Monday, May 27, 2013
Masonic Admonition
According to the ethics of Freemasonry, it is made a duty obligatory upon every member of the Order to conceal the faults of a Brother; that is, not to blazon forth his errors and infirmities, to let them be learned by the world from some other tongue than his, and to admonish him of them in private. So there is another but a like duty or obligation, which instincts him to whisper good counsel in his Brother's ear and to warn him of approaching danger. This refers not more to the danger that is without and around him than to that which is within him; not more to the peril that springs from the concealed foe who would waylay him and covertly injure him, than to that deeper peril of those faults and infirmities which lie within his own heart, and which, if not timely crushed by good and earnest resolution of amendment, will, like the ungrateful serpent in the fable, become warm with life only to sting the bosom that has nourished them.
Admonition of a Brother's fault is, then, the duty of every Freemason, and no true one will, for either fear or favor, neglect its performance. But as the duty is Masonic, so is there a Masonic way in which that duty should be discharged. We must admonish not with self-sufficient pride in our own reputed goodness - not in imperious tones, as though we looked down in scorn upon the degree offender ---not in language that, by its hardness, will wound rather than win, will irritate more than it will reform; but with that persuasive gentleness that gains the heart- with the all-subduing influences of "mercy unrestrained"-with the magic' might of love --- with the language and the accents of affection, which mingle grave displeasure for the offense with grief and pity for the offender.
This, and this alone is Masonic admonition. I am not to rebuke my Brother in anger, for I, too, have my faults, and I dare not draw around me the folds of my garment lest they should be polluted by my neighbor's touch; but I am to admonish in private, not before the world, for that would degrade him; and I am to warn him, perhaps from my own example, how vice ever should be followed by sorrow, for that goodly sorrow leads to repentance, and repentance to amendment, and amendment to joy.
From Mackey's Encylopedia of Freemasonry
http://encyclopediaoffreemasonry.com/a/admonition/
Tuesday, April 30, 2013
The Rite of Discalceation
"A candidate for initiation into a Masonic Lodge often finds odd those requirements which he must fulfill in order to do as have all good brothers and fellows who have gone this way before. Indeed, that preparation often remains a puzzle to him, since the ritualistic explanation is only partial. Not only does the newly made brother, bewildered by the new world into which he is thrust, investigate further to ascertain if all was told him which might have been; to learn a still further meaning to the ceremony and symbol which the passage in Ruth purports to make plain.
Those who read the fourth chapter of the immortal Book of Ruth will note especially the seventh and eight verses:
“Now this was the manner in former times in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave it to his neighbor; and this was a testimony in Israel.
“Therefore the kinsman said unto Boaz, Buy it for Thee. So he drew off his shoe.”
“Redeeming” here means the taking back or recovery of land or property pledged for a debt; “changing” refers to the transfer of ownership. As both were then, as now, matters of importance, it is evident that the plucking off of the shoe, as a pledge of honor and fair dealing, was of equal importance, comparable with our swearing to our signatures to documents before a Notary Public, Note that “to confirm all things a man plucked off his shoe. . .” not his “shoes.”
Taking off one and handing it to him with whom a covenant was made was a symbol of sincerity. Removing “both” shoes signified quite another thought.
These are separate and distinct symbols - in Freemasonry both are used - and it is wise to distinguish between the two, not to miss the beautiful implications of entering that place which is holy with both feet bare.
The Rite of Discalceation - from the Latin, “discalceatus,” meaning “unshod” - is worldwide. Freemasonry’s ritual of the entered Apprentice Degree refers to the passage in Ruth. In the Master’s Degree the reference is not verbal but an act which differs in meaning from that in the first degree.
In all probability Freemasonry takes this symbol from other sources than the Old Testament; obviously any system of teaching which is the result of the coming together of a thousand faiths, philosophies, rites, religions, guilds and associations, must have received so common a symbol from more than one source, although the Great Light does contain it. In the Old Testament are several passages which make removal of shoes quite a different gesture than that described in the passage from Ruth.
Exodus (III:5) states: “Draw not nigh hither; put off thy shoes off thy feet, for the place whereon thou standest is holy ground.”
In Joshua (V:15) we find: “And the Captain of the Lord’s Host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy.”
Ecclesiastes (V:1) reads: “Keep thy foot when thou goest to the house of God.”
The association of the removal of footwear when treading holy ground is a fairly obvious symbol. Sandals or other footgear were used to protect, not the ground, but the feet, both from injury and from filth. To wear such protections in holy places, by inference stated that the holy place was harmful to feet, or was dirty! It is similar in thought-content to the world wide custom of men removing the hat in church. The Knight removed his helmet in the presence of those he did not fear. He was safe in church; the removal of his protection against a blow was his acknowledgment that in a sanctuary not even an enemy would assail him.
We know the custom was wide spread, not confined to Israel; from many sources. Thus, Pythagoras instructed his disciples to “offer sacrifices with thy shoes off.” In all the eastern religious edifices the worshipper removes his shoes in order not to defile the temple with that which touches the profane earth. Maimonides, expounder of ancient Jewish law, says: “It was not lawful for a man to come into the mountain of God’s home with his shoes on his feet, or with his staff, or in his working garments, or with dust on his feet.”
The custom was found in Ethiopia, ancient Peru, the England of the Druids. Adam Clark thought the custom so general in the nations of antiquity that he quoted it as one of the thirteen proofs that the whole human race descended from one family. The Rite of Discalceation becomes the more beautiful as we progress through the degrees. At first it is only a voluntary testimony of sincere and truthful intentions; later it is an act of humility, signifying that he who removes his shoes knows that he enters that which must not be defiled by anything unworthy.
The word “humility” must be strictly construed that it be not confused with its derivative, “humiliation.” He who is “humble” but acknowledges supremacy in another, or the greatness of a power or principle; he who is “humiliated” is made to feel unworthy, not in reverence to that which is greater than he, but for the personal aggrandizement of the humiliator. A man removes his hat upon entering a home, in the presence of women, or in a church, not as a symbol of humility, but of reverence. The worshipper removes his shoes on entering a holy place for the same reason. He who walks “neither barefoot nor shod” offers mute testimony - even though, as yet uninstructed, he knows it not - that he is sincere. Who walks with both feet bare, signifies that he treads upon that which is hallowed.
Freemasonry does not stress in words this meaning of the Rite of Discalceation for very good reasons; throughout our system the explanation of our rites concerns always the simplest aspect. The fathers of our ritual were far too wise in the ways of the hearts of men to teach the abstruse first, and go then to the east. Rather did they begin with that which is elementary; then, very often , our ritual leaves the initiate to search further for himself, if he will. It is Freemasonry’s recognition that man values most that for which he has to labor.
But it is the less stressed meaning of the Rite which is of the greater importance. He is the better Freemason and the happier who digs for himself in the “rubbish of the Temple” to uncover that which is gloriously buried there.
Is proof necessary, that behind the tiled door of any open Lodge is a holy place? Here it is!
Freemasons teach that the Great Light is “dedicated to God, as the inestimable gift of God to men for the rule and guide of his faith . . .”
In the Great Light we read (Matthew XVIII:20) “For where two or three are gathered together in my name, there I am in the midst of them.” Every Masonic Lodge is opened and closed in the name of God. According to his promise, therefore, no Lodge meets without the Great Architect being “in the midst of them.”
Consequently, the Lodge is Holy Ground.
This being so, it may well be asked why all Freemasons do to remove their shoes when entering Lodge?
“Once a Freemason, always a Freemason.” No Lodge member is required to repeat the obligations he once assumed, on every occasion at which he is present when a degree is being conferred. But it is well understood that the obligation is binding upon him for life. Every time he follows the old, old words in his mind, he re-obligates himself. Whenever he sees a candidate initiated, consciously or unconsciously he himself is again initiated. Having once been taught that a candidate is prepared in a certain way because of a certain meaning in that preparation, it is unnecessary to inconvenience him every time he comes to Lodge. If he is again so prepared, in his heart, he fulfills all the outward requirements. While the promise and the fulfillment “makes” the Lodge holy ground, it is “kept” holy only if those who form it and conduct it, so revere it. Stone Masons erect a Temple to God, ministers dedicate it and worshippers consecrate it; but a desecrating hand, as in war, may unroof it, use it as stables, or make of it a shambles. Mackey beautifully put the thought of the consecration holiness of a lodge:
“The Rite of Discalceation is a symbol of reverence. It signifies, in the language of symbolism, that the spot which is about to be approached in this humble and reverential manner is consecrated to some holy purpose. Of all the degrees of Freemasonry, the third degree is the most important and sublime. The solemn lessons which it teaches, the sacred scene which it represents, and the impressive ceremonies with which it is conducted, are all calculated to inspire the mind with feelings of awe and reverence. Into the holy of holies of the Temple, when the Ark of the Covenant had been deposited in its appropriate place, and the Shekinah was hovering over it, the high priest alone, and on only one day in the whole year, was permitted, after the most careful purification, to enter with bare feet and to pronounce, with fearful veneration, the tetragammaton or omnific word.
“And into the Master Mason’s Lodge - this holy of holies of the Masonic Temple, where the solemn truths of death and immortality are inculcated - the aspirant on entering should purify his heart from every contamination, and remember, with a due sense of their symbolic application, those words that once broke upon the astonished ears of the old patriarch: ‘Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’” Holiness is not a thing, but an idea. So far as we know, the beasts of the field reverence no place as holy, for they have no consciousness of God. The sacred words of the Great Light are holy to us for what they teach and mean; because of whence they came. The paper, the leather and the ink which form a Bible are no more holy than the same materials formed into a telephone directory. The stones of which a church is built, the wood from which the pulpit is carved, the metal from which the cross is made are only the familiar stones, trees and minerals used by men for a thousand purposes. The cotton and the dye which form the Star and Stripes are but the fruit of plants.
Book, Temple and Flag are holy to us because of our reverence for the ideas for which they stand. They are holy to us because we make them holy, keep them holy, think of them as holy and cherish them as holy. So must it be with our Lodges. What is a Lodge? A certain number of brethren; a charter or warrant; the Three Great Lights - and an underlying idea, a faith, a belief, a Mystic Tie never seen of men but the stronger for its intangibility. To many the Lodge is the room in the Temple in which brethren meet; walls of stone or wood or plaster; floor of carpet or linoleum; some seats; an Altar . . .and yet, by common consent of all who believe in the power of the spirit which consecrates when the Lodge is formed, holy because of what it means.
