and called themselves the true Ancient Masons. It was from this body that the biggest and most influential jurisdictions in the United States were warranted. These are the so-called York Masons in the United States and in the Philippines today, and who were called "irregular Masons" then, although many of them were Masons from Ireland.

From this short account, a historical cycle becomes apparent and one may perceive at once that the present members of the Gran Logia Nacional de Filipinas [GNLF] are the mirror-images, historically speaking, of those Ancient Masons. These Brothers seceded also from the Grand Lodge of the Philippines for reasons both honorable and sufficient, and they, too, were Freemasons even before the American “Yorks” came to the Philippines.

It is not necessary here to give a detailed story of the very heated arguments that went on and on both in England and America between the Moderns and the Ancients from 1751 until 1813, a period of over sixty years. The important event worthy to be recalled was the final union of the two Grand Lodges made possible by two blood-brothers - the Duke of Kent and the Duke of Sussex, Grand Masters both, of the Ancients and the Moderns, respectively.

The Ancient Masonic history in England as well as the history of the Order both in the continent of Europe – especially in France – and in America, teaches one simple cardinal lesson, and it is this:

The forward march of Freemasonry, from diversity to unity is irresistible.

We, of this generation, whether we like it or not, cannot prevent the final union, under one United Grand Lodge of the Philippines, of all Filipino Masons. And if we of this generation, cannot, and will not, UNITE NOW, the next generation will, without doubt, do that enviable labor of love for us. I say “enviable” because no one conscious of the working of history can fail to see that Masonic niche now prepared and ready to receive a modern Duke of Kent and a Duke of Sussex, and brothers all with big hearts and bigger understanding.

The cold logic of Masonic history demands the completion of the Temple. With the impossible we should disagree, with the probable we could compromise, to the inevitable we must acquiesce.

UNITE NOW!"

New York, New York TALIBA (PRINTED IN SOLIDARIDAD 25th anniversary PUBLICATION, ENGLISH EDITION)

Adapted from the Magdalo Lodge No 79, GNLF site (click here.)

Chapter 1: The Eternal Quest by Bro Manly P. Hall

2009-01-06T10:43:00.005+11:00

The average Mason, as well as the modern student of Masonic ideals, little realizes the cosmic obligation he takes upon himself when he begins his search for the sacred truths of Nature as they are concealed in the ancient and modern rituals. He must not lightly regard his vows, and if he would not bring upon himself years and ages of suffering he must cease to consider Freemasonry solely as a social order only a few centuries old. He must realize that the ancient mystic teachings as perpetuated in the modern rites are sacred, and that powers unseen and unrecognized mold the destiny of those who consciously and of their own free will take upon themselves the obligations of the Fraternity.

Freemasonry is not a material thing: it is a science of the soul; it is not a creed or doctrine but a universal expression of the Divine Wisdom. The coming together of medieval guilds or even the building of Solomon's temple as it is understood today has little, if anything, to do with the true origin of Freemasonry, for Masonry does not deal with personalities. In its highest sense, it is neither historical nor archaeological, but is a divine symbolic language perpetuating under certain concrete symbols the sacred mysteries of the ancients. Only those who see in it a cosmic study, a life work, a divine inspiration to better thinking, better feeling, and better living, with the spiritual attainment of enlightenment as the end, and with the daily life of the true Mason as the means, have gained even the slightest insight into the true mysteries of the ancient rites.

The age of the Masonic school is not to be calculated by hundreds or even thousands of years, for it never had any origin in the worlds of form. The world as we see it is merely an experimental laboratory in which man is laboring to build and express greater and more perfect vehicles. Into this laboratory pour myriads of rays descending from the cosmic hierarchies. These mighty globes and orbs which focus their energies upon mankind and mold its destiny do so in an orderly manner, each in its own way and place, and it is the working of these mystic hierarchies in the universe which forms the pattern around which the Masonic school has been built, for the true lodge of the Mason is the universe. Freed of limitations of creed and sect, he stands a master of all faiths, and those who take up the study of Freemasonry without realizing the depth, the beauty, and the spiritual power of its philosophy can never gain anything of permanence from their studies. The age of the Mystery Schools can be traced by the student back to the dawn of time, ages and aeons ago, when the temple of the Solar Man was in the making. That was the first Temple of the King, and therein were given and laid down the true mysteries of the ancient lodge, and it was the gods of creation and the spirits of the dawn who first tiled the Master's lodge.

The initiated brother realizes that his so-called symbols and rituals are merely blinds fabricated by the wise to perpetuate ideas incomprehensible to the average individual. He also realizes that few Masons of today know or appreciate the mystic meaning concealed within these rituals. With religious faith we perpetuate the form, worshiping it instead of the life, but those who have not recognized the truth in the crystallized ritual, those who have not liberated the spiritual germ from the shell of empty words, are not Masons, regardless of their physical degrees and outward honors.

In the work we are taking up it is not the intention to dwell upon the modern concepts of the Craft but to consider Freemasonry as it really is to those who know, a great cosmic organism whose true brothers and children are tied together not by spoken oaths but by lives so lived that they are capable of seeing through the blank wall and opening the window which is now concealed by the rubbish of materiality. When this is done and the mysteries of the universe unfold before the aspiring candidate, then in truth he discovers what Freemasonry really is. Its material aspects interest him no longer for he has unmasked the Mystery School which he is capable of recognizing only when he himself has spiritually become a member of it.

Those who have examined and studied its ancient lore have no doubt that Freemasonry, like the universe itself, which is the greatest of all schools, deals with the unfolding of a three-fold principle; for all the universe is governed by the same three kings who are called the builders of the Masonic temple. They are not personalities but principles, great intelligent energies and powers which in God, man, and the universe have charge of the molding of cosmic substance into the habitation of the living King , the temple built through the ages first of unconscious and then conscious effort on the part of every individual who is expressing in his daily life the creative principles of these three kings.

The true student of the ancient Craft realized that the completion of the temple he was building to the King of the Universe was a duty or rather a privilege which he owed to his God, to his brother, and to himself. He knew that certain steps must be taken and that his temple must be built according to the plan. Today it seems that the plan is lost, however, for in the majority of cases Freemasonry is no longer an operative art but is merely a speculative idea until each brother, reading the mystery of his symbols and pondering over the beautiful allegories unfolded in his ritual, realizes that he himself contains the keys and the plans so long lost to his Craft and that if he would ever learn Freemasonry he must unlock its doors with the key wrought from the base metals of his own being.

True Freemasonry is esoteric; it is not a thing of this world. All that we have here is a link, a doorway, through which the student may pass into the unknown. Freemasonry has nothing to do with things of form save that it realizes form is molded by and manifests the life it contains. Consequently the student is seeking so to mold his life that the form will glorify the God whose temple he is slowly building as he awakens one by one the workmen within himself and directs them to carry out the plan that has been given him out of heaven.

So far as it is possible to discover, ancient Freemasonry and the beautiful cosmic allegories that it teaches, perpetuated through hundreds of lodges and ancient mysteries, forms the oldest of the Mystery Schools; and its preservation through the ages has not depended upon itself as an exoteric body of partly evolved individuals but upon a concealed brotherhood, the exoteric side of Freemasonry. All the great Mystery Schools have hierarchies upon the spiritual planes of Nature which are expressing themselves in this world through creeds and organizations. The true student seeks to lift himself from the exoteric body upward spiritually until he joins the esoteric group which, without a lodge on the physical plane of Nature, is far greater than all the lodges of which it is the central fire. The spiritual instructors of humanity are forced to labor in the concrete world with things comprehensible to the concrete mind, and there man begins to comprehend the meaning of the allegories and symbols which surround his exoteric work as soon as he prepares himself to receive them.

The true Mason realizes that the work of the Mystery Schools in the world is of an inclusive rather than an exclusive nature, and that the only lodge which is broad enough to express his ideals is one whose dome is the heavens, whose pillars are the corners of creation, whose checker-board floor is composed of the crossing currents of human emotion and whose altar is the human heart. Creeds cannot bind the true seeker for truth.

Realizing the unity of all truth, the Mason also realizes that the hierarchies laboring with him have given him in his varying degrees the mystic spiritual rituals of all the Mystery Schools in the world, and if he would fill his place in the plan he must not enter this sacred study for what he can get out of it but that he may learn how to serve.

In Freemasonry is concealed the mystery of creation, the answer to the problem of existence, and the path the student must tread in order to join those who are really the living powers behind the thrones of modern national and international affairs.

The true student realizes most of all that the taking of degrees does not make a man a Mason. A Mason is not appointed; he is evolved and he must realize that the position he holds in the exoteric lodge means nothing compared to his position in the spiritual lodge of life. He must forever discard the idea that he can be told or instructed in the sacred Mysteries or that his being a member of an organization improves him in any way.

He must realize that his duty is to build and evolve the sacred teachings in his own being: that nothing but his own purified being can unlock the door to the sealed libraries of human consciousness, and that his Masonic rites must eternally be speculative until he makes them operative by living the life of the mystic Mason. His karmic responsibilities increase with his opportunities. Those who are surrounded with knowledge and opportunity for self-improvement and make nothing of these opportunities are the lazy workmen who will be spiritually, if not physically, cast out of the temple of the king.

The Masonic order is not a mere social organization, but is composed of all those who have banded themselves together to learn and apply the principles of mysticism and the occult rites. They are (or should be) philosophers, sages and sober-minded individuals who have dedicated thernselves upon the Masonic altar and vowed by all they hold dear that the world shall be better, wiser, and happier because they have lived. Those who enter these mystic rites and pass between the pillars seeking either prestige or commercial advantage are blasphemers, and while in this world we may count them as successful, they are the cosmic failures who have barred themselves out from the true rite whose keynote is unselfishness and whose workers have renounced the things of earth.

In ancient times many years of preparation were required before the neophyte was permitted to enter the temple of the Mysteries. In this way the shallow, the curious, the faint of heart, and those unable to withstand the temptations of life were automatically eliminated by their inability to meet the requirements for admission. The successful candidate who did pass between the pillars entered the temple, keenly realizing his sublime opportunity, his divine obligation, and the mystic privilege which he had earned for himself through years of special preparation. Only those are truly Masons who enter their temple in reverence, who seek not the ephemeral things of life but the treasures which are eternal, whose sole desire is to know the true mystery of the Craft that they may join as honest workmen those who have gone before as builders of the Universal Temple.

The Masonic ritual is not a ceremony, but a life to be lived. Those alone are truly Masons who, dedicating their lives and their fortunes upon the altar of the living flame, undertake the construction of the one universal building of which they are the workmen and their God the living Architect. When we have Masons like this the Craft will again be operative, the flaming triangle will shine forth with greater lustre, the dead builder will rise from his tomb, and the Lost Word so long concealed from the profane will blaze forth again with the power that makes all things new.

In the pages that follow have been set down a number of thoughts for the study and consideration of temple builders, craftsmen and artisans alike. They are the keys which, if only read, will leave the student still in ignorance but, if lived, will change the speculative Masonry of today into the operative Masonry of tomorrow, when each builder, realizing his own place, will see things which he never saw before, not because they were not there but because he was blind. And there are none so blind as those who will not see.

THOUGHTLESSNESS

The noblest tool of the Mason is his mind, but its value is measured by the use made of it. Thoughtful in all things, the aspiring candidate to divine wisdom attains reality in sincere desire, in meditation, and in silence. Let the keynote of the Craft, and of the Ritual, be written in blazing letters: THINK OF ME.

What is the meaning of this mystic maze of symbols, rites and rituals? THINK!

What does life mean, with the criss-crossings of human relationship, the endless pageantry of qualities masqueradin g in a carnival of fools? THINK!

What is the plan behind it all, and who the planner? Where dwells the Great Architect, and what is the tracing board upon which he designs? THINK!

What is the human soul, and why the endless yearning to ends unknown, along pathways where each must wander unaccompanied? Why mind, why soul, why spirit, and in truth, why anything? THINK!

Is there an answer? If so, where will the truth be found? Think, Brothers of the Craft, think deeply; for if truth exists, you have it, and if truth be within the reach of living creature, what other goal is worth the struggle?

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

From the publication: "The Lost Keys of Freemasonry or The Secret of Hiram Abiff by Manly P. Hall

On death and prayer

2008-11-04T08:33:00.001+11:00

"When we pray for the reposed and do charitable works in their name [dead], it is necessary, Brethren, to reflect on our own death while there is still time."

Pray for the Reposed!
by the New Hieromartyr John of Riga

What is Prayer? by Mahatma Gandhi

2008-10-17T14:47:00.007+11:00

"A medical graduate asks: "What is the best form of prayer? How much time should be spent at it?"

"In my opinion to do justice is the best form of prayer and one who is sincere about doing justice to all does not need to do any more praying. Some people spend a long time over sandhya and 95% of them do not understand the meaning of what they say. In my opinion prayer should be said in one's mother tongue. It alone can affect the soul best. I should say that a sincere prayer for one minute is enough. It should suffice to promise God not to sin.

Prayer means asking God for something in a reverent attitude. But the word is used also to denote any devotional act. Worship is a better term to use for what the correspondent has in mind. But definition apart, what is it that millions of Hindus, Mussulmans, Christians and Jews and others do every day during the time set apart for the adoration of the Maker?

It seems to me that it is a yearning of the heart to be one with the Maker, an invocation for His blessing. It is in this case the attitude that matters, not words uttered or muttered. And often the association of words that have been handed down from ancient times has an effect which in their rendering into one's mother tongue they will lose altogether.

Thus the Gayatri translated and recited in, say, Gujarati, will not have the same effect as the original. The utterance of the word "Rama" will instantaneously affect millions of Hindus, when the word "God", although they may understand the meaning, will leave them untouched. Words after all acquire a power by long usage and sacredness associated with their use. There is much therefore to be said for the retention of the old Sanskrit formulae for the most prevalent mantra; or verses. That the meaning of them should be properly understood goes without saying.

There can be no fixed rule laid down as to the time these devotional acts should take. It depends upon individual temperament. These are precious moments in one's daily life. The exercises are intended to sober and humble us and enable us to realize that nothing happens without His will and that we are but "clay in the hands of the Potter". These are moments when one reviews one's immediate past, confesses one's weakness, asks for forgiveness and strength to be and do better. One minute may be enough for some, twenty-four hours may be too little for others.

For those who are filled with the presence of God in them, to labour is to pray. Their life is one continuous prayer or act of worship. For those others who act only to sin, to indulge themselves, and live for self, no time is too much. If they had patience and faith and the will to be pure, they would pray till they feel the definite purifying presence of God within them. For us ordinary mortals there-must be a middle path between these two extremes. We are not so exalted as to be able to say that all our acts are a dedication nor perhaps are we so far gone as to be living purely for self.

Hence have all religions set apart times for general devotion. Unfortunately these have nowadays become merely mechanical and formal, where they are not hypocritical. What is necessary therefore is the correct attitude to accompany these devotions.For definite personal prayer in the sense of asking God for something, it should certainly be [our] own tongue. Nothing can be grander than [to] to make us act justly towards everything that lives."

Young India, July 10, 1926

Also see article in Wikipedia, Satyagraha. Also see other articles by Gandhi here.

Our Masonic Penalties by MWBro Jack Levitt, PGM, GLC

2008-10-10T12:34:00.004+11:00

"The penalties by which every Mason symbolically binds himself to fulfill his obligations are ancient in Masonry. No man is certain of their origins. But they were probably added to the ritual at a time of great persecution, when the very lives of Masons depended upon the secrecy of their Brothers.

Our enemies believe that Masonic metaphors mean exactly what they say and nothing else. In other words, they believe that Masonry is composed of “signs” like “stop” and “yield” traffic signs or the “exit” sign over a door. To them signs mean exactly what they say and are not liable to interpretation. But the fact is that Freemasonry is made up of metaphors and symbols which allow multiple interpretations.

When a man comes into Masonry, his life changes from the dead letter of “sign” to the living letter of metaphor. The metaphoric content of Freemasonry is signaled to the proto-Mason exactly where is should be - at the obligation, the most solemn, emotional, and impressive part of the initiation, not at some other “explanation” part where only the intellect is concerned. The candidate has already been told that the obligation contains nothing contrary to moral, civil and religious duties.

The only penalties Masonry inflicts are reprimand, suspension and expulsion. We retain the ancient penalties, not to frighten or disgust, but because they are important symbols in the tradition and in the study of the fraternity. At the very least, they make plain the torture and agony of conscience any good man should feel at the thought that he had violated his sworn word - for the good and honest man is ever his own most severe judge, censor and critic.

We may escape the judgment of others for our misdeeds, but never the condemnation of our own conscience. In the symbolism of the penalties, as in all things Masonic, let the wise man seek for further enlightenment."

From the compilation of PGM Jack Levitt, GLC * * Most Worshipful Jack Levitt was one of the PGM introduced at the 2008 Annual Communication last month.

"WE DO GOOD THINGS BETTER" - PinoyMasons

As emailed and shared by Bro Bert Guiang, Anacapa 710, Oxnard, Camandy City/lingayen/ Zambales
http://www.zambales Lforum.org/ bertguiang/
http://www.angelfire.com/on4/zambalesforum/doonposaamin.htm

Moderator's Note: In some jurisdictions, the Masonic penalties are referred to as "symbolic penalties" or "former penalties". In other words, no one in his right mind nowadays would take the Masonic penalties literally. They are now symbolic as far as mainstream Freemasonry is concerned or in ancient times might have been but not anymore.

Wisdom and on Mandela by Malcolm Fraser

2008-10-07T15:21:00.007+11:00

"One of the greatest gifts one generation can give to another is the knowledge gained from experience. Inspired by this concept, photographer and filmmaker Andrew Zuckerman asked some of the world's leaders in the arts, religion, business and politics, all over 65, about wisdom."

So as the Good Weekend (Sept 20, 2008 issue, pp 32-38) spread article began. What caught my interest is the excerpt from Malcolm Fraser's answer. Malcolm Fraser is a former Prime Minister of Australia, and as far as I know is not a member of the craft. But reading his comments, he could have been a craftsman:

"Compromise is a question of judgement - how far can you go without forgoing a matter of great principle?" Malcolm Fraser

"Wisdom is a rare commodity. There are a lot very brilliant people, bright people, clever people; not so many people who are wise. I'm not sure I can define wisdom in any clear, short way that's going to make a great deal of sense. But once you've known somebody for a while, you'll begin to understand whether they're wise or not.

Of all the people I've met anywhere in the world, I think the wisest and the best person was [Nelson] Mandela: somebody who could endure what he endured over the best part of three decades, come out of that with no sense of bitterness, no sense of sourness, who made friends with his jailers, recognised the other fellow's point of view, realised you can't come to a solution unless the point of view of the person to whom you're sometimes very strongly opposed is also taken into account.

The man's charity, his humanity... he may be the living definition of wisdom (Mod note: also a great man full of wisdom is the late Mahatma Gandhi.). But you can't describe Mandela just in a sentence or a paragraph.

The first time I met Mandela was in Pollsmoor Prison. He'd been taken into a sort of guest house and he was formal; he wasn't in prison clothes, he'd been given a decent safari suite to wear. Tall, upright. A spare man. A twinkle in his eye after 27 or 28 years in jail; still, the twinkle's still there. And he said, "Mr Fraser, can you tell me, is Donald Bradman (Mod note: The great Australian cricketer and a famous Freemason.) still alive?"

We begin to understand a person's wisdom based on what they do, what they stand for. If you take some examples out of recent times, there are people who train to believe in the rule of law, due process, equal application of the law to all people regardless of race, colour, religions; and then you look at what they do and you find they don't mean a word of it.

I sometimes see the wheel going around in relation to these things. I've experienced a little bit, I've read a little bit more history, and the sorts of things that are said now used to be said in Australia. For example, "We'll today Muslims aren't really Australians, because their first duty is to the Prophet."

In my father's time people said that of Roman Catholics: "They're not really Australians, their first duty is to the Pope." Now, nobody believes that any more, but for a number of reasons... that involved bigotry and hatred - total lack of reason - people believed it of Catholics, 50, 60. 70 years ago, and it created a sourness, a bitterness in this country that endured and among older people is not entirely dead.

When are we going to learn from history? Perhaps the most important thing to try to learn is that if you are ever going to get to a solution, if you are ever going to create a peaceful world, you are going to ask: what is it possible for the other fellow to do - for your opponent to do? If you are going to stand up and preach at him and say you've got to do this, you've got to do that, there'll never be an agreement.

I don't know that I can give anyone advice about going into politics, but I can say what I would hope people would go into politics for ... I would hope that somebody would have some fairly deeply held beliefs of the kind of society that he or she wanted to help create."

