The Three
Degrees of Freemasonry
[
Entered Apprentice Degree ] [ Fellowcraft
Degree ] [Master Mason Degree ]
The Blue Lodge consists of three separate degrees.
"The word degree, in its primitive meaning, signifies a
step. The degrees of Freemasonry are, then, the steps by which the
candidate ascends from a lower to a higher condition of knowledge." Albert G. Mackey, The
Encyclopedia of Freemasonry , 1873
The degrees are: Entered Apprentice, FellowCraft, and Master
Mason. Each of the degrees requires the candidate to participate in the
drama being presented. They are all of a very serious nature and not in
the least demeaning of the candidate. Masonic catechisms are a series of
memorized questions and answers pertaining to a specific degree. Usually,
the candidate meets with a lodge member who knows these catechisms and helps
him to memorize the work. The catechisms simply reiterate the degree work
that the candidate recently completed and proves his proficiency with them.
Once a catechism is completed the candidate can proceed to the next degree.
QUALIFICATIONS OF A PETITIONER
The qualifications to be a Mason are clear and distinct.
There are physical, moral and spiritual qualifications. In
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
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. When you consider the moral yardstick
by which Masons measure membership applicants and that only one 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.
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.
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.
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.
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
ENTERING THE LODGE
As an Entered Apprentice takes his first step into the Lodge room,
he enters into a
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.
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".
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
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.
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.
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
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.
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."
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.
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.
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.
THE CHARGE
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.
THE PROFICIENCY
The Proficiency is a
series of questions and answers, which the candidate is required to commit to
memory prior to being advanced to the next degree. Among other things,
it is intended to:
(1) Teach each
candidate the language of Freemasonry.
(2) Fix in his memory
the teachings and structure of the Degree.
(3) Impress upon his
consciousness the different points of the Obligation.
(4) Give each
candidate an ancient method to contemplate the meanings behind the degree.
(5) Give the new candidate
a point of contact with an established member.
THE LANGUAGE OF
FREEMASONRY
Why is the language
of Freemasonry so different from that which we normally use? This
question is often asked by new members of our Fraternity. The Ritual of
Freemasonry is a product of the early decades of the 18th century. It
contains much of the language of that time period and other words and phrases
from the very old work have been incorporated. This is why the language
is written and spoken as it is. If the time and effort is spent to study
the words of our Ritual, one will discover that the thoughts and teachings
imparted cannot be put in fewer words and still retain their meaning.
WHEN TO RISE AND
WHEN TO BE SEATED
The gavel in the
hands of the Master of a Lodge is one of the symbols of authority by which he
governs. When the gavel is sounded once in the East at the beginning of
Lodge, the Brethren must come to order. Two raps call the principle
Officers to their feet, and three raps mean that all Brethren must stand.
If everyone is standing, one rap seats everyone in the Lodge. If
the Worshipful Master addresses you by name, arise, face the East, give the due
guard and sign of the degree and listen to his instructions. If you wish
to speak, arise and wait until the Master recognizes you. Give the due
guard and sign of the degree, and then address your remarks to him.
SUBJECTS NOT
PROPER FOR DISCUSSION IN LODGE
Sectarian religion
and politics should not be addressed in Lodge, and there are good reasons for this.
When we meet in a Lodge, we are all on a common level, and are not subject to
the classes and distinctions of the outside world. Each Brother is
entitled to his own beliefs and convictions. Our objective is to unite
men, not to divide them. These subjects create honest differences of
opinion that might well cause friction between brethren.
There will also be
subjects concerning the Lodge’s business that should not be discussed.
All deliberations should be kept within the bounds of propriety and everyone
should show tolerance for the opinion of others. Every Master wants
harmony in his Lodge. Once a matter has been put to vote in the Lodge and
a decision is made, the decision should be accepted by all members, regardless
of how they voted. We try to teach every Mason to be a good citizen and
to perform his civic duties. We do not try to keep anyone from expressing
his opinion or from serving his city, county, state, or nation, in an honorable
manner. Anyone who serves in political office should not act politically
as a Freemason, nor use the name of Freemasonry in exercising his political
rights, such as showing affiliation with any Lodge in his campaign advertising.
THE WORSHIPFUL
MASTER
Why is the presiding
officer of the Lodge called Worshipful? This is an Old English
word meaning, "worthy of respect." Since he is chosen by the
Brethren, they deem him to have sufficient wisdom, integrity and Masonic
knowledge to govern the Lodge properly. Why is the Worshipful Master’s
station in the East? In the world of nature, the sun rises in the East to
shed light and luster on earth. In a like manner, it is the province of
the Master to be the source of Masonic knowledge for his Brethren as they
"approach the East in search of light." Why does the Master
wear a hat in the Lodge? He wears the hat, and the remainder of the
Brethren remain uncovered, for several reasons. Keeping the head covered while
others are uncovered has long been a symbol of superior rank. Men, as a
mark of respect, usually uncover in the presence of those they deem to be of
superior rank. Also, it is possible that the Worshipful Master wears a
hat because King Solomon wore a crown as a mark of dignity. The title
Master is not unlike the Master of a ship or one who has received a Masters
Degree in his chosen discipline. He is capable of teaching his subject -
thus imparting "light" or knowledge.
THE TILER
The Tiler guards the
avenues approaching the Lodge. A Lodge is said to be "duly
tiled" when the necessary precautions have been taken to guard against
intrusion by cowans, eavesdroppers or other unauthorized persons. (A
cowan is one who tries to masquerade as a Mason. He has not done the work
but says he has in order to gain admittance. An eavesdropper is one who
tries to steal the secrets of our Society. He would forge a dues card or
may find one and try to masquerade as the owner.) If a Brother comes to
Lodge late and wants to join the meeting, the Tiler sees that he is properly
clothed and then vouches for him as qualified to enter. It is the duty of
the Tyler to inform the Junior Deacon when a qualified Brother wishes to enter
the Lodge and to let the Brethren know in which Degree the Lodge is working.
NO HORSEPLAY OR
HAZING
THE RIGHTS OF AN ENTERED APPRENTICE MASON
These are very limited, since he cannot vote or hold office.
He is, however, entitled to a Masonic funeral. The Entered Apprentice is
not entitled to organized Masonic Charity, but this does not bar him from
receiving assistance from a Mason, as an individual. He can attend a
Lodge while an Entered Apprentice Degree is being presented. He has a
right to be instructed in his work and in matters pertaining to his
degree. If charged with violating his obligation, he is entitled to a
trial. He is entitled to apply for advancement to the Second Degree, when
proficient in the Entered Apprentice Degree. He may not receive the
degrees of Craft Masonry elsewhere without consent of the Lodge. Also,
the Apprentice possesses modes of recognition by which he can make himself
known to other Masons.