The worshipper in eastern lands removes his shoes before he enters his temple as a symbol that he knows his flesh needs no protection from that which it will there touch; a symbol that he brings not within its precincts any filth which might defile it. The Master Mason, symbolically removing his shoes before entering his Lodge, knows that here he will find that holiness which is in the promise of God unto David, the holiness of the Book on the Altar, the very presence of the Great Architect, through whom the Lodge receives the greatest of His Blessing to man - friendship. But also does he symbolically remove his shoes that he may carry nothing “of mineral or metallic nature” (earth is mineral) into the Lodge to defile it, Men can - and some do - defile their Lodges. He who brings within evil or contentious thoughts of his brethren, defiles it. In more than one Jurisdiction in the world the brethren are asked at every meeting if there be any not at peace with their brethren. If such there are, they are required to retire and return not, until their differences are reconciled, literally carrying out the instructions:
“Therefore if thou brings thy gift to the Altar, and there rememberest that thy brother hath ought against thee;
“Leave there thy gift before the Altar, and go thy way; first be reconciled to thy brother, and then come offer thy gift.: (Matthew V:23-24)
The Mason who comes to Lodge to get something from it, rather than to give something to it, may defile it by that selfish attitude. Men get from Freemasonry by giving.
He who brings pride of place and power to his Lodge, and serves only for the empty honor of title or jewel, defiles that which is holy as surely as did those money changers whom the Great Teacher drove from the Temple.
He who assumes to work in his Lodge, but labors carelessly, in a slovenly manner, to the desecration of ceremonies ancient when his ancestors were not yet born, defiles his Lodge by his tacit assumptions that his convenience is of greater importance than the teachings of Freemasonry.
Alas, that so many symbolically wear shoes in the holy place, by the simple process of thinking little of it, attending it seldom, regarding it but as a club or association of men who meet together to pass the time away! Such brethren may indeed have been entered, passed and raised; but, uninspired, uninterested and unhelped, they leave, seldom or never to return. To such as these the Lodge cannot be holy; therefore charitable thought would argue that their failures cannot defile.
Luckily for us all, the majority of Freemasons who are constant attendants at Lodge - the brethren who do the work, carry the load, attend to the charity, form the committees, put on the degrees, go on foot and out of their way to help, aid and assist - the brethren, in other words, who work for and are content with a Master’s Wages - these “do” keep the Lodge holy; these “do” think of the Three Great Lights upon the Altar as the Sanctum Sanctorum; these “do,” indeed, put off their shoes from off their feet, in humble and thankful knowledge that the place in which they stand in holy ground."
Source: SHORT TALK BULLETIN - Vol.XI April, 1933 No.4 Author unknown
Those who read the fourth chapter of the immortal Book of Ruth will note especially the seventh and eight verses:
“Now this was the manner in former times in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave it to his neighbor; and this was a testimony in Israel.
“Therefore the kinsman said unto Boaz, Buy it for Thee. So he drew off his shoe.”
“Redeeming” here means the taking back or recovery of land or property pledged for a debt; “changing” refers to the transfer of ownership. As both were then, as now, matters of importance, it is evident that the plucking off of the shoe, as a pledge of honor and fair dealing, was of equal importance, comparable with our swearing to our signatures to documents before a Notary Public, Note that “to confirm all things a man plucked off his shoe. . .” not his “shoes.”
Taking off one and handing it to him with whom a covenant was made was a symbol of sincerity. Removing “both” shoes signified quite another thought.
These are separate and distinct symbols - in Freemasonry both are used - and it is wise to distinguish between the two, not to miss the beautiful implications of entering that place which is holy with both feet bare.
The Rite of Discalceation - from the Latin, “discalceatus,” meaning “unshod” - is worldwide. Freemasonry’s ritual of the entered Apprentice Degree refers to the passage in Ruth. In the Master’s Degree the reference is not verbal but an act which differs in meaning from that in the first degree.
In all probability Freemasonry takes this symbol from other sources than the Old Testament; obviously any system of teaching which is the result of the coming together of a thousand faiths, philosophies, rites, religions, guilds and associations, must have received so common a symbol from more than one source, although the Great Light does contain it. In the Old Testament are several passages which make removal of shoes quite a different gesture than that described in the passage from Ruth.
Exodus (III:5) states: “Draw not nigh hither; put off thy shoes off thy feet, for the place whereon thou standest is holy ground.”
In Joshua (V:15) we find: “And the Captain of the Lord’s Host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy.”
Ecclesiastes (V:1) reads: “Keep thy foot when thou goest to the house of God.”
The association of the removal of footwear when treading holy ground is a fairly obvious symbol. Sandals or other footgear were used to protect, not the ground, but the feet, both from injury and from filth. To wear such protections in holy places, by inference stated that the holy place was harmful to feet, or was dirty! It is similar in thought-content to the world wide custom of men removing the hat in church. The Knight removed his helmet in the presence of those he did not fear. He was safe in church; the removal of his protection against a blow was his acknowledgment that in a sanctuary not even an enemy would assail him.
We know the custom was wide spread, not confined to Israel; from many sources. Thus, Pythagoras instructed his disciples to “offer sacrifices with thy shoes off.” In all the eastern religious edifices the worshipper removes his shoes in order not to defile the temple with that which touches the profane earth. Maimonides, expounder of ancient Jewish law, says: “It was not lawful for a man to come into the mountain of God’s home with his shoes on his feet, or with his staff, or in his working garments, or with dust on his feet.”
The custom was found in Ethiopia, ancient Peru, the England of the Druids. Adam Clark thought the custom so general in the nations of antiquity that he quoted it as one of the thirteen proofs that the whole human race descended from one family. The Rite of Discalceation becomes the more beautiful as we progress through the degrees. At first it is only a voluntary testimony of sincere and truthful intentions; later it is an act of humility, signifying that he who removes his shoes knows that he enters that which must not be defiled by anything unworthy.
The word “humility” must be strictly construed that it be not confused with its derivative, “humiliation.” He who is “humble” but acknowledges supremacy in another, or the greatness of a power or principle; he who is “humiliated” is made to feel unworthy, not in reverence to that which is greater than he, but for the personal aggrandizement of the humiliator. A man removes his hat upon entering a home, in the presence of women, or in a church, not as a symbol of humility, but of reverence. The worshipper removes his shoes on entering a holy place for the same reason. He who walks “neither barefoot nor shod” offers mute testimony - even though, as yet uninstructed, he knows it not - that he is sincere. Who walks with both feet bare, signifies that he treads upon that which is hallowed.
Freemasonry does not stress in words this meaning of the Rite of Discalceation for very good reasons; throughout our system the explanation of our rites concerns always the simplest aspect. The fathers of our ritual were far too wise in the ways of the hearts of men to teach the abstruse first, and go then to the east. Rather did they begin with that which is elementary; then, very often , our ritual leaves the initiate to search further for himself, if he will. It is Freemasonry’s recognition that man values most that for which he has to labor.
But it is the less stressed meaning of the Rite which is of the greater importance. He is the better Freemason and the happier who digs for himself in the “rubbish of the Temple” to uncover that which is gloriously buried there.
Is proof necessary, that behind the tiled door of any open Lodge is a holy place? Here it is!
Freemasons teach that the Great Light is “dedicated to God, as the inestimable gift of God to men for the rule and guide of his faith . . .”
In the Great Light we read (Matthew XVIII:20) “For where two or three are gathered together in my name, there I am in the midst of them.” Every Masonic Lodge is opened and closed in the name of God. According to his promise, therefore, no Lodge meets without the Great Architect being “in the midst of them.”
Consequently, the Lodge is Holy Ground.
This being so, it may well be asked why all Freemasons do to remove their shoes when entering Lodge?
“Once a Freemason, always a Freemason.” No Lodge member is required to repeat the obligations he once assumed, on every occasion at which he is present when a degree is being conferred. But it is well understood that the obligation is binding upon him for life. Every time he follows the old, old words in his mind, he re-obligates himself. Whenever he sees a candidate initiated, consciously or unconsciously he himself is again initiated. Having once been taught that a candidate is prepared in a certain way because of a certain meaning in that preparation, it is unnecessary to inconvenience him every time he comes to Lodge. If he is again so prepared, in his heart, he fulfills all the outward requirements. While the promise and the fulfillment “makes” the Lodge holy ground, it is “kept” holy only if those who form it and conduct it, so revere it. Stone Masons erect a Temple to God, ministers dedicate it and worshippers consecrate it; but a desecrating hand, as in war, may unroof it, use it as stables, or make of it a shambles. Mackey beautifully put the thought of the consecration holiness of a lodge:
“The Rite of Discalceation is a symbol of reverence. It signifies, in the language of symbolism, that the spot which is about to be approached in this humble and reverential manner is consecrated to some holy purpose. Of all the degrees of Freemasonry, the third degree is the most important and sublime. The solemn lessons which it teaches, the sacred scene which it represents, and the impressive ceremonies with which it is conducted, are all calculated to inspire the mind with feelings of awe and reverence. Into the holy of holies of the Temple, when the Ark of the Covenant had been deposited in its appropriate place, and the Shekinah was hovering over it, the high priest alone, and on only one day in the whole year, was permitted, after the most careful purification, to enter with bare feet and to pronounce, with fearful veneration, the tetragammaton or omnific word.
“And into the Master Mason’s Lodge - this holy of holies of the Masonic Temple, where the solemn truths of death and immortality are inculcated - the aspirant on entering should purify his heart from every contamination, and remember, with a due sense of their symbolic application, those words that once broke upon the astonished ears of the old patriarch: ‘Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’” Holiness is not a thing, but an idea. So far as we know, the beasts of the field reverence no place as holy, for they have no consciousness of God. The sacred words of the Great Light are holy to us for what they teach and mean; because of whence they came. The paper, the leather and the ink which form a Bible are no more holy than the same materials formed into a telephone directory. The stones of which a church is built, the wood from which the pulpit is carved, the metal from which the cross is made are only the familiar stones, trees and minerals used by men for a thousand purposes. The cotton and the dye which form the Star and Stripes are but the fruit of plants.
Book, Temple and Flag are holy to us because of our reverence for the ideas for which they stand. They are holy to us because we make them holy, keep them holy, think of them as holy and cherish them as holy. So must it be with our Lodges. What is a Lodge? A certain number of brethren; a charter or warrant; the Three Great Lights - and an underlying idea, a faith, a belief, a Mystic Tie never seen of men but the stronger for its intangibility. To many the Lodge is the room in the Temple in which brethren meet; walls of stone or wood or plaster; floor of carpet or linoleum; some seats; an Altar . . .and yet, by common consent of all who believe in the power of the spirit which consecrates when the Lodge is formed, holy because of what it means.
The worshipper in eastern lands removes his shoes before he enters his temple as a symbol that he knows his flesh needs no protection from that which it will there touch; a symbol that he brings not within its precincts any filth which might defile it. The Master Mason, symbolically removing his shoes before entering his Lodge, knows that here he will find that holiness which is in the promise of God unto David, the holiness of the Book on the Altar, the very presence of the Great Architect, through whom the Lodge receives the greatest of His Blessing to man - friendship. But also does he symbolically remove his shoes that he may carry nothing “of mineral or metallic nature” (earth is mineral) into the Lodge to defile it, Men can - and some do - defile their Lodges. He who brings within evil or contentious thoughts of his brethren, defiles it. In more than one Jurisdiction in the world the brethren are asked at every meeting if there be any not at peace with their brethren. If such there are, they are required to retire and return not, until their differences are reconciled, literally carrying out the instructions:
“Therefore if thou brings thy gift to the Altar, and there rememberest that thy brother hath ought against thee;
“Leave there thy gift before the Altar, and go thy way; first be reconciled to thy brother, and then come offer thy gift.: (Matthew V:23-24)
The Mason who comes to Lodge to get something from it, rather than to give something to it, may defile it by that selfish attitude. Men get from Freemasonry by giving.
