QUALIFICATIONS OF A
PETITIONER
The qualifications to be a Mason are clear and
distinct. There are physical, moral and spiritual qualifications.
In California [And in Texas], the petitioner must be a man of at least 21 years of age.
He must be free of any previous felonious criminal convictions and be of good
moral character. He must also believe in a Supreme Being and the
immortality of the soul.
The physical qualifications are necessary because
the person must be free to make his own life decisions and be responsible for
himself. The moral qualifications are self-evident for the viability of
any brotherhood and the lofty ideals of our society. The two spiritual
qualifications not only inform the entire structure of Freemasonry but also
align the Fraternity with the great Mystery Schools and religions of the
world. It is the transition from belief to knowledge that seals the mark
of true spiritual initiation.
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THE SECRET
BALLOT
After a man has applied for Masonic membership,
and his background has been thoroughly investigated, the lodge members vote by
secret ballot to accept or to reject him for membership.
Masonry's secret ballot is another of its ancient
customs. It has been rather aptly said that when a petitioner is voted
upon for Masonic membership he undergoes the "Ordeal of the Secret
Ballot". To be elected, he must receive an affirmative vote from each and
every member present at that meeting. Just one member out of all present
- there could be twenty, or fifty, or a hundred members in attendance - can drop
the black cube and deny him membership. [
In Texas it takes 3 black cubes to reject] When you consider the moral
yardstick by which Masons measure membership applicants and that only one (or 3 in Texas)
negative vote can reject a petitioner, it would seem reasonable to assume that a
large proportion of petitioners would be rejected for membership. But that
is not the case. Many, many more are elected than are rejected. That
fact is testimony to the generally good judgment of those who recommend
applicants, and it also indicates that the fraternity, by and large, attracts
good men.
Much has been said and written, pro and con,
about the secret ballot. Some argue, not without logic, that it is not
fair for just one member out of all those who may be present at a meeting to be
able to deny a petitioner membership. Others argue, also logically, that
if even one member knows something negative about a petitioner, then that one
member should have the right and the opportunity to prevent the entrance into
Freemasonry of one he feels would bring discredit to it.
It goes without saying that the secret ballot is
occasionally abused by a member who rejects a petitioner for mere petty reasons
having nothing to do with moral fitness, but such instances are rare and in
almost every election the good man is elected to membership.
It is also undeniable that despite the
requirements as to recommendation, as to background investigation, and as to
unanimous secret ballot, an occasional undesirable person attains Masonic
membership. Again, though, these instances are relatively rare. It
should be remembered that if a member ever acts contrary to the rules and
regulations of Freemasonry, he can be suspended or expelled from
membership. [
In Texas a petitioner, who has been ellected, may still be suspended at any time before he is raised to the degree of a Master Mason, by a protest made by 3 or more Texas Masons.]
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PREPARATION
FOR INITIATION
Ideally, the candidate should find his way to the
door of Freemasonry on his own. If a man senses the stirrings in his heart
for a deeper understanding of life than that he has heretofore found, he will
seek until he finds the Fraternity. This turning of the heart is really
the beginning of his initiation. Therefore, each candidate who comes
seeking light is said to be first prepared in his heart.
While Freemasonry is not a religion, its
ceremonies are of a serious nature, dignified in their presentation and impart
teachings that, if properly understood, obligate a man to lead a better
life. To get the greatest good from the ceremonies, a candidate should
first prepare his mind to understand and absorb these teachings. The
candidate should pay strict attention to every part of the ceremony, in order
that he may gain some understanding of the teachings of Freemasonry. The
methods we use in teaching may be new and unusual to the candidate, but these
methods have been used for many centuries and have not changed significantly
since they originated. Finally, he should remember that every Mason in
the Lodge room is his friend and brother.
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DULY AND TRULY
PREPARED
Being duly and truly prepared refers to the
wearing of special garments furnished by the Lodge to emphasize our concern with
man’s internal qualifications, rather that his worldly wealth and honors.
By wearing these garments, the candidate signifies the sincerity of his
intentions. The symbolism of the Rite of Destitution reverts to those
ancient times when men believed that the soul descended through the planetary
spheres and vested itself with the qualities attributed to each sphere before
birth. Each planetary quality corresponds to a specific metal. In
ancient initiations, candidates were compelled to leave all metals behind, lest
they bring into the assembly disturbing planetary influences. While this
symbolism may no longer have an astrological character, the old point about
excluding disturbing influences remains. The candidate is not to bring
into the Lodge room his passions or prejudices, lest that harmony, which is one
of the chief concerns of Masonry, be destroyed.