RESPONSIBILITIES OF AN ENTERED APPRENTICE
An Entered Apprentice Mason has very few actual Lodge
responsibilities. He must keep secret everything entrusted to him, conduct
himself with proper decorum and diligently work to learn his proficiency and as
much about the Craft as possible. He should not be content with learning
the words letter-perfect, but should study the meanings also. If he
cannot interpret these for himself, he should seek help from others.
Complete faithfulness to his obligations and implicit obedience to the charge
are among his important and lasting responsibilities. Freemasonry
preserves a secrecy about all its work in the Lodge: it meets behind closed
doors; it throws over its principles and teachings a garment of symbolism and
ritual; its Art is a mystery; a great wall separates it from the world.
Nor is its work easy to understand. If this be true, we urgently advise
you not to be content with the letter and outward form of this, your beginning
period, but to apply yourself with freedom, fervency and zeal to the sincere
and thorough mastering of our Royal Art.
BASIC TEACHINGS OF THE SECOND DEGREE
In one sense the Fellowcraft Degree
symbolizes the stage of adulthood and responsibility during a man's life on
earth. In this stage, his task is to acquire knowledge and apply it to
the building of his character and improving the society in which he
lives. As the father of our Masonic lectures, William Preston saw Masonry
as a means to educate men in the liberal arts and sciences. A Fellowcraft
Mason is urged to advance his education in these fields during the ritual of
this Degree.
Some view the three grade system of
Blue Lodge Masonry as representing a progressive teaching directed toward
perfecting human nature. It is a simple and straightforward view of
human nature divided into three parts: body, mind and soul. Each Degree
addresses and instructs one part. The First Degree encompasses the body
and our faculties of action in the world. The four cardinal virtues are
extolled as the proper guides to our action in the world that we may perfect
our relation to it. The Second Degree addresses the mind and its faculties.
We are instructed in the Seven Liberal Arts and Sciences which were
formulated hundreds of years ago in order to develop and perfect the mental
nature. The intention was to prepare the mind for spiritual truths.
The Third Degree confers the central Mystery of Freemasonry; that is, how the
soul may be brought to its perfection.
If we accept the view of Masonry
purpose given above, then it is obvious that the Fellowcraft Degree encompasses
much more than just gaining a normal and broad-based education. The
teachings of this Degree are extremely profound and surprisingly exact.
The
symbolism of the Entered Apprentice Degree emphasized beginnings, spiritual
birth, the first steps and youth, orientation to the Light, which are all consistent
with a rite of induction into the Fraternity. The Second Degree of
Fellowcraft symbolizes the methods of developing and progressing in the Craft;
and, in a sense, the emergence into spiritual manhood. Therefore we find
symbols of advancement, passage, instruction and elevation throughout this
Degree. We find symbolism of taking the next step and a new way of
approaching the East. What was considered in the last Degree to be our
weaker nature has now been squared and elevated. While keeping our
fidelity to the Three Great Lights, we deepen our connection with the
Fraternity and take on new commitments.
Our
Working Tools are now testing instruments. With them we try, square and
prove. With them we learn to develop the faculty of judgment: what is
valuable, what is true, what is real.
The
central motif of this Degree being one of advancement we are presented with the
symbol of the Winding Staircase consisting of so many steps and leading to the
Middle Chamber of the Temple. Staircases, ladders, extended vertical
ropes, and mountains are all symbols of ascending to new heights.
Gaining
entrance to a new place symbolizes a distinct advancement in our work as
Freemasons. Attaining this level gives us access to certain benefits that
we were not entitled to before. These benefits are symbolized by Corn,
Wine, and Oil. There are other things granted here as well. We
become invested with the ability to hear the teachings of our Fraternity and
keep them close to our heart. Finally, we are reminded of our central
focus in the symbolism of the letter and the humility it should inspire.
DULY
AND TRULY PREPARED
At
the outset of this Degree, it should be clear to the candidate that although
much of it seems familiar, it is also very different, and some aspects even
seem to be in opposition to the previous Degree. There are certain
avenues of further exploration that should be brought out here. We are
usually given an explanation for most parts of the ritual in the various
lectures. Some seem to allude to deeper interpretations. As we
prepare to enter the Mysteries of Freemasonry certain things should be kept in
mind. For example, the number three keeps emerging in the rituals in one
way or another. Geometrically, three is the triangle. And in fact,
there are three kinds of triangle the equilateral triangle (all three sides
equal), the isosceles triangle (two sides equal), and the scalene triangle (no
sides equal).
Many
of the mythological gods or heroes that were smiths or artificers for the gods
were lame. For example the Roman god Vulcan and the Greek god
Hephaestus. Vulcan was crippled as a result of being thrown down to
earth. He is usually depicted with tools as he is patron of craftsmen.
Scalene in one sense means unequal and used in another means
limping. The most celebrated scalene triangle is of course the 3-4-5
right triangle which is of special concern to Freemasons. We will cover
this more fully in our discussion of the Master Mason Degree. There is an
interesting story by the Roman poet Virgil in his epic The Aeneid that is
highly suggestive. In Book IV he writes about Queen Dido who, because of
her despair and anguish, commits to sacrificing herself. She performs
various rites in preparation of that supreme moment and finally: Dido herself
with consecrated grain in her pure hands, as she went near the altars, freed
one foot from sandal straps, let fall her dress ungirdled, and, now sworn to
death, called on the gods and stars that knew her fate. It is also
noteworthy that she was supposed to be of Tyrian origin.bsp;
There
is a Byzantine painting known as “Our Lady of Perpetual
>RIGHTS
AND RESPONSIBILITIES OF A FELLOWCRAFT
In
addition to the rights you acquired as an Entered Apprentice Mason, you have
the right to sit in a Lodge when opened in the Fellowcraft Degree, when accompanied
by a Master Mason who has sat in Lodge with you. You may visit another
Lodge opened in the Fellowcraft Degree. You have the right to be
instructed and examined. If found proficient, you may request advancement
to the next degree.
The
responsibilities are found in part in the Obligation, and you should review
these along with the Obligation of the Entered Apprentice. Finally, you
are reminded that you are to acquire the special knowledge introduced in this
Degree and seek to apply that knowledge to your duties in life so you can
occupy your place in society with satisfaction and honor.
THE WORKING TOOLS
THE
SQUARE
The
Square is the symbol of morality, truthfulness and honesty. The direction
of the two sides of the Square form an angle of 90°, or a right angle,
so-called because this is the angle which stones must have if they are to be
used to build a stable and upright wall.
It symbolizes accuracy, not even varying by a single degree. When
we part upon the Square, we go in different directions, but in full knowledge
that our courses in life will be going according to the angle of the Square
(which means in the right direction), until we meet again.
