Thoughts

INSPIRED BY THE

A.·. A.·, Scottish Rite Degrees

Oriental

By the Editor of Consistory Official Bulletin

o
PubUshed By EDGAR A. RUSSELL COMPANY Cblcago, llUnols

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CopYrlght. 1~19. By The Edgar A. Ruesell Company. 18t Edltlon. November. 1919. 3.000 coplell. 2<J EdItion, D·_mber.. 1919. 5.000 Obpfea.

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DEDICATION This book is lovingly dedicated to the memory of HARRIS WILLIAM HUEHL FREEMASON

in the true spirit of gratitude. The Author.

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Foreword

HIS PRESENTATION of "The Worth and Merit of the Degrees and Grades of the Ancient Accepted Scottish Rlte of Masonry" has been written to meet numerous requests for a more Connected exposition ot the "Thoughts on the Scottish Rite Degrees," which have appeared In the Oriental Consistory Ofllclal Bulletin during the past five or six years. What has been written herein Is the individual expression of an Individual member. No claim of authority Is made for the contents. What Is said should be accepted, or rejected, in accordance with the dictates of the Individual reason and conscience. Nothing should be received which does not stand the test. Noth· Ing should be rejected because It does not harmonlze with existing prejudices, If It does commend Itself to the reason and conscience of the Individual reader. The purpose of the writer has been to stimulate Interest In the study of Masonry, the progressive moral science; that science which consists In those collected and classified facts In human experience, upon which each Indtvidual may formulate his own phllosophy of Ufe and conduct, for reUglous guidance In the Ufe that now Is, In order that he may fit him· self for the Ufe that Is to be, In which Ufe he hopes to become a Son of God. lil. A. R.

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THOUGHT8

A. •.A.•.8.•

.a.',

DJDGRlDJD8

MAN meanl The ThlDker, and manlfestatioD of thoupt Is lpeech. -Jlas

the

first

Jl1IJIer.

THE psychical developmeDt of HumaDlty, alnee Its earlier stages,. has been largely due to the reactiODS of IDdlvlduals UPODODe another lD those various relatioDs which we characterize as social. -.lOMa Fiske.

THE ratioDal faculty; for thls Is the ODly faculty we have received which examlDes Itself, what It Is, and what power It has, and what Is the value of this glft, aDd examines all other faculties: for what else Is there which tells us that golden things are beautiful, for they do Dot say so themselves! EvldeDtly It II the faculty which II capable of judglDg of appearIADces.

-EpCctettU.

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INDlDX

INDEX
Dedication Foreword......... Scottish Rite of Freemasonry............ THOUGHTS ON THE DEGREES SYMBOLIC DEGREES. Symbolic De&rees Firat.......... Second Thlrd................................... INEFFABLE DEGREES. Ineffable Degrees Fourth Flfth.................................... Sixth Seventh................................. Elghth.................................. THE ELU DEGREES. The Elu Degrees Nlnth................................... 'fenth -Eleventh Twelfth................................. Thirteenth •............................. Fourteenth........................... HISTORICAL DEGREES. Hlatorlcal Fifteenth Sixteenth Degrees .. . . . . . . . . . . . . . . . . . . . . . . . . . . . .• ..............•................ DEGREES.

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13 23 27 30 36
39

42 44 47 60 64 69 61 63 66 70 76 86 87 116 lOS 108 112

...

PHILOSOPHICAL PhUollophJcal Degrees Seventeenth Eighteenth Nineteenth

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DEGREES

Pa,e
Twentieth Twenty-first Twenty-second Twenty-third iTwenty-fourth Twenty-fifth Twenty-sixth Twenty-seventh Twenty-eighth Twenty-ninth Thirtieth Thirty-first Thlrtv-second 123 129 133 137 140 146 150 159 166 169 . . . . . . . . . . . . . . . . . . . . . . . . .. 171 173 175 '...

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SCOTTISH

RITE

OF

FREEMASONRY

The Scottish Rite of Freemasonry

ISTORICAL references have small place in this presentation. It is not the purpose of the writer to repeat here what may be round elsewhere in better form than he is capable of produelng, It is his purpose to deal with the spirit of the Scottish Rite degrees, and the worth and merit of those degrees, as he understands them, rather than with the institution, the physical organism erected for the purpose of providing the physical machinery through which the instruction in the Work may be given by omcers and members to initiates. In these latter days, when IlO much attention is centered upon the physical forms of Masonry, the symbols through which the Spiritual Content of Freemasonry must be expressed, or taught, we are prone to ignore the principles symbolized in our busyness with the symbols; and, whlle the institution is important, as a means to an enu, we must also give attention to the things of the spirit; because, unless the spirit is kept alive, the institution w1l1 cease to perform the functions for which it was erected, and will decay and die, as all physical things must do when the spirit leaves them. Freemasonry is "not of the letter, but of the spirit: for the letter k1l1eth, but the spirit giveth Ufe." We hear more or less concerning the SUlftclency of the Symbolic Lodge as the means for teaching Moral Science. We are told that the Symbolic degrees contain all that is essential to a complete understanding of everything that Masonry has to offer. We are reminded that, in the early days, all that Masonry had to teach was incorporated in a siagle degree. And no one wtll admit everyone of these claims quicker than w1l1 the writer. His answer to all who make these claims, when used as a basis for rejecting the additional instruction offered in the Royal Arch Chapter, the Council of Royal and D~;~!.l'~t~~Sle

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THOUGHTS A.·.A:.S:.R:.

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ters, the Commandry K. T., and the decrees in the Scottish Rite system, is this: The teachings of Jesus were summarized by Him In these words: "Thou shalt love the Lord, thy God, with thy heart, and with all thy 8OUl, and with all thy mind. "Thill 111the first and creat commandment. "And the second is Uke unto It, Thou shalt love thy neichbor as thyself. ··On thele two commandments hang all the law and the prophets." Yet, notwithstanding '-hIs summary and >lS· sence of His message to mankind, Jesus continued to teach, to expound, to Illustrate the prinCiple Involved, and to exhort His hearers through the use or Illustration and parable, time after time, day after day, night t.fter night, In the endeavor tv get them to apprehend and apply, In their own hearts, minds and souls, the simple, direct, plain and clear presentation of principle contained In the summary above quoted. The writer Is not In sym ..athy with the thought that the Symbollc Lodge is the kindergarten of Freemasonry; that what is taught In the other Bodies requires !.igher degrees of Intelligence, or moral purpose, or more perseverance, to understand. On the contrary, the write.· Is of opinion that greater Intelligence, moral purpose and perseverance are required to unvell the mysteries In and behind the "types, emblems and allegorical figures" and symbols used In the Symbollc degrees, than are re~ulred to understand the lessons In the degrees of the other Bodies. And It Is for this very reason that he considers the Scottish Rite degrees so meritorious; because these degrees assist the &tudent of Masonry to unvell the secret mysteries hidden In the Work of the DymboUc decrees. Here and there may be found a Master Mason who has become a Masonic student, and an exemplar of Freemasonry, without the assistance of the Instruction given In any of the other Bodies; but such men are 80 rare as to be the quallfylng exception to the~gen~ral rule

aI'

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that, the overwhelming majority of the Masonic students of the United States are men who have availed themselves of all of the Masonic instruction they have been able to receive and apprehend. While all of the Instruction pven In all of the Bodies Is helpful, and should be availed of by every Mason who wishes to Improve himself In Masonry, the degrees and grades of the Ancient Accepted Scottish Rite are especially meritorious, because of their value In further fllustrating and Interpreting the principles of moralfty presented In the Symbolfc de$tJ'eeB. The Masons who wrote the dramas, the dialogues and the monologues which compose the degrees and grades of the Scottish Rite system of instruction, were men who "searched the scriptures" of the ancients for the materials to use In the further Instruction of those who seek Masonic Light upon the Path of Life. They sought and found those ancfent allegories written to teach moralfty among the peoplea of the ancient world. JJ'hey found material In the periods antedating, and subse-' nuent to, the period covered In the Work of the Symbolfc Lod~e, They arranged and adapted and augmented what they discovered and prepared It for presentation to Masons of thf9 latter period. ' Through the instruction given in the Scottfsh Rite degrees, the Master Mason learns to better understand the Instructions givf!n In 'the SymboUc degrees; because this additional Instruction Inspires him to make Individual etfort to apprehend the meaning of the many mrstertoue allusions, suggestions and symbolfc utterances and actions In the Three degrees, which are not apprehended by the overwhelmInl!'majority of those who hear and see them. When It Is known that the Work of 'the Three del!'rpp~In the Symbolfc Lodge Is expanded. atnTlllftedand augmented by putting the fllustratlons of the moral principles of the Three degrees Into a series of Fourteen degrees, eleven of which are known as th Ineffable degrees, which further fJlusfil'ate tti~gle