He who brings pride of place and power to his Lodge, and serves only for the empty honor of title or jewel, defiles that which is holy as surely as did those money changers whom the Great Teacher drove from the Temple.
He who assumes to work in his Lodge, but labors carelessly, in a slovenly manner, to the desecration of ceremonies ancient when his ancestors were not yet born, defiles his Lodge by his tacit assumptions that his convenience is of greater importance than the teachings of Freemasonry.
Alas, that so many symbolically wear shoes in the holy place, by the simple process of thinking little of it, attending it seldom, regarding it but as a club or association of men who meet together to pass the time away! Such brethren may indeed have been entered, passed and raised; but, uninspired, uninterested and unhelped, they leave, seldom or never to return. To such as these the Lodge cannot be holy; therefore charitable thought would argue that their failures cannot defile.
Luckily for us all, the majority of Freemasons who are constant attendants at Lodge - the brethren who do the work, carry the load, attend to the charity, form the committees, put on the degrees, go on foot and out of their way to help, aid and assist - the brethren, in other words, who work for and are content with a Master’s Wages - these “do” keep the Lodge holy; these “do” think of the Three Great Lights upon the Altar as the Sanctum Sanctorum; these “do,” indeed, put off their shoes from off their feet, in humble and thankful knowledge that the place in which they stand in holy ground."
Source: SHORT TALK BULLETIN - Vol.XI April, 1933 No.4 Author unknown
Monday, March 11, 2013
The Working Tools of an Old York Master
By W. Bro. W. L. Wilmshurst
"In certain Lodges in Yorkshire and elsewhere, where the impressive "Old York working" three other Working Tools are known besides those allotted to the Three Degrees. They formerly belonged to the Past Master's Degree or Degree of Installed Master and were presented and explained to a new Master of a Lodge on his installation, Brethren below that rank remaining ignorant of them.
After the union of the two rival Grand Lodges in 1813 the Constitutions provided that only the three Degrees of Apprentice, Fellowcraft, and Master Mason (plus the Royal Arch) were to be recognised. The Degree of Installed Master was therefore unfortunately dropped and the enthronement of a Master of a Lodge now takes place in the Third Degree, though in the presence of a "Board" of Past Masters only, the working of such "Board" being the emasculated remains of the old Degree of Installed Master.
Notwithstanding the abandonment of the latter Degree, many old pre-Union Lodges, jealous of their traditional ritual and unwilling to accept abridged modern standardisations such as the "Emulation" working, stubbornly clung to some valuable pieces of traditional teaching and brought them over into what is now the Installation Ceremony, where they are still worked (not always with the approval of critical but not well-enlightened formalists of to-day). One of these is the three Working Tools of an Installed Master; tools specially associated with the office of a Brother called to undertake the responsible office of Master of a Lodge and to serve as a Ruler in the Craft.
The first of these tools is a Plumb-line, a cord depending from the fingers, with a plummet at the lower end, to enable the Master to determine the uprightness of a given stone or building. (On the walls of the old Lodge-room at York, where once the Grand Lodge of England met, may still be seen the biblical reference to the use of the Plumb-line in Amos 7, 7-8. Similar references are to be found in Zech. 4, io; Isaiah 28, 17; whilst Rev. 21, r5-17 is of similar moment).
The second is a Trowel, an implement for spreading mortar, with which (in its moral sense) the Master is to spread the cement of love among his Brethren and bind the living stones of his Lodge into unity.
The third (and most significant) is a Plan, containing secret designs to which an Installed Master must work; it is, as it were, a symbolical blue-print of the Great Architect's plan for building the Temple of a perfected Humanity, a plan of such privacy that it is entrusted only to those qualified to know it and to co-operate in its execution.
Note here that the first of these tools (the Plumb-line) forms a vertical line; the second (the Trowel) involves a lateral horizontal spreading movement; and that these two in combination make a Cross. Of this Cross we will say more presently.
The rich significance and deep propriety of these three supreme Tools needs no emphasis here. It is a thousand pities that this luminous piece of Masonic tradition has passed out of general use and that these tools and their implications are now largely unknown among Masons. For are they not emblems giving completeness and final point to the whole series of Working Tools from the First Degree upwards; adding crowning dignity and beauty to the entire structure of Craft symbolism, and throwing a strong illuminating beam of light upon the purpose of Initiation and upon the goal to which it leads men, first from darkness to light, and then from light to active collaboration with Deity in the creative work of building new heavens and a new earth? Masonry being "a progressive science" must needs involve the use of progressive Working Tools, of which these three are the most advanced.
There is another reason for regretting their disuse. Were they known and their significance taught and appreciated, the knowledge would go far to counteract the utterly false and unworthy notion that installation in the Throne of Wisdom is a personal compliment to the new Master or that the office is due to him by virtue of seniority or routine or popularity, or because he has been an efficient officer or is good at ritual. The prospective occupant of the Chair would learn, on the contrary, that he is placed in it not for his own or his Lodge's glory or to make a great feast for himself and his friends, but to advance the glory of God and the cosmic work of building the world into the divine image.
For consider. By being entrusted with the Plumb-line he is impliedly delegated to be the skilled tester and rectifier of the souls of those committed to his charge. How shall he be qualified to use it if he himself cannot pass the test of that Tool or be unconscious of his own soul ending as a "silver cord" from the fingers of the Almighty and in direct communion with Him?
As to the Trowel, how shall he be able to use it or hope to spread the cement of love among his Brethren unless his own soul has become a burning centre of love whose radiance subtly welds them into unity, knitting their separated persons into an inseparable group-soul and "making them to be of one mind in an house?"
Lastly, but chief of all-the Plan. How can a man of any imagination or spiritual sensitiveness think of himself being made privy to the secret counsels of the Almighty and permitted to become a co-worker with the Most High and His heavenly hierarchy, without the deepest sense of awe, unworthiness, and self-abasement?
But apart from this general sense the Tools signify much besides. Tools not merely express abstract ideas; they are implements with which some practical work must be done. How, then, does an Installed Master use these tools? What sort of work does he perform with them? Well, here we get to secrets; those "secrets of the Master's Chair" which every new W.M. is sworn to preserve but of the nature of which he is usually completely ignorant. Can any P.M. who reads this say what those secrets are, Save for certain formal ones, pretty certainly he will have to say ''no.''
They cannot, of course, be discussed here but one hint can be given. It was said above that the vertical Plumb-line and the horizontal line of motion of the Trowel combine to form a Cross, thus + or the Hebrew Tau-Cross T. The latter form is displayed on every P.M.'s apron; it appears on the badge with which every newly installed Master is invested, and implies that he knows its meaning and is expected to make use of it. Moreover its component lines are exhibited separately in the two columns on the Wardens' pedestals, one of which is always erect and the other horizontal. No column appears on the Master's pedestal. Why? Because he is the synthesis of the Wardens' columns, combining their properties in himself. The Master is a Cross, a living Cross, and therefore wears the sign of the Cross upon his clothing. The profound implications of this must he left to personal reflection.
We refrain here from religious discussion and from reference to Christian associations. We are dealing with the Cross as a philosophical conception long antedating Christianity and taught in the mysteries of both the East and the West through the ages and perpetuated in our system. As Plato and others voicing the ancient secret doctrine taught, the world itself is built upon the principle of the Cross, and is a manifestation resulting from the conflict of two opposed principles (spiritual and material) which have to be resolved into a unity transcending the dualism (just as the W.M. absorbs the functions of his two subordinate Wardens and transcends them). To "take up one's Cross" is deliberately to engage in the work of resolving the crux of life by reducing the spiritual and the non-spiritual elements in oneself into balance and harmony. That is the "Great Work,'' it is Masonic "labour" in its highest sense; in proportion as one achieves it in oneself one becomes qualified and able to help in the task of world-building. Moreover, a Master of the secret science employs the sign of the Cross for many purposes; "Per Signum Tau" is an ancient formula used in connection with constructive and beneficent work done by such a man, unknown to his less advanced fellows.
It may be useful to sum up about the Working Tools generally as follows :
1. The use of the Tools is to effect the conquest of one's lower nature and will by the powers of one's higher nature and the spiritual will. One who is not master of himself and of his lower faculties cannot function on loftier levels or understand the nature of cosmic work. "He who is faithful in small things shall become ruler over great things."
2. The understanding and the use of the Tools are progressive and become disclosed more and more as one advances. It is hopeless to understand the more advanced Tools (those of the Third Degree and of an Installed Master) until the use of the First and Second Degree Tools has become the habit of one's life.
3. The First Degree Tools provide a rule for outward objective conduct; the Second Degree Tools a rule for the mental subjective life and include all forms of abstract thought (not necessarily religious), meditation, prayer, and mind-control, leading to perception of supra-mental truth and illumination of the lower mind. The Third Degree Tools are only for those whose consciousness has become "raised" above the life of common reason and every-day events; and these, in turn, open the way to the ''secrets of the Master's Chair" and to knowledge of "The Plan," that Divine Building Scheme at furthering which labour principalities and Powers, Angels and advanced men. Hence the Plan is the supreme Working Tool of our system and the last to be communicated ceremonially, since it is the final all-sufficing revelation to flood the intelligence of the aspiring Mason. When one knows that Plan, knows oneself to be part of it and as called to collaborate with it, and sees everything around one as moving gradually though unconsciously to its fulfillment, one's life-difficulties are at an end. The rest is easy, for, vast as still remains the unfinished work, that work is frictionless and joyous because it is identified and in harmony with the Almighty Will that steers the universe to its consummation.
Let me finish with a story illustrative of the use of the Tools. A man seen loitering and apparently idle in a lonely district was asked what he was doing there. He replied that he was building, a temple at a city many leagues away. "Do you think it necessary" (he said) "for me to be there in person and working physically? Others are doing that who know nothing of me, but who are unconsciously influenced by the directive control of my thought and will.'' That man was a Master Mason.
Now it will be real and useful Masonic exercise (1) to think out clearly and in detail how that man made use of the Third Degree Working Tools, and (2) to realise that the Great Architect has built and sustains the universe upon the same principle and by like methods. You are unlikely to reach a solution all at once, but careful persistent thought upon such a subject opens out the mind and enables the inward Teacher to reveal things one has hitherto thought impossible and inconceivable.