THE
LEVEL
The
Level is a symbol of equality. We do not
mean equality in wealth, social distinction, civic office, or service to
mankind; but, rather, we refer to the internal, and not the external,
qualifications. Each person is endowed with a worth and dignity which is
spiritual, and should not be subject to man-made distinctions. Masonry
recognizes that one man may have greater potential in life, service, or reward,
than another; but, we also believe that any man can aspire to any height, no
matter how great. Thus, the Level
dignifies labor and the man who performs it.
It also acknowledges that all men are equal without regard to
station. The Level also symbolizes the
passage of time.
THE
PLUMB
The
Plumb is a symbol of uprightness of conduct.
In Freemasonry, it is associated with the plumb line which the Lord
promised Amos he would set in the midst of His people, Israel, symbolizing
God's standard of divine righteousness.
The plumb line in the midst of a people should mean that they will be
judged by their own sense of right and wrong, and not by the standards of
others. By understanding the Plumb, a Mason is to judge his Brothers by
their own standards and not those of someone else. When
the plumb line is thought of in this way, it becomes a symbol of an
upright life and of the conscience by which each person must live. This idea is closely tied to the concept of
Justice. For, in truth, Justice is giving another man his due.
OTHER IMPORTANT SYMBOLS
THE
PILLARS ON THE PORCH
Two
pillars were placed at the entrance to King Solomon's Temple, which are
symbolically represented within every Masonic Lodge. These pillars are symbols of strength and
establishment - and by implication, power and control. One must remember that power and control are
placed before you, so you might realize that power without control is anarchy,
or that control without power is futility.
Man must have both if his life is to be successful.
The
construction of dual pillars, obelisks, sphinxes and so on was not uncommon in
the ancient Near East. It is not known what their exact symbolism
was. Speculation ranges from their signifying duality (that duality or
polarity are twin forces throughout Creation), guardianship of the temple,
symbolic gateways, to the idea of being a connection between heaven and earth.
Some
researchers have thought that the two pillars before Solomon’s Temple
represented the Pillar of Cloud and the Pillar of Fire which led the Israelites
through the desert to the Promised Land. It was their guide in the light
as well as in the dark.
The
globes on the columns are said to be the celestial and terrestrial spheres
representing heaven and earth.
The
two pillars also correspond to the Three Great Supports of Masonry. The
columns of Wisdom and Strength are emblematically represented by the pillars in
the South and North, respectively. The candidate, as he is brought into
the Lodge, comes to represent the third column of Beauty or Balance.
THE
WINDING STAIRCASE
As
we mentioned before, the Winding Staircase is a symbol of ascension. It
is described as consisting of three, five, and seven steps. The number of
steps has changed over the years. Sometimes there were only five and at
others seven. Preston listed thirty-six, dividing them into one, three,
five, seven, nine and eleven. The Hemming lectures listed the number at
twenty-five. American Masonry has kept to fifteen. Note the
connection between this number and the number of Fellowcrafts in the Third
Degree.
Much
of the symbolism of the Winding Staircase is explained in the ritual
itself. There are some points to bring out that may lead one to further
research and insight.
The
significance of the number three has already been mentioned. We have the
three Degrees, the Three Great Lights, the three Columns, the three Officers,
the Three Grand Masters and the three Principle Tenets of Freemasonry.
What we want to emphasize here is the Three Theological Virtues: Faith, Hope,
and Charity. These virtues were considered a ladder to heaven, another
symbol of ascent. The Four Cardinal Virtues presented in the First Degree
compliment these in the sense that the Four are symbolically horizontal
(basically dealing with our actions here on earth) while the Three are
symbolically vertical (referring to our method of ascent to further
light). Our Aprons are composite examples of the Three and the Four
making Seven.
The
Five Steps are also explained in some detail. A few points for further
consideration concern the symbolism of the number five. The geometrical
symbol of five is, of course, the pentagram. The emblem of Pythagoras’
fraternity was the five-pointed star. At
each point of the star was a Greek letter which all together spelled a Greek
word meaning “health” (ugitha).
The pentagram is a symbol of the Microcosm, that is, Man.
Another
avenue to explore is the ratio of the column height to diameter. They are
approximately: Tuscan 1/7; Doric 1/8; Ionic 1/9; Corinthian and Composite
1/10. It is also worth studying which order of architecture was used to
build a particular type of temple. The Parthenon on the Acropolis,
dedicated to Athena, is Doric, as is her temple at Delphi. The Ephesian
temple of Diana, a moon goddess, is Ionic. The importance of the compass
to the Ionic Order is also worthy of study.
The
Seven Steps symbolize the Seven Liberal Arts and Sciences. These were
formulated as early as 330 CE. The Christian scholars adopted them soon
afterwards and we find their full flowering at the Neo-platonic Cathedral
School of Chartres in 12th Century France. The interesting
work that came together here was the union of the philosophies of Neo-platonism
and Christianity. The study of the Seven Liberal Arts was considered a
means to the knowledge of God. This principle was actually expressed in
the construction of the Gothic Cathedral of Chartres. We even find for
the first time sculpted representations of the Seven Liberal Arts on the West
Door of the Cathedral.
The
Masters of Chartres taught that the proper study of the Seven Liberal Arts
guided the intellect to approach the hidden light behind the world. The
invisible underlying structure of Reality, the Truth, could be apprehended in
this way. As another matter of interest, it was in the mid-thirteenth
century that the humble mason who had mastered the Seven Liberal Arts was
entitled to the designation of architect.
ADMISSION
TO THE MIDDLE CHAMBER
The
passage from the Outer Porch to the Middle Chamber represents a definite step
in the journey to enlightenment. The wages received in the Middle Chamber
come as a result of achieving this distinction.
Remember that the candidate had to first ascend the Winding Staircase in
order to gain admission. The Fellowcraft must become proficient in the
Seven Liberal Arts. A regular study of the subjects is demanded to gain
admission to the outer doors leading to this Middle Chamber. It is when
the initiate begins to perceive the synthetic vision of this Masonic education
and a special intuition begins to dawn within his mind and conscience that he
knows the inner doors are opening to that Chamber within. Outside, the
candidate was shown a symbol of plenty, but here it has been established in
fact.
THE
WAGES OF A FELLOWCRAFT
Corn,
Wine, and Oil are symbolic wages earned by the Fellowcraft Mason who arrives at
the Middle Chamber. These symbolize
wealth in mental and spiritual worlds. Corn represents nourishment and the
sustenance of life. It is also a symbol
of plenty, and refers to the opportunity for doing good, to work for the
community, and to the performance of service to mankind. The Corn
referred to in this Degree is actually what we call wheat.