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THOUGHTS A.·.A:.S:.R.·. DEGREES

Legend In. the Second Section of the Third degree of the Symbollc Lodge, It will be recognized that the Scottish Rite degrees contain Instruction valuable to every Master Mason, Instruction which will help him to understand that lesson which Is the most Important In Masonry. Scottish Rite Masonry, In the United States, does not confer the Symbollc degrees; Its Work begins In the Fourth degree, with Master Masons who have received the Symbollc degrees In the Symbollc Lodge. And Scottish Rite illustration and Instruction ll1umlnates the Work In the Symbollc Lodge, so that every Grand Elect Mason:.14° becomes a more Intelllgent Master Mason. In elostng this section of this presentatlon, It should be said that the writer Is not one who assumes that the number of degrees taken, or observed, or conferred, has any relation to Masonic scholarship, or Life. A man may receive every degree otrered In both the York and Scottish Rites without grasping the first principles of Masonry, In the opinion of the writer, based upon careful observation and retlectlon; but, on the other hand.. he does know from Individual experience that all of the degrees In both of the Rites are helpful, suggestive and Inspirational. And because he has fouild the Work of the Scot.tlsh Rite more helpful, more suggestive arid more Inspirational, In his own. Individual experience, he commends to all Masons who are seeking further Light In Masonry, the d~ grees and grades of the Ancient Accepted Sc.'.otttsh Rtte. especially.
What is now rolled the Christian religion has ezisted. among the ancients, and WIUI notatlsenttrom. the beginning of the. human race, unHlOhrist came in the fle8h: from which time the true religion, which existed already, began to be called Christian. -St. Augustinl'. "Many shall come from the east awl the west, and shall sit down with Abraham. "'lil Isaac, ami Jacol> in the kingdom Of heaTen,"

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SYMBOLIC FREEMASONRY

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Symbolic Freemasonry
REEMASONRY,In Its modern form under the Grand Lodge system, may be traced to those liberal thinkers of Celtic, Anglo-Sax· on and Teutonic origin In the British Isles, whose forebears had succeeded In throwing off the subjecting and dominating yoke of the Roman Hierarchy In· the fourteenth, ftfteenth, sixteenth and seventeenth centuries, In the countries of Northwestern Europe. Whatever views one may hold concerning the antecedents of the present Institution of Freemasonry, In any of Its forms, agreement with the statements In the ftrst paragraph will be almost unanimous; and this, notwtthstandtng the fact that members of the Catholic churcb and priesthood are known to have been memo bers of Masonic Lodges In the early days. Whether modem Masonry grew out of Operative Masonry, the Craft Guilds; or whether an Ancient Brotherhood had preserved and kept alive Moral Science through theprotectlon afforded by the Craft Guilds; or whether It was Instituted by men who had "searched the scriptures" and had found the key to the Ancient Mysteries and built Modem Masonry on that foundation; It cannot be .denied, successfully, that Freemasonry, as we have it today, arose out of the recognition of the need for a better means through Which might be taught, to those duly and truly prepared, and who were found worthy and well quallfted·to receive It, that Ancient Pbllosophy· whloh teaches Man bis Inalienable right to. freedom of thought and conscience, and freedom to express the dictates of his own reason and· conscience, under the Inspirations of his own freewUl: always,however, presentl1lg(. tn eonneeUon therewith, the necessity of recognizing, assumlng and dlschar!{lng the individual ·re~ sponsiblItty and obligation Inseparable from the Individual expression. And the reason why the Masonic institution was erected to teach the necessity for culttvatlng freedom of thought and conscience, and the right to the expression of th~";H~iS~~@)~le

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THOUGHTS A.'.A.' .S:.R.·. DEGREES

individual reason and conscience, under the untrammeled inspiration of free-wfll, in all things concerning the individual, was because no Moral development is pouible unless the tndividual ill FREE to exercille All Of The Fac· utttes, Capacftfes and Powen with which he has been endowed by his Creator. Mental development must precede Moral rower in the experience of the individual who is seeking Light upon The Path of Life. so that he may learn his Rie:ht Relations to God. his neighbor and himself, in order that be may flt himself for the fulflllment of his destiny. The fact that Freemasonry, in its present ferm. arose' among men who were not then under the subjection of the Roman Hierarchy; and that the instruction given to initiates W811 not given in plain, direct. clear and easfly understood forms, in open meetingll. nor to every person who sought to receive it; but that it W811 «Iven in vefled form, by "tYp&II. emblems and allegorical flgures" and by the use of symbols, and only to those who Wer.8 judged to be duly and truly prepared. and worthy· and weil quaUfled, to receive it, appean to furntllh concluBive proof of the purpose to withhold the inner mySteries, or hidden meanings of tIie teachingll, from those who might gain admis· sion and be found. afterwards, to be unprepared or unworthy. . The further fact that. among the leaden of the new movement, Christian ministers were to be found; and that provision was made for the- admission of Royalty among the brethren: would appear to furnish conclusive proof·that. the .institutors were not irrelf«Ious nor anar· chlstic men; but that on the contrary, they were· actu'ated by j'ullt, reUgIous and lawful motives. '. .. Wh~t, then. was the purpose of the Instttution thus continued, or revived. or newly erected? What mission was it planned to accompUsh that was not being accompUshed by existing ecclesiastical. poUtical. economic. and social Instltutions! D;9;1;"d by Coogle

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Where shall we look for evidence of the purpose of Its founders, evidence that shall be found without dlmculty, evidence that shall appeal to the reason and conaclous of rational and right-mInded men' What Do We Find in the Work? Before any Individual Is permitted to knock for admittance on the door of a Masonic Lodge, he Is told that "Masonry Is a course of ancient, hieroglyphic, moral Instruction, taught agreeably to ancient usage by types, emblems and allegorical figures." And that "Even the ceremonies of gaining admission to the lodge are emblematical of events which all mankind must sooner or later experience," or words of similar Import. Any rational analysis of this statement will disclose the following claims: ( 1) Masonry Is a course of Instruction In moral science, which may be defined as that science which teaches those relations which must be sustained, by the Moral Man, to his God, his neighbor and himself. (2) As Masonry Is taught In a Lodge, the Masonic Lodge Is, therefore, a school for moral Instruction. ( 3) As the Omeara of a Masonic Lodge are the persons who take the principal parts In the ceremonies of opening and closing, and In conferring the Work, or Instructten, or deg.rees; It follows that the omcers of a Masonic Lodge are teachers of moral science. (4) As the method of giving the moral Instructions In a Masonic Lodge Is Indicated to be the ancient method, "by types, emblems and allegorical figures," to Illustrate the principles sought to be Inculcated, we must look behind the symbols to discover the realities, the truths, the moral principles Illustrated by the symbols, If we would learn what the various lesaonl are Intended to teach. (6) And, If "even the ceremonies of gaining admlsalon are emblematlcal," or symbolical, then surely the ceremonies within the Lodge must have lUll greater symbolic significance. And If they have greater symbolic signifi~ce, or even the same value of symbolic Bignlflbali~le

16

THOUGHTS A.'.A.'.s:.R.',

DIilGRE_

it becomes not only the prlvUege, but the bounden duty, of Masons to "ask and seek and knock" untU that slgnlttcance is discovered, understood, and applied In the e",{ery-day life and conduct of the Freemason In his every n· lation to God, his neighbor and himself, Every regular Mason llrst recelves the Three SymboUc degrees, No other or further degrees are necessary to entitle men to call themselves Masons. In those Three degrees may be dis· covered all of the principles of Masonry, the progressive moral science. .One who w1ll order his life and conduct in harmony with the prtnclples 1Ilustrated In the Work of the Symbolic Lodge w1ll disclose his knowledge of how to live here and his· hopes of Ufe hereafter; because, in the SymboUc degrees may be discov· ered the principles of being, doing and d1ling which lead to Immortal Life, But no Individual will make the discoveries essential to the living of the Moral Life who does not study, work and strive for further light· and understanding-as he is Instructed to do In the Symbolic Lodge; because the meanings of the "types, emblems and allegorical llgures" used w1ll not be unveiled, except to the man who w1l1 "search the scriptures," for therein only Is to be found the plan of salvation, or perfection, which outlines the Path to Immortality, This statement should not be misunderstood or misinterpreted by the careless reader, Whatever other Landmarks may be discovered, or ·invented, there are three upon which all Regular Masons will agree: (1) No man shall be solicited to become a member of the Masonic Fraternity; because each Individual Is entitled to the free and unrestricted use of his own reasoning faculties and his own will-power, which no other Indl· vidual on earth has the right to usurp, or even to restrict, And while friends may suggest and advise what one should do, or refrain from doing, hi the ellcJ each Individual m\lstJttlllnlQge-el