(Edited extract from Wisdom by Andrew Zuckerman, published by Hachette Australia on October 1; rrp $75. Wisdom is supported by a free multimedia exhibition of the same name at the State Library of NSW from October 18 to November 16; for details visit http://www.sl.nsw.gov.au/ )

Courtesy Conferment of Degrees by Bro Kent Henderson

2008-08-27T20:58:00.002+10:00

Part 3 of an excerpt from The Masonic World Guide (Lewis Masonic, London. 1984) -by Kent Henderson. Pages 6-14.

"Courtesy Degrees

Most regular Grand Lodges of the world, upon a written request from a recognized sister Grand Lodge, will confer 'courtesy degrees' upon a Mason from that sister jurisdiction. Courtesy degrees are the term used to describe the conferment of degrees upon a Mason from another Jurisdiction in a lodge under a host jurisdiction.

In many cases, only the second and third degrees can be conferred, but some jurisdictions, notably in the United States, will confer any or all of the three Craft degrees by courtesy.

A Mason traveling to another country or area, and who has not taken all the three Craft degrees, may wish to have a degree, or degrees, conferred upon him in another jurisdiction. This course of action may well suit a Mason who has been transferred to another locality in the course of his employment. For courtesy work to be carried out, a Mason will need to be in the host jurisdiction for at least several months. A quick tourist visit rarely affords enough time for courtesy work to be effected.

A Mason wishing to receive a degree by courtesy must follow a standard procedure. The steps to be undertaken are as follows:

1. On a brother's behalf, his Lodge secretary will write to his Grand Lodge office informing his Grand Secretary of the brother's desire in the matter. The letter will set out all the relevant details including the country to be visited by the brother, his residence therein, his current Masonic rank, and the dates of his residency.

2. Assuming that:

(i) a regular Grand Lodge exists in the country to be visited by the brother, and(ii) this jurisdiction will normally conduct courtesy work, and(iii) his Grand Secretary is satisfied that the brother's circumstances and reasons warrant the conferment of a courtesy degree, and(iv) the ritual forms used by the proposed host jurisdiction are somewhat comparable with local practice: then the brother's Grand Secretary will communicate with the Grand Secretary in the jurisdiction concerned, requesting that he act on behalf of the brother.

3. Invariably, such a request will be met, and the host jurisdiction will prevail upon one of its constituent lodges close to the place of temporary residence of the brother, to confer upon him the appropriate degree, or degrees.

4 .The brother's Grand Secretary will then be informed of the arrangements made by the hosting jurisdiction, and he will see that this information is passed back to the brother. Generally, the brother will be contacted by the hosting jurisdiction, or hosting lodge, and informed of the final arrangements. This will occur after he has taken up residency within its area.

Courtesy degrees, when conferred, have the full force of the conferment of degrees in the normal way. Upon receiving the Master Mason degree, a brother's home Grand Lodge will issue him his Master Mason's Certificate.

The Limitations of Courtesy Conferment

Several limitations apply to the conferment of courtesy degrees. The American Grand Lodges also publish a list of lodges, variously called a Roster, Directory, and a variety of other names. However, some of the smaller US Grand Bodies simply produce their lodge meeting details towards the rear of their annual Grand Lodge Proceedings.

A number of jurisdictions regularly publish a magazine/periodical for general distribution to their memberships. Most are produced bi-monthly or quarterly. They contain a wealth of information concerning the jurisdictions that publish them, and they will be of interest to the traveling Mason. Most are available on twelve month subscriptions.

Travelers desiring to purchase such a subscription can make inquiries at their own Grand Lodge office, and arrangements will be made with the jurisdiction concerned on the brother's behalf. In addition, most Grand Lodge libraries around the world subscribe to a range of foreign Masonic periodicals, and these are readily available for consultation by the intending visitor."

The Procedures of Visiting by Bro Kent Henderson

2008-08-27T20:09:00.006+10:00

Part 2 of an excerpt from The Masonic World Guide (Lewis Masonic, London. 1984) -by Kent Henderson. Pages 6-14.

"There are ten steps, or procedures, involved in successful Masonic visiting-most of which are sequential. They move from obtaining the appropriate documentation, to the actual sitting of a visitor in a strange Lodge.

These steps must be followed before a visitor can be admitted into a Lodge wherein he is not known, and their whole purpose is to establish the bona fides of a true and lawful Brother.

Step One: Advise your own Lodge Secretary
The first step is to inform your own Lodge secretary of your desire to visit outside your own jurisdiction, and to provide him with details of your travels. He will liaise with your Grand Lodge office to procure all the necessary documents, and obtain advice.

Step Two: The Procuration of Masonic Documentation
To establish himself as a true and lawful brother to the satisfaction of his hosts, the visiting Mason must first produce the appropriate documents which will attest to his regularity as a Freemason.

The following documents should be carried by a Mason seeking admittance into any regular Lodge wherein he is not personally known:.

A Grand Lodge Certificate or Diploma: Every Grand Lodge issues this, or similarly named, documentation. It is a credential provided to the Master Mason to prove in writing that he is a regular Mason. It invariably contains the dates appropriate to his admission into the Craft, the signature of his Grand Secretary, the Grand Lodge Seal, and his signature.

A Receipt of Dues: It is not enough for a visiting Mason to produce his Grand Lodge Certificate when seeking admission to a strange Lodge. While his Certificate provides proof that the person named on it is a Freemason, it does not prove that he is a current financial member of a regular Lodge. To be a Mason in good standing is the usual Masonic terminology describing a financial member.

Some jurisdictions provide their financial members with a receipt of dues as a right, while others provide it only on request.

The Dues Card: The Dues Card is a form of receipt of dues provided by Lodges under a number of jurisdictions, notably in North America. This is considered in these jurisdictions as the most important Masonic 'Passport'.

Indeed, in the United States, lodges have little interest in sighting a Grand Lodge Certificate, but no visitor will enter their Temples without first producing a Dues Card or satisfactory equivalent. In lieu of a Dues Card or other direct form of receipt of dues, a recent Lodge summons (notice of meeting), or letter of introduction may suffice.

In addition to the largely compulsory documents just detailed, it is recommended that a visitor also carry, and if necessary present, the following additional documents:

A Letter of Introduction: Many Grand Lodges provide a letter of introduction to intending visitors through their Grand Lodge office. Such letters carry the Grand Secretary's recommendation, and all the Masonic details of its bearer. It can usually be used as a substitute for a 'receipt of dues' if personally carried.

Some Grand Secretaries will forward a visitor's 'letter of introduction direct to Grand Lodge under which he proposes to visit, thus giving its Grand Secretary pre-warning of the visitor's imminent presence.

A Passport: All foreign travelers carry a passport, and while it is rarely called upon for Masonic purposes, it has the effect of attesting to its bearer's actual identity.

There are other Masonic documents issued by some Grand Lodges. Many provide a Past Master's Certificate to appropriately qualified Masons. Past Masters are advised to carry this document, or similar documentation, especially if they wish to witness an Installation Ceremony in full, in those jurisdictions wherein only Installed Masters may witness certain parts of it.

Visitors who are not yet Master Masons (ie: they are Entered Apprentices, or Fellow Crafts) will not yet have received, nor be entitled to receive, their Grand Lodge Certificate. However, they can usually obtain appropriate documentation from their Grand Secretary's office prior to departure from their own jurisdiction.

It is as well to mention that Masons in this category may not be able to visit in some jurisdictions. English-speaking and Continental Freemasonry, in particular, usually restrict visiting between themselves to holders of the Master Mason Degree.

Jurisdictions working a Webb-form ritual have a similar restriction. Even in those jurisdictions where such a Mason may be permitted to visit,limitations often apply. Such a Mason is strongly advised to consult with his own Grand Lodge office prior to departure. It may even be possible for him to receive the degrees that he is yet to obtain by courtesy in another jurisdiction. The matter of courtesy degrees is dealt with later in this section.

Step Three: Check for Regularity
It is essential that each Mason check that regular Freemasonry exists in the area he proposes to visit. (A chapter explaining regularity and its importance follows shortly. At the rear of this guide is to be found a list of Grand Lodge recognition.) Given the parameters explained at that point, these lists may be used to determine whether or not the jurisdiction that is proposed to be visited is recognized by your own Grand Lodge. A Mason's own Grand Lodge office will assist further in this regard.

Step Four: Visit its Grand Lodge Office First
The recommended form of making contact, and of advising a particular Grand Lodge of your presence in its jurisdiction, is in person. Most Grand Lodges are based in the capital city, or principal city, of a country or area. As such a city usually doubles as the main point of entry into the area, a visit to the local Grand Lodge office is generally quite practicable. On visiting a Grand Lodge office a visiting Mason can always be assured of full assistance. Indeed, should a visiting Mason be in need of advice or assistance of any nature, not necessarily Masonic, he can always find it amongst his brethren in the Craft, no matter in which country he may find himself.

Step Five: Direct Lodge Visiting
As a second preference, to be used if for some reason a visit to the appropriate Grand Lodge office proves impossible, a visitor can use the information contained in this guide to directly attend a Lodge meeting. However, due to the restrictions of space it has not been possible to list the details of Lodges in every jurisdiction.

(Your Lodge Secreatry should have a copy of all Grand Lodges and Lodges you have amity with. Moderator).

In addition, it is appreciated that several Grand Lodges have warranted Lodges without their geographical jurisdiction, so that a visit to the appropriate Grand Lodge office is not possible. This particularly applies to Lodges in Africa and Asia under the British Grand Lodges.

Step Six: A Letter to a Grand Lodge
As a last alternative to make contact, a mason proposing to travel masonically can write a letter to the Grand Jurisdiction he is to visit, seeking advice. However, this method should only be used as a last resort if the appropriate Grand Lodge office cannot be personally visited, or if no details concerning constituent lodges are available.

If this approach is to be undertaken, such a letter must be sent via your own Grand Lodge office. Such a letter should be addressed to the Grand Secretary of the Grand Lodge concerned; and should contain your name and address and full Masonic details, together with your places of residence in its jurisdiction and the dates applicable to your itinerary.

Any such letter must be directed via your own Grand Lodge office for several reasons. Firstly, and most importantly, correspondence directed through a Mason's own Grand Lodge office assures the Grand Lodge being asked for advice that the enquiring brother is indeed a regular Mason deserving of receiving the desired assistance.

Secondly, by directing a letter through your own Grand Lodge office, your Grand Secretary can enclose an accompanying letter of support, which in turn will ensure a useful and speedy reply. It needs to be added that if a mason sends a letter direct to any foreign jurisdiction, he is unlikely to receive a response.

Thirdly, it must be appreciated that Grand Lodges get enough mail as it is, and letters from hundreds of inquiring visitors will not alleviate this situation. Clearly then, this whole matter is one of Masonic protocol, and protocol must be followed. Any letter that is to be sent must be arranged well before your planned departure, to ensure a reply is received in time for your visit.

Step Seven. Know your own Ritual.
As will soon be appreciated, it is necessary for visitors to undergo a Masonic examination prior to entering a strange lodge. It is, therefore most desirable for Masonic travelers to be full conversant with their home ritual, and in particular, with the examination procedures used by Lodges under their home Grand Lodge.

This knowledge will be of great assistance to the visitor. While rituals and examination procedures do vary around the world, the modes of recognition and basic ritual content are not dissimilar. Therefore, a Mason with adequate knowledge of the practices in his own jurisdiction will experience no trouble elsewhere.

Step Eight: Arrive Early
Having completed all the above procedures as appropriate, you are now in a position to visit. It is essential that you arrive at your chosen lodge meeting at least half an hour prior to its commencement. This will enable you to complete the remaining procedures as detailed below. A tardy, or late, arrival might well prevent you from visiting.

Step Nine: "Strict Trial and Due Examination" .
Having arrived at the lodge you wish to visit, your first task is to advise its Tyler of your presence- and present to him your Masonic credentials as already detailed However, in all regular Masonic jurisdictions, it is necessary that in addition to presenting these documents, an unknown mason seeking to visit a lodge undergo a personal examination.

A traveling Mason must be prepared for this eventuality. In Masonic terminology, this process is called "Strict Trial and Due Examination" . Both amount to the same thing. Either means the ascertainment that a stranger is Freemason, or he is not.

The nature of Freemasonry does not allow documentary evidence alone to be the final testament as to whether a man is a Freemason. It is possible, although unlikely, that a person seeking admission may be carrying false or stolen documents. There have been occurrences in the past of unqualified persons, or impostors, seeking admission to Lodge meetings.

An impostor may be a person who has never been a Mason, one who is under suspension or expulsion from a Lodge or one whose Grand Lodge is not recognized as regular. A Mason who cannot prove that he is in good standing may also be prevented from visiting.

The procedures of Masonic examination and recognition vary throughout the world, and these differences are based on ritual divergence. However, these procedures are all designed to achieve the same ends, and provided a mason is well acquainted with the practice of the Craft in his own jurisdiction, he will experience little difficulty elsewhere. As we shall discover in a later chapter; while the forms of Masonic rituals around the world vary somewhat, the content is reasonably similar.

In most jurisdictions, Masonic examination is carried out by an examining committee; appointed by the Master of the lodge either formally or on an ad hoc basis as the need arises. This committee can consist of the Master himself and his two Wardens, two or three Past Masters, or a small number of senior Lodge members.

In some areas, the examination is carried out by the Lodge Tyler.In most jurisdictions the examination, while thorough, is informally presented. It is usual for the examiners to select features of Masonic knowledge at random, even to the point of requiring information out of sequence from each of the three degrees. This practice tends to uncover the 'Parrot Mason', or fraud with a good memory. Some committees even ask quite broad questions such as; 'tell us all you know about how you were raised to the degree of a Master Mason', although this is rare.

In some jurisdictions, notably Ireland and those of the United States, visitors are required to repeat the Tyler's Oath. (The wording of this Oath is contained under the heading of the United States.) As a final comment, it can be readily said that provided the man under examination is indeed a true and lawful brother, he will be discovered and acknowledged as such. The reverse, of course, is also true.

Step Ten. Avouchment and Vouching
In Masonic terminology, 'Avouchment' is the lawful information which a Mason provides to the Lodge he seeks to visit, and the actual procedures which allow him to sit therein. Vouching technically means a Mason being able to state that he has 'sat in open Lodge' with another. Therefore, if a Mason visits a Lodge wherein he knows one or more of its members and has sat in open Lodge with them, they will vouch for him, and he will not need to pass Strict Trial and Due Examination.

Whereupon he is unknown, after he has presented his credentials and has been examined the Examining Committee or one of its members will vouch for him.

The avouchment procedures inside lodges vary widely between jurisdictions, but are all designed to evince to the Lodge membership that the visitor is masonically entitled to be present.

In some jurisdictions, the visitor will enter after the Lodge is opened. In others, he will be present from the beginning, and all visitors will be asked to rise to be vouched for by a member present prior to the Lodge opening. Unknown Masons will have already passed an examination.

In Ireland and the United States jurisdictions, this is accompanied by what is known as 'purging the lodge'. This practice will be detailed in its proper place later in this book. All these procedures pose no problems for the true and lawful brother,and they will certainly be of interest to the Mason who has not experienced them before.

In other jurisdictions, notably of direct English descent, visitors will be vouched for inside the Lodge while the visitor himself remains outside, to be admitted after he has been cleared. Many Lodges using this form of vouching often accompany it with a card system, whereupon the visitor (having been properly examined) records his name, Lodge and Masonic rank on a card, which is then passed inside the Lodge and read out. Upon the name of each visitor being read, the member vouching for the named visitor will stand and signify his assent to the Master."

History & Limitations of Masonic Travel By Bro Kent Henderson

2008-08-27T19:44:00.004+10:00

Excerpted from :The Masonic World Guide (Lewis Masonic, London. 1984) -
by Kent Henderson. Pages 6-14

"The habit of Freemasons to travel and to visit other Lodges, or even affiliate with them, is one of the oldest and most widely practiced customs of the Craft. In operative times, well before the emergence of the Speculative Craft as we now know it, masons were itinerant workers who were forced to travel to renew their employment as each building project was completed.

This fluid nature of the Operative Craft led to the formation of trade societies, known as lodges, to protect the professional integrity of their occupation, and to enhance the moral and social practices of their members. It is surmised, not without some evidence, that the modes of recognition were originated in the operative period as a means of identifying the genuinely skilled mason who came to visit a lodge in search of work.

It is therefore reasonable to deduce that the tendency of Masons to visit other Lodges is very old custom indeed. Many of the oldest extant Masonic manuscripts contain charges associated with visiting, and the reception of visitors.

Visiting as a Right

As has just been outlined, the right to visit and sit in every regular Lodge is one of the oldest Masonic customs. This custom hinged on the theory that all Lodges are only divisions of the 'Universal Brotherhood'. Indeed, in some areas of old, visitors could even vote at Lodge meetings.

However, the growth and spread of the Craft saw many variations in forms and procedures develop, and the evolution of the Grand Lodge system as we know it today. In turn, this necessitated that the concept of visiting as a right undergo changes.

The movement towards qualification of the right to visit appears to have begun in the early eighteenth century. There are records of Lodges in this period setting out limitations to visiting, in terms of the number of visits a non-member Mason could make to a Lodge in a twelve month period; and limiting the types of meeting a visitor could attend.

Certainly, by the end of the eighteenth century, visiting had ceased to be a right, but rather a privilege.

Visiting as a Privilege

The situation today is that visiting is a privilege-indeed, it is one of the greatest privileges of Masonic membership. It must be immediately stated that a Mason has no absolute, prescriptive right to visit a Lodge wherein he is not a member.

However, with that fact clearly stated, it must be observed that visiting as a privilege is most definitely encouraged and welcomed in every regular jurisdiction. A regular Freemason in good standing will always encounter Masonic hospitality and brotherhood in his travels.

The Limitations on Visiting Today

There are four basic limitations on visiting in the Masonic world today. The first two, as listed below with explanations, are common to every regular jurisdiction; while the last two are less prevalent. They are:

1. The Recognition of Regularity. This is a limitation on visiting whereby the only people a Lodge may receive are those who are members of another Lodge whose Grand Lodge is recognized by its own. This whole question is detailed at length in a later chapter.

2. The Master's Prerogative. It is, by custom and often by Grand Lodge statute, the prerogative of the Master of a Lodge to refuse to admit any visitor if he is not satisfied that he is a regular Mason of good standing; or he feels that such a proposed visitor will disturb the harmony of his Lodge.

The former power is only occasionally used as a matter of necessity; the latter very rarely. Nevertheless, the prerogative power of the Master of a Lodge is wide.

3. Business Meetings. Under some forms of Masonic practice, business meetings are held separately to meetings held for degree conferment, and where this is the case, visitors are often excluded from the former, but never the latter. Similarly, in some jurisdictions where ordinary Lodge business and degree conferment are held in the space of a since meeting, visitors are sometimes not admitted until after the Lodge has completed the business part of its activities.

4. Visiting by Invitation. In some jurisdictions, notably England, it is largely usual for visitors to receive an invitation from a Lodge member. In other areas, while such a restriction does not exist with respect to ordinary meetings, it does apply to Installation Meetings.

These practices are not adhered to without reasons, and they will be examined when we come to discuss those jurisdictions concerned later in this guide."

See next post for the continuation of this article.

A Brief History of Cavite Lodge

2008-08-14T09:31:00.005+10:00

"Cavite Lodge No 2 was originally organized on October 18, 1902 with a dispensation from the Grand Lodge of California (GLC); with WM Bro Michael E. Mason as its first Worshipful Master.

On October 15, 1903 its charter was signed in San Francisco, California, USA and the lodge was numbered Cavite Lodge No 350 (GLC).

The lodge was formally constituted on November 24, 1903. It joined with Manila Lodge No 342 and Corregidor Lodge No 386; both also under the Grand Lodge of California, in organizing the Grand Lodge of the Philippine Islands (GLPI) on December 12, 1912.

Cavite Lodge was given a new charter as Cavite Lodge No 2. WM Bro Burton Whitcomb was the lodge Worshipful Master at that time.

MW Bro Eugene Stafford was the GLPI first Grand Master. By 1917 the GLPI, with GM MW Bro William H. Taylor and the Gran Logia Regional de Filipinas (GLRF) of GM MW Bro Teodoro Kalaw united and merged to form the Grand Lodge of the Philippines (GLP) with ten lodges from the GLPI and 27 lodges from the GLRF.

Cavite Lodge No 2 retained its original name and number, after it joined and was rechartered under the Independent Grand Lodge of the Philippine Islands (IGLPI) on September 10, 2006 with WM Bro Danilo B. Florendo, the incumbent Worshipful Master.

(Also see related November 3, 2007 article: "Cavite Lodge No 2 105th Anniversary", by clicking here.)

The above article was from the Cavite Lodge No 2, IGLPI. It must be stated that there is another Cavite Lodge No 2 under the MW Grand Lodge of the Philippines (GLP).

My Walk with Don Emilio Aguinaldo by Bro Sergio T. Peña

2008-08-05T18:03:00.004+10:00

As I was reading an old copy of my Cabletow magazine (March-April 1996, Vol 72 No 6), I came across this article written by a brother from my mother lodge.