Treat the story as fanciful and incredible if you will, but reflect that a few years ago any form of telekinesis (action at a distance) was so deemed; yet to-day telegraphy, telephony, "wireless,'' and telepathy, are commonplace facts. Now if by his merely natural will and surface-wits man has produced these mechanical marvels, what greater miracles must be possible to him when the higher creative potencies dormant in his soul are awakened and he becomes able to wield his spiritual will and faculties, to manipulate cosmic energy and to mould it into building new heavens and a new earth and a new social order. It is certain we are left to do these things for ourselves; we should never appreciate them if they be done for us. But the Power with which to do them will always be provided and available to us.
"Coming events cast their shadows before.'' "First the natural; afterwards the spiritual.'' Evolution is being speeded up at the present time. The scientific mechanical inventions of our day are shadow's and advance-omens of greater truths yet to be learned and practised upon a higher level by the still latent supermechanical faculties in us. Is there not an old promise: ''Greater things than these shall ye do'' . For this reason Masonic "science" and the understanding of spiritual building-principle, and working tools are to-day of momentous value and privilege to Masons individually and, through them, to the world at large."
Source: http://www.rgle.org.uk/RGLE_Mother_Grand_Lodge_York.htm
Note: In some Jurisdictions, like my own [Grand Lodge of the Philippines], the Plumb-line, the Trowel & the Plan or Trestle Board symbolisms are used; including the Beehive, which my present Jurisdiction [United Grand Lodge of NSW & ACT] does not discuss in the Craft Degrees.
"In certain Lodges in Yorkshire and elsewhere, where the impressive "Old York working" three other Working Tools are known besides those allotted to the Three Degrees. They formerly belonged to the Past Master's Degree or Degree of Installed Master and were presented and explained to a new Master of a Lodge on his installation, Brethren below that rank remaining ignorant of them.
After the union of the two rival Grand Lodges in 1813 the Constitutions provided that only the three Degrees of Apprentice, Fellowcraft, and Master Mason (plus the Royal Arch) were to be recognised. The Degree of Installed Master was therefore unfortunately dropped and the enthronement of a Master of a Lodge now takes place in the Third Degree, though in the presence of a "Board" of Past Masters only, the working of such "Board" being the emasculated remains of the old Degree of Installed Master.
Notwithstanding the abandonment of the latter Degree, many old pre-Union Lodges, jealous of their traditional ritual and unwilling to accept abridged modern standardisations such as the "Emulation" working, stubbornly clung to some valuable pieces of traditional teaching and brought them over into what is now the Installation Ceremony, where they are still worked (not always with the approval of critical but not well-enlightened formalists of to-day). One of these is the three Working Tools of an Installed Master; tools specially associated with the office of a Brother called to undertake the responsible office of Master of a Lodge and to serve as a Ruler in the Craft.
The first of these tools is a Plumb-line, a cord depending from the fingers, with a plummet at the lower end, to enable the Master to determine the uprightness of a given stone or building. (On the walls of the old Lodge-room at York, where once the Grand Lodge of England met, may still be seen the biblical reference to the use of the Plumb-line in Amos 7, 7-8. Similar references are to be found in Zech. 4, io; Isaiah 28, 17; whilst Rev. 21, r5-17 is of similar moment).
The second is a Trowel, an implement for spreading mortar, with which (in its moral sense) the Master is to spread the cement of love among his Brethren and bind the living stones of his Lodge into unity.
The third (and most significant) is a Plan, containing secret designs to which an Installed Master must work; it is, as it were, a symbolical blue-print of the Great Architect's plan for building the Temple of a perfected Humanity, a plan of such privacy that it is entrusted only to those qualified to know it and to co-operate in its execution.
Note here that the first of these tools (the Plumb-line) forms a vertical line; the second (the Trowel) involves a lateral horizontal spreading movement; and that these two in combination make a Cross. Of this Cross we will say more presently.
The rich significance and deep propriety of these three supreme Tools needs no emphasis here. It is a thousand pities that this luminous piece of Masonic tradition has passed out of general use and that these tools and their implications are now largely unknown among Masons. For are they not emblems giving completeness and final point to the whole series of Working Tools from the First Degree upwards; adding crowning dignity and beauty to the entire structure of Craft symbolism, and throwing a strong illuminating beam of light upon the purpose of Initiation and upon the goal to which it leads men, first from darkness to light, and then from light to active collaboration with Deity in the creative work of building new heavens and a new earth? Masonry being "a progressive science" must needs involve the use of progressive Working Tools, of which these three are the most advanced.
There is another reason for regretting their disuse. Were they known and their significance taught and appreciated, the knowledge would go far to counteract the utterly false and unworthy notion that installation in the Throne of Wisdom is a personal compliment to the new Master or that the office is due to him by virtue of seniority or routine or popularity, or because he has been an efficient officer or is good at ritual. The prospective occupant of the Chair would learn, on the contrary, that he is placed in it not for his own or his Lodge's glory or to make a great feast for himself and his friends, but to advance the glory of God and the cosmic work of building the world into the divine image.
For consider. By being entrusted with the Plumb-line he is impliedly delegated to be the skilled tester and rectifier of the souls of those committed to his charge. How shall he be qualified to use it if he himself cannot pass the test of that Tool or be unconscious of his own soul ending as a "silver cord" from the fingers of the Almighty and in direct communion with Him?
As to the Trowel, how shall he be able to use it or hope to spread the cement of love among his Brethren unless his own soul has become a burning centre of love whose radiance subtly welds them into unity, knitting their separated persons into an inseparable group-soul and "making them to be of one mind in an house?"
Lastly, but chief of all-the Plan. How can a man of any imagination or spiritual sensitiveness think of himself being made privy to the secret counsels of the Almighty and permitted to become a co-worker with the Most High and His heavenly hierarchy, without the deepest sense of awe, unworthiness, and self-abasement?
But apart from this general sense the Tools signify much besides. Tools not merely express abstract ideas; they are implements with which some practical work must be done. How, then, does an Installed Master use these tools? What sort of work does he perform with them? Well, here we get to secrets; those "secrets of the Master's Chair" which every new W.M. is sworn to preserve but of the nature of which he is usually completely ignorant. Can any P.M. who reads this say what those secrets are, Save for certain formal ones, pretty certainly he will have to say ''no.''
They cannot, of course, be discussed here but one hint can be given. It was said above that the vertical Plumb-line and the horizontal line of motion of the Trowel combine to form a Cross, thus + or the Hebrew Tau-Cross T. The latter form is displayed on every P.M.'s apron; it appears on the badge with which every newly installed Master is invested, and implies that he knows its meaning and is expected to make use of it. Moreover its component lines are exhibited separately in the two columns on the Wardens' pedestals, one of which is always erect and the other horizontal. No column appears on the Master's pedestal. Why? Because he is the synthesis of the Wardens' columns, combining their properties in himself. The Master is a Cross, a living Cross, and therefore wears the sign of the Cross upon his clothing. The profound implications of this must he left to personal reflection.
We refrain here from religious discussion and from reference to Christian associations. We are dealing with the Cross as a philosophical conception long antedating Christianity and taught in the mysteries of both the East and the West through the ages and perpetuated in our system. As Plato and others voicing the ancient secret doctrine taught, the world itself is built upon the principle of the Cross, and is a manifestation resulting from the conflict of two opposed principles (spiritual and material) which have to be resolved into a unity transcending the dualism (just as the W.M. absorbs the functions of his two subordinate Wardens and transcends them). To "take up one's Cross" is deliberately to engage in the work of resolving the crux of life by reducing the spiritual and the non-spiritual elements in oneself into balance and harmony. That is the "Great Work,'' it is Masonic "labour" in its highest sense; in proportion as one achieves it in oneself one becomes qualified and able to help in the task of world-building. Moreover, a Master of the secret science employs the sign of the Cross for many purposes; "Per Signum Tau" is an ancient formula used in connection with constructive and beneficent work done by such a man, unknown to his less advanced fellows.
It may be useful to sum up about the Working Tools generally as follows :
1. The use of the Tools is to effect the conquest of one's lower nature and will by the powers of one's higher nature and the spiritual will. One who is not master of himself and of his lower faculties cannot function on loftier levels or understand the nature of cosmic work. "He who is faithful in small things shall become ruler over great things."
2. The understanding and the use of the Tools are progressive and become disclosed more and more as one advances. It is hopeless to understand the more advanced Tools (those of the Third Degree and of an Installed Master) until the use of the First and Second Degree Tools has become the habit of one's life.
3. The First Degree Tools provide a rule for outward objective conduct; the Second Degree Tools a rule for the mental subjective life and include all forms of abstract thought (not necessarily religious), meditation, prayer, and mind-control, leading to perception of supra-mental truth and illumination of the lower mind. The Third Degree Tools are only for those whose consciousness has become "raised" above the life of common reason and every-day events; and these, in turn, open the way to the ''secrets of the Master's Chair" and to knowledge of "The Plan," that Divine Building Scheme at furthering which labour principalities and Powers, Angels and advanced men. Hence the Plan is the supreme Working Tool of our system and the last to be communicated ceremonially, since it is the final all-sufficing revelation to flood the intelligence of the aspiring Mason. When one knows that Plan, knows oneself to be part of it and as called to collaborate with it, and sees everything around one as moving gradually though unconsciously to its fulfillment, one's life-difficulties are at an end. The rest is easy, for, vast as still remains the unfinished work, that work is frictionless and joyous because it is identified and in harmony with the Almighty Will that steers the universe to its consummation.
Let me finish with a story illustrative of the use of the Tools. A man seen loitering and apparently idle in a lonely district was asked what he was doing there. He replied that he was building, a temple at a city many leagues away. "Do you think it necessary" (he said) "for me to be there in person and working physically? Others are doing that who know nothing of me, but who are unconsciously influenced by the directive control of my thought and will.'' That man was a Master Mason.
Now it will be real and useful Masonic exercise (1) to think out clearly and in detail how that man made use of the Third Degree Working Tools, and (2) to realise that the Great Architect has built and sustains the universe upon the same principle and by like methods. You are unlikely to reach a solution all at once, but careful persistent thought upon such a subject opens out the mind and enables the inward Teacher to reveal things one has hitherto thought impossible and inconceivable.
Treat the story as fanciful and incredible if you will, but reflect that a few years ago any form of telekinesis (action at a distance) was so deemed; yet to-day telegraphy, telephony, "wireless,'' and telepathy, are commonplace facts. Now if by his merely natural will and surface-wits man has produced these mechanical marvels, what greater miracles must be possible to him when the higher creative potencies dormant in his soul are awakened and he becomes able to wield his spiritual will and faculties, to manipulate cosmic energy and to mould it into building new heavens and a new earth and a new social order. It is certain we are left to do these things for ourselves; we should never appreciate them if they be done for us. But the Power with which to do them will always be provided and available to us.
"Coming events cast their shadows before.'' "First the natural; afterwards the spiritual.'' Evolution is being speeded up at the present time. The scientific mechanical inventions of our day are shadow's and advance-omens of greater truths yet to be learned and practised upon a higher level by the still latent supermechanical faculties in us. Is there not an old promise: ''Greater things than these shall ye do'' . For this reason Masonic "science" and the understanding of spiritual building-principle, and working tools are to-day of momentous value and privilege to Masons individually and, through them, to the world at large."