The Symbolic Lodge

Three Sure Landmarks

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act for himself, independently. consciously, n,. tfonally and voluntarily, of his own free-will and accord, or no progress in the Moral Life can be made; because, without freedom of thought and conscience and freedom in the expression of the dictates of reason and will, they can be no Moral conduct. All eonduet under subjection is either unmoral or immoral. (2) The development of the Moral Character is an individual undertaking, the most important undertaking in this existence. Therefore, the Progressive Moral Science is taught to individuals, one at a time; because each individual must take the same path, overcome the same obstacles and learn the same lessons, that each and every other man bas been obliged to do in his quest for Light and Truth. Each one must become duly and truly prepared in his own heart; each must sb<Jw himself to be worthy and well qualified to receive the instruction; each must "ask, seek and knock" of his own initiative; each must enter upon the path of his own free will; each must arise, follow his guide (his own Conscience), examine himself critically at each point In his journey, physically, mentally and morally; and each must decide for himself alone, whether he will take the next step, stand upright and erect before his own Reason and Conscience, and face in the direction of The Light before he can hope to see The Light. Every step of the seeker for Light is directed by his own Reason, accompanied by his own Conscience, and inspired, or impelled, by his· own Free-Will. No other can do for him that which he alone must do himself. No. prayer of another will sufftce; he only can offer that effectual prayer needed to sustain and strengthen him. He alone must meet the attacks of those emotions, appetites and passions which all men must meet and conquer, bringing such outlaws under the direction of his own Reason and the control of his own Will. (3) Every regular and well governed Lodge must have three principal Offtcers, to symbolize three principal manifestations· of The Mind ·of M~n, Mall ill lip TriUne :Bein~ InD,~.b.J~m~

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THOUGHTS A.·.A:.S:.R:. DEGREES

lectual faculties and moral, or spiritual. powera must be expreBBed through the physical organlsDj.. Man can think and he can love; but he cannot express either thought or emotion except through his speech or conduct. until he has accomplished his evolutionary destiny. And he cannot achieve perfection untn he has developed his mental and moral powers to the point where these spiritual powers control the animal propensities, or passions. Reason and wm must be expressed harmoniously through the Physical Body; and only In the presence of the three can the Word of Life be given. When Physical Man acts without the direction of Reason and the control of wm. disaster Is sure to follow, as Is taught so beautifully In Masonry, the progressive moral science; and only when Reason again directs. and wm Is called- upon for assistance. wfll Physical Man again be raised from the degradation Into which the control of the emotions. the appetites and the passions have placed him. "In the Presence of Three" In the omces fulfilled by the three Principal Omcera of the Masonic Lodge, we may find also fllustratlons, or symbols. of those three attrfbutes ascribed to the G. A. O. T. U. In the most ancient scrtpturea known to this age. the Vedas of the Hlndoos, In which the One God Is represented as having Creative Intelligence, Preserving Love. and Transforming. or Regenerating, Power; because the Pillar of Wisdom designates contriving. or creating. power; the Pillar of Strength supporting. or assisting. or preserving. power; and the Pfllar of Beauty adorning, or regenerating. or transforming. power; whereby life, energy. force. Is expressed and serves Its purpose-and then dies and expreBBes Itself In other forms. thereby presentIng to mankind evidences of the Immortalfty of All Life. Students of the Scottish Rite Masonry find In the . 17th. 18th, 19th. 24th, 26th. 28th and 32nd degrees. especially. sources of ,Inspiration to the higher moral life; beClJius~,bYlIl'<tJrQ1ll& de-

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grees are allusions which cause the seeker for Light to search the scriptures diligently for answers to the questions th_ere pres6n~ to the thoughtful mind. Pure concepts of God appear to have been held by the intelligent and loving few In all ages, even the most ancient; but these pure concepts have not been apprehended by the ignorant and the superstitious; and deslgnlni prlestcraft has ever withheld that which would enlighten and Inform the common people. Only the Intelligent, the morally courageous and the persevering few have found The Word. The result has been that, the Word of Life. haa been lost time after time In the experience of peoples, the same as occurs In the experlenee of Individuals, who find the Word, hold U fast until tempted to ignore Its inessage, after .which It Is lost and must be sought again as In' the begtnnlng, "For the Purpose of Work" When a Masonic Lodge Is open for Work It may be called a Symbolic Lodge; because, If It be a regular and well governed Lodge, The Work will be done through the use of "tyPes, emblems and allegorical figures," used as symbols to Illustrate the moral, or spiritual, principles sought to be Inculcated. . When a Masonic Lodge Is open for Work It is so opened, 80 constituted, so situated, 80 formed, 80 supported, so furnished and so covered as to symbolize The Mind of Man when contemplating the great change from the unmoral, or the Im-moral, to the moral, or sptrttual life. It symbolizes the Mind of One who Is In Moral Darkness, Ignorant, weak and superstitious; one who realizes his need of that Instruotlon necessary to enable him to find the Way, the Truth and the Light requtslte to his evolutionary enlightenment, moral development and final perfection of moral, or spiritual, character, through the Light, Right and Benefit 01 which he may become a Son of God. The symbolic character, or meaning, of the Masonic Lodge, with Its Omears In their several
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stations, invested with the Jewels of their OfBce, and with furnishings and covering in their proper places, must be well understood by the Mason who would receive the instruction given; and who would so apprehend the meaning of the lessons as to receive a part in the Lights, Rights and Benefits, which now naturally from the open and well governed Mind of Man, erected to God and dedicated to the practice of those principles and virtues advocated by St. John the Baptist and St. John the Evangellst, symbols of Truth and Love, to whose lives all Freemasons are directed for evldences and Illustrattona of the principles sym· bollzed. "Duly and Truly Prepared" No man 1s duly and truly prepared to receive Masonic Light who does not approach the door of a Masonic Lodge of his own initiative, unInfiuenced by friends and uninspired by unworthy motives. No man wlll get what Masonry can give who cannot comprehend the reasons why the statement in the preceding paragraph is true. No man wlll profit by the instruction received in a Masonic Lodge whose mind and heart have not been prepared to receive Intelligently and understandingly, the physical, mental and moral impressions which are made during the process of Initiation. No man Is duly and truly' prepared to be made a Mason whose own reason and conscience do not approve, and whose own wlll does not Inspire, his conduct; and, for that reason, every Individual who asks, or suggests, or intimates, that another should pettuon for the Masonic degrees is thereby robbing that other of his individual and inallenable right to the exercise of his own God-given endowments. Anyone who transgresses the Law by asking, as well as the one who transgresses by acting under the domination of the other, wlll pay the penalty of their several violations; they will call down upon themselves, as have others, the punishments in the penalties, which are inseparable from the violations. The) cannot .escap'e.~
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AN means The Thinker," says Max Muller, and when the eminent Oxford professor of philology writes a definition It rarely Is questtoned by others. This definition comes from a study of the Sanscrlt, the most primitive language known to this age. So far as we know, MAN Is the only creature of The Creator capable of thinking and willing Independently, consciously and rationally; and of choosing voluntarily, or of his own free w1ll; or In aecord or harmony, with the dictates of his own Reason and his own Conscience. When we seek to discover by what Lights, Rights and Benefits an Individual presumes to seek advancement, we learn the answer to be. by reason of his being a Man, a Thinker, a Reasoner, one who has been endowed by his Creator with perceptive faculties, reasoning capacity, and moral powers; In other words, Man Is a Triune Being endowed with phYsical senses, mental capacities and moral powers, through the exercise of which he may seek Light, find Right and enjoy the Benefits, or Blessings of Life, Liberty and Happiness, In whatever environment he may find himself. He has the Light within, he has the Right to exercise his natural endowments, and he w1ll receive the Benefits fiowlng from that course. One who Is free born Is born with gifts, or endowments, which cannot be alienated. The Freeborn Man has the faculties, capacities and powers within himself requisite to, and sumclent for, his enlightenment, his development, and hili perfection Into that state of consciousness where he recognizes his right and proper relations to his God, his neighbor and himself. Tile Lawful Age of Man Is that age when he becomes conscious of himself as a reasoning Individual entity, gifted with the power of making Independent and voluntary choice; free to act In harmony with the dictates of his own Reason and W1ll; but recognizing that he Is Individually responsible for his thoughts, his speech and his conduct at all times and under any and all circumstances.
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"By Being a Man"

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A.'.A.'.S.'.R.'.