Bro Sergio T. Peña was born on August 12, 1924 in Amadeo, Cavite. He worked in the US Naval Base in Subic Public Works Center. He was initiated as an Entered Apprentice on July 26, 1962 and was raised as a Master Mason on October 6, 1962 in Lincoln Lodge No 34.

The editor noted that Bro Sergio wrote the article from Poway, California.

Here is his story:

"It was on a hot summer day in the early 1930's when General Emilio Aguinaldo visited the local chapter of the Veteranos de la Revolucion, the association of veterans of the two wars for Philippine independence, in my old hometown of Amadeo, Cavite.

Because there was no access road for motor vehicles leading to the town proper at the time, the aging veterans had to meet the general and his entourage where the paved road ended many kilometers away. From there they travelled the rest of the way on foot.

On both sides of the narrow street into position we scampered and in awe and deep admiration watched the approaching dignitaries followed by the old, yet proud veterans.

Inexplicable pride swelled in my heart when I saw my father walking with his comrade-in-arms, looking so dignified and honorable with the wounded soldier's medal pinned on his left breast. The medal, he had told me, was awarded to him for the wounds he sustained during the Battle of Zapote Bridge.

Many weeks before, I had pictured and rehearsed in my mind what I would do when I would meet the celebrated general come the momentous day of his visit. And so, as my friends were shouting and jumping and clapping their hands, I rushed toward the middle of the street and stopped a few feet in front of the approaching dignitaries. I stood at attention and smartly saluted the great general the way I had secretly practiced a thousand times behind my grandmother's santol tree.

Unexpectedly, General Aguinaldo stopped, thus stalling the spirited walk of the old revolucionarios who were following closely behind. He smiled at me, leaned a little forward, and gently patted my left cheek. Before I fully realized what had happened, I found myself proudly walking beside the famous general, his left hand resting upon my dishevelled head, my unshod feet laboriously straining to keep up with his long strides.

Three scores and five years have passed since that chance encounter, but the poignant memory of that boyhood scene refuses to die in my heart. It refuses to die because, to me, that event marked the spontaneous revelation of Don Emilio's magnanimity. He opted to stall the heroes' enthusiastic walk just to return the awkward salute and pat the grimy cheek of a barefoot sharecropper's son who walked a dozen steps with him on a dusty street long ago.

What makes a man and a Mason great? I guess it is charity that comes straight from the heart."

I guess that is why Bro Sergio T. Peña also become a Freemason like our Bro General Emilio Aguinaldo!

(The Cabletow, pages 16-17, March-April 1996).

Araw Lodge: A Brief History by VWBro Ben Apacible

2008-08-04T20:38:00.003+10:00

The Lodge was chartered as Araw Lodge No. 304 on August 14, 1908 and was duly constituted on November 8, 1908 under the jurisdiction of the Grand Oriente Espanol.

The three pioneering brothers who envisioned the organization of this Lodge were Brothers Estanislao Vergara, Eugenio Ocampo and Narciso Vergara. They were ably assisted by brothers Justino Ocampo, Ramon Mendoza, Isidro Hernandez, Dalmacio Monroy, Crispulo Layoc, Juan S. Hernandez, Lucio Bernabe and Jose Silos. They conceived of founding a Lodge and gave her a name that is both symbolic and alluring – Araw (meaning Sun), the beauty and glory of the day.

After about nine years, her members unanimously agreed to affiliate with the newly organized Grand Lodge of the Philippine Islands and became the 18th Blue Lodge of the new Grand Lodge on February 17, 1917. Officiating at the consecration was Most Worshipful Grand Master Taylor assisted by Most Worshipful Comfort, PGM, who was then the Grand Secretary.

King Solomon’s Temple in Bilbao, Tondo, Manila constructed in 1917, was for sometime the meeting place of Araw Lodge together with several other Lodges.

It was fortunate that the builders and leaderships of past decades had strengthen the structure of the Lodge, otherwise, she would not be able to survive the vicissitudes brought about by the Second World War, when Chinese brethren who had greatly increased in number suffered dearth in rituals and leadership. During the war, many Chinese members died and some went through privation.

When liberation came in 1945, only 27 members survived. Only about a dozen could pay their dues and only four could attend meetings. That situation greatly discouraged then Worshipful Master, WB Anastacio Uy Mochay and the Lodge secretary, WB Ong Tiong Chie. They were so discouraged that they thought of fusing Araw Lodge with Mencius Lodge, whose membership was predominantly Chinese.

But with the timely affiliation of Brother Jose N. Quedding of Isagani Lodge No. 96, Tarlac, Tarlac, he was able to dissuade the two Lodge leaders from carrying out their fusion plan and pledged all his efforts to aid in the rehabilitation of Araw Lodge.

Brother Quedding succeeded in winning the affiliation of Brothers Wenceslao Santiago and Justiniano Castillo, both of Isagani Lodge No. 96, and Brother Jose Carlos of Baguio Lodge. This started the slowly increasing Filipino membership of Araw Lodge.

In 1947, Worshipful Master, WB Mochay, and the Lodge Secretary, WB Chie, dropped their working tools leaving Araw Lodge prematurely orphaned and affected the slight gain in the rehabilitation process of the Lodge.

Fortunately, Brother Quedding and the new affiliates were there, tending and shielding the flickering light from completely dying out. However, the odds were very great because the two pillars of Araw Lodge left too soon before Brother Quedding and company could gain the trust and confidence of the old members. They inherited three problems: lack of proficient members, lack of funds and lack of intimate background with the old members.

Brother Quedding assumed leadership of Araw Lodge and with the assistance of Brothers Santiago, Castillo and Carlos, they revived the interest of the old members and won their confidence. Degree works performed on several petitioners were with the help of the brethren of other Lodges. Heretofore, the ritual used was in Spanish but upon the demise of the old leaders, the work shifted to English, paving way for more Filipino petitioners.

During the next five years after the incumbency of WB Quedding as Master, he was busy as Secretary and coach to the new officers of the lodge. Worshipful Brothers Jose Carlos, Teodoro de los Santos, Gregorio Domingo, Wenceslao Santiago, Justiniano Castillo and Felipe Pilapil, Jr occupied the East one after the other from 1949 – 1954. Theirs was the task of careful, slow, training and proving their way in search of more light.

Succeeding leaderships have sincerely and successfully steered Araw Lodge No. 18 to what it is now and today.

As a humble contribution to our fraternity, Past Worshipful Master (1986), WB Magdangal M. De Leon, composed the music of today’s Grand Lodge March while a brother of another Lodge wrote the lyrics. Likewise, the Lodge had contributed the time, effort, knowledge and leadership of eleven of her members in then Masonic District (MD)1-B and MD 5 now MD NCR–C serving as District Deputy Grand Masters (including this Masonic Year 2008). The Lodge had likewise led her Masonic District in the joint commemoration of the Lodge of Remembrance in the past years.

Araw Lodge No. 18, F. & A.M. can proudly look back in service and fellowship in the last century, serving as the beacon light shining through the years.

This year, Araw Lodge celebrates its centennial year.

Lodge History of Jacques DeMolay Memorial Lodge No 305

2008-08-01T14:43:00.005+10:00

History of Jacques DeMolay Memorial Lodge No 305 *

"Sometime in the summer of 1991, a group of young Masons from various Blue Lodges in Manila and the provinces gathered to put together the fruit of their dreams. Being mostly Senior DeMolays, they envisioned a Masonic Lodge bearing that indelible name that has become part of their years of youth. A name that reflects the glories of martyrdom and heroism.

Named after Jacques DeMolay (1244 - 1314 AD), the last Grand Master of the Order of the Knights Templar, the symbol and personification of all DeMolays.True to ancient Masonic tradition, as in the early part of the 18th century,this great and important undertaking has its noble beginnings in; of all places, a pub house. There amidst the clink of striking beer mugs the foundations of this vision took its first steps to reality.

First Lights: On October 8, 1992, dispensation was granted by the incumbent Grand Master, MW Agustin V. Mateo. MW Mateo would later become one of the new Lodge's Charter Members. This dispensation was given expiry on the 31st of March 1993 before the Annual Communication as required by the Masonic Constitution.

The Lodge members appointed WB Evaristo Leviste, PM (Worshipful Master); WB Francisco Lovero, PM (Senior Warden) and Bro. Albert Tan (Junior Warden) to its first set of Lights. They were assisted by WB Macario Ramos and Bro. Jose Tan Erandio as Secretary and Treasurer, respectively.

On the 28th of December 1992, the Lodge was instituted by MW Agustin V.Mateo, assisted by prominent members from the Grand Lodge of the Philippines. MW Rosendo Herrera, PGM assisted by VW Alberto Reyes installed the first set of officers.

On the 22 of January 1993, the Lodge conferred the 1st Degree of Masonry upon Bro. Fernando Rahon, the first regular member. On the 22nd of April 1993, during the Annual Communication in Davao City, the Committee on Charters declared valid and official the membership of Lodge No. 305.

A few months later, on the 17th of June 1993, MW Rizal Aportadera, constituted Lodge No. 305, from then on to be known as Jacques DeMolay Memorial Lodge No. 305 of Free andAccepted Masons, Republic of the Philippines. That same evening, Junior Grand Lecturer VW Paul Lasam assisted by Junior Grand Deacon Fernando Mariano installed the first set of officers:

Worshipful Master - WB EvaristoLeviste
Senior Warden - WB Francisco Lovero
Junior Warden - Bro. AlbertTan
Secretary - WB Macario Ramos, Sr.
Treasurer - Bro. Jose Tan Erandio.

In duetime, Jacques DeMolay Memorial Lodge No. 305 became noted for its noble endeavors such as the Christmas Joy Through The Eyes of a Child. This affair with family members aims to share gifts and spread happiness to orphans during the yuletide season.

Jacques DeMolay Memorial Lodge No. 305 meets every 4th Friday of every month at the Scottish Rite Temple, Manila."

* This brief history is according to VW Sonny Leviste, PM as told to Bro.Raymond Saa. Some excerpts were lifted from the book "Philippine Lodges" by MW Reynold S. Fajardo and VW Geminiano V. Galarosa.

Via email by Bro. Joji Bulawin, PMJDML 305
http://www.jacquesdemolay305.org

The History of Siete Martires Lodge No 177 (GLP)

2008-08-01T12:30:00.003+10:00

This will be a recurring post regarding history of Lodges. Especially for those lodges without a website, this will somehow "immortalised" the history of your lodge.

(Moderator)

"The Name: Siete Martires (Seven Martyrs)

This lodge was named in honor of the seven (7) martyrs who, in their fight against the tyrranical abuses of the "Guardia Civil" and "Cora Parrocos" during the Spanish regime, were discovered, arrested and executed at the Balaoan, La Union Cemetery. These martyrs are:

1. Luciano Ressureccion
2. Proceso Ostrea
3. Antonio Ostrea
4. Rufino Zambrano
5. Franco Ostrea
6. Patricio Lopez
7. Mariano Peralta

The Lodge: In October 1964, Bros. Federico P. Concepcion, Eleno O. Orallo, Castor Z. Concepcion and Juan O. Conception conceived the idea of establishing a lodge in Balaoan, La Union. On October 24, 1964, WB Castor Z. Concepcion invited all the brethren in Balaoan to an organizational meeting in his residence.

They chose WB Federico P. Conception to be the first Master of the proposed lodge, WB Eleno O. Orallo to be the first Senior Warden and WB Jesus L. Ostrea to be the first Junior Warden.

With the support and endorsement of Union Lodge ::70, the organizers obtained a dispensation to establish Siete Martires Lodge U.D. from Grand Master CharkesMosebrook on December 10, 1964.

The lodge immediately started to function and at the Annual Communication of the Grand Lodge of the Philippines (ANCOM GLP) in April 1965, the Committee on Charters recommended that it be granted a permanent charter and assigned number 177.

On July 10, 1965, the new Grand Master, MW Bro Serafin L. Teves, assisted by Bros Marcelino Viduya, Miguel Rilloraza, Doroteo A. Parong, Jack Gesner and other Masonic dignitaries opened a special communication of the Grand Lodge of the Philippines in ample form at Balaoan, La Union, for the purpose of constituting Siete Martires Lodge ::177.

After the constitution of the lodge, a program ensued. The Mayor of Balaoan delivered a welcome address and offered the facilities of his town to the distingish visitors from Manila.

RW Bro Mariano Q. Tinio then installed the officers of the lodge in public form. WB Federico P. Concepcion, the newly installed Master, delivered an address expressing his gratitude to the Grand Master and his party for their sacrifices in coming to Balaoan, La Union to constitute the lodge and install its officers.

Like all new lodges, Siete Martires ::177 had an itinerant existence. It first met at the residence of Bro. Esteban Viloria, Sr., then it moved to the residence of WB Leonides Basconsillo, Sr., and still later to the house of Bro Senator Gaudencio Antonino. There was a time too that the lodge met in a small, unventilated building made available through the benevolence of WB Ruperto Ledda.

In October 1989, a group of brothers led by their Worshipful Master, WB Dr. Arturo G. Llavore, organized the Square and Compass Society whose prime objective was to raise funds for the construction of an impressive Masonic edifice in Balaoan. In that same year, after a long drought, the members initiated, passed and raised five (5) new members.

The lodge was doing well up to 1994 when something went amiss that caused indifference among the members. Every succeeding District Deputy Grand Master (DDGM) tried to infuse new life into the lodge but all to no avail. At the start of the year 2002, however, under the firm and tenacious leadership of DDGM Bro Dr. Ralph A. Asuncion and the selfless cooperation of the members of Union ::70, Mayon ::61, Batong Buhay ::27, Angalo ::63 and Jose Rizal ::22, the lodge began to stir.

With a veteran lodge manager and a Past Master of Mayon Lodge, WB Cesar Lopez, as its new Master; the members are confident that their lodge is on its way to reclaim its former splendor and glory.

The Saga Continues: Under the reigns of WB Cesar Ostrea, WB Edgardo Orallo, WB Carlos Tayag, VWB Amerhassan "Wayda" Lucman with the support of the Lucman Clan, VWB Almerick "Mick" Phua Phee and of course, with the support of the Phua Phee family, our Lodge continue to prosper. The ever active participation of Union Lodge ::70, Baguio ::67 and La Trinidad ::344 with special mention of Bro Mariano "Kaw Bins" Sia cannot be highlighted enough for our continuing existence."

Shared via email by:

Bro Pete M. Velasco, Jr.
Siete Martires Lodge :: 177 MWGLP (F&AM)
City of San Fernando, La Union, Republic of the Philippines

The Sand and Stone: From My Muslim Brother

2008-08-01T11:57:00.003+10:00

Received from a YahooGroups email the following inspiring story:

"Two friends were walking through the desert. During some point of the journey, they had an argument; and one friend slapped the other on the face.

The one who got slapped was hurt, but without saying anything, wrote on the sand:

"Today my best friend slapped me on the face."

They kept on walking, until they found an oasis, where they decided to take a bath. The one who had been slapped got stuck in the mire and started drowning, but the friend saved him.

After he recovered from the near drowning, he wrote on a stone:

"Today my best friend saved my life."

The friend who had slapped and saved his best friend asked him, "After I hurt you, you wrote on the sand and now, you write on a stone. Why?"

The friend replied, "When someone hurts us we should write it down in sand, where winds of forgiveness can erase it away. But, when someone does something good for us, we must engrave it in stone where no wind can ever erase it!"

Learn to write your hurts in the sand and to carve your benefits in stone.

They say it takes a minute to find a special person, an hour to appreciate them, a day to love them, but then an entire life to forget them."

"Do not value the things you have in your life, but value who you have in your life."

Dawud (original author unknown)

"If someone says, I love God, and hates his brother, he is a liar" (1 Jn 4:20).

"Be faithful, be just and convince the world by your acts that; upon becoming a Master Mason you will become a better man".

"You cannot be a true believer unless you wish for your brother what you wish for yourself."

Masonic Harmony by MW Reynato S. Puno, PGM

2008-07-17T16:22:00.002+10:00

*Keynote Address, delivered at the 92nd Annual Communication (of the MW Grand Lodge of the Philippines), April 24, 2008, Bacolod City.

"I have been requested by MW Jaime Gonzales to talk about harmony.

I can well understand the rationale of his request, for human history irrefutably demonstrates that one of the greatest human tragedies has been our continuous failure to overcome disharmony. I stress our nonstop failure, for disharmony has victimized pre-historic humans when their intelligence was no higher than that of the apes during the Stone Age until today, when human super-intelligence is about to enable us to clone ourselves.

I emphasize tragedy, because disharmony has resulted in the greatest loss of human lives, greater than the loss we have suffered from the most devastating earthquakes, typhoons, tornadoes, tsunamis and epidemics in the world.

It is not my intent to overwhelm you with a niagara of information. Let me just cite the number of people who violently died in various wars in the last century as a result of human disharmony. The famous British historian Hobsbrawn in his best-selling book entitled Age of Extremes wrote:

x x x

Local, regional or global, the wars of the 20th century were to be on an altogether vaster scale than anything previously experienced. Among 74 international wars between 1816 and 1964, xxx the four occurred in the two world wars, the Japanese war against China in 1937-39 and the Korean war. They killed upwards of 1 million persons in battle.

In 1993, Brezinski, estimated the number of people who died in the last century as 187 million. It is no wonder that when asked about his thoughts on the 20th century, William Golding, writer and Nobel laureate, said: "I cannot help thinking that this has been the most violent century in human history."

The end of the Cold War between the U.S. and Russia fueled the hope that we had stepped into a new and higher threshold of harmony, where peace would finally cease to elude us. That universal dream, however, was dashed to pieces by a new war that greeted the millennium, the war on terrorism. Tomes and tomes of literature have been written about the frightening direction that this war on terrorism would take, but I like to believe that the observations of Prof. Samuel Huntington from Harvard University and author of the classic book End of Civilization are most enlightening:

x x x

In the wake of the Cold War, the increasing intensity of this historical antagonism has been widely recognized by members of both communities. In 1991, for instance, Barry Buzan saw many reasons why a societal cold war was emerging "between the West and Islam, in which Europe would be on the frontline."

This development is partly to do with secular versus religious values, partly to do with the historical rivalry between Christendom and Islam, partly to do with resentments over Western domination of the post-colonial political structuring of the Middle East, and partly to do with the bitterness and humiliation of the invidious comparison between the accomplishments of Islamic and Western civilizations in the last two centuries.

xxx

Similar observations came from the Islamic community. There are unmistakable signs, argued a leading Egyptian journalist, Mohammed Sid Ahmed, x x x "of a growing clash between the Judeo-Christian Western ethic and the Islamic revival movement which is now stretching from the Atlantic in the west to China in the east." Another prominent Indian Muslim also predicted that the West’s "next confrontation is definitely going to come from the Muslim world. It is in the sweep of the Islamic nations from the Maghreb to Pakistan that the struggle for a new world order will begin."

The exclamation point is that violence and death due to lack of harmony will continue to hound humankind in this millennium.

To be sure, the best and the brightest among men have exhausted their cerebrums to address this problem of lack of harmony. The monument to this effort is the organization of the United Nations, composed of sovereign nations all over the world. Given the fact, however, that these nations will not surrender their respective sovereignties, the United Nations (UN) from its inception was hobbled in its goal of achieving a lasting international peace.

The member countries of the UN were too diverse; their political agendas were hopelessly irreconcilable; their finances were too meager; their correct decisions could be vetoed by the big powers -- all these and more prevented the UN from establishing harmony among nations in the world.

The UN experience teaches us two lessons: first, harmony is peace but it is peace, that means more than the lack of war; and second, harmony, cannot be expected from states that are no more than artificial persons. Unlike natural persons, artificial persons are without souls; hence, they are bereft of ethics, and they do not exist to satisfy the divine design of serving out of selflessness.

The inconvenient question is whether masonic harmony is the panacea to this problem of disunity, a problem that has torn humans asunder since time immemorial. I have no reservations in making the submission that masonic harmony holds the key to the human problem of disunity. I start with the proposition that to plumb the dizzying depth and breadth of the problem of disunity, we must know its causes.

Theologians theorize that the cause is our decision to control our own destiny, to be the captains of our own fate. Some economic pundits peddle the idea that disunity is caused by the pursuit of profit, for which greed is the driving force. Some political scientists opine that disunity is caused by the overriding agenda of states to rule the world regardless of consequence.

As one of the ancient depositories of human knowledge, masonry has its own postulates on why lack of harmony has always hounded us in our journey to the East. Bereft of its esoterics, our 3rd Degree informs us of the three principal evils that mangle human harmony. We are all familiar with the life and legend of Hiram Abiff, the widow’s son. Masonic scholars describe him as an inspired master, the most skillful worker who ever lived. His abilities were not confined to just construction, but extended to all kinds of work -- whether on gold, silver, brass or iron; whether on linen, tapestry or embroidery. The inerrant Good Book tells us he was personally chosen by King Solomon to build the Lord’s temple. Day in and day out, he supervised about 200,000 artisans and laborers without any discordance or confusion.

