The Most Worshipful Prince Hall Grand Lodge
of Texas and Jurisdiction
Free and accepted Masons
Masonic
Learning Center
Basic Masonic Education
This
information is not from any rituals, but is information that each Master in the
State of Texas and its Jurisdictions should know.
THE MASTER MASON DEGREE
Significance
of the Degree Traveling in Foreign Countries The Lion of the Tribe of Judah Qabalistic allusions of the Third Degree
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PRACTICAL ASPECTS OF FREEMASONRYThe Responsibilities of A Master Mason Definitions of Non-Age, Dotage and Fool |
THE GRAND LODGE AND YOUGrand Lodges Regularity and Recognition Prince Hall Masonry Grand Lodge of Texas The Grand Master The Grand Secretary
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Basic Teachings of the Second Degree Rights and Responsibilities of A Fellowcraft |
The Grand Lecturer, District
Lecturers, and District Deputy
Board of The Grand Lodge
Masonic Glossary:
Master Mason
Masonic Glossary:
Terms Defined by Grand Lodge
THE
MASTER MASON 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 degrees.
At this point the candidate has symbolically, if not actually, balanced
his inner natures and has shaped them into the proper relationship with 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 expanded.
The candidate is now ready to approach the portal of the Sublime Degree
of a 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 half heartedly and then consider himself a Master Mason.
Very few of us are truly Master 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 performs 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.
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 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.
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, and 14th. 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,
and 14th. 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."
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 wherever 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.
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, make 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".
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 grads 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’s purpose given above, then it is obvious that the Fellowcraft Degree encompasses much more than just gaining a 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 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 beour weaker nature has now
been squared and elevated. While
keeping our fidelity to the Three Great Light’s we deeper 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 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 “G” and the humility it should inspire.
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 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 interpretation. 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 triangles: 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 Vigril in his
epic The Aeneid thatis highly suggestive. In
Book IV he writes about Queen Dido who, because of her despair and anguish, commits to sacrificing
herself. She performs various rite
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.
There is a Byzantine painting known as “Our lady of perpetual Help,” which pictures the divine dhild in his mothers’ arms. Angels are shown at either side with implements of the Crucifixion. The child is turning towards an angel, and one of his shoes is falling off.
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 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 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 recognize 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 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 ideal is closely tied to the concept of Justice. For, in truth, Justice is giving another man his due.
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
range 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.
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 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 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 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.
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 flowing at the Neoplationic Cathedral School of Chartres in 12th Century France. The interesting work that came together here was the union of the philosophies of Neo-platonsim and Christiantity. The study of the Seven Libera 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.
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.
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 represent 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.
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. I 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.” {Matthew 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 fully 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. I would sugges that the Masonic candidate might follow some of the following lines of research, that he may come to his own conclusions. (see Hirman Key )
ENTERED APPRENTICE DEGREE
The qualifications to
be a Mason are clear and distinct. There are physical, moral and spiritual qualifications.
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 (God).
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.
He must be able to support himself and family also contribute to the
relief of a distress Master Mason.
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 twenty-five or seventh
five members in attendance - can drop the black cube and deny him membership.
When you consider the moral by which Masons measurer 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.
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. Other argue, also
logically, that 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.
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.
There
is no place for horseplay or hazing during our ceremonies, and the candidate can
be assured that there will be none. The
ritual are serious and solemn, and we try to teach moral lessons with great
dignity. Anything, which is told to
the candidate in a joking manner, serves only to desecrate the honorable
purposes of Freemasonry. The candidate should have no apprehension about entering a
Lodge. He is always entering a
society of friends and brothers where he will be treated with dignity and
decorum at all times.
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, rater than
his worldly wealth and honors. By
wearing these garments, the candidate signifies the sincerity of his intentions.
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.
Most
Lodges have candidates to wear sweats, furnished by the Lodge or the individual.
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 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 served 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
Texas 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.
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 difference man.
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.
No
Lodge can be opened or be closed without prayer, which is offered by the
Worshipful 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.
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.
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.
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 Worshipful Master
is said to flow from his station in the East to the Altar.
Thus, one should never cross between the Worshipful Master’s Station
and the Altar when a Lodge is in session.
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 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 no.
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
THREE GREAT LIGHTS OF MASONRY
The Three Great Lights of Masonry
are the Holy Bible, Square and Compass. The
Volume of the Sacred Law is an indispensable part of the Lodge.
The Grand Lodge of Texas use the Holy Bible on its Altars.
In Lodges in other countries, other sacred texts are placed on the Altar
in place of the Holy Bible, but no Lodge in Texas Jurisdiction 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 Volume of Sacred Law can also
represent God’s communication to man through scripture and inspired writings.
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.
The Apron is 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.
WORKING
TOOLS OF AN ENTERED APPRENTICE
The Working Tools presented to the
candidate were those used by the ancient operative crafsman 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 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 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.
The Lectures given to the candidate
by the Worshipful Master are intended to elaborate certain phases of the ritual,
given 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 tents 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 hail from such a Lodge.
By claiming to come from this mythical Lodge, he proves that he hail 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.
Further instruction is given in the
long form of the lecture regarding the Supports of the Lodge: the three pillars
, 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 Tresteboard. The Rough and Perfect Ashlar are precise symbols of the process of initiation.
In a Hermetic sense, the rough Ashlar is the prima material, while the Perfect Ashlar is the philosopher’s Stone.
The Ornaments of the Lodge consist
of the Masonic 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.
THE
PURPOSE OF THE MASONIC LEARNING CENTER
The intent is basically twofold: first, to provide the new members of
Masonry with more information about the Fraternity, its structure, practices and
symbolism; and secondly, to offer suggestive approaches for further research if
one is so inclined. The Grand
Master of Texas and Jurisdictions and I, feel that that there is not only a
great need for this type of information but also a great desire for it as well.
Masonic education begins with the study of the rituals themselves.
After that, the newly made Master is given the Texas Monitor for personal
study. For some this is enough, but others it is not.
It is not our purpose here to repeat what is contained within our Ritual
or in the Monitor but to stimulate the mind and provoke further research by
offering a variety of approaches to consider.
Freemasonry cannot be defined in a few sentences or pat answers. One of the most common definitions is that it is a system of morality, veiled in allegory (or a