DElGREIilS

Good Report A Man of Good Report, or repute, or reputation, among his fellows, Is one whose thought expresaed In speech and conduct Is such as to Indicate his recognition of his personal, or Individual, responslb1l1ty to himself, his neighbor and his God-for whatever he may express In speech and conduct, without attempt at equivocation, evasion or wUlful violation of his obllgatlon as a Man, a Thinking Being, a Free Agent, a Creature In the Image of his Creator, endowed with all of the faculties, capacities and powers essential to the accompllshment of his evolutionary destiny.

Ancient Initiation
"Alter the candidate had pa88ed through all preliminary rite8 and ceremon(e8 ((n the ancient mY8terie8 which were practiced in all ot the ancient countrie8) he was subjected to a repre8entation 01 a m1l8tical death; thereby 8ignil1ling an oblimon 01 all the stains and (mpertection« 01 a corrupted and an evil lite; as also a de8cent into naae», where every pollution was to be purged by the lustration8, by purifications 01 fire, water and air, alter which the Epopt (or initiated one), considered to have been regenerated, or new born, was restored to a reno1lated ezi8tence 01 ute, light and purity. aft" placed under divine prote8tation." -Henrll Leonard Still80n.

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EN'rERED

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Entered Apprentice.'. 1

The Gauge and the Gavel IME Is the measure of physical existence. Each individual Man Is given the same measure of time each day of his life as is given to every other. Nature does not favor one Individual at the expense of another, In the matter of time to do the work of the day. But Man has the power, through the exercise of his own free-will, to divide his time as he may choose and elect, so long as he retains his Freedom to use his natural endowments of his own free-will. If Freeborn, of Lawful Age, of Good Repute among his fellows based upon his .. expression of Moral Character, Man Is Free to dlvl!1e . his time so that he may ful.. fill his destiny through the • harmonious development of his physical, mental and moral faculties, capacities and powers, taking such portion of the whole time allotted him as he shall find necessary for his equal or harmonious development. Man loses his Freedom when he divides his time Inequitably, unlawfully. by devoting to the physical the time needed by the mental, or the time of the moral to the cultivation of the mental, or by any division of time which robs the Individual of his right to become a Man. a being with a moral nature, a mental equipment and a physical machine to express the dictates of the Mental Man with the approval of the Moral Man. Irrational division of time accounts for the development of vices and superflulUes In place of virtues balanced by wisdom. The neglect to develop the Whole Man harmoniously. through Irrational and wrong use of time. will be found to account for all abnormal developments among men. And, because most of us begin our U-"es In

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THOUGHTS A:.A.·.S:.R.·. DEGREES

darkness, slaves to Ignorance and superstition, we develop abnormal lives. We are lop-sided, crooked In our thoughts, uncharitable In our feelings, and unfraternal In our conduct. without knowing ourselves to be defectives, physIcally, mentally and morally. But we need not despair .If we will heed the lessons of Masonry. The Gavel Is given Into our hands that we may remove those vices and superfluities which prevent our harmonIous development. The remedy may appear to be drastic, but the results will compensate for the effort we shall make and the suffering we shall end ure. As we enter Into Man's estate, awake to the consciousness of our Divinity, we learn to use our Reason to discover how to live rationally, our Conscience to direct us aright, and our Will to supply the dynamic Inspiration which will cause us to follow the dictates of Reason and Conscience. Only by powerful strokes of The Gavel, wielded under the direction of Reason and Conscience, and given Inspiration, force, power, by Free-Will, shall we gradually, and by persistent, persevering, effort remove the rough corners and protuberances which hide the Perfect Ashlar, the Triune Man, the Son of God. The Badge of a Mason Innocence, freedom from gutle: or moral delinquency, and not Ignorance, Is the badge, or emblem, or Insignia, of a Mason. One becomes known as a Mason by the purity of intention, the rational thought, the clean speech and the right conduct expressed by the Individual In his relations with others In his dally life. No symbol, or substitute, worn by any Man makes him a Mason. No sign, no token, no word, expressed or uttered, by the physical part of Man can take the place of that expression of the Triune Man which may be read of all Men In his dally life. The Holy Bible Know the law. Knowledge of the law Is essential to the preservation of freedom. The Ignorant obey the law through fear of the DiQitizedbyGoogle

ENTlDRED

APPRENTICE.' .1·

II

penalty of violation; but the wise conform to th ~ requirements of the law in order that they may live in harmony. The Laws of Nature are the Laws of the God of Nature. Knowledge of God's Laws come to man through thought and inspiration. Principles cannot be expressed and must be illustrated it they are to be apprehended, And The floly Bible is the record of the Knowledge of the Laws of God given to Men who asked, sough; and knocked upon the door of the Sanctum Banctorum within, where God dwells. "Search the scriptures; for in them ye think ye have eternal life; and they are they which testify of me," salth The Great Teacher. Thought, rellection, self-communion, leads man to recognize in his own experience the experience of mankind. "No man liveth unto himself and no man dieth unto himself." The records of the thoughts, reflections and expressed experiences of those who have preceded us on the Road of Life are "helpful unto salvation;" the reading of the scriptures wlll assist to a better understanding of the laws of being, doing and dying, through which we may prepare our own Individual being for successful Ufe here and for the life that is to be. Seek not only to know the symbols which men have erected to represent principles; but seek to know the Truth of which the symbols are the physical expression. The Mason who "searches the scriptures" in quest of Truth will find Truth lllustrated therein. Thoughts of the First Degree When the Consciousness begins to waken, and the newly made Mason flnds himself standing at the angle of Light and Darkness, In the Northeast corner of his Experience, bathed in the rays of the Light from the East, on one side, while still shrouded In the Darkness of the North, from whence he came, on the other; he finds himself asking the question: "What does it mean to me?" Even as he is thinking the answer comes. It he notes carefully its purport and allows his Conscience to become his guide, he w1ll begin to use his Reason, permit himself to leftect[
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THOUGHTS A:.A:.S.'.R:.

DEGR£ElS

upon all that has transpired, and wlll reach the conclusion that he is about to enter upon a new experience in Ufe. WhlIe this thought is in his mind he wlll be informed that he now stands alone, in the place where all who have preceded him have stood, symboUzing an Independent and Rational Individual Consciousness gifted with Freedom of wm, thus having within himself the Intelltgence and the Power to go on in the quest, seeking further Light, and also the Liberty to return to the Darkness, from whence he came, as he may elect. His further advancement depends entirely upon himself. There he stands, just and upright, Ulumined with the Rays of Truth which have been unvelIed for his guidance, instructed as to his personal responsfbiltty, informed as to the individual effort he must make if he WUls to go forward, charged with the Duties he must assume and discharge if he expects to make further progress; fully aware that upon himself alone rests the full responsib111ty for the decision which must be made. HavIng learned about the Working Tools he must use to overcome his evil propensities and how to divide the time which God has given him for Right Use, upon reflection he begins to apprehend that all of his Time and Energy must be used Masonicly, and that none can be used Destructively, if he would advance.