Source: http://www.rgle.org.uk/RGLE_Mother_Grand_Lodge_York.htm
Note: In some Jurisdictions, like my own [Grand Lodge of the Philippines], the Plumb-line, the Trowel & the Plan or Trestle Board symbolisms are used; including the Beehive, which my present Jurisdiction [United Grand Lodge of NSW & ACT] does not discuss in the Craft Degrees.
Tuesday, September 25, 2012
Tuesday, September 4, 2012
The Pale Blue Dot
In his book Pale Blue Dot: A Vision of the Human Future in Space, astronomer Carl Sagan related his thoughts on a deeper meaning of the photograph:[14]
"From this distant vantage point, the Earth might not seem of any particular interest. But for us, it's different. Consider again that dot. That's here. That's home. That's us. On it everyone you love, everyone you know, everyone you ever heard of, every human being who ever was, lived out their lives. The aggregate of our joy and suffering, thousands of confident religions, ideologies, and economic doctrines, every hunter and forager, every hero and coward, every creator and destroyer of civilization, every king and peasant, every young couple in love, every mother and father, hopeful child, inventor and explorer, every teacher of morals, every corrupt politician, every "superstar," every "supreme leader," every saint and sinner in the history of our species lived there – on a mote of dust suspended in a sunbeam.
The Earth is a very small stage in a vast cosmic arena. Think of the rivers of blood spilled by all those generals and emperors so that in glory and triumph they could become the momentary masters of a fraction of a dot. Think of the endless cruelties visited by the inhabitants of one corner of this pixel on the scarcely distinguishable inhabitants of some other corner. How frequent their misunderstandings, how eager they are to kill one another, how fervent their hatreds. Our posturings, our imagined self-importance, the delusion that we have some privileged position in the universe, are challenged by this point of pale light. Our planet is a lonely speck in the great enveloping cosmic dark. In our obscurity – in all this vastness – there is no hint that help will come from elsewhere to save us from ourselves. The Earth is the only world known, so far, to harbor life. There is nowhere else, at least in the near future, to which our species could migrate. Visit, yes. Settle, not yet. Like it or not, for the moment, the Earth is where we make our stand. It has been said that astronomy is a humbling and character-building experience. There is perhaps no better demonstration of the folly of human conceits than this distant image of our tiny world. To me, it underscores our responsibility to deal more kindly with one another and to preserve and cherish the pale blue dot, the only home we've ever known."
—Carl Sagan, Pale Blue Dot: A Vision of the Human Future in Space, 1997 reprint, pp. xv–xvi
Source of text & photo: http://en.wikipedia.org/wiki/Pale_Blue_Dot
Thursday, August 2, 2012
The Volume of the Sacred Law in Multi-Faith Freemasonry
by Excellent Companion C.D. Pattni P.J.G.D., S.L.G.Ch.R.
[Paper first delivered at St. George’s Royal Arch Chapter Nº 5 on Thursday 23rd May 2002]
"In August 1938 The United Grand Lodge of England issued a statement entitled "The Aims and Relationships of the Craft" and laid down the basic principles of Freemasonry. This statement was issued in agreement with the other two Grand Lodges of Scotland and Ireland. This statement was again accepted and affirmed by the United Grand Lodge of England on the 7th September 1949. In this document it is stated:
The first condition of admission into, and membership of, the Order is the belief in the Supreme Being. This is essential and admits of no compromise.
The Bible, referred to by Freemasons as the Volume of the Sacred Law [VSL], is always open in Lodges. Every Candidate is required to take his Obligation on that book or on the Volume which is held by his particular creed to impart sanctity of oath or promise taken upon it.
Having taken the great and solemn obligation of a Freemason, the candidate is restored to the blessing of material light. He is then told that we acknowledge "three great, though emblematical, lights in Freemasonry. They are the Volume of the Sacred Law, the Square and the Compasses." Thus the first, and the most important, revelation to the Candidate in Freemasonry is to the greatest of all lights, "The Volume of the Sacred Law."
There is no doubt that in early days admission into Freemasonry was restricted to Christians. However, even though the practice of Freemasonry was restricted to Christians, except in some cases, the early references to the Volume of the Sacred Law is to the book ('librum') and not to the Holy Bible. Thus the Grand Lodge MS no. 1 dated 1583 mentions that the candidate is offered the 'book' on which to take his oath. It does not specify the 'book'. The William Watson MS mentions that an oath "must be sworn upon a book". There is a further reference in the Sloane MS 3329 of c. 1700 which mentions that the actual oath finishes with "so help you God and by the Contents of this book. So he kisses the book ….."
It is very likely that in the 14th and 15th centuries the 'Holy Book' or the 'book' would have been the book of the Four Gospels, as the whole Bible was not in common use until the late 16th century. The Papal Bulls of 1738 and 1751 forbade Roman Catholics from joining the Craft. Because of these Papal Bulls there were very few Catholic members of the Craft.
After the formation of the Premier Grand Lodge of England in 1717 the Order was made more open to members of other nations and other religions provided they subscribed to the ancient charges. The "Ancient Charges" were reproduced in the Books of Constitutions. Charge 1 has always been referring to "God and Religion". This Charge in 1756 read "But though in ancient times Masons were charged in every country to be of the religion of that country or nation, whatever it was, yet it is now thought more expedient only to oblige them to that religion in which all men agree, leaving their particular opinions to themselves."
The Union of the two Grand Lodges in 1813 provided a perfect opportunity to revise many of the rules and regulations as well as controversial references to religious matters in the craft ritual. References to the Christian faith were avoided or removed. The Lodge of Reconciliation as well as the members of the United Grand Lodge of England did take into account various faiths prevalent in various parts of the Empire at the time. The article in the Ancient Charges said " Let a man's religion or mode of worship be what it may, he is not excluded from the order, provided he believe in the glorious architect of heaven and earth, and practises the sacred duties of morality".
In India the Province of Bengal most notoriously prohibited the initiation of any Asiatic without the personal approval of the Provincial Grand Master. (Provincial Grand Lodge By-Law no. 55). I will not go into the history of Freemasonry in India here. It is sufficient to note here that the first Indian Freemason was the Nawab of Carnatic in 1775. The next one according to historians was made in 1812 and another two were initiated, one in 1834 and the other in 1836. The doors of Freemasonry were opened to all Indians after the 1860's. Particular difficulties were raised about obligations of a Hindu candidate. This was mainly due to misunderstanding of the Hindu religion by the Europeans in those days.
By this time it was agreed that The Bible is regarded as the Volume of the Sacred Law. By the late 18th Century more and more Masons came to regard the Holy Bible as the only Volume of the Sacred Law. This belief became so firm that even today in ordinary English or Scottish Lodges any reference to the Volume of the Sacred Law is immediately taken as reference to the Holy Bible. In Scottish Lodges the office of the Bearer of the Sacred Law is termed as the "Bible Bearer". Most Masons in this country do not have any idea about other faiths and sometimes show gross ignorance about beliefs of other members of the Lodge and about their Volumes of the Sacred Law.
Members of other faiths did not raise any objections to The Declaration of Aims and Relationships of the Craft made in 1949. It was assumed that the people of other faiths concur with the present situation. Although the above Declaration of the United Grand Lodge was to remove any doubt as to the administration of the obligation of a mason, it did not declare or confirm that other Volumes on which the Candidate takes his obligation, such as the Bhagvad Gita, the Quran or the Sacred Books of other faiths, should be regarded as the Volumes of the Sacred Law. In this country the practice has evolved, that when any candidate, or the Master Elect of the Lodge, who is not of Christian faith, is being initiated or being obligated, to arrange for the Volume of the Sacred Law of his faith to be placed on the Pedestal. Let us examine the practice in countries where Lodges have members of more than one faith.
In India the Lodges, under the jurisdiction of the Grand Lodge of India, and those under English Constitution, arrange to keep five Volumes of the Sacred Law opened at the same time. The Volumes are opened side by side and are placed separately on the pedestal. The Volumes are the Holy Bible, the Bhagvad Gita, the Quran, the Granth, and the Zend Avesta. The Square and Compasses are placed on all the Volumes or on the Volume to which the WM owes allegiance, except on Installation nights when they will be placed on the Volume on which the Master-Elect will take his obligation. Candidates for Initiation, Passing and Raising will take their obligation on the Volume of their Faith.
Similarly in the Singapore Lodge, under the English Constitution, four different Volumes of the Sacred Law are opened on the pedestal at any one time. It should be noted that the Volume of the Sacred Law on which the Candidate takes his obligation should be so arranged that he should be easily able to recognise it and read it at the appropriate time.
East Africa will be celebrating the Centenary of Freemasonry in the District in 2003. Here a Lodge called the Orient Lodge no.3703 was formed in 1914 to admit Asians. At the first meeting of the Lodge five Asian candidates were initiated into Freemasonry. The membership in the District has since been of multifaiths. The Holy Bible is regarded as the Volume of the Sacred Law but is always accompanied by the Holy Book of the candidate or the Master Elect and both are laid open on the pedestal side by side. As a matter of interest I was initiated in the Orient Lodge no. 3703 in August 1960 and am still a subscribing member of the Lodge.
In Lodges under the Grand Lodge of Turkey, it is imperative that three Volumes of the Sacred Law are opened on the WM.'s Pedestal. The Quran, the Old and the New Testaments, with Square and Compasses on each of them or on the Book of the WM.'s faith.
In England, so far most English freemasons have been either Christians or Jews. Both of them have been happy to accept the Holy Bible as the Volume of the Sacred Law. However, in modern times the situation is changing fast. Thirty or forty years ago it was an isolated incident when a person other than a Christian or a Jew sought membership of a Lodge. With the growth of a multi ethnic population in Britain and particularly with the arrival of East African Asians the situation has changed. Many Lodges do have members of different faiths. On occasions the candidate is not aware of the procedure and neither the proposer nor the seconder has made any attempt to ascertain from the candidate the appropriate Volume of the Sacred Law on which he would take his obligation. In such cases the candidate ends up taking an obligation on the Holy Bible to which he does not subscribe. I have tried to explain to the Lodges and the members which Holy Books are relevant to which faith. It is proper that English freemasons should understand that we now live in a multifaith society and therefore there is a need to make themselves familiar with other faiths and their respective Volumes of the Sacred Law.
As in most Lodges the members are familiar with its members being either Christians or Jews, I would like to remind you that although most of the Jewish fraternity would be content to take an obligation on the Holy Bible which contains Old and New Testaments, it should be noted that the correct Volume of the Sacred Law for Jewish brethren is the collection of writings known as the Torah. The proper book should be in Hebrew and not in English. Most of the Christian freemasons think that all the Hebrew writings are contained in the Old Testament of the Bible. This is not so. For this reason it is better to have a Torah in Hebrew for a devout and practising Jew as the only Volume of the Sacred Law. The oath taken on the Old Testament which contains the chapters from Genesis to Malachi is regarded as second best by devout and practising brethren, but it is good enough for the liberal members of the faith. Also a Jewish candidate stands covered during his obligation and does not kneel. It has also been pointed out that an Orthodox Jew would affirm and will not take an obligation in present form.