Wine
is symbolic of refreshment, health, spirituality, and peace. Oil represents joy, gladness and happiness.
Taken together, Corn, Wine, and Oil represent the temporal rewards of
living a good life.
The
actual "wages" are the intangible but no less real compensation for a
faithful and intelligent use of the Working Tools, fidelity to your
obligations, and unflagging interest in and study of the structure, purpose and
possibilities of the Fraternity. Such
wages may be defined in terms of a deeper understanding of brotherhood, a
clearer conception of ethical living, a broader toleration, and a more resolute
will to think justly, independently, and honestly.
Corn
or grain has also represented the concept of resurrection. Wine has
symbolized mystical attainments, divine intoxication and ecstasy. Oil is
one of the elements of consecration. Perfumed oil was used to anoint.
THE
MASONIC LETTER "G"
Why
the letter “G” is so prominently displayed in Masonic lodges is an enigma to
Masonic historians. Like the sphinx before the pyramids, it stands before
us in silence and mystery. It is not consistently displayed throughout
the Masonic world and there are Masonic scholars who feel it should be
removed. The reason that it is so displayed is plainly given to the
candidate in this Degree. We are told that it is the initial of Geometry
as well as the initial of the name of the Supreme Being. From the time
of the “Old Charges” and manuscripts up to the present, the synonymous nature
of Geometry and Masonry is clearly stated. It is also obvious that “G” is
the initial of God. This alone may be sufficient reason for its presence.
There
are other considerations that the Masonic student might want to take into
account. The immediate question for some may be why is Geometry given
such exalted status? One might also observe that the word “God” is not a
name per se, but is a category of being – like “human being”. The name of
the Supreme Being depends on what tradition a person follows, and it would not
be incorrect to say that the True Name of the Supreme Being cannot be
known. Obviously, then, the letter "G" does not refer to the
common usage of that term.
These
two issues have given rise to much speculation regarding the focus given to
this one letter of the alphabet. We will offer a few of these
speculations for your benefit.
The
ancient languages of Phoenician, Hebrew and Greek all placed the “G” in the
third place. In Hebrew, the order is aleph,
beth, gimel. In Greek, the order is alpha, beta, gamma and so on. The Phoenician/Hebrew letter gimel means camel. There is an
interesting passage in the Gospel of St.
Matthew regarding our patron John the Baptist: “And the same John had his
raiment of camel’s hair, and a leathern girdle about his loins.” (Matt
3:4) In both Hebrew and Greek, each letter is assigned a numerical value
as well as a phonetic one, so that “G” is equivalent to the number “3” in both
languages. The Greek letter gamma
looks like an upside down “L”. It is two perpendicular lines forming the
angle of a square. Gamma is also
associated with Dionysus and resurrection.
The
importance of Geometry to a full understanding of Freemasonry becomes apparent
to the candidate as he progresses through the degrees. He is
unequivocally informed that Geometry is the basis or foundation of
Masonry. A full explanation for this importance is not forthcoming, just
that it is very important to undertake the study. We would suggest that
the Masonic student might follow some of the following lines of research, that
he may come to his own conclusions.
>It is thought that the
Egyptians became skilled at surveying because the annual flooding of the Nile
obliterated boundary markers in their fields. They had to set out and
calculate new boundaries each year. The Greeks named this skill Geometry,
or “earth measurement.” Empirical generalizations were derived,
presumably, from their experience in field measurement. The Greeks, it is
thought, made the advancement of using deductive logic to expand the knowledge
into a theoretical science, and Pythagoras is credited with this
achievement. This actually set the groundwork for the development of the
sciences. So we may consider Geometry the first science.
Pythagoras
and his Society, and later, Plato and his Academy, raised Geometry to a sacred
science of discovering the nature of reality and through it the Deity. We
have such statements from Plato as: “Geometry rightly treated is the knowledge
of the eternal.” And also: “Geometry must ever tend to draw the soul
towards the truth.” Later, Euclid
systemically presented all the knowledge of Geometry in his work Elements of Geometry, beginning with
five unproved principles about lines, angles, and figures, which he called
postulates. Euclid uses only the compass and straight edge for all the
drawings, proofs, and solutions.
There
are some Masonic researchers who think that the letter “G” represents a little
known method of Biblical interpretation known as gematria. One of the earliest known references to this
method is found about 200 CE in the Bariatha
of R. Eliezer ben R. Jose, the Galiean, which is a collection of 32
rabbinical rules. Gematria is listed
within this treatise as a rabbinical method of biblical exegesis. As
already mentioned, the Hebrew and Greek alphabets were also used as numbers.
Therefore, every Hebrew word and every Greek word is the sum of the
value of the individual letters. Exploring this technique of letter-number
substitution, one looks for words, names, and phrases that add up to like
values. Like values are thought to have meaningful relationships.
For example, the Hebrew word for “heaven”
(ha-shamayim) has the same gematria
value as the word for “soul” (neshamah); that is, 395, derived by adding up
each letter to arrive at a total. The Qabalist would say this means that
the soul is identical with heaven.
Another
example of gematria can be found by
comparing the Hebrew words for “love” (ahebah) and “unity” (echad), both of
which add to 13. Combining the values of these two words gives us 26, the
number of the Hebrew word rendered in English as Jehovah, the principal Name of
God. This is a clear intimation that the nature of God can be understood
as Love and Unity.
This
exegetical technique can be used with both the Hebrew scriptures and the Greek
Christian scriptures. There are other texts that have been found to
contain hidden gematria in Latin and
Arabic, as well. From the practice of gematria
have arisen extremely interesting techniques, which reveal a type of spiritual
Geometry hidden within the Scriptures.
NUMBER, ORDER, SYMMETRY AND
PROPORTION
The
great teachings of this Degree revolve around the importance of the Masonic
study of number, order, symmetry and proportion. The Masonic use of the
term Geometry includes all of these. Nature is the true temple of the
Deity. If this is so, then cosmic and natural laws are like the
Trestleboard. These laws are discovered in the practice of the Seven Arts
(they were called liberal arts because their practice liberated the
mind). The ancient philosophers considered Geometry to have the power to
lead the mind from the world of appearances to the contemplation of the divine
order. Further study would most certainly include a detailed study of
Pythagorean number philosophy, the Golden Mean, Plato’s work, the
Neoplatonists, and Qabalistic gematria.
SIGNIFICANCE OF THE DEGREE
This Degree is the crown of the Blue
Lodge. It is the culmination of all that
has been taught to the candidate in the two preceding ceremonies. At this point the candidate has symbolically,
if not actually, balanced his inner natures and has shaped them into the proper
relationship with the higher, more spiritual parts of himself. His physical nature has been purified and
developed to a high degree. He has
developed stability and a sure footing.