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FELLOWCRAFT.· .2·

27

Fellowcraft·',2°
The Plumb, Level and Square
RDER is heaven's first law, Order is the result of the operation of law. Unless the law is followed in all that we think, feel and do, in all our relations to God, our neighbors or ourselves, harmony wUl not prevail, order will not obtain. In architecture we find three elemental parts, the right, or lawful, use of which are the only essentials in the erection of buildings. These are the post, or upright; the lintel, or horizontal; and the arch. or segment of a circle; which, in their several extensions may be \• made to serve every use in building. The post extended becomes the wall; the lintel extended becomes the fioor; • the arch, extended or modified, becomes the roof, or L.... ..J covering to protect. But the architect must use these elements lawfully, rightly, as nature intended them to be used, or he cannot erect a building that wlll be straight, level and true; and, unless the building be so erected it wUl not stand. So the plumb is used to erect the post, or the wall, so that it will stand straight and upright; the level is used to lay the lintel, or the ftoor, so that it w1l1be horizontal, or at right angles to the post, or the wall; and if proof of the accuracy of the plumb and level is wanted, the square is applied at the juncture. Plumb and level are useful; but they must be proved. by the I'quare to insure perfection. As in architecture, so in Masonry, the elemental parts are few, simple. easy to apprehend; but they must be learned in order, according to natural law, or they will not be clearly apprehended, the relatione ~le

~imbre

28

THOUGHTS A. . .A. ••S:.R.·. DEGREES

understood, the effects w111 not be rational and right. Every Man is an individual, a separate and distinct entity, free, independent, with powers of self-enlightenment (Conscience), self-direction (Reason), and self-propulatou (W111); and has within himself all the essentials, given him by his Creator for right use, to become upright, erect, a symbol of Integrity, an exemplar of Liberty in harmony with Natural Law. As every Man is an individual, with all of the powers indicated, it follows that, every Man is equally endowed by his Creator with all of the rights and privileges of every other. This being recognized by the upright, erect, symbol of IntegrIty, he must in all of his relation'! with all other men become, also, faithful to every other, or a symbol of Fidelity, an exemplar of Equality In harmony with Natural Law. And, every Individual Man, who recognizes the lndivldualfty ot every other Man, thereby recognizes the duty hE'!owes to every other, in all of his relations. because of their Equality; and llli he displays talthfulness, or Fidelity, he becomes a symbol of Sincerity, an exemplar of Fraternity in harmony with Natural Law. The Plumb teaches Integrity; Liberty. The Level teaches Fidelity; Equality. The Square teaches Sincerity; Fraternity. The Test of our Integrity and Fidelity is our conduct in our relations to God, our neighbors, and ourselves. If we are not Fraternal (Square), in our relations we are lacking in Integrtty, or Fidelity, or both. In the First Degree of Masonry every Mason learns the lesson of Personal Liberty and the necessity for Indivldual Effort, upon his part, to subdue his ~yil l,rupensities. In the Second Degree he Is taught the Principles of Masonry, or Constructton, or Building. The man whose eyes have not been opened to the meaning of the symbols used can only see, in this degree, certain fundamental principles ot J\rchitectQr~ All that ~1!!,t;,Jll!,i~CAP8k ~hts

Thoughts on the Second Degree.

FELLOWCRAFT.· .t.

_'

subject mIght be ,published broadcast, put into the hands of both the evil-minded, and the well· Intentioned, without restriction; and, If the Spiritual Truths behind the Symbols were not apprehended, neither Good nor Evil results would follow. But, to the Intelligent Freemason, the Plumb, the Level and the Square, the Orders of Architecture, the Frlnciples of Construction, the Symbolic Meanings of all of these things, comes New Light. Herein he discovers, by making the IndIvidual Etrort, those Secrets of Nature which are veiled from the eyes of those who sit In Darkness. HereIn the Illuminated Mason finds the KE'Y to Individual Progress, and the Interpretations of Designs which the Great Architect of the Uulverse has drawn upon His Trestle-Board, for the Guidance of the Ch'1ldren of Light. Happy Is the Mason who has learned the lessons of the FIrst Degree 80 well that he understands. Happier still Is he who has apprehended the teachings of the Second Degree so fully that. he can apply them Intelllgently to the Bullding of his Moral Character. It Is Iu.portan .. that the evil within us should be brought' under Subjection to Reason, but, unless we go further and Build upon a FlrlJl Foundation, using the Plumb, the Level and the . Square In our Work. following the Plans on The Trestle-Board of the Great Architect; there can be no advancement made, because Character Is only formed by Masonic. or Constructive Endeavor.

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THOUGHTS

A.·.A:.S:.H:.

DEGRI!:Et:i
0

Master Mason.·.3

The. Trowel ORKING TOOLS in Masonry. thus tar in our journey. have been given us to use upon ourselves. The Gauge was given to measure our own time. not to use in an attempt to shorten the time of another by cutting him oft The Square. the composite of the Plumb and the Level. was given to test the result of our Work with the Gauge and the Gavel. not to be used as an instrument ,..-, of attack upon another. as we have been so clearly taught. The Gavel. or the Maul. was given to assist in knocking off the rough corners and protuberances within our own heads and hearts. not to use in break• ing the skull of another. And a careful study of L~ the Working Tools in Masonry will dist'lose that. none of the tools presented are to be used upon another. but are to be used upon ourselves. This is a point which cannot be overemphasized at a time when so many persons appear to be obsessed with the fallacy that. they are the instruments of God tor the correetion ot the defects in the conduct of all persons but themselves. But the Trowel is given for use in our relations with others. Here we have a Working Tool intended to assist us in our every day relations with those we contact with; but note carefully its purpose. "An instrument to spread the cement of brotherly love and affection." An instrument whose uses are unknown to any but Master Masons. men who have used The Gauge. The Gavel. The Plumb. The Level. The Square upon themselves unttl they have turned tile Rough Ashlar D;!~tAycr<!J{!)gltertect

MASTER

MASON:.3·

11

Ashlar, The Moral Man, The Potential Son of God. And only Master Masons, Masters of Themselves, know how to use The Trowel. As we contemplate the uses of ALL of the Working Tools of Masonry indiscriminately, as Master Masons; and as we remember that, we are assumed to be expert in their uses before we reach the point where we may say we have made that proficiency requisite to advancement to the Master's degree; we may profitably refiect upon the lesson so clearly illustrated in the Legend of The Builder. Physical man cannot pass out the South Gate without being accompanied by Intelllgence and AfI'ection, by Truth and Love, by Wisdom and Strength, by Reason and Will. From East to West, and from East to South by way of the West, is the lawful, orderly, successful method of passing through the South Gate. No other way can be found. Reason must direct; W1l1 must inspire; and Conduct must be rational and right. Physical Man is helpless, hopeless, open to the attack of all of his emotions, appetites and paBllions, when he attempts to go alone. Every Master Mason knows this to be true. He knows he must enter into the Sanctum Sanctorum of his own Mind, his own !oul, there ofl'er up his prayers for the guidance of the Truth and the support of Love, draw his plans after he receives the assistance he seeks; and, accompanied by his Mental faculties and Moral Powers, go forth to Work. . But he must make his plans. The moral and mental must be expressed through the physical. If it be found that, there are no designs, no plans, nothing on the Trestle Board, the evldence w111 be clear that only disaster is to be expected. The Defects of Physical Man No lesson is so clearly taught in Masonry, as that which discloses the helplessness of Man w,hen depending upon his phYSical powers alone. All gates leading to Constructive Life are closed and guarded. Physical emotions, physical appetites and physical passions preDiQitizedbyGoogle

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THOUGHTS A.·.A:.S:.R.·. DEGREES

sent their demands In forms that cannot. shall not and w1l1 not be denied. The way of escape Is clear; but Physical Man. under the domination of physical emotions, appetites and passions, without the assistance of Reason and wm. cannot understand and has not the power, to return to and enter Into the Inner Shrine of the Sanctum Sanctorum. the Holy of Holies, where he may, In Secrecy and Silence, offer up his prayers for direction and guidance so that he may draw those new plans and make those new resolutions, through the exercise of his own Reason and his own Will, which will enable him to go forth clothed and equipped with physical, mental and moral armor and thus, In the presence and with the power of these three, face, battle and overcome all obstructions in the path. Service Is the key which opens the door of the heart of man; and service to our fellow man Is acceptable sacrUlce to God; but service Is the ·objectlve of man's activities, If he is a moral man, and no service is made the better by reason of needless sacrifice. Sacrifice resulting from the neglect, evasion, or willful violation of obligation to heed proper Instruction, or to act in harmony with Reason and Free W1l1 is needless sacrifice--even If the service bEi rendered through the sacrifice; because, if the service can be rendered without the sacrifice, as it may be If conduct is directed by Reason and inspired by Free-Will, the sacrtflce does not improve the service. Temperance, Fortitude and Prudence teach, through experience, that Justice prevails in the Mind of Man ruled by the Laws of God. Thoughts. on the Third Degree . .Wisdom suggests an Independent, Clean .and Firm Foundation as a basis for every Constt:uctive Edifice, as we are taught in the First Degree. Strength only is developed as we use the Working Tools of Precision, in accordance with the Rules and Principles of Architecture, and Build a superstructure of the Kind and Character requisite for the Purpose we have in mind, as we are taught in the Second Degree. But, Beauty will only be present if the lines. the DiQitizedbyGoogle