In short, Hiram Abiff was the perfect practitioner of harmony. But we all know the tragedy that struck this symbol of harmony, this icon of unity. The three evils attacked and killed him and caused confusion in the temple. The 3 J’s representing different kinds of evil represent the three principal causes that destroy the harmony of men.

The first cause is the virus of ignorance. Ignorance, especially organized ignorance, has divided men by keeping them in the dungeons of darkness. Galileo who ushered the scientific revolution, is a notorious victim of the reign of ignorance. During his career, he invented the hydrostatic balance, the first practical thermometer, the geometric and military compass and the astronomical telescope. He was the first person to see the mountains on the moon, to discover the rings of Saturn, to know that the sun revolved, and that the earth and the planets revolved around the sun. For proclaiming the truth of nature, he was charged with heresy, tried by the Inquisition and, needless to say, convicted by the dumb.

The second cause of man’s lack of harmony is love of the material and doubt of the spiritual. Truly, it is self-evident that the battle between the denizens of the world of spirit and the world of matter, the war between the God of Grace and the God of Gold has ripped human harmony apart.

The life of Jesus Christ tells us of this raging battle of life. He taught about the Kingdom of God, but those who suffered from a severe deficit of spiritual enlightenment crucified Him on the Cross. Yet, no other person has changed history as much as Jesus of Nazareth did. He wrote no poetry, but Milton, Dante and the world’s finest poets were inspired by Him. He composed no music, but Handel, Beethoven, Bach and Mendelssohn reached their highest perfection when composing hymns and symphonies to His praise. He painted no pictures, but Raphael, Michelangelo and Da Vinci were inspired to greatness in painting His life and ministry.

Today, those who are slaves ofthe God of Gold rule the world; this is the worst variety of atheism the world has ever known.

The third cause of the lack of human harmony is prejudice. The word "prejudice" comes from the Latin prae, meaning "before"; and judicium, meaning judgment. It is a prejudgment often driven by passion, hatred, lust, and the like.

Perhaps the most disruptive kind of prejudice, is racial prejudice especially that provoked by the color of skin. Millions have been dehumanized because of this prejudice, in which one’s value as a human being depends on the fairness of one’s skin, the shape of one’s eyes and the elevation of one’s nose.

We remember those who have fought against this prejudice that disturbs human harmony. One of them is Nelson Mandela, who dismantled apartheid in South Africa. Apartheid called for the separate and unequal treatment of the white and the black races. Mandela led the long and difficult fight against apartheid. He was in and out of prison for 27 years. Life imprisonment was meted out to him; but the South African whites knew that while they could chain the body of Mandela, they could not capture his soul. When his life sentence was read to him, he replied, and I quote:

"During my lifetime, I have dedicated myself to the struggle of the African people. I have fought against white domination, and I have fought against black domination. I have cherished the ideal of a democratic and free society in which all persons live together in harmony and with equal opportunities. It is an ideal which I hope to live for and to achieve. But if needs be, it is an ideal for which I am prepared to die."

They locked in Mandela, but they could not lock out his message.

Time is precious, and nobody has the privilege to delay it by the sorcery of semantics. Let me just conclude by underscoring in neon that harmony is not a masonic teaching that is yet in its fetal stage. It has long been the life of masonry, and every mason should continuously give it the breath of life. Now and not later, it is our bounden duty to demonstrate to the world the validity of our concept of harmony. The cacophony of circumstances calls us to prove once again that masonry is still a powerful difference, and we can do that only if we let our talk and walk coincide with each other.

We cannot bleach reality. Everywhere we cast our sight, our eyeballs are grabbed by ugly influences that threaten the threads of harmony among our people. We behold the thickening fog of ignorance that hides from the people the unacceptable inequities of life. Our masonic duty to spread harmony calls for us to dissolve the mist that blurs the difference between truth and falsehood. Masons unequivocably stand for truth, and we should never seek truce with falsehoods. Indeed, we should not be satisfied with half-truths, for half-truths are complete lies in disguise.

We also behold the merciless march of materialism, the seemingly unending rule of the God of Gold and the rejection of the God of Love. Our masonic duty to spread harmony calls for us to help shape a society where the reign of greed cannot endure; where the number of hands with begging bowls should be less; where the clenched fists of protests should be lesser, because humans should be dictated more by their values than by their valuables.

We also behold the prejudices that drive so much dissension into the various strata of our society -- especially the prejudices fueled by religious bigotry and the prejudices fanned by racial superiority.

Our duty as masons to spread harmony is to demolish these strongholds of prejudice, for if there is a vice that blinds, it is the scales of prejudice that cover the eyes of the prejudiced. Our duty to spread harmony is one we cannot avoid. It is a duty we have to discharge not onlybecause it is right, but more because it is righteous. And when we rise to fight for righteousness, we should not be daunted by the fear that sometimes we may lack the strength of number; we should not tremble even if we are alone; we should not worry if our voice momentarily sounds as the voice from the wilderness.

Let us not forget even for a moment that masons fight for the sovereignty of eternal virtues, and that their eternal validity cannot be surrendered to any earthly power -- not to the scepter of kings, not to the strength of the elite, neither to the muscle of the majority. For, what is right and what is wrong can never be resolved by autocracy or by mobocracy. And like Hiram Abiff, masons must not allow death to terrorize them, for the finish line of the battle between good and evil is set in another kingdom -- the Kingdom of God, where victory will belong to the Lamb and not to the Lions.

Good day to all."

Masonic Gems from the Library of the First Masonic District, Grand Lodge of New Jersey F & AM

2008-07-15T15:32:00.004+10:00

While rummaging through my CD back-ups, I found a saved web site (http://www.2be1ask1.com/) of the First Masonic District, Grand Lodge of New Jersey, F & AM. Revisiting their virtual library, found the following excerpts:

On Forgiveness: The Act of Forgiveness

By Wor. Dr. Ray Schwartz, Ed.D, Harmony No. 8, Newton, NJ

"Our Masonic degrees have this element of forgiveness in their lectures and in the opening and the closing of our lodge. In a very real sense, forgiveness offers us the opportunity to practice Masonic virtues. We are taught that Charity is a central tenet of Masonry. Forgiveness is a supreme act of Charity because we overlook a brother's action and extend brotherly love to him. When we forgive a brother, we give him the opportunity to renew his oath and his obligations to the brotherhood.

Faith and Hope are also the foundations of our lodge. By forgiving, we demonstrate that we have Faith that our brother, who may have wronged us, will want to rectify his actions. We always have Hope that brotherly love will prevail against all odds."

On Circumscribing Desires: Circumscribe Our Desires

By Wor. Gary L. Worley (from the Trestleboard Collection of Harmony Lodge No. 8)

"Freemasonry teaches us a lot about "circumscribing our desires and keeping our passions within due bounds". We as individuals can very easily become so focused upon one certain topic, that we fail to see what is actually going on around us. Sometimes this focal point, can be something less that admirable. We should count any man braver who overcomes his desires, than he who conquers his enemies, for sometimes the hardest victory is the victory over self. We should attempt to continue with self introspection on an ongoing routine.

Freemasonry has a way of reminding us of this on a regular basis. By congregating with our brothers regularly, we can uplift one another with "friendly counsel" and a sharing of values and enlightenment.

Remember brother, the night we received our third degree marks but the beginning of our journey, not the end."

On Prayers: The Importance of Prayer in Freemasonry

By Melvyn Friendly, PM

"All Masonic degrees and ceremonies invoke prayer and guidance from the "Great Architect of the Universe." Commencing with the earliest Gothic Manuscripts or "Old Charges", the Regius Manuscript of 1390 A.D., all Masonic Lodge activities were begun with a Prayer of Invocation.

Masons consider Prayer the first "benefit" of Freemasonry and Initiates are required to profess a belief in the Creator as the Maker and Sovereign over us all. Masons are taught not to start any enterprise without first invoking the Guidance of Deity. The Initiate is taught that there is no place in Freemasonry for the atheist or agnostic and Belief in deity is a prerequisite to Masonic affiliation.

What is Prayer? It has been described as a Petition or solemn and humble request to God for his Blessing or in Thanksgiving. It is a communication between man and God and the means by which man can coordinate his mind with that of the Universe. It is focused on high moral elements and spiritual energy. It brings together the mind of man and the divine Spirit giving confidence to the suppliant that his petition for Divine Guidance will be granted. It creates reason and logical thinking within the mind of the suppliant..."

"Freemasonry's attitude toward things spiritual is an important part of the fabric of the Fraternity belief in a Supreme Being and in a future life. Masons believe in the reincarnation of the Soul as removed from the mortal body at death. Some even believe in the resurrection of the body at a distant judgment day.

Freemasons are bound by the "eternal truths"contained in the Volume of Sacred Laws, which may not necessarily be Christian Scriptures, and as a Candidate is bound by an obligation taken on such Book. The Sacred Truths contained in the Volume of Sacred Laws govern the rules for his life and conduct.

References in the Rituals of the Masonic Degrees to the omnipotence of Deity impresses upon the Candidates the power of prayer in Masonic work. The restriction on Masons of "refraining from discussion on religious topics" covers the dogmas of religious beliefs, creeds and sects.

The Masonic spirit of toleration dwells on the universality of all religions and espouses only the Love of God as the Father of all mankind and in the brotherhood of all mankind, both Masonic and non-Masonic."

For more Masonic Gems, please visit their website by clicking the main title. There are so many other wonderful articles in their library. To read the full article, please click the highlighted title of each articles.

Address to UGLE Grand Charity by Lord Northampton

2008-06-25T09:52:00.004+10:00

The following is an excerpt from a speech by Lord Northampton at a General Meeting and the 25th Anniversary of the Grand Charity of the United Grand Lodge of England, at Freemasons Hall in London on 21 June 2006:

"What is less known about freemasonry is its quality of tolerance. We accept all men regardless of their age, colour, status, nationality, or religious or political persuasion. In any one of our lodges you will find men of many different faiths and with varied backgrounds and lifestyles. All we care about is that our members believe in God, want to better themselves and be of more service to their fellow beings. Harmony prevails in our lodges probably helped by the fact that all discussions of a religious and political nature are banned. It is often said that Freemasonry breaks down the barriers which keep men apart, and as someone who travels extensively visiting brethren in lodges all over the world, I can certainly vouch for that statement.

Freemasonry is a system of morality in which every object has a deeper symbolic meaning. It has no dogma or doctrine and encourages its members to follow whatever religion they belong to. We hope that by helping the individual to become a better wiser person it will inevitably help society as a whole. Although we only allow men into our form of masonry there are about fifty thousand lady masons in England and Wales in a parallel Order who practise their masonry in exactly the same way as we do.

There are only three ceremonies as well as the installation of a new Master each year. These are much the same wherever you find freemasonry around the world. The first deals with morality and the need to have good ethical standards of behaviour. It also emphasises the need to be in control of ones emotions. The second explains the importance of educating ones intellect so as to become a more useful member of society. The third deals with trust and integrity. As you have heard earlier the three main principles on which the Order was founded are Brotherly Love, Relief and Truth, which in layman's language could be described as long lasting friendships, compassion and integrity."

Moderator's Note: Also visit ...A page about Freemasonry (est. October 1994 -- the World's Oldest Masonic Website)

Masonry is a Way of Life by MWBro Pacifico B. Aniag

2008-06-23T16:20:00.002+10:00

By MWBro Pacifico B. Aniag, Grand Master of Masons, MW Grand Lodge of the Philippines

(Delivered during the Grand Lodge of the Philippines Independence Day Program on June 12, 2008)

From accounts of several Filipino historians, we learn that it was on June 5, 1898 when Bro. Emilio Aguinaldo issued a decree setting aside June 12 as the day for the proclamation of Philippine Independence. At the same time, he commissioned Julian Felipe to prepare a composition which would be adopted as the official march of the Philippines during the independence ceremonies in Kawit, Cavite. On June 12, 1898 the Marcha Nacional Filipina was played for the first time. Doing the honors was the band of San Francisco de Malabon.

For more than a year, that anthem, or march, remained without words. Towards the end of August 1899, a young poet-soldier from Bayambang, Pangasinan, named Jose Palma (younger brother of MW Rafael Palma, PGM) wrote a Spanish poem entitled Filipinas. This poem expressed in elegant verses the ardent patriotism and fighting spirit of the Filipino people. It was unanimously acclaimed as the fitting lyrics for that Marcha Nacional Filipina.

In the 1920s, it became necessary to translate those Spanish lyrics to English and the American colonial government commissioned a Filipino writer, Camilo Osias (who would eventually become Grand Master of Masons), and an American, A.L. Lane to do the translation. There are still some of us here who belong to that generation of Filipinos who thus grew up singing the National Anthem in English.

During the term of Pres. Ramon Magsaysay, the National Anthem was translated by Bro Julian Cruz Balmaceda and Ildefonso Santos into Tagalog, and finally, on May 26, 1956, the Lupang Hinirang was sung with the unfurling of the Filipino flag.

The series of direct translations ensured the consistency of its content. While Jose Palma wrote, "Los invasores no te hallaran jamas" this was translated by Osias to "Ne'er shall invaders trample thy sacred shore" and further translated by Balmaceda & Santos to "Sa manlulupig 'di ka pasisiil." These words were not empty boasts. From the start, or even when the Anthem was written in Spanish, the most blood was shed for the Filipino flag.

And we will recall with great pride and honor that at around that time too, a good number of our brethren gave their lives to the cause of freedom and the struggle for independence. They breathed life into the words: "ang mamatay ng dahil sa iyo." As we commemorate our independence today, we pay tribute not only to the flag, nor the lyrics of our national anthem Lupang Hinirang, but more importantly to the memory of those heroes and martyrs who shed their most precious blood, that they will not have died in vain.

So many of them were Masons that Pres. Emilio Aguinaldo had to declare that the 1898 revolution was masonically inspired, masonically led, and masonically executed.

And this might lead us to thinking why we have not been paying homage to the heroes who were also Masons, in the grand tradition that Masonry is known for; until it occurs to us that perhaps we'd rather not. They belonged to Masonic lodges which would be considered "irregular" under the current dispensation. There still exist irritants in our Masonic relationship that need to be resolved before we can truly call our heroes and martyrs as "our very own."

As we can gather from these historical accounts, it was that while the National Anthem was yet being sung in the Spanish version when most lodges of the Gran Consejo Regional de Filipinas, under the Grande Oriente Espanol, affiliated with the American-sponsored Grand Lodge of the Philippine Islands. Truly, a supreme irony, if there ever was one.

Inevitably, this led to the formation of the Gran Logia Regional del Archipelago Filipino. And by 1924, further rift within their ranks had caused another split. The Gran Logia Nacional de Filipinas was formed. This move was countered by the Grande Oriente Espanol when, in 1925, it chartered a "sovereign and independent" Gran Logia del Archipelago Filipino, or what we now colloquially call the "soberana lodges."

And so it could be that there are some who must be wondering why our heroes whom we proudly claim to be masons seemed to have no affinity with us insofar as Masonic relationships are concerned; that they seem to have learned their lessons of masonry from Lodges not even recognized by our jurisdiction.

In order for us to fully understand, perhaps it should come to our mind that Masonry must be viewed upon: 1) as a way of life; and 2) as an organization of men bound by rules, practices and tradition.

Marahil ay nararapat na unawain natin na sa isang banda, ang Masonerya ay isang samahan na may mga batas at panuntunan na dapat pairalin sapagka¢t ito ang nakapagbibigay ng kaayusan, disiplina, at mabuting pamamahala para sa katatagan ng isang samahan. Lalo pa't tayo ay kumikilala sa isang uri ng Masonerya na may sinusunod na mga matatanda at taga-sa-panahong mga tradisyon at kaugalian na ating sinumpaang hindi kailan man maaaring baguhin at pawalan ng kabuluhan. Ito ang mga kadahilanan kung bakit hindi maaari at basta na lamang tayo ay makikipag relasyon sa sinumang pangkat o organisasyon ng mga mason hangga't hindi natitiyak na ang mga batas, tradisyon, at mga kaugalian ay sumasang-ayon sa itinadhana ng kalipunan ng kinikilalang tagapagtaguyod ng gayong uri ng Masonerya sa buong daigdig.

The "soberana" lodges have been quietly going about their masonic business since 1925, in a rather "irregular" manner by our Grand Lodge standards, until the mid-1980s when the Grande Oriente Espanol merged with the Grand Lodge of Spain. The merger was survived by the Grand Lodge of Spain. It so happens that today, the Grand Lodge of the Philippines maintains harmonious and warm fraternal ties with the Grand Lodge of Spain.

And so, the Gran Oriente Espanol, with which the GLP ceased to have formal protocol since 1912, is no longer in existence; and the Grand Lodge of Spain has now initiated diplomatic moves to bring us to the negotiation table for a resolution on the status of the "soberana" lodges in the Philippines. I have now received a formal letter from the Grand Lodge of Spain and I have referred this matter to the Committee on Foreign Relations for evaluation.

But on the other hand, and I believe is a more important aspect of Masonry is that it should, more than anything else, be viewed upon as a way of life. Ang Masoneya ay kinakailangang kilalanin natin na isang pamamaraan ng buhay. Hindi ang Masonerya bilang isang samahan kundi ang Mason bilang isang tao ang may tunay na impluwensya at kabuluhan sa isang lipunan. Ang ating dapat na maging pananaw sa Masonerya ay ito'y isang pansariling paglalakbay na tumutuklas ng mga kaalaman upang mapabuti at mapaunlad ang ating mga sarili. Ating unawain na ang bawa¢t isang Mason, dahilan sa kanyang natutunan sa Masonerya, ay dapat yumakap sa isang paniniwala na ang buhay ay may kabuluhan lamang kung ito¢y gagamitin para sa kapakanan at kabutihan ng lipunan at kagalingan ng para sa lahat. Ako'y naniniwalang ganyan ang umiral sa kaisipan ng mga bayaning mga mason na nagbuwis ng hirap at buhay alang-alang sa pagkamit ng kalayaan ng ating bansa. Gayon din marahil ang dahilan kung bakit hinahanap ngayon at ipinagtatanong kung nasaan ang mga Mason sa gitna ng kasalukuyang nagaganap na suliranin ng ating bansa at lipunan. Kapag ang isang Mason na hinubog at tinuruan sa mabubuting aral ng Masonerya ay hindi kumikilos para sa kabutihan ng lipunan, saka pa lamang masasabing naging bigo ang Masonerya sa kanyang hangarin at layunin.

I believe that it is in this sense that the universality of masonry must be looked upon. Masons from whatever jurisdiction are Masons who have also been imbibed with the noble tenets of brotherly love, relief, and truth. There had been many accounts of American masons helping and working with, and even collaborating with Spanish and Filipino Masons during the early years of independence knowing fully well that they belonged to jurisdictions that had no fraternal relations; but they worked together for the sake of what is good for our country then.

Ako'y naniniwalang ang Masonerya bilang isang organisasyon o samahan ay may mga limitasyon at pansariling paniniwala para sa pagtataguyod ng kanyang katatagan. Subali't ito'y pinapangibabawan ng isang mas makabuluhang pananaw -- na ang Masonerya ay isang pamamaraan ng buhay na nagpapataas ng antas ng kaalaman upang ang isang tinaguriang tunay na Mason ay maging positibong impluwensya sa buhay at galaw ng lipunan.

Nawa'y maging mabiyaya at maligaya para sa ating mga Mason ang pagdiriwang na ito ng Araw ng Kalayaan sa ating bansa. Mabuhay ang Pilipinas; Mabuhay ang Masonerya!

Walk the Masonic Light - By MWBro Reynato S. Puno

2008-06-13T12:50:00.008+10:00

"This was the speech of MW Reynato S. Puno, PGM, GMH and Chief Justice of the Philippines delivered during the testimonial dinner tendered in his honor by the Provincial Grand Lodge of the Philippines of the Royal Order of Scotland two weeks ago. (at the *Festive Board, Royal Order of Scotland, Provincial Grand Lodge of the Philippines, May 31,2008, Elks Club, Corinthian Plaza Bldg., Paseo de Roxas, Makati.)

Would like to share them with you."

MW Jimmy Y. Gonzales (PGM)

Walk the Masonic Light* by Chief Justice Reynato S. Puno, Supreme Court

"My message to you is a short one: walk the Light of Masonry.

It may be short but throughout the ages, masonic scholars have excavated its esoteric dimensions and have yet to exhaust the range of its latitude and longtitude.

Without fearing any contradiction, I say that there is no universal institution, outside of organized churches, that has invested so much of its time and talent searching for the Light than the masonic fraternity.