Being duly and truly prepared also refers to the
state of a man's heart and soul as he seeks admission into our Order.
"Seek and ye shall find. Ask and it shall be given unto you. Knock
and it shall be opened unto you."
There are other factors involved in the
preparation of the candidate that we will address in the next degree.
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THE HOODWINK
The symbolism of the hoodwink is twofold: first,
it emphasizes the veil of secrecy and silence surrounding the mysteries of
Freemasonry; secondly, it represents the mystical darkness, or ignorance, of the
uninitiated. It is removed at the appropriate time; that is, when the
candidate is in the proper attitude to receive Light.
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THE CABLE-TOW
The Cable-Tow is a rope such as would be used to
tow or restrain. It is also generally regarded as a symbol of the
voluntary and complete acceptance of, and pledged compliance with, whatever
Masonry may have in store. To many, the Cable-Tow is symbolic of the
umbilical cord, which is necessary to begin life; but is severed when love and
care replace it, and the individual grows on his own. The length of the
Cable-Tow is frequently referred to in the language of Freemasonry, but many of
the new Brethren do not understand its meaning. Formerly, a Cable-Tow was
deemed to be the distance one could travel in an hour, which was assumed to be
about three miles. In California this is any reasonable distance from
which a summons may be answered, health and business permitting. Each
Mason is bound to all other Masons by a tie as long and as strong as he himself
determines his ability will permit. One may also consider the idea of the
silver cord (Ecclesiastes 12:6) and the Cable-Tow.
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ENTERING THE
LODGE
As an Entered Apprentice takes his first step
into the Lodge room, he enters into a New World: the world of Masonry. He
leaves the darkness, destitution and helplessness of the world for the light and
warmth of this new existence. It is not an idle formality, but a genuine
experience, the beginning of a new career in which duties, rights and privileges
are real. If a candidate is not to be an Apprentice in name only, he must
stand ready to do the work upon his own nature that will make him a different
man. Members are called craftsmen because they are workmen. Lodges
are quarries because they are scenes of toil. Freemasonry offers no
privileges or rewards except to those who earn them; it places working tools,
not playthings, in the hands of its members. To become a Mason is a solemn
and serious undertaking. Once the step is taken, it may well change the
course of a man’s life.
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THE METHOD OF
RECEPTION
The reception of the candidate into the Lodge
room is intended to symbolize the fact that our rituals are serious and
confidential and that there are consequences for violating this
confidence. It also reminds a man that his every act has a consequence,
either in the form of a reward or a penalty. The method of reception also
points out the value of a certain virtue needed to gain admission into the
mysteries of Masonry.
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PRAYER IN LODGE
No Lodge can be opened or be closed without
prayer, which is offered by the Master or Chaplain. The prayer is
universal in nature, and not peculiar to any one religion or faith. But
the act of invoking the blessings of Deity is a central Masonic practice.
At the end of prayer, each member responds with the words "So Mote it Be", which
means in Modern English, "So may it ever be".
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THE PRACTICE OF CIRCUMAMBULATION
Circumambulation means to walk around some
central point or object. In Masonry, the act is performed in a clockwise
manner, patterned after the movement of the sun as it is seen from the earth,
moving from East to West, by way of the South. The candidate’s journey
around the Altar also enables the brethren to observe that he is properly
prepared. Circumambulation is an ancient practice found all over the
world. Much the same idea as the labyrinth, it portrays the path of
initiation as that of a journey. In another sense, it symbolically aligns
one to a proper relationship with the order of the universe. There are
references to circuitous routes in
Psalms 26:6 and
Job
22:14. And one may remember the action at Jericho.
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KNEELING AT THE
ALTAR
The central piece of furniture in the Lodge is
the Altar. The Altar is symbolic of many things. As a temple
symbolizes the presence of Deity, the altar symbolizes the point of
contact. Its location in the center of the Lodge also symbolizes the place
which God has in Masonry, and which he should have in every Mason’s life.
It is also a symbol of worship and faith. The candidate approaches the
Altar in search of light and assumes his obligations there. In the
presence of God and his Brethren, he offers himself to the service of the
Supreme Architect of the Universe and to mankind in general. The Altar is
the point on which life in our Masonic Lodges is focused and it should be
accorded the highest respect.
The wisdom of the Master is said to flow from his
station in the East to the Altar. Thus, one should never cross between the
Master’s Station and the Altar when a Lodge is in session.