MASTER

MASON:.'·

circles and the solids are adapted to the Purpose which the structure is intended to serve, as we are taught in the Third Degree. In this. degree we have a presentation of the attempt or Man to apply to his own Life the Principles taught in the preceding degrees, an attempt to express in action, or conduct, those Principles of Building of which he learned, and the failure that followed; because, for some reason, which each must learn for himself, the Man who tried to Apply and Express did not succeed and was cut off before His Work was finished. He was waylaid and overcome by some of the Evil Propensities he had not subdued, or by reason of some perversion ot his Love and Affections, or by reason of some Intellectual Vanity which caused him to substitute Plans not in harmony with the Plans, or Laws of Construction. which the Great Architect has prepared for the guidance ot the student of Moral Science. But we are not left in ignorance the Way to Rise again atter failure. The lessoa of Regeneration is made very plain. In a different form and with other words we learn that Truth. which has been stated throughout all time: "Ye must be born again." The First Degree teaches the necessity for the cultivation ot the Intelllgence. The Second Degree teaches the necessity of cultivating those Powers ot Love which addVltallty to Reason. The Third Degree teaches the necessity of Living Intelllgently and Lovingly.

0'

"Marvel not that 1 say unto thee; Ye mUlt be born 4gain. "The 1Oi1l4 bJoweth where it listeth. and th~" hearest the 80uM thereof. but canst not tpll whence it cometh, and whither it goeth: "So is every one that is born of Spirit." --.leaUl of Nazareth. "I am the reaurrecti~n, and the Ufe: "He ·that believeth in me, though he were dead, yet shaU he live: "And whosoever believeth in nte ahall never die." -.JesKS of Nazareth.
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THOUGHTS A. •.A. .•S:.R.·. DEGREES

UFE

AND DEATH.

He died for his faith. That is ft.neMore than most of us do. But stay, can you add to that line That he lived for it, too? In his death he bore witness at last As a martyr to truth. Did his Ufe do the same in the past, From the days of his youth? It ia easy to "die. Men have died For a wish, or a whimFrom bravado, or passion, or pride . . Was It harder for him? But to live; every day to live out AU the truth that he dreamt, While his friends met his conduct with doubt And the world with contempt. Was It thus that he plodded ahead, Never turning aside? Then we'll talk of the Ufe that he ledNever mind how he died. -Ent,est HotDar6. Crosby.

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THill

INEFFA.BLE

DEGREES

16

The Ineffable Degrees

HE INEFFABLE DEGREES of the Ancient Accepted Scottish Rite present, to those who are capable of interpreting them, "The Legend of Hiram, The Builder," in a series of, eleven allegories. Like all allegories, in which this Ancient Legend has been preserved, the allegories of the Scottish Rite have become corrupted by time and the interpolations of ignorant men: but the interpolations and omissions can be distinguished by the student of Freemasonry who has the KEY which unlocks one mystery after another as the work advances. Man is a triune being. He has a material body in common with beasts. He has a mental capacity, which appears to be of a character similar to that with which other animals are endowed, but of a higher order. And he has, what has not yet been discovered by man in any of the other creatures with which he is familiar, a moral nature which enables him to determine good from evil-right from wrong. Man makes progress in proportion to his harmonious individual development. A perfect man is only conceivable when the physical, intellectual and moral faculties, capacities and powers are harmoniously unfolded or equally developed. Masonry concerns itself primarily with the moral development of men; but, as a clear mind in a sound body is essential to perfection, Masonry selects for its initiates men without glaring physical defects, who have intelligence developed to that point where they are able to receive the moral instruction which Masonry presents to its students. Being "a course of ancient hieroglyphic moral instruction, taught agreeably to ancient usages by types, emblems and allegorical figures," it does not present its lessons in either the didactic form of the pedagog, or the dogmatic form of the theolog. It presents its lessons in that peculiar form of appealing to the senses, the refiective facult!~§'d~t!!bc!gfi!z moral nature of Man. which the ancients found

a6

THOUGHTS A.·.A:.S:.R.·. DEGREES

most effective, foreshadowing the discoveries of modern psychologists by thousands of years. This indirect, Illustve and allusive method was, evidently, adopted for the purpose of compell1ng those who recei ved the lessons to use initiaUve in seeking to apprehend the meanings hidden in the allegories. No man who has ever received the Masonic decrees w1ll forget the physical, mental and moral contacts in those degrees. If he has given the subject any thought he will remember that the contacts were made in the order given. He w11l remember that his first sense contact was one of touch instead of either Sight or hearing. He w1ll remember that the mission of the physical senses was explained to him. He w1ll remember that in this explanation his mental faculties were brought into play. He wlll remember that moral lessons were drawn from .hts experiences with physical and mental contacts. If we were fam1llar with the first three degrees of the Scottish Rite, as these were originally written, we should find, undoubtedly, that the third degree stopped just after the successful attack of the rutllans; but before their apprehension. The fourth degree begtns during the period of confusion; when the passions are in control and while reason and w1ll are dethroned. In the old rituals neither Master nor Wardens were In their stations. They became the Three Perverters in the use of the Working Tools. This degree deals with the necessity of enterIng Into the sanctum sanctorum and there. silently and secretly. attempting to bring back Into use the mental faculties and moral powers through devotion. The fifth degree presents the failure of Man to accomplish his purpose; because he has not yet become normal and is st111 controlled by the passion of hatred and the desire for revenge. The sixth degree tllustrates how impossible It Is for man to assume his normal condition while Wisdom and Strength, Intelligence and Love, Reason and Will are out of harmony. No progress Is possible wher~;t;tl1BJo'fdq.'31fes.

THE

INEFFABLE

DEGREES

37

The seventh degree Illustrates man's efforts to substitute his own laws for the Laws of Nature in his relations with his fellow man; and the failure of the substltutlon of Mentality for Morality because of the limitations of Mentality. It shows how God's Laws work positively. The eighth degree. illustrates the persistence of man in tryinK to do constructive work before he has brought his passions under the control of Reason and Conscience; and the efforts to accomplish his purposes through attempts to conform to the letter of the law without understanding the spirit thereof. The ninth degree Ulustrates the first constructive effort, the first return to sanity. the getting together of Wisdom and Strength, Intelligence and Love, Reason and Will. since that attack of the rufllan passions which brought about the defect; but, we note as the illustration progresses, that passion has not been wholly overcome-in the excess of zeal of one of the emotions. In the tenth degree another attempt is more successful and the unruly passions are brought under the control of Wisdom and Strength, Reason and Conscience, and Man discharges his obligations as a Triune Being. In the eleventh degree we see illustrated the first attempt to correct the effects of wrong doing. Man repents of hi!! errors and attempts to atone through service. In the twelfth degree he returns to the study of first principles and, on a higher plane, begins to study again the necessity of Wisdom and Virtue working together in harmony in all Constructive Work. In the thirteenth degree we have an Illustration of the application of knowledge and love, the knowledge and love acquired in the sufferings experienced through error, aad in the joyS experienced through the enlightenment that came with the. acceptance of the truththat "Virtue is as necessary as Wisdom"-and that obligations must be recognized and dis. charged without regard to the consequences; because man is individually re!l,RQn,Sfble_)gt(!T

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THOUGHTS

A.·.A.·.S:.R.·. DElGREJCS

the inte1l1gent and loving performance of his duties. He is not responsible for the effects produced through the dischar~e of his obli~ations. In the fourteenth degree we learn that "whosoever wUl save his life shall lose it: and who.soever will lose his life (in service) shall find it," and that in the finding he shall discover The Master's Word, the Ineffable, Unutterable, Name, The I AM that I AM, The Logos, The Ego, The I, The Immortal and IlUmltable Spirit of Life which is within every Man, The Spirit of the Son of God.

"Yet a littl€ while is the light with you. Walk whi.le ue have the light, lest darkness come upon uou: for he that walketh in darkness knoweth not whither he goeth. While ye have the !fgM, believe in the light, thaf ue may be the children of light."