His mental faculties have sharpened and his horizons have been
expanded. The candidate is now ready to
approach the portal of the Sublime Degree of Master Mason.
The above would be the ideal
scenario, but is rarely carried out so seriously. However, regardless of the candidate’s pace
through the Degrees, he should always review his personal progress and take
action to improve himself in Masonry. He
should not be satisfied with taking the Degrees halfheartedly and then consider
himself a Master Mason. Very few of us
are truly Masters of our Craft, and we should maintain a healthy deference for
this exalted status. For the designation
Master Mason should always be before us in our journey toward the Light as the
ideal of our Fraternity.
Being “Raised to the Sublime Degree”
is the appropriate terminology. Sublime
is defined as being exalted or elevated so as to inspire awe and wonder. And it also means to undergo sublimation
that, like distillation, requires a volatilization of a substance that rises
and reforms at a higher level. The significance
of this Degree is the portrayal of the removal of everything that keeps us from
rising to that state where the soul communes with the Supernal Light.
SYMBOLISM OF THE DEGREE
The candidate enters the Lodge of the
Master Mason in darkness, for he has not witnessed the Light at this Degree
before. But the difference of this entrance
from that of the others is that he is now in a state of equilibrium and is
prepared to walk on sacred ground. He
becomes fully committed to the Fraternity and completely puts his faith on the
Three Great Lights. The initiate is
given full use of every working tool, but the one tool exalted above the others
from this point on is the one that symbolizes the spreading of brotherly
love.
After ceremonies in the first section
which seem quite familiar, the candidate partakes of the central Mystery Drama
of our Fraternity. The very nature of
participating in this rite and assuming the role of the Grand Master Hiram
Abiff is to forge a link with the inner soul of our Fraternity. And as our legend is completely and
absolutely consistent with some of the august Mystery Schools of antiquity, we
are communing with the archetypal forces that are the foundation of our
tradition. And at least in some small
way, we may momentarily forget who we were when we entered the Holy of Holies
and realize who we really are.
The symbolism that we encounter in
this Degree can be traced back for hundreds, if not thousands, of years. Some of it is almost identical with very
ancient usage, but most of it has taken on the cultural flavor of its
successive conveyors. We will try to
rediscover the hidden meaning of some of these symbols.
THE WORKING TOOLS
The Working Tools of a Master Mason
are “all the instruments of Masonry.” In
the United States, the Trowel is especially assigned to this Degree. The Master Mason uses the Trowel to cement
ties between Masons, and to spread Brotherly Love.
It may be remembered that this Degree
is specifically related to the soul and, as such, the Trowel being the symbol
of love is specifically related to the soul’s relation with Spirit. Although all the tools are available to the
Master Mason, it is the Trowel with which he must now work.
It should be remembered that tools
have always aligned us with the creative and builder spirit within us.
THE LEGEND OF HIRAM
Hiram Abiff, the skilled artificer,
was the Son of a Widow of the Tribe of Naphtali. The earlier accounts of Hiram are recorded in
the 1st Book of Kings, 7:13 & 14.
His coming to work on the great Temple at Jerusalem is mentioned in a
letter written to King Solomon by Hiram, the King of Tyre, and recorded in II
Chronicles, 2:13 & 14. The word
Abiff is believed to mean “his father”, and the name is often translated as
“Hiram, my father”. He was regarded as
the father of the workmen on the Temple.
One of the lessons of the legend of Hiram Abiff is that of fidelity to
one's highest ideals.
Hiram Abiff is, in essence, identical
with many of the Mystery School heroes.
The drama of the Egyptian god Osiris began with his tragic death, the
search for his body by Isis, its discovery and restoration. The Greek god Dionysus was attacked by the
Titans. In the course of the fight he
went through many transformations but was finally overcome. The Titans dismembered him, but in due time
the goddess Rhea came to his aid and he rose glorious and entire. This formula is ancient. It is the concept of the sacred king, who in
many instances is lame (which signifies his dedication), and is destined for
sacrifice, that the earth might become regenerated and uplifted by divine
power.
Regarding Hiram as the “Son of the
Widow,” there are a few things to mention.
The Egyptian god Horus, as the child of Isis and Osiris, was also the
son of a widow. Hermes Trismegistus
called the stone “orphan.” There seems
to be a Manichaean origin to the terms “son of the widow” and “children of the
widow”. The Manichaeans were called
“children of the widow”. Etymologically,
the word individual is related to the
word widow. Vidua, Latin for widow, derives from the verb videre, meaning “to part.”
THE THREE GRAND MASTERS
The three Grand Masters mentioned
often in our rituals concerning the building of the Temple are: Solomon, King
of Israel; Hiram, King of Tyre; and Hiram Abiff. In early times, some religions regarded Deity
in three aspects. The secrets known only
to these Three Grand Masters typify Divine Truth, which was known only to
Deity, and was not to be communicated to man until he had completed his own
spiritual temple. Once these secrets
were attained, a man could reap the rewards of a well-spent life, and travel to
the unknown country toward which all of us are traveling. By knowing the meaning of these names and
references to their offices, you will better understand what the ritual means. Tyre, by the way, means stone or rock.
TRAVELING IN FOREIGN COUNTRIES
The goal of our ancient operative
brethren was to become masters, so they might posses those secrets which would
enable them to practice the art of the builder, no matter where they traveled,
even in foreign countries.
The term “foreign countries” is used
symbolically in Speculative Masonry, and is not meant to refer to a certain
geographical location. Freemasonry
itself is a foreign country to every new member. To fully appreciate and enjoy the privileges
of membership, he must become familiar with its territory. He does this by
learning its language, customs, and history.
Once Raised, many of our members
continue their journey into the inner recesses of the Craft. This can be a most rewarding experience. Truly, Freemasonry is the journey of a
lifetime. We must continue to search for
light and truth where ever it may be found, even in foreign countries.
The term “foreign countries” may also
be a metaphor for the spiritual worlds.
The ancients, and some not-so-ancients, concerned themselves with vast
spiritual worlds. Their method of gaining admission was through secret
passwords, grips, signs, and sometimes angelic names and holy words.
THE THREE RUFFIANS
There are many symbolic explanations for
the appearance of these three ruffians in our ritualistic work. Their attempt to obtain the secrets not
rightfully theirs, and the dire consequences of their actions, are symbolic of
many things. Trying to obtain knowledge
of Divine Truth by some means other than a reward for faithfulness, makes the
culprit both a thief and a murderer.
Each of us is reminded that rewards must be earned, rather than obtained
by violence or devious means. The
Ruffians are also symbolic of the enemies we have within us: our own ignorance,
passions and attitudes, which we have “come here to control and subdue”.