The Papal Bulls of the late 18th century forbade Roman Catholics from joining freemasonry. They are, however, now permitted to join the Craft. Again the Holy Bible, normally used in our Lodges is not the correct Bible for them. For a Roman Catholic the whole Bible is one which contains the Old and the New Testaments together with certain additional writing which are referred to as the "Apocrypha". A devout Catholic would be very pleased if the D.C. or his proposer or seconder took a little trouble to get the right Holy Book.
For a Hindu candidate the Volume of the Sacred Law is the Rig Veda. The first and most ancient of the four Vedas. However today Bhagvad Gita (the Celestial Song) is regarded by all Hindus as their Book of the Sacred Law. The Bhagvad Gita is given in form of dialogue between Lord Krishna and Arjuna and consists of only 701 verses. The Bhagvad Gita is the cream and essence of all Vedic teachings. It explains to us in an unambiguous and succinct manner the deep and sacred principles of the sacred science of the SELF. After imparting the knowledge of the human body and the Cosmos, it acquaints every human being with the most perfect and complete knowledge of the self. Perhaps you would remember the Charge in the third degree which mentions "that most interesting of all human studies, the knowledge of yourself".
Muslim candidates take their obligation on the Quran. It comprises 114 Suras or Steps. Muslims believe that it is the word of Almighty God as revealed to Prophet Mohammed (b.c.570AD in Mecca) by Archangel Gabriel. The scriptures of the Quran preach monotheism, strict obedience to God and His Word or the Quran. There are many parallels to the Old and New testaments in the Quran. It acknowledges that Abraham, Isaac, Moses, Jesus were Prophets or Messengers of God. In the Quran they are called Ebrahim, Ishmael, Musa and Issa. However, the Quran proclaims that there is but one God and Mohammed is His prophet. Allah revealed His will and word to Mohammed only. The Holy Quran which is being used as the Volume of the Sacred Law should be with the original Arabic text. There are many English versions these days but the version regarded Holy is the one with the Arabic text.
The "Guru Granth Sahib" is the Holy Book of the Sikhs. It contains the teachings of the founder of the Sikh faith Guru Nanak and other Gurus. It was compiled by Guru Arjun Dev, the fifth of the nine Gurus of the Sikhs in the 17th century. It centres on the philosophy that the holy "word" or "name" is the most sacred and it should always be repeated to oneself. Guru Granth Sahib is highly revered by the Sikhs. If the Granth Sahib is opened in any room then one can only enter the room with his or her head covered. The Granth Sahib is always veiled unless it is being recited or read by a 'Gnani' (a devotee). There are very few translations in English of the full Granth and most of the candidates are content to take an obligation on the abridged version of the Holy Book called the "Gutka". It is important to note that all three faiths do not approve sealing the obligation by kissing the Volume of the Sacred Law. Kissing the book would be a sign of disrespect. Instead it should always be touched with the forehead, signifying the Candidate's obedience to the divine teachings and his submission to the obligation as a divine command, binding on him so long as he shall live.
The next one is the Zoroastrian faith of Parsee or Persian candidates. Parsee is the derivation of Persian. Parsees fled Persia during their religious persecution in the 16th Century. They came to India where they were received with open arms. They made their home in India. They were the first community to adopt the western life and culture. They were highly educated. It is worth noting here that in 1843 Maneckji Cursetji was initiated in a French Lodge, because he was not accepted by any of the English Lodges in India. He later applied to join a Scottish Lodge. His application was turned down. As a result, a new Lodge called the Lodge of Rising Star of Western India, was consecrated in December 1843 with Robert Burns as the first Master. The Lodge is still going strong. I visited the Lodge in 1962. The members are still all Parsees. Also so far only one Indian has ever occupied an elected office in the United Grand Lodge of England. In 1830 W. Bro. Cama, a Parsee was elected as the Treasurer by the Grand Lodge of England. The Volume of the Sacred Law of Parsees is called the Zend Avesta. It is a collection of traditional teachings originating from the 6th to the 4th century BC. The teachings relate to the existence, power and strength of Ahuramazda - the Lord of the whole Universe. The English translation of the Zend Avesta is hard to come by and if there is a Parsee Candidate he should be requested to obtain a copy which is Sacred to him.
Buddhism is another faith widely practised in the East. In recent years there have been many British people who have embraced this faith. There is a Buddhist temple in Richmond, where it will be easier to find an approved version their Sacred Book which is called the "Tripitaka" (or the Cannons). There are two branches of Buddhism, the Hinayana and the Mahayana. The followers of the Hinayana Branch (those of Lower Teachings) do not acknowledge and do not believe in the existence of a Supreme Being. Therefore they are not considered eligible to be made masons. On the other hand, the followers of Mahayana Branch (those of Higher Teachings) do profess a belief in the Supreme Being and as such are eligible for admission to our Order.
Having considered various Volumes of the Sacred Law used in various parts of the world either under the English, Scottish or Irish Constitutions, let us consider how the Volume of the Sacred Law should be placed on the WM.'s pedestal. It would be appropriate for Lodges where there are members besides those of Christian and Jewish faiths to display the Volumes of other faith with the same respect and reverence as the Bible on the WM.'s pedestal. At times there is not enough room on the Pedestal. In such cases it would be appropriate to replace the Holy Bible with the Volume on which the Master Elect or the candidate is going to take his obligation. On completion, the selected Volume of the Sacred Law can remain on the pedestal for the rest of the meeting or be replaced with the Holy Bible.
As already stated, Jewish candidates do not kneel but stand with their heads covered. Hindus, Muslims and Sikhs kneel but do not kiss the book to affirm their obligation. They should seal it by touching the Volume of the Sacred Law with their foreheads. However, this is ignored in most Lodges because often the brethren are not familiar with the rules governing the reverence given to particular Holy Books.
Finally, I would like to appeal to the members of the Craft that they should show respect and reverence to the most important symbol in the Lodge. In so many Lodges, changing the position of the Square and Compasses is done very casually from the left side of the WM. The proper way is to come to the front of the pedestal, give a court bow and then attend to the Square and Compasses. The same procedure should be used at the opening and closing of the Lodge. One should never ever place one Volume of the Sacred Law over another, either in part or in full. The WM should also never put any papers on the Volume of the Sacred Law. These are signs of total disrespect for the Sacred Writings.
Before I close, I would like to mention that Scottish Lodges have been more tolerant and have been ready to accept the Sacred Volumes of other faith and thus admit members of non Christian faiths to the Order. In most Scottish Lodges overseas, Freemasonry among the natives came much sooner than in other Constitutions. The position in America is mixed. Some Grand Lodges in America adhere to the principle that the faith and belief of a man should be no bar to his admission into Freemasonry as long as he admits his belief in a Supreme Being. Other American Grand Lodges do not permit the use of other Holy Books as the Volume of the Sacred Law and thus would not permit admission of non-Christians into a Lodge. In 1979, the Grand Lodge of California, rejected a law that would have allowed candidates to choose the Book of their own faith on which to take the Obligation of a Mason. On the other hand the Grand Lodges of Kansas and Ohio, do accept candidates of other faiths and would permit them to take the Obligation on the Holy Book of their faith.
Finally, except for the brief reference to the American Grand Lodges, other constitutions, particularly the Scottish and the Irish have not been covered in detail. They have played an important part in the development of Freemasonry in the Overseas territories particularly amongst the natives of those countries. Hopefully some one will undertake a detailed and comprehensive study of the subject at some future date."
Acknowledgements:
Gould's History of Freemasonry.
Freemasons' Guide and Compendium by B.E. Jones
Ars Quarter Coronati. Vols. 90, 97,106 etc
The Craft in the East by Haffner.
C. D. Pattni, P.J.G.D., S.L.G.Ch.R.
21 Dean Court,
Wembley
Middx HA0 3PU
Source: http://www.dglea.org/ under the topic 'research' 'vsl'
Also note that every Jurisdiction varies in what the VSL is 'acceptable'. It is best to refer to your Grand Lodge's Book of Constitutions or inquire with your Grand Secretary & confer with the prospective candidate about the 'custom' & regulations.
[Paper first delivered at St. George’s Royal Arch Chapter Nº 5 on Thursday 23rd May 2002]
"In August 1938 The United Grand Lodge of England issued a statement entitled "The Aims and Relationships of the Craft" and laid down the basic principles of Freemasonry. This statement was issued in agreement with the other two Grand Lodges of Scotland and Ireland. This statement was again accepted and affirmed by the United Grand Lodge of England on the 7th September 1949. In this document it is stated:
The first condition of admission into, and membership of, the Order is the belief in the Supreme Being. This is essential and admits of no compromise.
The Bible, referred to by Freemasons as the Volume of the Sacred Law [VSL], is always open in Lodges. Every Candidate is required to take his Obligation on that book or on the Volume which is held by his particular creed to impart sanctity of oath or promise taken upon it.
Having taken the great and solemn obligation of a Freemason, the candidate is restored to the blessing of material light. He is then told that we acknowledge "three great, though emblematical, lights in Freemasonry. They are the Volume of the Sacred Law, the Square and the Compasses." Thus the first, and the most important, revelation to the Candidate in Freemasonry is to the greatest of all lights, "The Volume of the Sacred Law."
There is no doubt that in early days admission into Freemasonry was restricted to Christians. However, even though the practice of Freemasonry was restricted to Christians, except in some cases, the early references to the Volume of the Sacred Law is to the book ('librum') and not to the Holy Bible. Thus the Grand Lodge MS no. 1 dated 1583 mentions that the candidate is offered the 'book' on which to take his oath. It does not specify the 'book'. The William Watson MS mentions that an oath "must be sworn upon a book". There is a further reference in the Sloane MS 3329 of c. 1700 which mentions that the actual oath finishes with "so help you God and by the Contents of this book. So he kisses the book ….."
It is very likely that in the 14th and 15th centuries the 'Holy Book' or the 'book' would have been the book of the Four Gospels, as the whole Bible was not in common use until the late 16th century. The Papal Bulls of 1738 and 1751 forbade Roman Catholics from joining the Craft. Because of these Papal Bulls there were very few Catholic members of the Craft.
After the formation of the Premier Grand Lodge of England in 1717 the Order was made more open to members of other nations and other religions provided they subscribed to the ancient charges. The "Ancient Charges" were reproduced in the Books of Constitutions. Charge 1 has always been referring to "God and Religion". This Charge in 1756 read "But though in ancient times Masons were charged in every country to be of the religion of that country or nation, whatever it was, yet it is now thought more expedient only to oblige them to that religion in which all men agree, leaving their particular opinions to themselves."