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THE OBLIGATION
The Obligation is the heart of the Degree; for
when it is assumed by the candidate, he has solemnly bound himself to
Freemasonry and assumed certain duties which are his for the rest of his
life. The taking of the Obligation is visible and audible evidence of the
candidate’s sincerity of purpose. The Obligation has a two-fold
purpose. In addition to binding the candidate to Freemasonry and its
duties, it also protects the Fraternity against someone revealing the modes of
recognition and symbolic instruction. The candidate should understand that
the great truths which Masonry teaches are not secret, but the manner in which
Freemasonry teaches these truths is considered secret.
Like much in the Fraternity, the roots of this
practice are ancient. Making vows was a common practice in the Mysteries
and was even a form of personal religion to the general populace. In many
ways the vow defined their relationship with the deities of their
homeland. Many vows were expressed in terms such as promises to a deity in
return for safe voyages, successful crops, healing and so on. Although the
nature of making vows and obligations has changed in modern times, it remains a
very powerful method for setting direction in one's life and the building of
character. The Latin
obligato literally signifies a tying or
binding. The relationship between the Cable Tow and the Obligation, along
with the changing nature of this relationship as the candidate progresses,
should not go unnoticed.
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THE THREE GREAT
LIGHTS OF MASONRY
The Three Great Lights of Masonry are the Holy
Bible, Square and Compass. The Volume of the Sacred Law (no matter what
religion) is an indispensable part of a Lodge. The Grand Lodges of the
United States use the Holy Bible as the V.S.L. on their Altars. In our
jurisdiction, a candidate may request to have his own sacred book present on the
Altar with the Bible during his degree ceremonies. In Lodges in other
countries, other sacred texts are placed on the Altar in place of the Holy
Bible, but no Lodge in California may stand officially open, unless the Holy
Bible is opened upon its Altar with the Square and Compass displayed
thereon. The open Bible signifies that we should regulate our conduct
according to its teachings because it is the rule and guide of our faith and is
a symbol of man’s acknowledgment of his relation to Deity. The Square is a
symbol of morality, truthfulness and honesty. To "act on the square" is to
act honestly. The Compass signifies the propitious use of action and is a
symbol of restraint, skill and knowledge. We might also properly regard
the Compass as excluding beyond its circle that which is harmful or
unworthy. The Square and Compass are recognized by the general public as
the symbol of Freemasonry.
The symbolism of the square and compass is seen
in many ancient carvings and artwork. A stonecutter’s square has been seen
to represent the earth, while the compass has related to the arc of
heaven. Thus their union has represented the union of heaven and
earth. The Volume of Sacred Law can also represent God’s communication to
man through scripture and inspired writings. The triple symbol can also
be seen as representing God’s expression through the creation of heaven and
earth.
The Three Great Lights are also consistent with
the three tier system of Blue Lodge Masonry. One way of interpreting the
triple symbolism is seeing human nature as divided into three parts – body,
mind, and soul with a Degree for each part. In the same way, the Three
Great Lights are the guiding principals of the three natures: the Square to the
body, the Compass to the mind, and the Volume of Sacred Law for the soul.
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PRESENTATION OF THE
LAMBSKIN APRON
The Apron is at once an emblem of innocence and
the badge of a Mason. By innocence is meant clean thinking and clean
living, a loyal obedience to the laws of the Craft and sincere good will one’s
Brethren. The Badge of a Mason signifies, among other things, that Masons
are workers and builders.
Other aspects of this most visible vesture of our
Fraternity should be mentioned. The apron as a mark of distinction has
been found in many similar organizations of initiatory nature including the
Essenes and the Mythraic Mysteries, and has been conspicuous on statues of some
Egyptian and Greek deities. The lamb has always been a symbol of
innocence and sacrifice. There are two senses in which innocence is being
used here. Innocence in one sense is free from moral defect. The
other sense used is that of being new born.
Another consideration of the white lambskin apron
is that the Sign of the Ram begins at the Spring Equinox – the time of year that
life is renewed.
The Masonic Apron is made up of two parts: a
square and a triangle, representing four and three respectively. The
symbolism of these numbers, as well as their sum, should be studied in
connection with the form of the apron in the different degrees. Finally,
it should be mentioned that the word candidate comes from the Latin
candidatus which means, "clothed in white."
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WORKING TOOLS OF AN
ENTERED APPRENTICE
The Working Tools presented to the candidate were
those used by the ancient operative craftsman in the erection of the building on
which he was working. To the Speculative Mason, these represent the moral
habits and forces by which man shapes and reshapes the essence of his human
nature. By these symbolic tools, he also fits his own behavior to society
and community. While they do not contain the whole philosophy of Masonry,
the various Working Tools allocated to the three degrees, by their very
presence, declare that there is constructive work to be done; and by their
nature, indicate the direction this work is to take.