LOW TWELVE
In ancient symbolism, the number
twelve denoted completion. This sign
arose from the twelve signs of the Zodiac being a complete circle and the twelve
edges of the cube being a symbol of the earth.
The number twelve denoted fulfillment of a deed, and was therefore an
emblem of human life. High Twelve
corresponds noon, with the sun at its zenith, while Low Twelve denotes
midnight, the blackest time of the night.
THE LION OF THE TRIBE OF JUDAH
The lion has always been the symbol
of might and royalty. It was the sign
of the Tribe of Judah, because this was the royal tribe of the Hebrew
Nation. All Kings of Judah were,
therefore, called the “Lion of the Tribe of Judah.” This was also one of the titles of King
Solomon. This was the literal meaning.
In the Middle Ages, the lion was a
symbol of resurrection. There were
common tales that the lion cub when born lay dead for three days until breathed
upon by its father. This breath brought
the cub back to life. Representations of
roaring lions symbolized the resurrection of the dead on the Last Day. The lion, being such a majestic animal, has
long been considered the “king” of beasts; associated with the sun because of
its mane. Its likeness is commonly found
on the thrones and palaces of rulers.
The Mithraic god Aion had a
human body with a lion’s head.
Because of its association with the
sun and its correspondence to the zodiacal sign of Leo, the Lion is also
considered a symbol of alchemical Fire.
THE LOST WORD
In the search for “That Which Was
Lost,” we are not actually searching for a particular word. Our search is a symbol for our “feeling of
loss” or “exile” from the Source of Life.
What we are searching for is Divine Truth, which should be the ultimate
goal of all men and Masons.
The Book of Genesis gives us a clue
to the power of speech. In it, we learn
that the first Act of Creation occurred when "God said." The
utterance of the Word is also closely connected with the idea of Light, and
therefore knowledge. Having the power of
speech is perhaps the noblest attribute of man, because he can communicate his
thoughts to his fellows. Thus, The Word
has been carried down through the ages as synonymous with every manifestation
of Divine Power and Truth. We must
always search diligently for truth, and never permit prejudice, passions, or
conflicts of interest, to hinder us in our search. We must keep our minds open to receiving
truth from any source. Thus, Masons are
devoted to freedom of thought, speech and action. In our Craft Lodges, we have but a substitute
for the True Word. Each person must
ultimately seek out and find the True Word for himself, through his own
individual efforts.
Some Masons feel that the names of
the Ruffians give us a blatant hint at the Lost Word. Indeed, there is an allusion to the sacred
syllable of the Vedic texts found in these names. But again, that word is itself a symbol of
the underlying Reality that upholds and sustains the world. Some Masons feel that the Lost Word is spoken
of in the scriptures variously as “the sound of rushing waters” and “I heard
behind me a Voice like a great trumpet,” or “a great roar like a lion” and
such.
THE SETTING MAUL
This was a wooden instrument used by
operative masons to set polished stone firmly into a wall. The Maul has been shown to be a symbol of
destruction from prehistoric times, and is shown many times in mythology. One of the best known is that of Thor, God of
Thunder, who is shown as a powerful man armed with a mighty hammer.
THE SPRIG OF ACACIA
Hebrew people used to plant a sprig
of acacia at the head of a grave for two purposes - to mark the location of the
grave, and to show their belief in immortality.
Because of its evergreen nature, they believed it to be an emblem of
both immortality and innocence. The true
acacia is a thorny plant, which abounds in the Middle East. Both Jews and Egyptians believed that because
of its hardness, its evergreen nature and its durability, it signified
immortality. It is believed that the
acacia was used to construct most of the furniture and the tabernacle in the
Temple. Acacia has red and white flowers. It is a tradition in the Near East that the
Crown of Thorns was acacia. In Egypt, it
symbolized rebirth and was an emblem of Neith.
RAISING OF A CANDIDATE
Most people do not understand what
being “Raised to the Sublime Degree of Master Mason” means. This Degree is the sublime climax of Symbolic
Freemasonry. If you learn only that the
living, dying and raising of a Master is a drama, designed to teach the virtues
of fidelity, faith and fortitude, you have received only partial light and have
seen nothing but a moral lesson. This Degree
seeks to answer the age-old question put forth by Job - “If a man die, shall he
live again?”.
The Degree delves into the deepest
recesses of man’s nature. While it leads
the initiate into the Sanctum Sanctorum of the Temple, it probes into the Holy
of Holies in his heart. As a whole, the Degree
is symbolic of old age and by the wisdom of which we may enjoy the happy
reflections consequent on a well-spent and properly directed life, and die in
the sure knowledge of a glorious immortality.
It teaches no creed, no dogma, no
doctrine, no religion; only, that there is immortality.
QABALISTIC ALLUSIONS OF THE THIRD DEGREE
The system of Traditional Jewish
Mysticism known as Qabalah often provides important clues to the interpretation
of passages of Scripture. Since much of
our ritual is derived from Scripture, there are certain very interesting
Qabalistic allusions throughout the rituals of Freemasonry.
We will here list only one of the
more interesting occurrences, without reference to either Hebrew or Greek. However, some familiarity with these
languages can be useful when searching for Qabalistic allusions within
Freemasonry.
Using the Qabalistic discipline of gematria, the Hebrew spelling of Hiram
Abiff equals the number 273. So does
the Hebrew word for “Hidden Light”. And
the phrase found in Psalms 118:22 “the stone refused by the builders” also adds
up to 273. Sometimes Gematria can cross languages, too. For example, the Greek word athanasia, which means “immortality,”
also equals 273. From the standpoint of gematria, the message could not be
clearer.
HIEROGLYPHICAL EMBLEMS
In The
Three Pillars we have the three great supports of Masonry - Wisdom,
Strength and Beauty. The Three Steps remind us of how youth,
manhood and old age is each an entity in itself, each possessing its own duties
and problems, and each calling for its own philosophy. The Pot
of Incense teaches that, to be pure and blameless in our inner lives is
more acceptable to God than anything else, because that which a man really is,
is of vastly greater importance than that which he appears to be. It is also a symbol of prayer and
meditation. The Beehive recommends the virtue of industry and teaches us that
we should never rest while our fellow creatures are in need of assistance. It should be mentioned that bees have also
been symbols of messengers from the heavens.
The Book of Constitutions Guarded
By The Tyler’s Sword is the emblem of law and order, and reminds us that
our moral and spiritual character is grounded in law and morality as much as is
government and nature. It teaches that
no man can live a satisfactory life who lives lawlessly. The
Sword Pointing To A Naked Heart symbolizes that one of the most rigorous of
these laws is justice, and that if a man be unjust in his heart, the inevitable
results of injustice will find him out. The All Seeing Eye shows that we live
and move and have our being in God; that we are constantly in His Presence,
wherever or whatever we are doing. The
single Eye is found in many countries from Egypt to India: The Eye of Horus,
the Eye of Shiva and so on. The Anchor and Ark stand for that sense
of security and stability of a life grounded in truth and faith, without which
sense there can be no happiness.