The Union of the two Grand Lodges in 1813 provided a perfect opportunity to revise many of the rules and regulations as well as controversial references to religious matters in the craft ritual. References to the Christian faith were avoided or removed. The Lodge of Reconciliation as well as the members of the United Grand Lodge of England did take into account various faiths prevalent in various parts of the Empire at the time. The article in the Ancient Charges said " Let a man's religion or mode of worship be what it may, he is not excluded from the order, provided he believe in the glorious architect of heaven and earth, and practises the sacred duties of morality".
In India the Province of Bengal most notoriously prohibited the initiation of any Asiatic without the personal approval of the Provincial Grand Master. (Provincial Grand Lodge By-Law no. 55). I will not go into the history of Freemasonry in India here. It is sufficient to note here that the first Indian Freemason was the Nawab of Carnatic in 1775. The next one according to historians was made in 1812 and another two were initiated, one in 1834 and the other in 1836. The doors of Freemasonry were opened to all Indians after the 1860's. Particular difficulties were raised about obligations of a Hindu candidate. This was mainly due to misunderstanding of the Hindu religion by the Europeans in those days.
By this time it was agreed that The Bible is regarded as the Volume of the Sacred Law. By the late 18th Century more and more Masons came to regard the Holy Bible as the only Volume of the Sacred Law. This belief became so firm that even today in ordinary English or Scottish Lodges any reference to the Volume of the Sacred Law is immediately taken as reference to the Holy Bible. In Scottish Lodges the office of the Bearer of the Sacred Law is termed as the "Bible Bearer". Most Masons in this country do not have any idea about other faiths and sometimes show gross ignorance about beliefs of other members of the Lodge and about their Volumes of the Sacred Law.
Members of other faiths did not raise any objections to The Declaration of Aims and Relationships of the Craft made in 1949. It was assumed that the people of other faiths concur with the present situation. Although the above Declaration of the United Grand Lodge was to remove any doubt as to the administration of the obligation of a mason, it did not declare or confirm that other Volumes on which the Candidate takes his obligation, such as the Bhagvad Gita, the Quran or the Sacred Books of other faiths, should be regarded as the Volumes of the Sacred Law. In this country the practice has evolved, that when any candidate, or the Master Elect of the Lodge, who is not of Christian faith, is being initiated or being obligated, to arrange for the Volume of the Sacred Law of his faith to be placed on the Pedestal. Let us examine the practice in countries where Lodges have members of more than one faith.
In India the Lodges, under the jurisdiction of the Grand Lodge of India, and those under English Constitution, arrange to keep five Volumes of the Sacred Law opened at the same time. The Volumes are opened side by side and are placed separately on the pedestal. The Volumes are the Holy Bible, the Bhagvad Gita, the Quran, the Granth, and the Zend Avesta. The Square and Compasses are placed on all the Volumes or on the Volume to which the WM owes allegiance, except on Installation nights when they will be placed on the Volume on which the Master-Elect will take his obligation. Candidates for Initiation, Passing and Raising will take their obligation on the Volume of their Faith.
Similarly in the Singapore Lodge, under the English Constitution, four different Volumes of the Sacred Law are opened on the pedestal at any one time. It should be noted that the Volume of the Sacred Law on which the Candidate takes his obligation should be so arranged that he should be easily able to recognise it and read it at the appropriate time.
East Africa will be celebrating the Centenary of Freemasonry in the District in 2003. Here a Lodge called the Orient Lodge no.3703 was formed in 1914 to admit Asians. At the first meeting of the Lodge five Asian candidates were initiated into Freemasonry. The membership in the District has since been of multifaiths. The Holy Bible is regarded as the Volume of the Sacred Law but is always accompanied by the Holy Book of the candidate or the Master Elect and both are laid open on the pedestal side by side. As a matter of interest I was initiated in the Orient Lodge no. 3703 in August 1960 and am still a subscribing member of the Lodge.
In Lodges under the Grand Lodge of Turkey, it is imperative that three Volumes of the Sacred Law are opened on the WM.'s Pedestal. The Quran, the Old and the New Testaments, with Square and Compasses on each of them or on the Book of the WM.'s faith.
In England, so far most English freemasons have been either Christians or Jews. Both of them have been happy to accept the Holy Bible as the Volume of the Sacred Law. However, in modern times the situation is changing fast. Thirty or forty years ago it was an isolated incident when a person other than a Christian or a Jew sought membership of a Lodge. With the growth of a multi ethnic population in Britain and particularly with the arrival of East African Asians the situation has changed. Many Lodges do have members of different faiths. On occasions the candidate is not aware of the procedure and neither the proposer nor the seconder has made any attempt to ascertain from the candidate the appropriate Volume of the Sacred Law on which he would take his obligation. In such cases the candidate ends up taking an obligation on the Holy Bible to which he does not subscribe. I have tried to explain to the Lodges and the members which Holy Books are relevant to which faith. It is proper that English freemasons should understand that we now live in a multifaith society and therefore there is a need to make themselves familiar with other faiths and their respective Volumes of the Sacred Law.
As in most Lodges the members are familiar with its members being either Christians or Jews, I would like to remind you that although most of the Jewish fraternity would be content to take an obligation on the Holy Bible which contains Old and New Testaments, it should be noted that the correct Volume of the Sacred Law for Jewish brethren is the collection of writings known as the Torah. The proper book should be in Hebrew and not in English. Most of the Christian freemasons think that all the Hebrew writings are contained in the Old Testament of the Bible. This is not so. For this reason it is better to have a Torah in Hebrew for a devout and practising Jew as the only Volume of the Sacred Law. The oath taken on the Old Testament which contains the chapters from Genesis to Malachi is regarded as second best by devout and practising brethren, but it is good enough for the liberal members of the faith. Also a Jewish candidate stands covered during his obligation and does not kneel. It has also been pointed out that an Orthodox Jew would affirm and will not take an obligation in present form.
The Papal Bulls of the late 18th century forbade Roman Catholics from joining freemasonry. They are, however, now permitted to join the Craft. Again the Holy Bible, normally used in our Lodges is not the correct Bible for them. For a Roman Catholic the whole Bible is one which contains the Old and the New Testaments together with certain additional writing which are referred to as the "Apocrypha". A devout Catholic would be very pleased if the D.C. or his proposer or seconder took a little trouble to get the right Holy Book.
For a Hindu candidate the Volume of the Sacred Law is the Rig Veda. The first and most ancient of the four Vedas. However today Bhagvad Gita (the Celestial Song) is regarded by all Hindus as their Book of the Sacred Law. The Bhagvad Gita is given in form of dialogue between Lord Krishna and Arjuna and consists of only 701 verses. The Bhagvad Gita is the cream and essence of all Vedic teachings. It explains to us in an unambiguous and succinct manner the deep and sacred principles of the sacred science of the SELF. After imparting the knowledge of the human body and the Cosmos, it acquaints every human being with the most perfect and complete knowledge of the self. Perhaps you would remember the Charge in the third degree which mentions "that most interesting of all human studies, the knowledge of yourself".
Muslim candidates take their obligation on the Quran. It comprises 114 Suras or Steps. Muslims believe that it is the word of Almighty God as revealed to Prophet Mohammed (b.c.570AD in Mecca) by Archangel Gabriel. The scriptures of the Quran preach monotheism, strict obedience to God and His Word or the Quran. There are many parallels to the Old and New testaments in the Quran. It acknowledges that Abraham, Isaac, Moses, Jesus were Prophets or Messengers of God. In the Quran they are called Ebrahim, Ishmael, Musa and Issa. However, the Quran proclaims that there is but one God and Mohammed is His prophet. Allah revealed His will and word to Mohammed only. The Holy Quran which is being used as the Volume of the Sacred Law should be with the original Arabic text. There are many English versions these days but the version regarded Holy is the one with the Arabic text.
The "Guru Granth Sahib" is the Holy Book of the Sikhs. It contains the teachings of the founder of the Sikh faith Guru Nanak and other Gurus. It was compiled by Guru Arjun Dev, the fifth of the nine Gurus of the Sikhs in the 17th century. It centres on the philosophy that the holy "word" or "name" is the most sacred and it should always be repeated to oneself. Guru Granth Sahib is highly revered by the Sikhs. If the Granth Sahib is opened in any room then one can only enter the room with his or her head covered. The Granth Sahib is always veiled unless it is being recited or read by a 'Gnani' (a devotee). There are very few translations in English of the full Granth and most of the candidates are content to take an obligation on the abridged version of the Holy Book called the "Gutka". It is important to note that all three faiths do not approve sealing the obligation by kissing the Volume of the Sacred Law. Kissing the book would be a sign of disrespect. Instead it should always be touched with the forehead, signifying the Candidate's obedience to the divine teachings and his submission to the obligation as a divine command, binding on him so long as he shall live.
The next one is the Zoroastrian faith of Parsee or Persian candidates. Parsee is the derivation of Persian. Parsees fled Persia during their religious persecution in the 16th Century. They came to India where they were received with open arms. They made their home in India. They were the first community to adopt the western life and culture. They were highly educated. It is worth noting here that in 1843 Maneckji Cursetji was initiated in a French Lodge, because he was not accepted by any of the English Lodges in India. He later applied to join a Scottish Lodge. His application was turned down. As a result, a new Lodge called the Lodge of Rising Star of Western India, was consecrated in December 1843 with Robert Burns as the first Master. The Lodge is still going strong. I visited the Lodge in 1962. The members are still all Parsees. Also so far only one Indian has ever occupied an elected office in the United Grand Lodge of England. In 1830 W. Bro. Cama, a Parsee was elected as the Treasurer by the Grand Lodge of England. The Volume of the Sacred Law of Parsees is called the Zend Avesta. It is a collection of traditional teachings originating from the 6th to the 4th century BC. The teachings relate to the existence, power and strength of Ahuramazda - the Lord of the whole Universe. The English translation of the Zend Avesta is hard to come by and if there is a Parsee Candidate he should be requested to obtain a copy which is Sacred to him.
Buddhism is another faith widely practised in the East. In recent years there have been many British people who have embraced this faith. There is a Buddhist temple in Richmond, where it will be easier to find an approved version their Sacred Book which is called the "Tripitaka" (or the Cannons). There are two branches of Buddhism, the Hinayana and the Mahayana. The followers of the Hinayana Branch (those of Lower Teachings) do not acknowledge and do not believe in the existence of a Supreme Being. Therefore they are not considered eligible to be made masons. On the other hand, the followers of Mahayana Branch (those of Higher Teachings) do profess a belief in the Supreme Being and as such are eligible for admission to our Order.
Having considered various Volumes of the Sacred Law used in various parts of the world either under the English, Scottish or Irish Constitutions, let us consider how the Volume of the Sacred Law should be placed on the WM.'s pedestal. It would be appropriate for Lodges where there are members besides those of Christian and Jewish faiths to display the Volumes of other faith with the same respect and reverence as the Bible on the WM.'s pedestal. At times there is not enough room on the Pedestal. In such cases it would be appropriate to replace the Holy Bible with the Volume on which the Master Elect or the candidate is going to take his obligation. On completion, the selected Volume of the Sacred Law can remain on the pedestal for the rest of the meeting or be replaced with the Holy Bible.