To be sure, as we travel through life, as we complete our pilgrimage in this planet, we shall endlessly be preoccupied with the need to walk the Light. For a moment, allow me therefore to revisit with you the world of masonry.

When we knocked at the door of masonry, we were seized by one overwhelming desire – the desire to be brought from darkness to Light. Thus, we were pointedly asked the question:

'Being in a condition of darkness, what do you most desire?' To that question, our one word answer is 'Light.'

In a most unforgettable fashion, we were then shown the Light by which masons work – the Great Light, the Holy Scripture. And we were presented with the lamb skin apron to remind us of the never enduring argument for nobler deeds, higher thoughts and greater achievements.

In other words, we were reminded of the need to be illumined by the Great Light of masonry, the Holy Scripture in our worldly words and deeds. Again, we should recall the drama of Hiram Abiff. That drama espouses lessons that can be the subject of open ended expositions in our lifetime.

Let me, however, just select one shred of its rich fibre in relation to my message, walk the Light. The drama of Hiram Abiff tells us how we lost the Light; it identifies to us the causes of darkness in our life. This is all succinctly explained by a masonic scholar, viz:

'This tragedy of Hiram Abiff… is not the record of any vulgar, brutal murder of an individual man. It is a parable of cosmic and universal loss; an allegory of the breakdown of a divine scheme. We are dealing with no calamity that occurred during the erection of a building in an eastern city, but with a moral disaster to universal humanity.

Hiram is slain; in other words, the faculty of enlightened wisdom has been cut off from us. It is not the death of the human body that is alluded to here. It is the death of the personality, of the self-centered ego, before the Spiritual Self can be born. This secret of spiritual birth is known to antiquity. Paul, the Apostle wrote: 'I die daily … Thou fool, that which thou sowest is not made alive, except it die.'" (1Cor. 15:31, 36).

In fine, masonry teaches us that man is a different creature; that he has a higher nature; that created in the image of God, he has a divine aspect; that he has the capacity to develop this higher nature. Above all, that he can attain this objective, but only with the help of GAOTU.

Our hope, therefore does not lie in ourselves, however wise we are; it does not lie in institutions, however venerable they are. Our hope lies above us; it lies in the letter G. Again, this explains why the first qualification of a mason is belief in God. And as a man of the cloth pointed out, belief presupposes we have to listen to God.

I remember one story about Joan of Arc, the patron saint of France. Joan ofArc often said that it is God who tells her what to do. Once she was asked in an interview why she claims God only talks to her. She said: 'Your question is wrong. God talks to all of us but it is only I who listen.'

Come to think how pertinent the legend of Hiram Abiff is to our lives today. Is it not true that men (masons not excluded) falter in following the Light because they have become indifferent to the demands for them to develop their higher nature and so they succumb either to the seduction of pleasure, the allurement of power, the enticement of property and the safety of indifferentism.

Dr.Margaret Mead, a famous anthropologist and author bewailed modern man's switch of emphasis to pleasure, power and property. She observed that in the old days, people part by bidding each other 'Good Be' which is the short form of God be with you. Today, she observed, we part by advising each other to "take it easy."

A minister was correct in saying the modern devil no longer says God is Dead for that is an indefensible proposition but instead says God is not yet coming, there is plenty of time and take it easy.

Masonry further tells us that the struggle to walk the Light is a long unending struggle and demands extreme endurance. By no means is it an easy struggle, for we are advised to fight life's vices with virtue; we are asked to engage evil in actual battles and not to retreat in the barracks of life.

To walk is to move, to act; hence, you cannot walk the Light by inaction. Inaction. Let me submit that this is the one word that describes what has plagued Philippine masonry since the last half of the 20th century.

The question that has inconvenienced the fraternity is why it appears to have lost its luster. For quite sadly, masonry appears to have ceased to be a continuing source of heroes, after masons spearheaded the revolution of 1898 against Spain that gave us our political independence.

Quite understandably, our people have developed an ennui on our claim to greatness that has already been embalmed by time and of interest only to historians of the old world. Whether we like it or not, we have to demonstrate that masonry has more than anthropological value. And I respectfully submit that masonry today carries the good potential to produce leaders who can handhold our people to a new renaissance, a rebirth based on the masonic principles of truths, justice, equality and charity.

Unquestionably, our country is beset by a variety of problems more serious than those which confronted it during the times of Rizal and Bonifacio. Time constrains a more authoritative discussion of these problems that have reduced us to be a basket case in Asia. But in simplistic terms, let us not delude ourselves in the romanticism that our people now livein complete freedom.

The truth that hurts is that the so called sovereignty of our people is no more than a paper sovereignty. It is a sovereignty written in the Constitution but not rooted in reality. For where is the sovereignty of the people when its elections of public officials are farcical? Where is the sovereignty of the people when they are ruled by dynasties of politicians who are worse than the medieval monarchs?

Where is the sovereignty of the people when they are controlled by vested business interest whose empires are run by relentless greed? Where is the sovereignty of the people when government barters away their interest in favor of foreign states and their multinationals?

A people that is poor, a people that is mired in poverty, a people that lives day to day on a begging bowl will never be a free people. The strongest chain that manacles the hands of a people, the biggest prison house in the world, is poverty.

If I relate all these, it is to lift the blinders in our eyes that hides the ugly reality that the Filipino today need to be freed -- freed from home grown oppressors and freed from the assaults of foreign interest, especially assaults directed at his breadbasket.

In fine, if masonry is losing its relevance in our country, it is not because its teachings are irrelevant for concededly, its teachings are timeless. If masonry is losing its appeal to our people, it is not because it has run out of battles to fight for them, for these battles have widened into wars.

If Filipino masonry appears to be destined to the dustbin of history, it is because, unlike the Rizals and the Bonifacios, today's masons have not matched their masonic beliefs with masonic behavior.

The Holy Scriptures tell us that faith without action is dead. So it is with masonry, for masonry in theory is fine but masonry in practice is masonry in its finest.

A pleasant evening to all."

____________ _________ _________ __
* Festive Board, Royal Order of Scotland, Provincial Grand Lodge of the Philippines, May 31, 2008, Elks Club, Corinthian Plaza Bldg., Paseo de Roxas, Makati.

(Emailed by Bro Ricardo (Dick) F. Otero, Jr., Bagong Buhay Lodge # 17, Cavite City, Unity Lodge # 285, Olongapo City.)

Masonic Ritual: In Due Form

2008-06-04T08:48:00.005+10:00

Below is an excerpt from an article "Due Form" by an unknown Masonic author, as published in the classic SHORT TALK BULLETIN series - Vol. VI February, 1928 No. 2. To read the full unabridged article, please click on the title, or here.

"Why does Masonry insist so strictly upon exactness in its Ritual? There is a profound reason, not to be forgotten or ignored. True, it is the Spirit, not the Letter, that giveth life; but the Letter does give a Body, without which the Spirit of Masonry would be a formless blur, losing much of its meaning, if not all of its beauty. Ceremony keeps things up; without form the spirit melts into thin air and is lost.

What is true of Masonry is equally true of religion , of manners and of art. The Poet Tennyson speaks of those, “whose faith hath center everywhere, nor cares to fix itself in form.” That is, they believe in everything in general and nothing in particular. Their faith is like the earth in the story of creation, as the Bible tells it, “without form and void;” a vague sentiment, as flimsy as a mist and as frail.

Manners, it has been said, are minor morals. That is, they are forms of a social ritual in which the spirit of courtesy and amenity finds expression. So essential are they as a form of social fellowship, that, as Emerson said, if they were lost, some gentlemen would be obliged to re-invent such a code. The phrase, “It is not done,” has more than mere convention behind it. It bespeaks a standard, a sense of propriety, a fineness of feeling, a respect for the rights and feelings of others.

Some of our modern artists are trying to throw off the old classic forms of music, painting and poetry. The result is chaos, a formless riot of color and sound, in which a horse may be green and a song a mere mob of notes, without melody. Without lovely form the spirit of beauty fades and is lost. Ages of experience have wrought out noble forms of art and life, which we cannot defy or ignore without disaster.

The same is true of Masonry. Gentle, wise, mellow with age; its gracious spirit has fashioned a form, or body, or an art; if we call it so, in which its peculiar genius finds expression. Its old and lovely ritual, if rightly used, evokes the Spirit of Masonry, as each of us can testify. The mere opening of a Lodge creates a Masonic atmosphere in which the truths of Masonry seem more real and true. It weaves a spell about us, making fellowship gracious. It is a mystery; we love it, without caring to analyze it.

By the same token, if the rhythm of the ritual is bungled, or slurred, or dealt with hastily or without dignity; its beauty is marred and its spell broken. Just imagine the opening of Lodge, or any one of the Degrees, jazzed up, rushed through with, and how horrible it would be. The soul of Masonry would be sacrificed, and its spirit evaporated. For that reason we cannot take too much pains in giving the ritual such a rendering as befits its dignity, its solemnity and its haunting beauty.

No wonder Masonry is jealous of its ceremonies and symbols. It hesitates to make the slightest change, even when errors have crept into the ritual, lest something precious is lost. Indeed, it is always seeking “that which is lost,” not alone in its great Secret, but in all its symbols which enshrine a wisdom gray with age, often but dimly seen, and sorely needed in the hurry and medley of our giddy-paced age.

Mere formalism is always a danger. Even a lofty ritual may become a rigmarole, a thing of rut and rote. Sublime truths may be repeated like a parrot, as the creed in a church may be recited without thought or feeling, by force of habit. Still, such a habit is worth keeping, and often the uttering of great words stirs the heart with a sense of the cargoes of wonder which they hold, for such as have ears to hear.

No matter; our fear of formalism - its mockery and unreality - must not blind us to the necessity of noble, stately and lovely form in which to utter and embody the truths that make us men. For that reason every part of the ritual ought to have Due Form, nothing skimped or performed perfunctorily, in order that the wise, good and beautiful truth of Masonry may have full expression and give us its full blessing. Only so can we get from it what it has to give us for our good."

A Note About Freemasonry From Phoenix Masonry

2008-05-26T19:23:00.004+10:00

"Freemasonry is personal, private and beyond description.

We have rituals that we perform, like a play, that remind us of certain moral lessons, and hint at the antiquity of our craft. These are the material manifestations of what we do.

They are no longer secrets, yet they remain private in most cases as every group or person has the right to personal privacy.

They are the process of what we do. Just as what I do (for a living or otherwise) does not define me as a person, so the manner of what we do does not define us as Masons.

My obligations (oaths) make me a Mason, and the manner in which I live and build my house of character show that I really understand and earn the title of Free and Accepted Mason.

The real secrets of Freemasonry are what happens in you!

No man can see into your mind or heart.

No man can tell you how to apply the allegorical lessons of Freemasonry to your life, actions and character.

These are the real secrets... it' s all about how your mind and conscious uses the information that you are presented."

(To read more excellent and historical essays and articles, please visit the Phoenix Masonry website by clicking here.)

We've Confused Our Priorities by Bro Patrick O'Neill

2008-05-16T16:04:00.003+10:00

The following article below was penned by Bro Patrick O'Neill (poinvent@yahoo.com), "a young Mason for Greeley, Colorado" according to WBro Tim Bryce (from which I managed to get this article from via a "circuitous" email by VWBro Ben Apacible). The article is an excellent one and had to be reposted here for the benefit of our FilMasons members.

We've Confused Our Priorities by Bro Patrick O'Neill

"Possibly the greatest danger to Freemasonry today is confusion - confusion of what it is, and what it is not. Without a clear-cut understanding of what Freemasonry is we find ourselves involved in extraneous matters. These diversions lure us away from Masonry's proper place.

After much study, Brother C. C. Hunt suggested that "Freemasonry is an organized society of men symbolically applying the principles of operative masonry and architecture to the science and art of character building." This is very simple and is the core of our art, and if we keep our eyes on the central objective, we may yet preserve Masonry.

"The concern of Masonry is the science and art of character building." Lodges frequently fall into the trap of engaging in many worthwhile endeavors, but which are not the direct concern of the Masonic Lodge. That is not to say that those endeavors are not worthy, or that they should never be the concern of Masons. But it does illustrate that often in trying to do too much we lose sight of our primary purpose; we head in all directions at once and get nowhere.

Let us consider some of the things that Freemasonry is not - things that divert the Lodge from its central purpose of character building. It is not a charity, though it is charitable. It is not a service club; it is not a place to hone one's political or business skills. It is not a place to make business contacts or to look for better jobs. Freemasonry is especially not a self-glorification society. Neither, is it a mutual-admiration society.

Many persons outside our membership consider it to be only this. In fact,I was told by a member that the reason he wanted to become a Mason was because when he was doing construction work on a Lodge he saw the master of the Lodge driving a Corvette; he was impressed by this, and he wanted to join Masonry to be like that man.

This is certainly the wrong reason to seek out membership in Freemasonry. These men seek honors, not the opportunity for service, they flaunt their insignia, rank, and ostentatious trappings without the slightest inkling of their symbolic meaning, and they have no sincere dedication to those principles. If our own members are so confused, is it any wonder we're on the wrong path?

History proves that elevation of the human spirit is the product of devotion to principle, hard work, and sacrifice. No honor worth having can be earned by laziness, purchased with currency, or bargained for. The only true honor is earned by merit and is extended only through continued service to his fellow man. There is a vast difference between self-glorification and self-improvement. The one is ludicrous and a sham. The other is the road to life's fulfillment.

The member who takes office and honor for the sake of pride and personal glory and does not understand the deeper obligations implied, is truly the Emperor with no clothes. He is deluded in thinking the honor is deserved. He is an embarrassment and is actually the object of pity, not of respect and admiration. These men surround themselves with sycophants and "yes men," because they cannot stand the light of truth, they cannot look at themselves with an objective eye.

Men are drawn to Masonry by the quality of its members. When that quality is compromised in the Lodge, members of a different sort will attempt to maintain the Lodge by any manner of devices, not Masonic. They will attempt to become a "club" which deviates from the purpose of character building. This "club" will pat itself on the back at every corner, congratulating themselves for the most mediocre of accomplishments. They will build monuments to themselves and hang pictures and plaques on walls, congratulating themselves for mediocre years of service. They do not recognize the basic principle of Masonry. This is not Freemasonry, this is a sham.

This group will join the group of hundreds of "clubs" which had no definable purpose except self glorification. History has respected Masonry, but history will not be kind to the lazy, the self promoting; the insincere. This group or "club" will never attract the potential members and the leadership that the fraternity needs. Self-serving back scratching is too transparent to fool discerning men of principle. We have seen a great number of men come through our doors and not remain, "Why?" Is it because we asked too much of them, or is it because they found nothing but a shell of what was supposed be here behind our doors? I offer that it is the latter.

Now we can continue down this path to oblivion, or we can pull back and find our first purpose, that of character building. Sometimes Lodges start looking for a "purpose" so they adopt a cause or a charity, and while these pursuits are for the greater good they do not sustain or build the fraternity.

Too often Lodges fall victim to the idea that rather than building the character of men we'll build a building or we'll fix up the one we currently occupy. They falsely believe that this will attract and keep members and by doing this everything will be all right. Nothing could be further from the truth.

The purpose of Freemasonry is character building, not building or reconditioning buildings. Are great characters built in shiny new edifices with marble floors and chandeliers? Possibly. But they cannot be built without the dedication and hard work of a mentoring group. Marble floors and new buildings don't build character.

I can name dozens of businessmen that while very successful in business should never be allowed to darken the door of our fraternity. Likewise, I can think of dozens of NFL and pro basketball players who have shiny marble floors and beautiful chandeliers whom I wouldn't lower myself to accept a petition from for membership in the fraternity. These men might even try to buy my respect by offering me great sums of money to rebuild the building I occupy. They might offer to build me a shinny new Lodge, but I would accept nothing from them because they are insincere in their motives.

The fraternity's major problem isn't charitable works or buildings, nor the true problem lies in how we choose our leaders. I liken our current system, the progressive line, to musical chairs. The guy who is the only one remaining in the Lodge after the other new brothers are neglected and fail to return is the one they put in the progressive line, regardless of his qualifications and dedication to his job. It should not be this way.

For years now we have promoted a series of men through our chairs who were not qualified to advance through them; that's not to say they aren't good people. They did not have the benefit of proper training and education. They cannot properly lead a Lodge of Masons because they don't know how. To the new members they appear to be confused and unsure about what they are doing. Men of character will not follow a fool even if he is tied to the oldest and most successful fraternity in the world, so they leave. We have allowed mediocrity to become the norm and it shows now in the membership.

Is it proper to promote people just because they were the only ones who continually showed up to Lodge or they wanted to do it "without putting in the work or having the leadership qualities so necessary for the propagation of our order?"

This is completely backwards: There is no man, nor has there ever been one, who could thrive in a leadership position with no training and no guidance. Why wasn't character development and leadership development instituted as it should have been?

The answer is simple: the men who had the responsibility of mentoring didn't do their jobs. No one is born a leader, leadership is taught, cultivated, and perfected. Character is likewise developed, it is cultivated, and it is certainly not found in each successive chair, after simply filling the former one with one's buttocks.

If we were to reevaluate our priorities and concentrate on our primary mission, namely character building, we can then expand our duties to take care of the widows and orphans as our obligation as Master Masons directs.

Our obligation does not say pay for the building of a new lodge or the remodeling of a deficient one to the exclusion of character building or to the exclusion of those worthy distressed Master Masons, their widows and orphans. Until we address the fact that our foundation is buckling brick by brick, and strengthen those "bricks," Freemasonry will continue to suffer.

Brothers, let's stop attacking symptoms and address the true problems of the fraternity, let us not fall into the trap of putting a fresh coat of paint on our building when the foundation is crumbling underneath us."

A Combined Service of Almost 300 Years: Lodge Ryde

2008-05-15T13:56:00.008+10:00

(As published in The Weekly Times, page 6, dated 14 May 2008)

"At the Moores’ Eastwood Hotel, on March 31, 1885, Lodge Star of Eastwood, No. 715 S.C., held its first meeting, the first Worshipful Master being Worshipful Brother Isaac Dunshea.

Between 1889-1898, the Lodge held its meetings in a corrugated iron building near the Ryde Railway station.

On December 1, 1898, the Lodge moved to the Odd Fellows Hall, Church Street, Ryde.In 1903, the Lodge moved to the Old Town Hall, until 1908, when the Lodge moved to its present location, 142 Blaxland Road, Ryde. (See related story re Ryde Masonic Centre Centenary, 17 May 2008, click here.)

On February 14, 1913, the Lodge changed its name to Lodge Ryde, the confirmation from Grand Lodge was dated March 3, 1913.

Lodge Ryde sponsored most of the lodges in the district, such as Epping - 306 in 1917, Horace Thompson - 324 in 1918, West Ryde - 453 in 1922, Clermont - 661 in 1939, St Anne’s in 1949, and Lodge Balaclava - 881 in 1955.

Most of the lodges in the district were sponsored by these lodges mentioned. Lodge Wallumetta - 854 consolidated with Ryde in September, 1978. Lodge Balaclava - 881 consolidated with Ryde in 1985. And in 1991 Horace Thompson - 324 consolidated with Lodge Ryde to form Lodge Horace Thompson, No 134. Lodge St. Anne’s consolidated with Horace Thompson Ryde, in January, 1991.

This will be the 120th anniversary of Lodge Ryde and the 73rd of Lodge Horace Thompson. Lodge Wallumetta lasted 26 years, Lodge Balaclava 30 years, and Lodge St Anne’s celebrated their 50th year before consolidation. This makes a combined total of 299 years service to Freemasonry.

One of the first initiates of Lodge Balaclava was Bro Malcolm Peryman. Before his return from the UK, he inquired at Edinburgh Castle where he would be able to buy a sword that had been used in the battle of Balaclava.

He was directed to the Tower of London, where he bought a sword that was carried by Sergeant McRae at that Battle of Balaclava. On his return to Australia, he presented the Master of Lodge Balaclava with this sword, which was transferred to Lodge Horace Thompson, where it remains.

In 1935, when Bro Ernie Parmiter returned from a trip abroad, he presented the Master with a bound copy of the history of Lodge East Medina - Ryde, and a book of views of the Isle of Wight. This generated Lodge Ryde to a response, in turn, they forwarded a set of Gavels to Lodge East Medina.

On April 4, 1936, Lodge East Medina elected the Wor Master of Lodge Ryde and Honorary Member in Perpetuity and presented him with a Jewel, as a bond of friendship between the two lodges.

Lodge Ryde reciprocated this fraternal gesture and resolved that the Worshipful Master of Lodge East Medina was made an Honorary Member of Lodge Ryde."

Friendly Fire by MW Bro Ray W. Burgess, PGM, Louisiana

2008-05-08T12:50:00.003+10:00

The following article was emailed to me by Bro Bert Guiang of Anacapa Lodge 710, Oxnard CA.