The
Forty-Seventh Problem of Euclid, or the Pythagorean Theorem,
is a very potent symbol and is so important in Freemasonry that it cannot be
overemphasized. It is the Sacred King of
the scalene (limping) triangles. Its
properties have incredible implications in many different areas. Plutarch informs us that the Egyptians
attributed the holy family of Osiris, Isis, and Horus to this specific
triangle: Osiris the vertical (3), Isis the horizontal (4), and Horus the
diagonal(5). Remember that after Osiris
is killed, Horus becomes the Son of the Widow.
In The Hourglass we have the emblem of the fleeting quality of
life. The Scythe reminds us that the passing of time will end our lives
as well as our work, and if ever we are to become what we ought to be, we must
not delay.
THE RIGHTS OF A MASTER MASON
These consist of Masonic Relief, Masonic Visitation, and Masonic
Burial.
MASONIC RELIEF:
Masonic Relief may be applied for by any Master Mason - either to
his own Lodge, or to an individual Master Mason. In every case, the individual asked has the right
to determine the worthiness of the request and whether such aid can be granted
without material injury to his family.
Relief is a voluntary function of both the Lodge and the individual. If the Lodge’s financial condition will not
allow it to help, he can apply to the Grand Lodge for help. In order to be eligible for Masonic Relief,
the Brother must not have been suspended in the past five years, and there can
be no charges pending against him at the time of application. The widow and/or orphan of a Master Mason,
who was a member of the Lodge at the time of his death, are entitled to
consideration if they apply for assistance.
The same conditions as to worthiness and the ability and willingness of
the Lodge apply in these cases.
MASONIC VISITATION:
Visitation of other Lodges is one of the greatest privileges of
being a Master Mason. Before you can sit
in another Lodge, you must prove yourself to be a Mason in good standing. If you can so prove, and if no member of the
Lodge you are visiting objects to you sitting in the Lodge, you may do so. In order to attend another Lodge, you should
learn the memory work and modes of recognition in each Degree (if you have not
already done so), and carry your paid-up dues card with you at all times.
You can gain admission to another Lodge in one of two ways -
examination or avouchment by a Brother who has sat in Lodge with you
previously. An examination usually
consists of showing your dues card, followed by examination by a special
committee appointed by the Master of the Lodge. After successfully passing the
examination, the committee will vouch for you and you may be admitted to the
Lodge.
THE RIGHT OF BURIAL:
The Masonic Funeral Service is conducted only at the request of a
Brother or some member of a Mason’s immediate family. The choice belongs to the family, not to the
Lodge. This service can be held in a
church, the Lodge room, funeral parlor or grave site. It is a beautiful and solemn ceremony and,
like Masonry herself, does not conflict with a man's personal religious
beliefs.
THE RESPONSIBILITIES OF A MASTER MASON
The constant responsibility of a Master Mason is “to preserve the
reputation of the Fraternity unsullied”.
Leading a good life is the best means of carrying through our individual
responsibility to our Lodge and our Craft.
The conduct of each Master Mason is strictly his own
responsibility. He should choose the
course which will bring credit to himself and honor to the Fraternity.
We would all do well to remember that brotherhood is the
cornerstone of our Fraternity. Treat others with the same respect and
consideration with which you would like to be treated. In all your actions, be
an example of brotherly love in action.
Be not hasty to condemn others.
How do you know that in their place, you could have resisted the
temptation? And even were it so, why
should you condemn one who is weaker than you? If your brother should slip,
offer your hand to him without judgement or harsh criticism. Judge him not by your standards but by his own.
LODGE ATTENDANCE
We do not have a mandatory attendance requirement as ancient Lodges
did; nor is there a penalty for not attending, as there once was. However, every Master Mason has an obligation
to be loyal to the Lodge which gave him Masonic Light and all the benefits
which come with his membership. This
should be your inducement to attend Lodge as often as possible and to join in
the fellowship that is an important part of Freemasonry.
BALLOTING
Only Members in good standing have a right to vote. No member present can be excused from
balloting on any petition before the Lodge.
No member will be permitted to retire from the Lodge to avoid casting
his ballot. The white balls indicate an
affirmative, or favorable ballot, and the black cube indicates a negative, or
unfavorable ballot. If you have no
reason to believe otherwise, then you should accept the word of the
Investigating Committee and cast a favorable ballot on a petition for
membership. If you have an objection to
an applicant, the time to raise that objection is before the ballot is taken.
You have the right to speak to the Master privately and express your
objection. This is one of the reasons we
wait a full month after a petition has been presented before voting on it. However, if you know of some legitimate
reason why the petitioner is unworthy, for strictly Masonic - not personal -
reasons, a black cube may be cast to protect the Lodge from an undesirable
member.
As you approach the ballot box, examine your motives and be sure
that the ballot you are about to cast will do justice to the candidate and
Freemasonry. The Right to Secrecy of the
Ballot is guaranteed by Masonic law, and custom allows each member to have
perfect freedom in balloting on petitioners.
No brother should disclose how he voted and no brother should inquire
into how another brother voted on a particular candidate.
DEFINITIONS OF NON-AGE, DOTAGE AND FOOL
In the jurisdiction of California, non-age refers in this Degree to one who is not yet 21 years of
age. Dotage is a condition associated with old age, and is marked by
juvenile desires, loss of memory and failure of judgement. Being old does not bar someone from seeking
membership, but we require that he be mentally alert and healthy. A fool is a mature man without good
sense. Legally, he may be of age, but
mentally he is incapable of understanding.
WOMEN AND FREEMASONRY
The question of women’s role in Freemasonry has arisen many
times. When we were an operative craft,
the buildings were built by masons who were, by all accounts, men. The Craft became a fraternity for men. Thus, it was a practice that only men became
operative masons. This practice has
continued down through the years.
Women are certainly included in the Family of Freemasonry through
Concordant Bodies, such as the Order of the Eastern Star, the Order of
Amaranth, and so on.
EXAMINING VISITORS
This responsibility belongs to the Lodge itself and is delegated by
the Master to a committee of Brethren who are to satisfy themselves that the visitor
is a Master Mason in good standing in a regular and recognized Lodge. The Master may call upon any member of the
Lodge to serve on the examining committee.
It should ever be remembered that the purpose of examination is to
prove that a visitor is a Mason, not
to prove that he is not a Mason.
Kindness and courtesy should be shown to all visitors at all times.