"I am come a light into the world, that whosoever beHeveth on me should not abide 'n darkness. And if any man hear my words, and believeth not, 1 judge him not: for 1 came not to judge the world, but to save the world. He that reiectetn me, and receiveth not my words. hath one that judgeth him: that word that 1 have spoken, the same shall judge Mm in the Za8t day." -Jesus

•••

01 Nazareth.

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SECRET

MASTER.· .••

Fourth Degree
Secret Master
UTY Is with us always, Infiexlble as fate." Failure to achieve does not decrease our responslblllty, but makes our obllgatlon still greater to put forth the necessary effort. Thinking about our failure, keeping feellngs of resentment locked In our hearts, talking about our defects to others or trying to excuse ourselves, are all things that keep us from accompllshment. Few of us need Greater Light; but most of us need Greater Power to make Right Use of the Light we have. And In this Degree of S scret Master we are taught to enter Into the Sanctum Sanctorum, the Holy of Holles within each Individual Heart, where dwells the Spirit of God. Secrecy and Silence are '--' enjoined upon the Man who would fulfill his obligatlons. In that secret, silent, guarded place, where each Individual Soul can commune with the Over-Soul may be found the Power It It Is sought. Here, In the Inner Sanctuary, each One alone with His God, the Secret Master may aspire to that assistance reserved for The Pure In Heart. Thoughtfully, conscientiously, prayerfully, the Secret Master must offer up his devotions to the Omnipotent God, If he would gain what he most needs for The Work before him, the Regeneration of his Mind, his Heart, his Soul.

Guardians of the Sanctum Sanctorum

Weare taught that true Masons wlll not be content to witness ceremonies, which In themselves are allegories presented by symbols, and therefore are merely physical expressions of spiritual truths; but wlll study to apprehend the teachings and comprehend the mY,sterleS J bidden In the teachings, and a.pply,g;thli'Y ii-Hic:o~e

· ~O

THOUGHTS

A.·.A:.S:.R:.

DEGREES

eries to our own lives and conduct; so that thereby we may become living stones, in that spiritual building, that house not made with hands, intended for Life Immortal. In the lessons taught in the Fourth degree, one may find food to induce refiections upon the subject of guarding the sanctum sanctorum within each individual; that no unclean or impure thoughts may find lodgment in our minds, no unholy sentiments find place in our hearts; thus providing against the possibility of unkind or uncharitable utterances or other equally destructive expressions of unfraternal and un-Masonicconduct. If all of us realized that no unkind speeclr and no unfraternal conduct could be expressed, unless these first had lodgment In our minds, and were referred to our hearts for the power to give them utterance; we should be more careful to guard the sanctum sanctorum against their entrance. We should keep our minds and hearts so filled with Truth, Understanding and Knowledge of constructive thoughts and emotions that no place would be vacant for the reception and entertainment of things destructive. The daily prayer of the Secret Master should be: Illumine our minds and hearts with Truth, Understanding and Knowledge; and give us the power of Love, Will and Strength to do Our Work. Secrecy and Silence The observance of secrecy and silence may be either virtuous or vicious conduct. It depends upon the motive whether it is one or the other. It is virtuous to withhold the Light from those who would be bUnded by its brilliancy. It Is vicious to cover the Light from those who would be guided by its rays. It is virtuous to withhold Truth from those who would misuse the knowledge that the Truth would unveil. It is vicious to cover the Truth from those who would make right use of it. All persons are not benefited aUke by the same expressions of truth. Some are not yet ready for forms of teaching that are peculiarly adapted to others. It is neces~ary tp know something of the charactell;t;,ande>lliie,9tal and

SECRET

MASTER.·.4·

moral development of the subject before the teacher can be sure of the wisdom of his form of teaching. One may be Intellectually fitted to receive Light and Truth who Is not morally worthy to be trusted. Another may be morally worthy who Is not mentally developed to the point of appreciation of the merit of what Is being Imparted. Another may be developed both mentally and morally who Is lacking In the courage to make right U8e of what 18 otrered. Unless one Is mentally, morally and psychically ready to receive Instruction It 18the duty of a Mason to practice the virtues of secreer and allence. A way has been provided for teaching Masonic truth. Th08e who are ready to receive It will learn to give the right knock.

"In all ccmversaUon between. two persons tacit reference is m4de, as to a third party, to a common nature. That third party, or common nature, is not social; it is imper80nal; is God.

"And so in groups where debate is earnest, and especially on high questions, the company becomes aware that thought rises to an equal level in all bosoms, that all have a Spiritual property in what wag said, as well a8 the sayer.
"They all become wiser than they were. It Mches over them like a temple, this unity of thought in which every heart beats with nobler sense 01 power and duty, and thinks and acts with unusual solemnity. All are conscious of attaining to a higher self-po8Bessicm. It 8hines for all." -Ra~h Waldo Emerson, in The Over-Soul.

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.2

THOTJ<lHTS

A.'

.A: .S: .R:.

DEGREIllS

Fifth Degree
Perfect Master IS ACCOMPLISHED and complete," may be said of the life that Is finished here, if this Ute has been a preparation for the life that is to be. There Is no ueath, but there is change. Life here and hereafter is continuous. Only those fear the experience we call death who have not had those experiences in this life which prove life's continuity. Only those who have not studied nature. who have not noted its creative, preserving and transforI!ling processes, think of death as the end of life. We should pay due respect to the memory of a departed brother, not because of his departure but because of his transformation. We should not sorrow because of our loss, but should rejoice because of his gain; and we do so when our thoughts and aspirations overcome the degrading cares of the physical Ufe. Morally, the lesson of this degree Is one of great beauty, power and wisdom. When we have suffered moral death because of failure to achieve moral life, we are here taught that we may bury the dead past, leave It, remember what of It was worthy of remembrance and forget what was unworthy; and, If we go forward with the Strength, Power. Force, which we acquired, symbolically, In the preceding degree, we shall now begin to try to re-establish that harmony between Truth and Love, which will permit of progress. The Test of Life The test of life does not come until the end. Only when life Is accomplished and completed is that life fulfilled. Birth Is an opportunity, living is the making of the ~~$llb~b~¥.~t that opportunity has meant to ea'Ctione Oicl1S, and

"IT

PERFECT

MASTER.·.s°

death is the day ot Triumph. or ot Disaster. depending upon our individual accompUshments In meeting and discharging those personal responsiblUties which opportunity has placed within our control None ot us can know whether the Uvea of our associates have resulted Triumphantly or Disastrously. This Knowledge is in possession only ot the individual concerned and is the sum ot his consciousness ot Truth and Understandlng, the result ot his use ot Reason and Conscience In the application ot his Knowledge to his Individual Ute. and the expression In his dally Ute and conduct ot the Truth and Understanding ot which he was the possessor. refined. clarified and purifl.ed by reterence to his own Reason and Conscience. "Due Respect to the Memory" Habit causes us to speak with respect of those who have passed trom this experience. It is well that we should observe the rule to "speak well ot the dead." But. how much better it would be if we practiced the virtue ot speaking well ot the brother who is absent only tor a season. the brother whose memory we should respect even though we expect to see him again on earth. Masons are a band of friends and brothers. It we think we are justified in criticising a brother It Is our duty to speak to him alone. giving him that good and trlendly counsel which wfll assist him to correct the detect to which we call his attention. But many of us do not observe the law. Instead of gOing to the brother we think to be at fault.· we tell what we think about his tault to others, when he is not present to defend himself, and possibly also enlighten us. The law Is plain. To him alone and In a friendly, helptul spirit. It Is so much easier to criticise the man who Is absent, and requires so much more moral courage to approach the man himself, that we send the criticism instead of deUverlng it.
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THOUGHTS A.·.A.·.S:.R.·. DEGREES