MW Brother Ray W. Burgess is a Past Grand Master of Louisiana and a Southern California Research Lodge F & AM (SCRL) member. The article first appeared in the October 1993 issue of the Louisiana Freemason.

For more selected SCRL articles, please click here.

"Some time ago the guest minister at our church, Dr. James Carter, Director - Division of Church Minister Relations, Louisiana Baptist Convention, chose as his topic, "Surviving Friendly Fire." As his sermon unfolded, the more intently I listened because, whereas, Dr. Carter tuned his words toward the church and its members, his subject matter could be easily revised to fit the Masonic Fraternity. To avoid any suspicion of plagiarism, I called Dr. Carter and received permission to use some of his ideas and research material.

"Friendly fire" is when those on your side are the ones who are shooting at you. Often times people are wounded and killed by "friendly fire." In the Civil War during the Battle of Chancellorsville, General "Stonewall" Jackson was wounded and subsequently died, when fired upon by a North Carolina regiment, a unit of Confederate skirmishers serving as outguards. In this case "friendly fire" cost the life of a famous general and could have affected the outcome of the battle. Throughout the Civil War, there are many other instances of mistaken identity, whereby "friendly fire" caused casualties among one's own forces.

Following the euphoria of Desert Storm, the American public was shocked to learn how many casualties sustained bv the American army, were the result of "friendly fire." Thirty-five of the 145 killed and 72 of those wounded were the result of "friendly fire." Seven MIAI tanks and 20 Bradley fighting vehicles were lost to "friendly fire."1

As I pondered these tragic losses, it occurred to me that most of the casualties we suffer, most of the wounds we sustain, most of the hurt we feel, as individuals and as Masons, comes from "friendly fire." Those people who you think are on your side, by supporting you, strengthening you, helping you, are often the ones who hurt you the most. It pains me when I hear a brother Mason speak in derogatory terms about another.

The relationship between the Grand Lodge and our constituent lodges has been strained because many of our brethren have used the Grand Lodge as the scapegoat for all their troubles. They do not accept that the Grand Lodge is the organization which guarantees the regularity of the lodges under its control. Without the Grand Lodge, no lodge could function as a member of that great body of Masons throughout the world. We owe the Grand Lodge our support and our loyalty. Remember that the largest number of members of the Grand Lodge is made up of the officers of our individual lodges. Let not your "friendly fire" weaken our Grand Lodge.

Recently there was a story in the newspaper that the Pentagon had developed so-called anti- fratricidal devices. "Friendly fire" is really a form of fratricidal fire: brother against brother. These devices are designed to keep one's own troops from firing on each other. They are electronic beacons which blink out pulses of near infrared light which can be seen at great distances, thus warning those on the same side not to fire.² Is it necessary for Masons to wear an anti-fratricidal device to keep Masons from firing at each other? I think not.

I believe if we resort to that principle which made us great: to live a service oriented life, we can survive "friendly fire." It is a life that is accountable for what we say and what we do. You are accountable to yourself, to other people, but especially to God. In spite of the attacks from without, I believe we are our own worst enemies. If we keep biting and devouring each other, we will destroy each other and our great fraternity.

Instead, let our light so shine that all people will know that we believe in the brotherhood of man under the Fatherhood of God. So mote it be."

(References: 1. Time, August 26, 1991, p. 20. 2. Alexandria, LA, Daily Town Talk, September 17, 1991, p. A-3).

Moderator's comment:

"Friendly fire" occurs not intentionally. The perpetrators do not set out to harm friendly forces. "Friendly fire" occurs out of carelessness and lack of vital information. Not out of malice or other hidden agenda.

"Friendly fire" occurs in our daily personal as well as professional lives. It is also evident as well in the confines of our social lives, which mirrors our personal and professional lives.

At times we open our mouths much quicker, maybe out of hurt or passion. Thus one of the tenets I've learn from the Order of DeMolay is always to "think twice before speaking once." An injunction full of wisdom.

Another favorite is not to talk ill of another, especially behind their back. If we can not say something good or positive about another person, let's just close our mouth. Reserve and suspend our judgements until we have something better or more positive to say and offer. I am sure these are the intentions of the "Golden Rule."

We can also practice the injunctions in our Masonic tenets. My favorite is "mouth to ear", a one on one communication between two people. Done out of respect to the other, offering constructive criticisms and brotherly admonition. This is to better understand the intentions of the other and offer one's viewpoint in a friendly and confidential atmosphere.

If we only think hard enough, contain our passions within due bounds and treat others as we would like to be treated, we can avoid these unfriendly "friendly fires."

The Value of the Ritual by Bro Louie Reyes

2008-05-05T20:14:00.004+10:00

Our Masonic rituals are our link with the past, a preservation of the essence of the craft including the unique way of imparting moral lessons by allegory and symbols. Every knock on the lodge portal echoes the knocks of the Israelites on the great doors of King Solomon's Temple when going to public worship. Every rap of a gavel stirs up the same dust which the ancient masons breathed as they worked the stones of and for the great edifice, and every step of perambulation recalls the footfalls of our predecessors going about their daily work.

Our fraternity is unsurpassed in the use of dramatization and symbolism in its ritual work. Are we out of date, throwbacks from a time long gone?

No, we are not. We are timeless because the principles we believe in and stand for transcends time.

Uniformity and predictability of work.

Candidates are assured that they are being initiated, passed, raised, and installed in a regular manner. Brethren are assured that they are part of regular proceedings.

Freemasonry is spread over the four quarters of the globe and though there are variations in the actual rituals, there is none in their meaning or purpose – the fashioning of the perfect ashlar.

Adds value, colour and mystique to the work.

I suppose we could just make a candidate come in their street clothes, raise his right hand as he recites the obligation, take some money off him, and then give him his membership card. He could then sit in lodge anywhere he chooses and be told of next month’s golf day and barbie.

This might produce a mason, first made in his heart, embracing the principles of brotherly love, relief, and truth, a credit to his creator, to his family, to his country, and to the craft. Then again, it might not.

We all need to bring back our experiences of going through the degrees from time to time - how we felt when we were prepared for initiation, passed to fellowcraft, and then raised to the sublime degree of master mason. The experiences are inexplicable to anyone who has not gone through them, even those who have read all about them on the internet.

The participating brethren, everyone in the lodge, have roles to play which take them on the same journey from a different perspective and they are rewarded if they involve themselves fully in it. In addition, it binds the participating brethren to the candidate and to each other inextricably. The candidate, the brethren, the symbols, and the charges must all be present for the ritual to work.

Valuable tool for self-improvement.

Skills of memorization, research, acting, delivery and concentration are all called upon when one takes a role in ritual work. There are many charges, instructions, questions, and answers to learn, and not just the words but their meanings as well, particularly in the context of the ritual.

The Masonic ritual have been structured not just to initiate, pass, or raise a candidate. They are meant to create an environment in which the candidate will be receptive to the lessons which are being taught via allegory and symbolism.

There is much wealth of wisdom in our rituals and if we understand this fully then we will surely give our ritual work more effort and attention to detail. This can be assisted by research to understand what is behind the rituals. Why are the candidates perambulated? What is meant by some of the topics in the degree lectures?

A good example would be the point within a circle which is discussed in the first tracing board. The lecture says that it is found in all regular, well formed, and properly constituted lodges and from it a mason cannot materially err. Research shows that the point within a circle was one of the earliest symbols used by man’s ancient civilisations to depict the Supreme Being, further reinforcing one of the most important masonic landmarks. Another is the VSL which is constantly being mentioned. When did it become one of the great lights and why?

Renewing qualities of ritual.

What can possibly be new to a mason of fifty or sixty years experience as he witnesses his thousandth initiation? The candidate, of course, and all the new experiences he brings. When the obligation is spoken by a candidate, it comes alive again for all in the room, reminding all of that which they have undertaken to do on their honour as men, and as emanations of the deity. It becomes fresh for all the brethren because it is all new for the candidate and that emotion is very potent and fills the lodge room. In effect, all the brethren are being initiated and masonry begins once more for all present.

I believe that our rituals are, or ought to be, a landmark of masonry for without them, it would not be masonry. This makes them priceless to masons and they should be protected from encroachment accordingly. It would be better to fully understand them and understand why they have stood the test of time and come through the generations in essentially the same form, rather than to alter them arbitrarily to suit the usages and customs of the present.

Bro Louie Reyes
Lodge Woronora, 414
Grand Lodge of New South Wales & Australian Capital Territory

Moderator's Note: Bro Louie Reyes is the current Vice President of The Fil Masons Association of NSW, Inc. and an active officer and member of Lodge Woronora 414. He is also very active in Lodge of Instruction and Research, a very commendable effort for one who is relatively new to Freemasonry. He is an IT Professional.

Who Will Guard The Guards? Who Will Tell The Truth? By VWBro Carlos S. Briones

2008-05-05T15:18:00.005+10:00

Brethren, For those who did not make it at the last GLP ANCOM 2008 in Bacolod, below is a Grand Oration presented during the event by VWBro Carlos "Itos" Briones, Grand Orator:

Emailed by Bro Ken Tieng.

WHO WILL GUARD THE GUARDS? WHO WILL TELL THE TRUTH?
(Quis custodiet ipsos custodes?)

(A Grand Oration, ANCOM 2008, By: VW Carlos "Itos" S. Briones, Grand Orator)

"Contemporary history will gradually and inevitably push Philippine Masonry to come forward, assert itself, justify its existence or carve its own niche in our national and domestic tableau, either proudly (or regrettably?).

Although it may take a bit longer to reduce to obscurity the glory of their past, (but) the masons of today, will, in the near future; feel uncomfortable to just sit by and allow the record of their gallant and courageous peers to buoy up their ego and pretend as if the accomplishments of those great but departed brethren are also theirs.

We have lived and wallowed in the glory of past achievements too long. Isn't it about time we also register something unusually sterling which we can be proud of, something we can call our own; today, in our own time? And not just in theirs?

Brethren, the teachings of masonry have not changed. The landmarks, the tenets, the ancient charges, usages and customs have remained unaltered throughout the ages. Its avowed attachment to the cardinal virtues and its call for strict adherence to masonic practices considered proper and righteous before man and God, remain the same.

Dedicated masons who serve their Grand Lodge and their respective lodges with fervency and zeal are expected to maintain their loyal obedience to project the respectability of their craft to its fullest brilliance. But can we see and feel the same old dedication and loyalty to the glory of our present brand of masonry today? Can we claim an honest relevance to the moral and spiritual needs of our time? Do we see these needs within our community, in our people and above all, do we see them in the men and women in our government today?

If we do, are we doing something about it? Individually or collectively, do we make our presence and our relevance felt in a society where the loss of virtues is blatant, glaringly and alarmingly deteriorating.

My brothers, many attempts at reviving the spirit of EDSA, also known as the Philippine brand of People's Power have come and gone. Incidents have tried surfacing and resurfacing but to some degree, lack the intensity and genuine will so that they dissipate. If ever there is any attempt at mobilizing people these days, the exercise only exhibits a motley representation of a dwindling or gradually dying interest.

We may be tempted to ask: "Has People Power gone out of fashion and people have lost the will or that they no longer care?

(But,) the mark of "unmoderated greed" is still starting at our society and right on our faces. So where do we place ourselves in the midst of these unsettling developments? Do we still possess the moral courage to act the way masons are expected they should? Do we just watch nonchalantly by and hide behind the convenient excuse because we are barred from anything political in nature?

Just where is really the extent to which we can show our people the simple manner of acting accordingly? So, where are we in the scheme of things? Where are we in the midst of corruption in our country and in our government? Where should we be when we see the inevitable turmoil in a divided nation? Where and when do we build bridges among men?

The days of the conjugal dictatorship could have been the most opportune time to start building those bridges of understanding among a divided people. Why did history choose someone like the late Jaime Cardinal Sin to lead that bloodless People Power? Why the religious institutions of nuns and priests? Why not the institution of Masonry? Why not the Masons? Where were they at those times of shameless plunder? Where were they when the need to have honesty, righteousness, integrity in public service, loyalty to country and people ought to be the concern of those in government?

But masonry then, and until now have opted to keep its deafening, nay, maddening silence. Why? Where do we stand between people and government when we feel and see that something is very, very wrong? Where do we apply those seemingly brilliant gems of Masonic teachings if most of our actions shall be deemed political and we are unable to respond? Can anyone honestly tell me or some of us, where we should be or what is it we can do to find out whether we still count or whether masonry is still relevant to our situation today?

Brethren, I am merely asking questions perhaps many of you are also too timid to ask. Perhaps many of our people have grown callous to rampant and widespread lies and corruption, they just don't care anymore. Has masonry fallen into the same situation? Do we stop caring too, or are we putting an end to spreading virtues and righteousness because we seem unable to give masonry a human face in our present troubled time? Or do we merely pay lip service to the beautiful and replicable goodness of masonry? Is it asking too much to be publicly honest? And is it too demanding to adhere to the truth with resolve and with strong tenacity and will?

Our elders in the craft are not getting any younger. Many have been summoned to the Celestial Lodge above to be in union with their Supreme Grand Master in the heavenly temple. While we feel blessed that some of these mentors still make themselves visible in our current Masonic functions, we are aware of their dwindling number. Even those that wear the purple caps of wisdom have diminished in quantity or have become physically scarce in the vicinity of our Grand Lodge that we cannot help but wonder: "What will happen when the oldguards are gone?" Who will be left after the unpolished ashlars and work on their refinement?

Who will guard the guards? "Quis custodiet ipsos custodies? Who will give those necessary instructions to maintain the harmony and balance of things which must prevail in our lodges and in our country? Or, when was it we heard any of these elderly masons give and spread wisdom touching on these present and current uncertainties?

Are there still wizened elderly masons who will guide us how to apply Masonic values to our present predicament? Do we still have respectable masons who will work collectively and present an alternative formula, a workable move, one that would maintain the peace and harmony of our nation, without hatred, without rancor, without bloodshed?

Who will indeed guard the guards when the old masters' time shall have been no more? And from whom can we expect wisdom when many have become voiceless while the rest are seemingly indifferent to the ugliness before us?

At this crucial moment in our nation's history, it becomes equally important to ask: "Who will tell the truth?" Who will tell the real, unexpurgated and/or unglossed over truth, hurting or not?

Corollary to this query, it is likewise important to find out who will listen to and accept the real, unexpurgated and/or unglossed over truth? The whole nation is gripped in anxiety and anticipation of the outcome of a current senate inquiry and other recent events involving vital national issues. These developments involve the honesty and integrity of the men and women in our government.

Every Filipino of consequence, masons and non-masons alike, have a stake at what is happening today. This regrettable events placed in the limelight the accountability of many government officials. It presents before the bar of public scrutiny, the ugliness or beauty of our present system of public administration. The key players that have been placed before us have great responsibility of telling our people one very simple though seemingly elusive commodity – the truth.

Why does it seem so difficult to tell the truth nowadays? Or is it difficult for masonry today to offer our nation and our people one aggressive, bold but honest alternative? Or shall we maintain the timid attitude of forgetting that individuality or collectively, we have a rich and deep treasure chest of human resources. Silently within us are our men with administrative or even technical acumen. They are clothed with the unblemished mark of honesty and integrity. I have no doubt that amongst us are men capable of running the affairs of government in the fine tradition of statesmanship and are obedient to the expectations of the craft in maintaining their most respectable form.

Who can set aside and ignore the sterling qualities of some of our Past Grand Masters? Right now we can immediately point to two highest national officials at present. Do they not possess the inherent qualities we look for in honest, fair and conscientious leaders? Can we not easily pick from our seemingly inexhaustible collection of prestigious men a formidable choice for a new leadership? Can they not be the masons' answer to the clamor for change?

Maybe we are not aware of this anymore but within us are precious collections of votaries awaiting to be tapped. We may not even be conscious that we have a nationwide machinery of human resources scattered throughout the archipelago. In cities, towns, provinces and regions; in the highest hills and in the lowest vales are masons to be found. They need only to be convinced of the sincerity of our intentions. They need only to understand that this rapacious greed among our officials needs to be eradicated; that this rotten system in government would require the transfusion of Masonic blood.

All it takes is for all good masons to appreciate that through courageous men in our craft, we may be able to bring back the glory of masonry. Through our collective efforts and commitments (can) we may be able to prove that masonry is indeed a potent and impregnable force this side of the globe.

A mason for President? For Vice President? And why not? I believe this can be achieved if we stay united and driven by only one unselfish conviction – that of giving integrity and honesty to public service, and standing behind the cause of a highly qualified and deserving brother, what other force can be more impregnable? If we do not try now, how can we ever find out? If we don't do it now, when else? Tomorrow may be too late. Look how truth is being trampled upon... and in public!

I do not blame the profane if he gives truth an entirely different definition or color. I do not blame the Filipino audience if he can (do) no longer distinguish between glossed over truth, half truth or outright lies as against genuine truth. For so many decades, the same audience has been exposed to the concealment of truth as early as the Dictator Marcos' time. One need no diploma is psychology to interpret the smirk on the face of the Filipino audience today every time he listens to a government official supposedly "telling the truth" whether under oath or not.

To a dedicated mason whose physical, moral and spiritual acquirements have been immersed totally to the tenets of his craft, his tenacity to truth must be beyond question. It is his only vital talisman expected to proclaim him to be free. To veil truth in concealment or totally obscure its brilliant reality is to remain imprisoned in ignorance and hollow pretense. To ignore our own capacity as a rich resource of human potentials, is to deny our people of their chance for new hope, for a new horizon to a brighter tomorrow.

Our people, both masons and non-masons know the role that our forebears played in the most crucial moments in our sterling qualities as honest exemplars and pillars of integrity. My questions to you, you, you and you, my brethren is: Do you still possess these sterling qualities? Are you still capable of honesty? Can you be a dependable pillar of integrity?

I challenge all of you to come forward and be the courageous masons that you are. Most Worshipful Grand Master Jaime Y. Gonzales, esteemed and respected Past Grand Masters, Right Worshipful Sirs, Very Worshipful Sirs, Visiting Dignitaries, My Brethren I have given my piece and presented my case in the wake of this present discouraging circumstances. Please tell me and the rest of the brethren in this grand gathering: Where does Masonry begin in situations like this? And where would you want it to end?"

Moderator's Note: According to Wikepedia, "Plato's answer to this is that they will guard themselves against themselves. We must tell the guardians a "noble lie". The noble lie will inform them that they are better than those they serve and it is therefore their responsibility to guard and protect those lesser than themselves. We will instill in them a distaste for power or privilege, they will rule because they believe it right, not because they desire it."

Bold supplied for emphasis. See complete article here.

The Delivery of the Ritual by VWBro Peter Verrall, IPM

2008-05-02T10:14:00.004+10:00

With the Fil Masons Association of NSW, Inc relaunching the Philippine Ritual 3rd Degree Exemplification Team; below article has never been more both valuable and helpful. This is especially true for the newer Freemasons and new members of the exemplification team.

The article has been forwarded as an email by Bro Bert Guiang and was originally first presented in 1991, after the approval by the Western Australian M W Grand Master. The same was first published in the February 1995 Transactions of Western Australia Lodge of Research, and was posted in various websites, notably in the Southern California Research Lodge (F&AM).

On subsequent Googling and research on the net, I've found out that VWBro Peter Verrall is a member and Past Master of Western Australian Lodge of Research. He is also a Kellerman Lecturer for Western Australia (Kellerman Lectures were established in honour of the late RWBro Harry Kellerman Past Deputy GM, another great Masonic scholar).

VWBro Peter Verrall is currently the President of the Australian and New Zealand Masonic Research Council (ANZMRC), which publishes Harashim (Hebrew word for Craftsmen), their quarterly newsletter.

(Moderator)

-----THE DELIVERY OF THE RITUAL By WBro Peter Verrall I.P.M.

"We are told in the Charge after Passing that ' The study of the liberal arts, which tends so effectively to polish and adorn the mind, is earnestly recommended to your consideration' The Liberal Arts comprise Grammar, Logic and Rhetoric and, on this occasion, I would like to talk specifically about 'Rhetoric', which is described by Mackay in his 'Encyclopedia of Masonry' as 'the art of embellishing language with the ornaments of construction so as to enable the speaker to persuade or affect his hearers'.

'Affect our hearers'--This is what we should try to do, Brethren, when we deliver the Ritual.

'Affect those who listen’:-The men who gave Speculative Freemasonry its present formal dress were very wise. They gave us orderly ceremonies with a discipline that meets the needs of the brethren. It is an effective way of impressing upon us the Tenets of Freemasonry, but the teachings are not straightforward, like school lessons, for we are told that Freemasonry is ' a peculiar system of morality, veiled in allegory and illustrated by symbols'. Allegories are parables and as Speculative Freemasons, we are expected to 'speculate' on these parables, not according to today's meaning of forming opinions about something without having definite knowledge or evidence, but more to contemplate and consider, the meanings and essentials of Freemasonry.