The Working Tools of this degree are specified as
the twenty-four inch gauge and the common gavel. The symbolic description
of these tools is provided in the ritual and the
Monitor, so there is no
need to repeat that here. It is interesting that one tool (gauge) is used
passively and the other (gavel) is used actively. One is a tool of
measurement and calculation, while the other is one of force. One tool
decides what to keep, while the other gets rid of the rest.
The three parts may also be seen to represent the
tripartite nature of the soul defined by Plato: the desirous, emotional, and
mental. When properly cultivated, they embody the virtues temperance,
fortitude, and prudence. These three virtues combined in proper order
promote the supreme virtue of the whole self: equilibrium or justice.
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THE NORTHEAST
CORNER
The Northeast Corner is traditionally the place
where the cornerstone (the first stone) of a building is laid. The
Apprentice is thus placed, because from here he will erect his own temple by the
principles of Freemasonry.
Other considerations on the northeast corner are
the following. The north in Masonry is attributed to darkness and the east
to light. Therefore, the northeast is a place midway between darkness and
light. Being midway, it is also symbolic of equilibrium.
Furthermore, this spot representing equal light and darkness corresponds with
the point of the Spring Equinox when the nighttime is equal to the
daytime. There is some evidence that the lambskin apron was presented to
the candidate at one time in the northeast corner of the lodge.
It needs to be mentioned that there is a seeming
contradiction of this symbolism with physical reality. If we imagine the
lodge’s boundaries to be the eastern and western horizons, with the north and
south walls being the Tropic of Cancer and Capricorn (where the sun reaches it
northern and southern limits), then the day that the sun rises in the northeast
corner of the "lodge" is the Summer Solstice near St. John the Baptist’s Day.
Sometimes symbolism overlaps, but in many cases it is a hint at a deeper
meaning.
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THE LECTURE
OF THIS DEGREE
The Lectures given to the candidate by the
Worshipful Master are intended to elaborate certain phases of the ritual, giving
a broader explanation of the ceremonies in order for the candidate to understand
the lessons of Freemasonry. The four cardinal virtues of Temperance,
Fortitude, Prudence and Justice are explained here as well as the three tenets
of Brotherly Love, Relief and Truth.
The lodge is dedicated to Saint John the Baptist
and Saint John the Evangelist. Freemasonry long ago chose as its patron
saints John the Baptist and John the Evangelist. By doing this, the
Brethren arrived at the conclusion that their patron saints belonged to a Lodge
and that it must have been in the city in which they lived - Jerusalem. By
this tradition, all Lodges symbolically come from one at Jerusalem. By
tradition, also, every Mason hails from such a Lodge. By claiming to come
from this mythical Lodge, he proves that he hails from a "just and legally
constituted Lodge."
The form of a Lodge is an oblong square, or a
rectangle. It extends from East to West (horizon to horizon) and between
North and South. The covering of the Lodge is the canopy of heaven.
It is not a coincidence that the two major patrons of the Masonic Lodge have
their birthdays near the Summer and Winter Solstices where the sun reaches its
most northern and southern limits. The East in a Masonic Lodge does not
necessarily mean the actual point of the compass. The East in the Lodge
is the station of the Worshipful Master whence he dispenses light and
instruction to all his brethren. Some Lodges may actually have the Master
sitting in another compass location, but the important point is that the Master
is always symbolically located in the East and the other symbolic points of the
West, South and North are located in proper relation to the station of the
Master. Further instruction is given in the long form of the lecture
regarding the Supports of the Lodge: the three pillars of Wisdom, Strength and
Beauty, which also relate to the three immovable Jewels of the Lodge: the
Square, Plumb and Level, which still further relate to the three principal
Officers and three Lesser Lights of the Lodge.
The three movable Jewels of the Lodge consist of
the Rough and Perfect Ashlar and the Trestleboard. The Rough and Perfect
Ashlars are precise symbols of the process of initiation. In a Hermetic
sense, the Rough Ashlar is the
prima materia, while the Perfect Ashlar is
the Philosopher’s Stone. The Ornaments of the Lodge consist of the Mosaic
Pavement, the Indented Tessel, and the Blazing Star. We walk in a world
of opposites: good and evil, night and day, hot and cold, love and hate.
The Mosaic Pavement symbolizes this fact. Again, all of these symbols
should be studied further to find out what they conceal and what they
reveal.
At the end of the ceremony and instruction in
each degree, the candidate is charged to perform his Masonic duties. The
Charge given him explains these duties especially in their relation to the
particular Degree. These Charges should not be ignored as mere
conventionalities.
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