The Three Degrees of Masonry

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

By Reginald V. Harris 33*

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

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

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

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

To read the full article click here or above title.

Scottish Rite's Double Headed Eagle

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

For the complete article, click here.

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

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

Why Rituals are Important in Your Life

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

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

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

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

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

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

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

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

Author's Bio:

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

Asleep at the West Gate

By W. Bro. Stephen Dafoe


"How well are we guarding the West Gate?"

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Obligation of Brotherhood

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


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

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

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

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

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


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

Masonic Mysteries

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