VOUCHERS ON PETITIONERS
Before endorsing the petition of anyone for initiation into our
Mysteries, you should take the time to discuss Masonry with the applicant. You should know why he wishes to become a
Mason, what he expects and what may be expected of him. The Investigating Committee should explain
much of this to him, but you should be satisfied with his understanding and
know that he is of good moral character.
The signing of the petition should be a source of great pleasure for
you.
You should also remember that signing the petition of a man who
wishes to become a Freemason is a significant responsibility. By doing so, you are committing to assist him
to learn and grow as a Mason. Nor does
your responsibility end when he has been Raised. From the moment your sponsor
his petition, you are bound to him by a strong tie.
INVESTIGATING PETITIONERS
This responsibility belongs to every member of the Lodge, and
should not be taken lightly. Serving on an Investigating Committee should be
regarded as a mark of special trust by the Master of your Lodge. It is a solemn responsibility. Only those who can be counted on to make a
complete and impartial inquiry into the petitioner’s character and determine
his worthiness to become a Mason, should be selected. The members of the Investigating Committee
are known only to the petitioner and to the Master who appointed them.
FINANCIAL RESPONSIBILITIES
Your financial responsibilities are twofold. The first is in the area of mandatory support
- the payment of annual dues. The second
is in the area of voluntary contributions to certain charities, distressed
worthy Brothers, and other Masonic organizations as you desire. By paying dues, each Brother carries his
share of the expenses to run his Lodge.
Regarding voluntary financial support, he must determine the extent of
his participation, measuring the need against his ability.
Any member failing to pay his dues for a period of more than twelve
months is subject to suspension. There
is no reason a Brother should be suspended for non-payment of dues. Not being able to pay dues can be handled
easily and without embarrassment. No
Lodge desires to suspend a Brother who is unable to continue payment of
dues. A distressed Brother should inform
the Master or the Secretary of his situation.
One of these Officers will take care of the situation so no record is
shown on the books and no debt is accumulated. This is not Masonic Charity, but rather
Brotherly Love. In most cases, the other
Brethren in the Lodge know nothing about his situation.
LODGE MEMBERSHIP
Although Entered Apprentices are considered Masons in every sense
of the word, one does not become a member of a Lodge until after being
Raised. Termination of membership can
occur in one of four ways - demit, suspension, expulsion or death. One can apply for a demit (or transfer to
another Lodge) if his dues are current and he is otherwise in good standing. You can also hold plural or dual membership
in more than one Lodge. This sometimes
occurs when one Lodge raises a candidate and he then moves to another area and
wants to become active in a new Lodge.
One must be a member of a Lodge in order to become an officer
there. Plural Membership refers to being
a member of more than one Lodge in this Jurisdiction (California), while Dual
Membership refers to being simultaneously a member in this jurisdiction and in
a Lodge of another jurisdiction. See your
Lodge secretary for proper handling of the paperwork.
You can be suspended for nonpayment of dues or “unmasonic
conduct”. If suspended for nonpayment
of dues, you can apply for reinstatement.
At any time, you may pay back dues for the year of nonpayment, plus the
current year. If suspended for
“unmasonic conduct”, you may petition for reinstatement through the proper
procedures and channels. If convicted of
unmasonic conduct by trial, the trial board may direct expulsion from the
order. The verdict can be appealed to
the Grand Lodge. A Mason suspended or
expelled from a Lodge is automatically denied membership in all Masonic
organizations.
ENTERING OR RETIRING FROM A LODGE
Courtesy dictates that you should always arrive before a Lodge
meeting is scheduled to begin. This also
allows you to share in the fellowship of the Lodge, meet any visitors who may
be present, and so on. If you are
unavoidably detained and arrive after a meeting has begun, you should clothe
yourself properly, inform the Tiler, and ask to be admitted.
The Tiler will inform the Junior Deacon, who will then request
permission from the Master that you be admitted. The Junior Deacon will notify you when it is
appropriate to enter and also of the Degree in which work is taking place. When permitted to enter, proceed West of the
Altar, give the due guard and sign of the Degree, and then quickly take a
seat. Keep in mind that you are likely
interrupting the business of the Lodge, so be as unobtrusive as possible.
Retiring from a Lodge is accomplished in much the same way. Move West of the Altar, give the appropriate
signs, and then leave.
DEPORTMENT WHILE IN THE LODGE
Your deportment while the Lodge is open should be governed by good
taste and propriety. You should not
engage in private conversations, nor through any other action disrupt the
business of the Lodge. Discussions in
the Lodge are always a healthy sign and promote the interest of the Lodge - if
properly conducted. If you wish to
speak, rise and, after being recognized, give the due guard and sign and make
your remarks. Always address your
remarks to the Master, even if you are responding to a direct question from
another Brother. When finished, you may
then be seated. Religion, partisan
politics and any other subject which might disrupt the peace and harmony of the
Lodge, should not be discussed in Lodge.
Voting on routine matters is usually conducted through a voice ballot.
OFFICERS OF A LODGE
There are five elected officers of a Masonic Lodge: the Master,
Senior Warden, Junior Warden, Treasurer, and Secretary. The Master appoints the Chaplain, Senior
Deacon, Junior Deacon, Marshal, Senior Steward, Junior Steward, Tiler and
Organist. The Master, Wardens, and Senior Deacon must be proficient in the Work
of their respective positions, and the District Inspector must certify their
proficiency. Any qualified member may be
elected by the Lodge to hold office, but most officer lines are progressive.
APPENDANT AND CONCORANT BODIES
Once you have been Raised to the Sublime Degree of Master Mason,
you may choose to join any number of Masonic Appendant Bodies. The two most common Appendant Orders are
known as the Scottish Rite and the York Rite.
There are other rites, degrees, and organizations one may join upon
becoming a Master Mason, depending on one’s interest in searching for further
Light in Masonry. The Philalethes
Society is an International organization of Masonic Research and offers members
an outstanding quarterly publication, The Philalethes magazine, which includes
excellent Masonic information from around the world. The Societas Rosicruciana in Civitatibus
Foederatis (the Masonic Rosicrucian Society of the United States) is the most
esoteric of all the rites and degrees of Freemasonry. It is an invitational body open to Master
Masons. The Order of the Eastern Star, Order of the Amaranth, and the White
Shrine of Jerusalem are popular concordant bodies which admit both men and
women. Often, they provide the chance
for a husband and wife to share in the Masonic experience together.
There are also three Masonic Youth Orders, which include boys and
girls (and young men and young women) in the family of Freemasonry: The Order
of DeMolay for Boys, the Order of Job’s Daughters, and the Order of Rainbow for
Girls.
Each of these Appendant and Concordant Bodies is an important part
of the larger Family of Freemasonry.
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