The delivery of the Ritual is, in - my opinion, one of the most, if not the most important part of the ceremony for it is the catalyst of our knowledge of Freemasonry, yet we receive little or no tuition in it except perhaps for injunctions to adhere to the words themselves.

Our Ritual is a fine work of art, worthy of the Craft. It was not written overnight but is based on development over a period of more than 600 years. It is written for speaking and not reading. For many years it was passed from brother to brother by word of mouth. It is the responsibility of those who speak it to understand and to endeavour to interpret it. So often it is delivered without any understanding or meaning and all the hours that the Brother has taken in learning it are wasted.

A Brother wrote 'one of the proofs of the stature of the ritual is that it can still live even after a brother has done his best to murder it'. There is a great similarity between our Craft and the Theatre. 'Speculative' Freemasonry ceremonies are based on the early stonemasons 'Operative' Lodges. Likewise in the Theatre the 'stage presentation' is generally based on 'real life' situations and draws attention to one particular aspect of it - very often 'moral'.

Freemasonry uses the artisan mason's work as a parable and derives a lesson in the fundamentals of life. Our ceremonies are equivalent to stage productions. Both have rehearsals, a most essential ingredient; a script which in our case is the ritual; a producer, our Director of Ceremonies; stage hands, our Deacons; props the objects required on stage, our Symbols and Ornaments, actors, our participating masons and an audience, our Brethren.

In any production, whether it be on stage or in the Lodge Room, the essesntial ingredient is to get the message over to those present. In our ceremonies, first and foremost, it is the candidate who is the most important member of the audience. He should be hanging on every word spoken and must be made to feel at all times secure in the warmth and individual concern of the speaker. The speaker must anticipate the candidate's nervousness and help to allay it.

So often a brother is more concerned with memorising and getting through his charge as soon as possible that he forgets the effect he is having on both the candidate and the brethren. To the brethren present, the charges should be a continuing and lively reminder of the ritual and they should be given the impression of never having heard it before or at least given a meaning they had not previously realised. How often, Brethren, have we sat up and listened when a charge has been delivered in a different way with feeling and obvious understanding. The same words, yes, but having a new meaning.

We are not all budding Richard Burtons or Laurence Oliviers but we have a duty as masons to perform to our best ability. There are two great dangers in delivering ritual. Firstly a tendency to regard the ritual as an irksome routine, to be rattled through parrot fashion with only one thought - to get it over. Or secondly, to regard it as an opportunity for a full reign of histrionics.
The first makes a farce of our ritual and the second a melodrama.

Sincerity is the answer. A sincere performance is always more effective. Remember that. each of us has some point of strength, whether it be a deep or impressive voice, a quiet persuasive manner, a modesty or a transparent honesty. Search for your own strength and build on it. Try and project your own unique personality.

Like a good Scout 'be prepared'. Preparation is of prime importance. Firstly read through your charge or duty many times and make sure that you understand it. If you do not understand a word, look it up in the dictionary or ask an experienced mason. Learn the charge carefully and exactly, referring constantly back to the book. If you learn it incorrectly you will find it almost impossible after a time to correct yourself. Learn it by sound rather than sight. If possible get another Brother to hear you and mark your mistakes lightly in pencil in your copy so that you are always aware of them. Some find learning easier than others but set your mind to it. Its a good personal discipline.

There are different ways of memorising. A tape recorder can be invaluable where the ritual involves other Officers such as between the Master and Wardens. Put the opposing words on the recorder, naturally leaving out any secretive ones; a 'beetroot, beetroot' can suffice. Hold the pause button, speak your part, then hear the reply before speaking again. This will allow you to learn the responses by sound rather than sight.

If the Charge is long, learn it in sections. R.W. Bro Lionel Mears calls it the Part/Whole method. Divide it into parts; learn part 1 to perfection, then part 2 the same way before combining them as a whole. Follow with parts 3 and 4 in the same manner before joining them with parts 1 and 2. Treat the whole charge in this form finally combining all parts together in the finished product.

Try and get peace and quiet for your learning. The car can be a marvellous place for rehearsing because one can speak out aloud although passing drivers may think you strange. Give yourself plenty of time; you cannot learn a charge the night before giving it. Analyse the charge; find the climax and the important message it is conveying.

Charges tend to fall into different categories.

a) Instructional which includes the Secrets, the Warrant and Bylaws Charge and the Charge after Passing.
b) Educational such as The Lesser Lights,Working Tools and the 1st Tracing Board.
c) Narrative like the Traditional History and the 2nd Tracing Board and finally
d) Inspirational charges such as the NE Comer, Reasons for Preparation and the Charges after Initiation and Raising.

Attend every rehearsal you can and, if possible, go down to the Lodge Room on your own or with a brother and run through the charge in the actual position that you will be delivering it. Having learnt your charge you are now ready to deliver it.

The main title of my address is 'the Delivery of the Ritual' but I would like to subtitle it with the old maxim 'Stand up, Speak up and Shut up'. The first necessity is of course to STAND UP Seat yourself, if possible, close to your delivery position to avoid having to move unnecessarily across the Lodge Room thus breaking the continuity of the ceremony. Immediately prior to your time to deliver, take a few deep breaths and try to relax.

1) Visual Projection or how you should appear. Stand relaxed and comfortable. Do not slouch or stand stiff as a ramrod. Keep your feet a few inches apart with one foot fractionally ahead of the other. Be well balanced with your body slightly forward so that if you were shot you would fall forward rather than back. Do not rock or roll. There is always a tendency to be very conscious of one's hands. The easiest way is to let them hang loosely and relaxed at your side. Do not clench your fists for this expresses tension which can be transmitted to the candidate. Please do not place them in front of your apron or in your pockets as I have seen on several occasions. If you have them behind you, do not twiddle your thumbs. It is most disconcerting for those sitting behind you. Do not fiddle with objects, keys or money, the latter especially when the candidate has been divested of all valuables. Look the candidate straight in the eye, not at his feet or over his shoulder and finally, if you are required to change your position during the charge, please do not speak when moving.

2) Gestures must appear to be spontaneous and must not look planned even though very careful planning is essential and a lot of practice is required. They must relate to the words spoken at the time. If you are going to gesture, it must be for a reason either towards or with something. Do not talk with your hands. Gestures should only add emphasis to your words and should not detract from the charge itself. All gestures should be full and always finish where they started. If you are going to gesture with objects like the Working Tools do not fiddle with them as this can be very distracting. Finally please try and leave all your bad mannerisms behind on your seat.

3) Facial Expression This is important as it visually conveys your feelings directly to the candidate. There is always a tendency to be too restrained, too rigid or too controlled. Feel free to show expression in your face and at suitable times a faint smile can really give assurance. The second maxim is to SPEAK UP, the most important of all three, because if you cannot be heard all your efforts are in vain. There are 7 headings under this Section, Vocal Projection, Verbal Projection, Thought Control, Pauses, Vocal Force, Voice Colour and Timing. It all sounds rather overwhelming, but I can assure that you will find in all cases you already actually practice them without necessarily being aware that you do.

1) Vocal Projection means audibility, the ability to be heard. Every Brother in the room has the right to hear you but not to be bellowed at. Try and speak out rather than up. Greater volume is not necessarily easier to hear. Good resonance is important with the voice cast upwards and outwards rather than being mumbled into the figurative, or as in many cases these days the actual, beard. There is no excuse for inaudibility and yet it is probably one of the major faults in delivering ritual. It breeds boredom and frustration in the Lodge Room and, I am sure, accounts for a lot of the absences from our meetings.

2) Verbal Projection is not the same as vocal projection but is the art of speaking clearly. A charge should flow with the minimum of apparent effort as a succession of words with meaning. If you have an accent; do not worry. It may be necessary to speak slower at the start of your charge to allow the Brethren to become attuned to your voice. Try and follow the rhythmic pattern of the ritual.

In some cases there are a series of short lines as in the reading of Ecclesiastes 'also when they shall be afraid of that which is high, and fear shall be in the way, and the almond tree shall flourish and the grasshopper shall be a burden and desire shall fail.

Our ritual also has groups of two or three words with the same meaning also providing a pattern. This is especially noticeable in the Obligations worthy. worshipful and warranted Lodge of Antient, Free and Accepted Masons, lawfully constituted and regularly assembled of my own free will and accord, do hereby and hereon sincerely and solemnly promise and swear that I will always hele. conceal and never reveal - any part or. parts, point or points of the secrets and mysteries. of or belonging to Antient Free and Accepted masons in Masonry.

Pronounce every word but do not over enunciate. If you have difficulty pronouncing a word, break it down into syllables but make sure that you put the emphasis on the right parts.

3) Thought Control No; not 'brainwashing' , but 'interpretation' . Speak by phrases and meaning and do not necessarily be controlled by sentences or punctuation although these are good guide lines. Think of what you are saying and what your feelings should be at the moment of utterance.

Take this example, when the candidate is announced at the door by the Tyler. "Whom have you there?" (with warmth & concern). "Mr. A.B., a poor candidate in a state of darkness" (with sympathy) "who has been well and worthily recommended" ( with enthusiasm) "regularly proposed and approved in open Lodge" (with approval) "and now comes of his own free will and accord" (with enthusiasm) "properly prepared seriously humbly soliciting to be admitted" (with sympathy) "to the mysteries and privileges of Antient Freemasonry" (with pride).

4) Pauses These are most important and are a chance to lend emphasis where required. Your first pause should be when you commence to speak. Later you may like to place emphasis on certain important words such as in the Charge in the NE Comer.

"Indeed I shall immediately proceed to put your principles in some measure to the test by calling upon you to exercise that virtue which may justly be denominated the distinguishing character of a freemasons heart...... I mean..... Charity."

When answers are required, make sure that you pause sufficiently to allow the Brother to respond. Pause clearly without 'ums' or 'ahs' and do not pause before unimportant words. There are two different types of pauses. One is when you have to take a natural breath and the other is a dramatic or suspensory pause where you do not necessarily take a breath.

Pauses can be of great help. They:
i) give the candidate a chance to absorb what he has been told.
ii) give you a chance to concentrate on your next few words.
iii) lend emphasis and meaning and
iv) give you time to catch your breath.

You should take a breath regularly and few speakers actually take enough. Keep your lungs full as it --
i) helps with your confidence,
ii) improves the quality and resonance of your voice and
iii) allows you to hold your chest up and improve your appearance.

Remember that pauses are not necessarily forgetful stops.

5) Vocal Force or volume; the art of using loudness to obtain effect of giving stress or emphasis to individual words or phrases. In reverse softness can indicate restraint or quietness. Vary the volume of your voice. You may need to start off with a higher volume, not shouting, to combat background noises such as fans and, dare I mention it, brethren's chatter and movement. Drop your jaw and tongue, open your lips and let the sound pour out.

6) Voice Colour or voice modulation; a variation in resonance; an inflection. It is this which gives music to our speech. It is used naturally and unconsciously in our normal everyday conversation but for some reason is lacking in many ritual deliveries where monotone seems to become the normal routine. Raise your voice inflection for things that are high, cheerful and bright. Let it fall for lowness, sadness and drabness. Always keep the candidate in a state of anticipation by varying the rhythm of your voice.

7) Timing Generally follow your normal rate of speech. Speak quickly enough to be interesting and slowly enough to be understood. Change the pace according to the subject; slower for thoughtfulness, deliberation and sadness and faster for joy, excitement and vigour.

Finally our third maxim to SHUT UP. We always remember those awful moments when we had to shut up whilst delivering the ritual because of a mind block or because we stumbled over words. It happens to the best of ritualists and even the best actors in the world are not free of it. Be assured that all the brethren present want to see you doing well. They should at all times assist you, but should do so mentally and certainly not audibly.

One brother only should prompt and preferably directly from the Ritual Book unless the prompter is well versed. The person prompting should be present at all rehearsals so that he is fully aware how the charge is being presented by that Brother; where prompting may be needed, what length of prompt is required and where stops may occur for deliberate pauses. Nothing is more frustrating than when you wish to provide a dramatic pause, you find that it is ruined by an inexperienced prompter coming in at the wrong moment.

Prompt only if necessary, as in many cases a slight pause can be sufficient for the speaker to remember the words or in some cases where brethren are able to 'ad lib' before getting back on track. Sense of meaning and a dramatic flow are more important than complete word accuracy.

Prompt with the minimum of words but with correct ones that have meaning. If you require a prompt, stand and wait for it without turning. If your prompter is on the ball it will hardly be noticed that you have taken a prompt and can appear very easily as though it was a pause. On no account say 'thank you.' It is the nominated Brother's duty to help you.

The next and most important time of shutting up is when the brethren themselves should be quiet. This should occur at all times when other brethren are speaking especially during the actual ceremony itself.

W.M. and Brethren; to sum up, please remember to practise by sound and not sight. Good speaking looks so easy and natural to some people but be assured, it is not achieved by accident. It can only be made perfect by much practice, effort and expenditure of nervous energy. Strange as it may sound, one gives a better performance if nervous and most outstanding actors experience first night nerves.

I would like to add that the Woshipful Master plays a very important part in our ceremonies. He is really the leading actor and can establish or destroy the mood of the evening. He must try and appear relaxed whilst at the same time maintaining a feeling of discipline. During any recesses he should ensure, with the aid of his Director of Ceremonies, that they are kept to a minimum of time and that no unnecessary movement or excessive conversation breaks that mood of the evening.

I hope, Brethren, that this Address will be of some help to you. Always accept the opportunity to give charges or to take part in the ceremonies. It is one of the great privileges that we have as masons. Enjoy delivering our lovely ritual or at least please sound as though you are enjoying it."

Where Lies Masonry? By VWBro Joselito P. Tamaray, PDDGM

2008-04-18T13:39:00.006+10:00

Here is another Masonic Education lecture by VWBro Joselito P. Tamaray, PDDGM and a member of Kalilayan Lodge No 37, Lucena City, Quezon, Philippines. These articles (see recent posting here) were emailed thru the courtesy of VWBro Ben Apacible of Kalilayan Lodge No 37.

Based on my research, VWBro Tamaray, aside from being a distinguished Mason and scholar, is also the City Judge, MTCC– Branch II of Lucena City.

Where Lies Masonry? By VWBro Joselito P. Tamaray, PDDGM

Much has been written about the beautiful and impressive moral doctrines and philosophy of Masonry that even those who are profane are overwhelmed by the enormity and depth of knowledge a mason has to learn from it.

Eminent mortals who charted the history of the world and were masons in their time even came out with several essays on the subject of Masonry with one purpose- to illustrate and define the masonic symbolisms for a better understanding of everybody, and the more we learn from it, the more we are motivated to seek further light to increase our knowledge.

The literature of the order is so immense that points the way to discovering enlightenment, to exemplify in our daily lives the virtues which they teach. It aims to inculcate into the minds of its votaries the wisdom of the ages, to seek only that is good for the welfare of humanity and to promote harmony amongst the creation of the divine being.

As we are impressed by its principles and tenets, we are convinced that Masonry is a picture of human life itself. The first three degrees represent the pathway of human progress from his birth until he will reach the stage where wisdom prevails in his judgment to his ultimate mortality. Such is the profound interest we pour into it that we give it our significant space and time.

What mystic tie binds us together and why are we so attached to it?

We cannot present here concrete answers to these queries but one thing is certain. Our attachment to Masonry is based on the fact that we were made a mason first in our hearts. It is in the heart where the mysticism of Masonry lies and it is there where its secrets are safely deposited.

All the greatness and beauty of its teachings are imbedded in the faithful breast of every mason and we are confident that unless a mason has the heart, no amount of untruthful accusation and insidious attack against it could destroy his belief. For after all, “what we hold secret and sacred in each of our hearts and mean to do in our lives constitute the Masonic approach to the truth.”

It is time that we should re-examine ourselves whether we deserve the wages of the craftsmen in the quarries as builders of temples in the hearts of men. We cannot speculate on what Masonry can do for us but rather we should reciprocate Masonry for enlightening us to understand the vicissitudes of life.

We must always remember that for whatever may happen for a mason is, “he who chooses the right with invincible resolution, who resists the sorest temptations from within and without; who is calmest in storms, and whose reliance on Truth, on Virtue, on God is the most unfaltering.”

Yes, Masonry means everything to the brother who believes that its tenets are unalterable and immutable for Masonry is a fine seeker of truth, and truth is Masonry.

Brethren we must in earnest strive to understand the meaning of our rites and ceremonies and diligently search for a better understanding of our symbols and allegories. It will take a long time, even decades, before we can have a working knowledge of Masonry. It is so extensive that only by a diligent, honest and zealous effort at serious study that we may acquire a sufficient knowledge about its teachings.

Only when we have assiduously worked to perfection our desire to achieve and learn from the lessons of the first three degrees that we can have the heart to defend Masonry, for “The real secrets of Masonry are never told, not even from mouth to ear…The real secret of Masonry is spoken to your heart, and from it to the heart of your brother…”!

(Moderator's note: Bold and italics supplied for emphasis).

Cast The Ballot by VWBro Joselito P. Tamaray, PDDGM

2008-04-18T10:55:00.002+10:00

(A Masonic Education Lecture delivered during stated meetings of Lodges in the Province of Quezon , Philippines )

By: VW Joselito P. Tamaray, PDDGM
Kalilayan Lodge No.37

“Most of us go through life with our eyes closed to many of the opportunities which we have for working on the Temple of Universal Brotherhood . Struck by the dazzling structure as designed upon the trestle-board, we are blind to the little tasks which lie close at hand. We fail to grasp our trowels to spread the mortar of understanding and good will in the situation right before us.... There is so much bad in the best of us and so much good in the worst of us that it little behooves any of us to criticize the rest of us!”

It is by reason of this indifference that I now stand before you and I dare you to please listen!

I rise Brethren with an avowed purpose to seek guidance from you as I am about to cast my ballot on the fate of a candidate who desires to be conferred the Degrees of Masonry.

I rise my dear Brethren with an avowed purpose that you will give me good counsel that I should cast my ballot wisely. That I may have to be strict but not unreasonable; personal feelings should not stand the way for a candidate’s disqualification and that the yardstick should always be the Fraternity and not I knowing that only worthy men can be accepted to our fold. That you will not hesitate to admonish me gently by the strong grip of the Lion’s Paw and on the Five Points of Fellowship with the hope to rectify my errors, if there be any.

I rise before you with an avowed purpose that you may enlighten me not to use my ballot as an instrument of vengeance but a tool for wise judgment. That my ballot is sacred and should not be taken lightly knowing that before being conferred the degrees of Masonry it was the ballot that sealed my fate and that “no man has a right to become a Freemason for it is a privilege controlled at the ballot box.”

I rise with an avowed purpose that you will assure me that I will not unfairly judge any candidate for purely unfounded reasons knowing fully well that the Investigating Committee Reports are all favorable. And that I will have to know all the facts first before making my conclusions so that I may not err in the end, bearing in mind the time-honored tradition that only men with a noble purpose and can keep the faith of our Masonic ancestors and can pass it unsullied to the next generation of masons deserve to be given a favorable ballot.

I rise in front of my peers with an avowed purpose that you will inform me that a total of five Masons vouched and staked their professions and reputations on the candidate’s worth before I will cast my ballot. Two (2) recommenders attested by signatures on his application to his fidelity and right to participation in the Fraternal Order, and three (3) on the Investigating Committee said the same. That I am always mindful that the strength of Freemasonry rests upon its discipline, its faith, and its example which we possess.

I rise on the Level with an avowed purpose that you should remind me constantly that I should treat every individual as my brother regardless of race or creed and that the Level, one of my principal working tools is not limited only to my brother masons “for all I care to know is that the candidate is a human being – that is enough for me; he can’t be any worse!” That you may advise me that one day the candidate might become Worshipful Master of this lodge or may wear the “the Purple of our Fraternity” and rule the Grand Jurisdiction once he is voted favorably. Or that he will be virtually unknown in the fraternity or seldom attend lodge meetings but faithfully practice the tenets and philosophy of Freemasonry and lives his life in full accord with the spirit of our Order.

I rise on the Square with an avowed purpose that my brethren will abide by the wisdom of my judgment in casting my ballot and that whatever may be the result my conscience will not bother me forever and that I can live in peace with that I cannot change. And ever mindful that I will leave all judgments of other’s sins to the Supreme Being and that I will not compromise the interest of our order unless due inquiry has been done on the candidates physical, intellectual, and moral fitness.

I rise to inform you my brethren that I will use the Trowel, the principal tool of a Master Mason to spread the cement of brotherly love and affection. That the individual Mason is a “Builder on the Temple of Human Brotherhood ; he is both the trowel and the cement which combine the units of society into a cohesive whole. The brotherly love he extends to others is the trowel; the appreciation and affection he arouses are the cement which helps to bind men closer to each other. But how many of us consciously use the trowel of brotherly love to spread the cement of appreciation and understanding?”