As already stated, Jewish candidates do not kneel but stand with their heads covered. Hindus, Muslims and Sikhs kneel but do not kiss the book to affirm their obligation. They should seal it by touching the Volume of the Sacred Law with their foreheads. However, this is ignored in most Lodges because often the brethren are not familiar with the rules governing the reverence given to particular Holy Books.
Finally, I would like to appeal to the members of the Craft that they should show respect and reverence to the most important symbol in the Lodge. In so many Lodges, changing the position of the Square and Compasses is done very casually from the left side of the WM. The proper way is to come to the front of the pedestal, give a court bow and then attend to the Square and Compasses. The same procedure should be used at the opening and closing of the Lodge. One should never ever place one Volume of the Sacred Law over another, either in part or in full. The WM should also never put any papers on the Volume of the Sacred Law. These are signs of total disrespect for the Sacred Writings.
Before I close, I would like to mention that Scottish Lodges have been more tolerant and have been ready to accept the Sacred Volumes of other faith and thus admit members of non Christian faiths to the Order. In most Scottish Lodges overseas, Freemasonry among the natives came much sooner than in other Constitutions. The position in America is mixed. Some Grand Lodges in America adhere to the principle that the faith and belief of a man should be no bar to his admission into Freemasonry as long as he admits his belief in a Supreme Being. Other American Grand Lodges do not permit the use of other Holy Books as the Volume of the Sacred Law and thus would not permit admission of non-Christians into a Lodge. In 1979, the Grand Lodge of California, rejected a law that would have allowed candidates to choose the Book of their own faith on which to take the Obligation of a Mason. On the other hand the Grand Lodges of Kansas and Ohio, do accept candidates of other faiths and would permit them to take the Obligation on the Holy Book of their faith.
Finally, except for the brief reference to the American Grand Lodges, other constitutions, particularly the Scottish and the Irish have not been covered in detail. They have played an important part in the development of Freemasonry in the Overseas territories particularly amongst the natives of those countries. Hopefully some one will undertake a detailed and comprehensive study of the subject at some future date."
Acknowledgements:
Gould's History of Freemasonry.
Freemasons' Guide and Compendium by B.E. Jones
Ars Quarter Coronati. Vols. 90, 97,106 etc
The Craft in the East by Haffner.
C. D. Pattni, P.J.G.D., S.L.G.Ch.R.
21 Dean Court,
Wembley
Middx HA0 3PU
Source: http://www.dglea.org/ under the topic 'research' 'vsl'
Also note that every Jurisdiction varies in what the VSL is 'acceptable'. It is best to refer to your Grand Lodge's Book of Constitutions or inquire with your Grand Secretary & confer with the prospective candidate about the 'custom' & regulations.
Sunday, July 22, 2012
The Square
The Holy Bible* lies open upon the Altar of Masonry, and upon the Bible lie the Square and Compasses. They are the three Great Lights of the Lodge, at once its Divine warrant and its chief working tools. They are symbols of Revelation, Righteousness and Redemption, Teaching us that by walking in the light of Truth, and obeying the Law of Right, the Divine in man wins victory over the earthly. How to live is the one important matter, and he will seek far without finding a wiser way than that shown us by the Great Lights of the Lodge.
The Square and Compasses are the oldest, the simplest and the most universal symbols of Masonry. All the world over, whether as a sign on a building, or a badge worn by a Brother, even the profane know them to be emblems of our ancient Craft. Some years ago, when a business firm tried to adopt the Square and Compasses as a Trade- Mark, the Patent Office refused permission, on the ground, as the decision said, that "There can be no doubt that this device, so commonly worn and employed by Masons, universally recognized as existing; whether comprehended by all or not, is not material to this issue." They belong to us, alike by the associations of history and the tongue of common report. Nearly everywhere in our Ritual, as in the public mind, the Square and Compasses are seen together. If not interlocked, they are seldom far apart, and the one suggests the other. And that is as it should be, because the things they symbolize are interwoven. In the old days when the earth was thought to be flat and square, the Square was an emblem of the earth, and later, of the earthly element in man. As the sky is an arc or a circle, the implement which describes a Circle became the symbol of the heavenly, or sky spirit in man. Thus the tools of the builder became the emblems of the thoughts of the thinker; and nothing in Masonry is more impressive than the slow elevation of the compasses above the Square in the progress of the Degrees. The whole meaning and task of life is there, for such as have eyes to see.
Let us separate the Square from the Compasses and study it alone, the better to see its further meaning and use. There is no need to say that the Square we have in mind is not a Cube, which has four equal sides and angles, deemed by the Greeks a figure of perfection. Nor is it a the square of the carpenter, one leg of which is longer than the other, with inches marked for measuring. It is a small, plain Square, unmarked and with legs of equal length, a simple try-square used for testing the accuracy of angles, and the precision with which stones are cut.
Since the try-square was used to prove that angles were right, it naturally became an emblem of accuracy, integrity and rightness. As stones are cut it fit into a building, so our acts and thoughts are built together into a structure of Character, badly or firmly, and must be tested by a moral standard of which the simple try- square is a symbol. So, among Speculative Masons, the tiny try-square has always been a symbol of morality, of the basic rightness which must be the test of every act and the foundation of character and society.
From the beginning of the revival in 1717 this was made plain in the teaching of Masonry, by the fact that the Holy Bible was placed upon the Altar, along with the Square and Compasses. In one of the earliest catechisms of the Craft, dated 1725, the question is asked: "How many make a Lodge?" The answer is specific and unmistakable: "God and the Square, with five or seven right and perfect Masons." God and the Square, Religion and Morality, must be present in every Lodge as its ruling Lights, or it fails of being a just and truly Constituted Lodge. In all lands, in all rites where Masonry is true to itself, the Square is a symbol of righteousness, and is applied in the light of faith in God.
God and the Square - it is necessary to keep the two together in our day, because the tendency of the times is to separate them. The idea in vogue today is that morality is enough, and that faith in God - if there be a God - may or may not be important. Some very able men of the Craft insist that we make the teaching of Masonry too religious. Whereas, as all history shows, if faith in God grows dim morality becomes a mere custom, if not a cobweb, to be thrown off lightly. It is not rooted in reality, and so lacks authority and sanction. Such an idea, such a spirit - so wide-spread in our time, and finding so many able and plausible advocates - strikes at the foundation, not only of Masonry, but of all ordered and advancing social life. Once men come to think that morality is a human invention, and not a part of the order of the world, and the moral law will lose both its meaning and its power. Far wiser was the old book entitled "All in All and the Same Forever," by John Davies, and dated 1607, though written by a non-Mason, when it read reality and nature of God in this manner: "Yet I this form of formless deity drew by the Square and Compasses of our Creed."
For, inevitable, a society without standards will be a society without stability, and it will one day go down. Not only nations, but whole civilizations have perished in the past, for lack of righteousness. History speaks plainly in this matter, and we dare not disregard it. Hence the importance attached to the Square of Virtue, and the reason why Masons call it the great symbol of their Craft. It is a symbol of that moral law upon which human life must rest if it is to stand. A man may build a house in any way he likes, but if he expects it to stand and be his home, he must adjust his structure to the laws and forces that rule in the material realm. Just so, unless we live in obedience to the moral laws which God has written in the order of things, our lives will fall and end in a wreck. When a young man forgets the simple Law of the Square, it does not need a prophet to foresee what the result will be. It is a problem in geometry.
Such has been the meaning of the Square as far back as we can go. Long before our era we find the Square teaching the same lesson which it teaches us today. In one of the old books of China, called :The Great Learning," which has been dated in the fifth century before Christ, we read that a man should not do unto others what he would not have them do unto him; and the writers adds, "This is called the principle of acting on the Square." There it is, recorded long, long ago. The greatest philosopher has found nothing more profound, and the oldest man in his ripe wisdom has learned nothing more true. Even Jesus only altered it from the negative to the positive form in his "Golden Rule." So, everywhere, in our Craft and outside, the Square has taught its simple truth which does not grow old. The Deputy Provincial Grand Master of North and East Yorkshire recovered a very curious relic, in the form of an old brass Square found under the foundation of an ancient bridge near Limerick in 1830. On it was inscribed the date, 1517, and the following words: "I will Strive to Live with Love and Care Upon the Level, by the Square."
How simple and beautiful it is, revealing the oldest wisdom man has learned and the very genius of our Craft. In fact and truth, the Square Rules the Mason as well as the Lodge in which he labours. As soon as he enters a Lodge, the candidate walks the square steps around the Square pavement of a rectangular Lodge. All during the ceremony his attitude keeps him in mind of the same symbol, as if to fashion his life after its form. When he is brought to light, he beholds the Square upon the Altar, and at the same time sees that it is worn by the Master of the Lodge, as the emblem of his office.
In the North-East Corner he is shown the perfect Ashlar, and told that it is the type of a finished Mason, who must be Square-man in thought and conduct, in word and act. With every art of emphasis the Ritual writes this lesson in our hearts, and if we forget this first truth the Lost Word will remain forever lost.
For Masonry is not simply a Ritual; it is a way of living. It offers us a plan, a method, a faith by which we may build our days and years into a character so strong and true that nothing, not even death, can destroy it. Each of us has in his own heart a little try-square called Conscience, by which to test each thought and deed and word, whether it be true or false. By as much as a man honestly applies that test in his own heart, and in his relations with his fellows, by so much will his life be happy, stable, and true. Long ago the question was asked and answered: "Lord, who shall abide in thy Tabernacle? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart." It is the first obligation of a Mason to be on the Square, in all his duties and dealings with his fellow men, and if he fails there he cannot win anywhere. Let one of our poets sum it all up:
It matters not whate'er your lot Or what your task may be, One duty there remains for you One duty stands for me. Be you a doctor skilled and wise, Or do your work for wage, A laborer upon the street, An artist on the stage; Our glory still awaits for you, One honor that is fair, To have men say as you pass by: "That fellow's on the Square." Ah, here's a phrase that stands for much 'Tis good old English too, It means that men have confidence In everything you do, It means that what you have you've earned, And that you've done your best, And when you go to sleep at night Untroubled you may rest. It means that conscience is your guide, And honor is your care; There is no greater praise than this: "That fellow's on the Square." And when I die I would not wish A lengthy epitaph; I do not wish a headstone large, Carved with fulsome chaff, Pick out no single deed of mine, If such a deed there be, To 'grave upon my monument, For those who come to see, Just this one phrase of all I choose, To show my life was fair: Here sleepeth now a fellow who Was always on the Square."
Short Talk Bulletin - Vol.II - April, 1924 No.4
Author Unknown
*Note that this paper was written for a Christian audience in the United States; rather than "Holy Bible", a more appropriate term would be "Volume of Sacred Law". Reprinted from "The Square" The Short Talk Bulletin, The Masonic Service Association of the United States, vol. 2, no. 4. April 1924. Transcribed with typographic corrections.
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