I speak of charity, of love. But how do I treat my fellowmen, even my own brethren?

I speak of the Fatherhood of God and yet in my actions in every day life, I often bear no resemblance to the heavenly Father.

I am taught to be sincere and to avoid hypocrisy, yet hide my identity for purposes of convenience?

I boast of walking upright in rectitude as by the Plumb, yet in every day life I often see myself very much bent, far from the upright, a disgrace to morality and decency and to Masonry.

I proudly wear the Masonic ring and display Masonic emblems for the world to see but what value does it give me if I do not even know its meaning.

I tell my neighbors and friends that I am member of this Honorable Fraternal Order but what benefit will it give to masonry if I cannot even defend it against insidious attacks.

I might have traveled long and wide and mingled with prominent masons but what good does it give to masonry if my motive is only to establish connections for the promotion of my selfish interest.

Yes, I am a Mason, and for what? I do not know. For honestly, I seldom attend lodge meetings, the least that I wanted to do for after-all I have perfect excuses not to and that I have done nothing to improve myself according to our Ancient Landmarks.

All my inconsistencies, my weaknesses, my hypocrisy, these are strains to the honor and prestige of Masonry. No wonder then that because of my actions Masonry have legions of enemies who take advantage of my own faults and weaknesses which could have been avoided if only I am sincere to my Obligations as a Mason.

Finally, my Brethren, I rise with all humility that you will not judge me of my shortcomings being fully aware that not one of us should know who will cast the Black Cube on the future of the candidate. Let it not be said that the hopes, dreams and aspirations of the candidate be not deemed by the mysterious prerogative of the brother who initiated the ritualistic declaration -“Cloudy in the South, Dark in the West and Black in the East.” Whatever is in the mind of the wielder of the Black Cube as his apron proudly flapped while he dealt the blow is for him alone to know “and whoever that brother is should be prepared to bare his soul at another Lodge someday and explain his deed done while in the body.”

Certainly, my brethren, in times like this, when good, honest and sincere men are rare specimens, as Masons worth our salt, I need you to join me to travel by the Plumb, act upon the Square and meet our fellowmen on the Level. In so doing we shall have live a real Masonic life, ever bearing the blessed fruits of Brotherly Love, Relief and Truth.

In closing, thank you for all the wisdom and I am now ready to cast my ballot for I know that kindness and brotherly affection distinguish our conduct as Men and as Masons!

And “May the checkered pavement ever remind us of our weaknesses and strengths and help us to be more tolerant of the failure of others. Let us not judge our brothers and fellows; after all we are not God!”

“With faith in Man, hope for the future of humanity, loving kindness for our fellows, Masonry and the Mason must always work and teach…For it is not a brotherhood until you give it and not freemasonry until you live it!”

Shared/emailed by:

Bro. Ben Apacible
Kalilayan Lodge No. 37, Lucena City
Araw Lodge No. 18, Manila

Masonic Regularity: Of Clandestine, Irregular Masons

2008-03-31T10:42:00.003+11:00

"As brothers, we can tie ourselves in knots over the regular/clandestine issue, or we can recognize that regularity is only a tool, one that has served the grand lodges and freemasonry well for almost 300 years. It is a tool for GRAND LODGES, however, and is not a tool of a master mason.

"We have other tools at our disposal, one of which is the level. Let us, as brothers then, apply the Level to our non tyled meetings. If a person claims to be a Mason, let us, in the spirit of brotherly love, accept the claim on its face and grant them the respect they are due as masons. Leave the issues of regularity to the grand lodges to wrangle over."

Above is a portion of a blog post by Bro R Theron Dunn in his blogsite: "A Beacon of Masonic Light". The article defines and discusses the regularity of lodges and Freemasons. A very compelling reading in today's schisms in Freemasonry worldwide.

"Those who become Freemasons only for the sake of finding out the secret of the order, run a very great risk of growing old under the trowel without ever realizing their purpose. Yet there is a secret, but it is so inviolable that it has never been confided or whispered to anyone.

"Those who stop at the outward crust of things imagine that the secret consists in words, in signs, or that the main point of it is to be found only in reaching the highest degree. This is a mistaken view: the man who guesses the secret of Freemasonry, and to know it you must guess it, reaches that point only through long attendance in the lodges, through deep thinking, comparison, and deduction.

"He would not trust that secret to his best friend in Freemasonry, because he is aware that if his friend has not found it out, he could not make any use of it after it had been whispered in his ear. No, he keeps his peace, and the secret remains a secret."

Giovanni Giacomo Casanova, Memoirs, Volume 2a, Paris, p. 33 (From the same Blogsite).

The Address to the Brethren: Freemasonry

2008-03-26T20:09:00.003+11:00

Part 1: Freemasonry - It's Teachings - Canadian Work, British Columbia

Moderator's Introduction: This "address" or Charge to the Brethren of a Lodge is given after the installation of officers of such lodge. I first heard of this in an Australian Installation of Officers, which for the most part is a closed and tyled lodge in the 1st Degree. In Canada, this is mostly in the 2nd Degree. Unlike in the Philippines, the norm is a Public Installation or open to the general public.

As in most Canadian and Australian Lodges, there is part of the installation of the Worshipful Master wherein all those who are not sitting Masters or Past Masters must retire. In some jurisdiction, they call this the "4th Degree", as only sitting Master and Past Masters are privy to this.

I believe in the Philippines this "degree" or the Master's Word or whatever signs are given during the Grand Lodge's Annual Communication. In some Jurisdictions, it is given in a district level communication of Worshipful Masters. As I am not a Past Master or a sitting Master, I do not know. But I know for sure that non PM or WM are retired and after the "ceremony" are welcomed back into the tyled lodge and given the following "Charge" or address.

"Brethren, such is the nature of our Institution, that while some must, of necessity, rule and teach, so others must, of course, learn, submit and obey. Humility in both is an essential duty. The Brethren elected and appointed to assist in the government of the lodge are too well acquainted with the principles of Freemasonry and the rules of propriety to exceed the power with which they are entrusted, and you are of too generous a disposition to envy their preferment. I, there, shall trust that we have but one aim, to please each other and unite in the grand design of being happy and communicating happiness.

Masonry, my brethren, according to the general acceptance of the term, is an art, founded on the principles of Geometry, and directed to the service and convenience of mankind, but Freemasonry, embracing a wider range, and having a nobler object in view, namely the cultivation and improvement of the human mind, may with more propriety be styled a science, inasmuch as availing itself of the terms of the former, it inculcates the principles of the purest morality, though its lessons are chiefly veiled in allegory and illustrated by symbols. To draw aside this veil, therefore, or more properly speaking, to penetrate through it, is the object of rulers in Freemasonry, and by a careful and appropriate attention to them, we may hope ultimately to become acquainted with all its mysteries.

Freemasonry, from its origin to the present time, in all its vicissitudes, has been the steady and unvarying friend of man. It has (in the language of an eloquent brother) gone forth from age to age; the constant messenger of peace and love; never weary, never forgetful of its holy mission, patiently administering to the relief of want and sorrow, and scattering with unsparing hands, blessings and benefits to all around. It comforts the mourner, it speaks peace and consolation to the troubled spirit, it carries relief and gladness to the habitations of want and destitution, it dries the tears of the widow and orphan, it opens the source of knowledge, it widens the sphere of human happiness, it even seeks to light up the darkness and gloom of the grave by pointing to the hopes and promises of a better life to come.

All this Freemasonry has done and is still doing. Such is Freemasonry, and such as its mission; and we should never forget, while enjoying its benefits and appreciating its value, the duties we owe to the order; for there is no right without a parallel duty, no liberty without the supremacy of the law, no high destiny without earnest perseverance, and no real greatness without self-denial."

End of Part 1

The Address to the Brethren: The Lodge

2008-03-26T20:01:00.003+11:00

Part 2: The Lodge of Freemasons and Lodge Meetings - Canadian Work, British Columbia

"A lodge of freemasons is the temple of peace, harmony and brotherly love; nothing is allowed to enter which has the remotest tendency to disturb the quietude of its pursuit. A calm enquiry into the beauty of wisdom and virtue, and the study of moral geometry, constitute the chief employments in the tyled recesses of the lodge.

The lessons of virtue which proceed from the East, like rays of brilliant light from the rising sun, illuminate the West and South, and as the work proceeds, are carefully imbibed by the workmen. Thus, while wisdom contrives the plan, strength lends its able support to the moral fabric, and beauty adorns it with curious and cunning workmanship. All this is accomplished without any compulsory or coercive means, but on the principle of friendship and brotherly love, which guards the precincts of our temple that nothing may enter to disturb the peaceful sanctity of that holy place.

The object, however, of meeting in the lodge is of a two-fold nature, namely, moral instruction and social intercourse. Our meetings are intended to cultivate and enlighten the mind, to induce a habit of virtue, and to strengthen the fundamental principles of our Order: Brotherly Love, Relief and Truth. And if these meetings are blended with social mirth and a mutual interchange of fraternal feelings, then Freemasonry will be shown in its true light, as an institution which fosters and improves the best affections of our nature, and carries into active operation the practice of the four cardinal virtues: Temperance, Fortitude, Prudence and Justice, combined with the theological virtues - Faith, Hope and Charity - thereby demonstrating to the world at large that in Freemasonry there is found the true import of the three great social treasures: Fraternity, Liberty and Equality.

Therefore the utmost extension of fraternal feeling and affection which can subsist between man and man is expected to be displayed among the brethren of our order in a lodge of freemasons, and then will be attained the chief point of Freemasonry, namely, to endeavor to be happy ourselves, and to communicate that happiness to others."

End of Part 2.

The Address to the Brethren: The Ideal Freemason

2008-03-26T19:52:00.002+11:00

Part 3: The Ideal Freemason - Canadian Work, British Columbia

"Before I conclude, my brethren, let me endeavor to portray to you the ideal of a freemason.

If you see a man who quietly and modestly moves in the sphere of his life; who, without blemish, fulfils his duty as a man a subject, a husband and a father; who is pious without hypocrisy, benevolent without ostentation, and aids his fellowman without self-interest; whose heart beats warm for friendship. whose serene mind is open for licensed pleasures, who in vicissitudes does not despair, nor in fortune will be presumptuous, and who will be resolute in the hour of danger;

The man who is free from superstition and free from infidelity; who in nature sees the finger of the Eternal Master; who feels and adores the higher destination of man; to whom faith, hope and charity are not mere words without any meaning; to whom property, nay, even life, is not too dear for the protection of innocence and virtue, and for the defence of truth;

The man who towards himself is a severe judge, but who is tolerant with the debilities of his neighbour; who endeavors to oppose errors without arrogance, and to promote intelligence without impatience; who properly understands how to estimate and employ his means; who honours virtue, though it be in the most humble garment, and who does not favour vice though it be clad in purple; and who administers justice to merit whether dwelling in palaces or cottages;

The man who, without courting applause, is loved by all noble-minded men, respected by his superiors and revered by his subordinates; the man who never proclaims what he has done, can do, or will do, but where need is will lay hold with dispassionate courage, circumspect resolution, indefatigable exertion and a rare power of mind, and who will not cease until he has accomplished his work, and who then, without pretension, will retire into the multitude because he did the good act, not for himself, but for the cause of good!

If you, my brethren meet such a man, you will see the personification of brotherly love, relief and truth; and you will have found the ideal of a freemason.

Finally, my brethren, as our fraternity has been formed and perfected in complete unanimity and concord, in which we all greatly rejoice, so may it continue until time shall be no more. May you long enjoy every satisfaction and delight which disinterested friendship can afford. Within your peaceful walls may your children’s children celebrate with joy and gratitude the annual recurrence of this auspicious solemnity. And may the genuine tenets of our time-honoured Institution be transmitted through your Lodges pure and unimpaired from generation to generation."

Moderator's Note: Also see discussion re origin and history of this Address or Charge - by Mark S. Dwor.

The Politics of Freemasonry By WBro Tim Bryce, PM, MPS

2008-03-20T13:37:00.003+11:00

"Evil (ignorance) is like a shadow - it has no real substance of its own, it is simply a lack of light. You cannot cause a shadow to disappear by trying to fight it, stamp on it, by railing against it, or any other form of emotional or physical resistance. In order to cause a shadow to disappear, you must shine light on it."

- Shakti Gawain

"For a society that is supposed to be devoid of politics, Freemasonry seems to have more than its fair share. We see it in Grand Communications, in Masonic elections, and whenever we walk in the door to a Craft Lodge. Man is by nature a social and political animal fraught with frailties and insecurities such as ambition, jealousy, suspicion, and hate. As Masons, we are taught to subdue our passions and do what is right for Freemasonry collectively, but as long as we have egos, we'll always have politics. From this perspective, Masons are no different than the members of any other society.

I believe there are a couple of reasons for the rise of politics in Freemasonry; first, there is a general lack of trust and loyalty in today's society where you are recognized more for rugged individualism as opposed to team effort. Consequently, there is more of a natural inclination to compete as opposed to cooperate. Although the spirit of Freemasonry is to work collectively, many of us have difficulties subduing the attitudes of the outside world when we enter the Lodge. Second, as our membership declines, many are beginning to panic over the fraternity's future. And instead of trying to work collectively to change this situation, we are divvying up sides as to who has the true faith to perpetuate the fraternity, the traditionalists or the reformists. Whereas a traditionalist tends to be unbending, the reformist seeks to change the status quo. True, certain traditions need to be observed in Freemasonry, but not at the expense of losing touch with a changing world.

But it is this polarization that is fueling the politics of Freemasonry at all levels. The reality, of course, is that we need a careful balance of both traditions and reforms; you simply cannot have one without the other. For example, consider some of the religions of the world who are considered out of step with the times. Critics scoff at some of their customs and beliefs. But hard-line traditionalists claim they have the true faith and everyone else is an infidel. Reformists, on the other hand, see the traditionalists as barbaric and believe they have a more contemporary perspective on their religion. Politics at this level is about who has the dominant ideologue and seeks control. We see this in government (conservatives versus liberals), religion, and Freemasonry. And it is at this level that politics turns vicious and is at its ugliest. For example, we scheme, plot and undermine in order to subvert and control the environment.

Thanks to the Internet, I hear many tales of woe over what is going on in both Craft and Grand Lodges. Some of it is very disturbing, but most of it comes down to petty politics. A lot of it is so bizarre, it would probably curl your hair. Frankly, I classify most of it under what I call "Rearranging the deck chairs on the Titanic." Instead of what we should be doing as Freemasons, we tend to play games of one-upmanship.

Masonic politics is typically at its ugliest during elections when Brothers are charged with un-Masonic conduct for "electioneering. " I find this all rather amusing as I believe our process for electing officers is far from perfect. Further, I don't think I have ever seen a Lodge election where there isn't some form of politics involved. As a small example, when I was running for the East at my Lodge, there was a full-court press by traditionalists to keep me out (which I overcame). Nevertheless, instead of admitting there is electioneering in Lodges, we pretend it doesn't exist.

What concerns me more these days is when Masonic politics turns dirty, which I refer to as the "dark-side" of the fraternity and something we do not like to discuss. For example, I know of a Worshipful Master and Treasurer who were removed from office by a Grand Master after they were accused of misappropriating money from a Brother they helped put into a Masonic Home. A couple of Masons from their Lodge, who shared no Brotherly love for the officers, started a campaign to oust the officers over this alleged infraction. First, they were able to bend the ear of the Grand Master who, acting upon their hearsay, removed the Lodge officers. Second, Masonic charges were brought against the former officers who were able to successfully refute them (the Lodge voted to drop the charges). And Third, criminal charges were filed against the officers and a nine month investigation ensued by local police investigators. In the end, the police dropped all of the charges and the Lodge
officers were completely exonerated of any wrongdoing. Regardless, they were still ousted by the Grand Master who refused to apologize to the officers for his actions.

Now the big question, "Why was this done?" The accusers had a deep-seated resentment over the Lodge officers who reformed the Lodge and, in the process, overturned some of the Lodge's traditions, many of which were enacted years ago by the accusers. But instead of confronting the officers with their concerns, they circumvented protocol and went straight to the Grand Master and the police. Bottom-line: this had nothing to do about a Brother being cheated out of anything, but rather a clever ruse to seek retribution for other issues. The result was that the Lodge suffered due to the political upheaval (e.g., members started going to other Lodges), and the officers who, up until now, had unblemished records, saw their Masonic reputations go into the toilet. Even worse, here were two hardworking Masons who became so disenchanted with the fraternity, they left it. All because of politics.

Such stories of Masonic politics make one wonder why there isn't a separate judicial branch in Freemasonry to prohibit such shenanigans from happening. Instead, jurisprudence and penal affairs fall under the authority of the Grand Master. Inevitably, I suspect we will be plagued with politics for quite some time.

We join Freemasonry for a lot of different reasons, one of which is that we might find a forum where we will be honestly and fairly treated "on the level." There is enough contention in the world without having to add another layer. Consequently, politics has an adverse effect on membership and attendance. Want to drive people away from Lodge or inhibit participation? Bring on the politics.

There is an old expression in psychology whereby, "You cannot treat a patient if he doesn't know he is sick." Perhaps the best way to address Masonic politics is to stop kidding ourselves that it doesn't exist. We would all like to believe Freemasonry is above the fray of politics, but we're not. After all, we're only human and, as such, politics is a natural part of human life. Once we admit this, we can then devise suitable rules and regulations today's Masons are more familiar with and promote how to best work and best agree."

Keep the Faith.

By W:.Tim Bryce, PM, MPS
timb001@phmainstree t.com
Palm Harbor, Florida, USA
"A Foot Soldier for Freemasonry"

For more commentaries and other Masonic essays from WBro Tim Bryce, please see his site "From the Edge"

Masonic Manners: Author Unknown

2008-03-18T10:39:00.003+11:00

"Much conduct in lodge is governed by tradition, custom, and usage, with no force of law to enforce or penalty for infringement. Masonic manners, like those of civilized society, are rooted in the dictum that conduct which makes for the comfort and pleasure of others is good.

Manners differ in different countries, States, Grand Lodges. What is customary in one may be strange to another. As no laws govern manners, there is only a consensus behind them; no legal penalty accrues to the man. So it is with Masonic manners; they are a body of habit grown up through the years for the general good of all, "rules" without penalty for breaking, yet observances which make for dignity and comfort in, and respect for, the Ancient Craft.

This article is neither a pronouncement of authority, nor an attempt to be the Emily Post of Freemasonry. It but recounts some of the courtesies and etiquette of lodge life as generally not necessarily universally practiced."

To read the complete acticle, please click main title or here.

Another excellent article on Masonic Etiquette is the Short Talk Bulletin by MW Bro J. Kirk Nicholson, Jr., PGM, Georgia.

Most of the manners referred here are customarily "accepted" in the United States and countries and jurisdictions like the Philippines, whose mother Grand Lodge is of the Southern Jurisdiction (Grand Lodge of California). Most are acceptable and are being practiced also in England and Australia. But obviously, each jurisdiction has a "peculiar" way of doing things.

For example in my mother lodge, no liqour is allowed inside the Lodge, even in the Social Hall! In some Southern States' Jurisdiction, members are not allowed to own liquor licences or even work at licensed premises! Nowadays, smoking is not allowed at all inside most Lodges. Australian laws are much stricter that it does not alllow smoking in confined space.

Australian, and many other jurisdictions also expect everyone to have their own aprons. Even in countries, such as the US and the Philippines, who use to have "community aprons" are expecting their members to own and bring their own.

Again, there are so many practices that are good in comparison to what we have been accustomed to. It makes a Lodge unique in a way.

For example in Australian and English Lodges, the "south" is an integral part of the Lodge meeting. Everybody is seated and served with a meal and drinks; including and especially alcoholic beverages. Guests and visitors are welcomed, toasts and speeches made, and tickets sold, bought and raffled for charity or other purposes. While this fellowship is a bit formal, the excellent speeches and toasts makes it worthwile in my mind.

Informal fellowships has its place as well. But this is for another topic.

"No phrases in closing seem more fitting than the following by R. W. Henry G. Meacham, Grand Lecturer, Grand Lodge of New York:

"There is a certain grave beauty in the practice of Masonic etiquette. The Masonic life as it is lived out in our assemblies is a conscious work of art, with each and every part coordinated to every other, and instinct with the feeling of the whole; if a man enters into that system without preparation or forethought, and trusting only his instincts, his manner will strike an awkward note, like a discord jangling across a strain of music; but if he has trained himself in his part and caught the spirit of the whole, the genius of Freemasonry will shine through: his actions, will express itself through ritual, symbol, law, philosophy, fellowship and daily deed.

To have one's self thus become a part of a great and living whole is a kind of satisfying pleasure nothing else can give, a participation in the very life of beauty, appreciated as much by the beholders as by the actor. This ability to confer pleasure upon one's fellows when gathered in communication or in ceremony is not the least of etiquette's rewards."