Sixth Degree
Intimate Secretary EEVER zealous and faithful, If you would succeed In estabUshlng that harmony without which Man cannot evolve. Knowledge, Understanding and Wisdom are symbolfzed In the' Lodge by Solomon; Love, Affection and Strength of Wfll are symboUzed by Hiram, King of Tyre; and the expression of both IntelUgence and Love Is symboUzed by The Buflder, whoever he may be. When either IntelUgence r---------, or Love ceases to find Expression In our Lives, we cannot Work constructively. The Work upon the Temple does not advance, confusion reigns among the Workmen (those faculties, capaclttea and powers with which we have been endowed) and we cease to make progress. When die'----' cord obtains because Love quarrels with IntelUgence, or IntelUgence ceases to seek the assistance of Love, the restoration of Harmony Is the first duty of the Character Buflder. Discord Is always the accompaniment of misunderstanding. Destructive conduct Is always the result of fanure to Work In the Light of Truth. Death Is the disintegration and separation of the parts which have been co-operating together. Nothing In the physical world Is ever lost; matter Is Indestructible, but Is constantly seeking new combinations. All elements tend to seekaft!nlties, so that they may co-operate. construct, bufld. Nature Is constantly seeking to establfsh Harmony, not onfy In the physical world, but also, In the Intellectual and moral worlds. Man plays a large part In the mental and moral worlds because Nature has endowed man with the Power of Independent Choice, or Freedom of Wfll, and only as man Is WflUng to co-

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INTIMATE

SECRETARY:.S·

45

operate, In the establlshment of Harmony, can Harmony be establlshed In the hearts and minds of men. Upon tke failure of The Builder to continue to Express both Intelligence and Love, the Work upon the Temple ceased. In this degree we learn how to re-establish Harmony, after It has been Lost. Only as the .t'eacemaker, the Mediator, the Expression of both Intelligence and Love, acts will Harmony return. Opinions Differ-Facts Never All quarrels among men arise from differences of opinion and not on account of disagreements upon matters of positive knowledge. It Is not possible to disagree upon any point where knowledge obtains. In consequence ofthis fact the peacemaker, If successful,always succeeds In causing both parties to any disagreement to gain additional knowledge; because, as a rule, both parties to every controversy will be found to be partially right and partially wrong. Most Intelligent persons In this enlightened age will be found In agreement upon the fundamentals. It Is only upon non-essentlals that men find themselves In disagreement. If all men were Incllned to be tolerant, and not Insistent upon the acceptance of thetr viewpoints by others, there would be few dUferencesamong men. It Is because we are prone to form opmtons without having all the facts before us that we find ourselves out of harmony with our tellows. Blessed Are the Peace Makers In the "Sermon on the Mount" the discerning Freemason will discover a series of statements of scientific Truth. Among these statements Is one which reads; "Blessed are the peace makers: tor they shall be called the children of God." The careful reader will observe; that not only Is a definite statement made but a reason Is given to sustain the declaration. The Great Master was not a dogmatist, content to declare and then ask others to accept the declaration; but was a teacher who always appealed to ReaDigiti,edbyGOOgie

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THOUGHTS A.·.A.·A·.R:. DEGREES

son and Conscience; thus stimulating his hearers to make the Individual effort required to apprehend the Truth presented. Peace makers shall be called the children of God because they use Light to dispel Darkness; they cause Truth to displace Error; they reo store Harmony where Discord obtains. In performing these Important duties they are doing that WORK OF BUILDING which the G. A. O. T. U. has planned and drawn upon the TrestleBoard, for the guidance of all Good Workmen. Nature Is one Divine Harmony. The Sun, Moon and planets all revolve In their Individual courses, each following the Law of Its own Being, but each co-operatfng with every other In the fuUl.l1ment f the common destiny. o Earth, Air and Water co-operate In vltallzlng, generating and conceiving the life In the seed; and this co-operative effort produces the fruit of the fields for the sustenance of beasts, birds and Insects and supplles Man with essentials to Life, Liberty and Happiness. Man alone, of all God's creatures, Is the only one that does not co-operate In the fulfillment of His purposes, at all times. "Let Him Be Heard in His Defense" Judgment and condemnation without bearIng and trial of the accused are repugnant to reason; yet, notwithstanding the unreasonableness of such conduct, men judge and condemn other men unheard and undefended and call themselves reasoning beings. Perhaps no more Important lesson Is to be drawn from the degree of Intimate Secretary than this, appearances d.o not always ind.icate
the truth or the facts.

Men judge from appearances, or from Insutficlent proof, when reason, understanding and the power of judgment are Impaired through control by emotion, sentiment or passion. No man Is In condition to render just judgment when his emotional powers override his Intelligence.
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PROVOST AND

JUDGE. '.7·

.7

Seventh Degree

Provost and Judge

USTICE reigns when harmony Is established. "I am, and render Justice to all men," means that, the Mind of Man, when In equ1l1brlum, sees In all that God has created the reflection of His Mind. Good and Evil are relative terms which cannot be Interpreted without all of the facts. Crime has been defined as "disagreement with the majority." Wrong may be Imputed only by comparison wit h Right. ____ --, But Masonry dis c los e s wrong, evil, crime and all other expressions which appear to be destructive, as discords resulting from lack of balance. Integrity must balance with Fidelity If Fraternity Is to become a fact In the experience of man kin d. Truth must be accompanied by Love In all constructive endeavor. Wisdom must be assisted by Virtue In all effort to raise Man from the dead level of animality to the living perpendicular of Mental and Moral uprightness. Fraternity Taught in Masonry Freemasonry teaches the merit of Fraternity In human relations. It teaches the Importance of deciding all questions between man and man, and especially between Freemason and Freemason, upon the basis of Justice and Equity. It further teaches the necessity of the exercise of Charity In the passing of judgments, even when guilt appears to be firmly established. The reason for this latter w1l1 be found to be the recognition of the fallibility of man and his liability to err, even when all the facts appear to be clearly developed. Men trained in statute law, especially those who have also studied Fraternity as It Is taught In Freemasonry, are becoming conv~Pi~~9,@b~le

48"

THOUGHTS A.·A·.s:.R.·.

DEGREm8

merit of assisting in the settlement of dUrerences between men through appe"als to the conscience and reason rather than through resort toforce, "So mote It be."

Prevention Instead of Punishment

Those who wish to study the difference between the ways of God or Nature, and the ways of Man, should look upon the contrasts presented in the Degrees of Intimate Secretary and Provost and Judge. In the first we see Man working in the Light of the Consciousness of Truth, Understanding and Knowledge of the Laws of God, or Nature. In the second we see Men in one of their endeavors to usurp the functions of Deity. In the first case we find Man using Education as a means of bringing Light out of Darkness, appealing to Reason, Conscience and W111,thus reestablishing. Harmony. In the second case we see Men using Force, In the futile attempt to get Light, and then, when Light has been discovered, partially, appealing to Prejudice, Egotism and Hate, undertaking to punish another for that which he has suffered and w1l1 continue to suffer, a greater punishment than Men can contrive. The result of their effort Is to add just so much Discord Into the relations between Man and Man. God,or Nature, uses the Constructive Principles of Edueatlon for the development of Man; thus bringing all Men Into Harmony with each other and with Nature. Man uses the Destructive Principles of Compulsion, Force and Subjection, In the attempt to compel men to do that which they are unw1111ng to do of their own Free-wlll and Accord. All such efforts, In the reactions which follow such attempts, result In the creation of further Discord among men. Education Is more powerful than any form of Force, whether physical or Intellectual. Prevention of Crime Is being found to be more resultful than any form of ~1tJ;HJo't~@}ttsle

PROVOST

AND

JUDGIIl.· .To

.8

"See That Thou Judge Not Falsely"

Any careful study of the Scottish Rite Degrees wlll show a psychological connection between them. False judgment Inspired by emotional control Is shown In the Sixth Degree. Righteous judgment Inspired by Love of Truth. and sustained by Reason. Is Illustrated In the Seventh Degree. Men who are gUilty of neglect. evasion or wilful violation of their obltzattons often try to turn attention from their own misdeeds or their own omissions of duty by making charges against others. Sometimes It Is difficult to judge between accuser and accused. Sometimes positive proof Is not available and the one who Is Innocent Is at a great disadvantage. Sometimes the accuser Is subtle. wily and convtnelng In his accusation and the one accused Is helpless. In such circumstances men are obliged to go through life under a cloud which they cannot avoid. But time will prove things which cannot be proved otherwise. Time Is the great healer of defects and does Its work perfectly. In the course of time the Uves of accuser and accused are open to view. "Ye shall know them by their fruits." Work counts for more than words. Examine the work men db.

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THOUGHTS A.·.A:.S:.R.·. DEGRlIlES

The Eighth Degree

HE careful observer wlll have noted that the character symboUzing Love, WUl and .strength has not appeared in the Work, except in the incident in the Sixth Degree, and then not in harmony with the character symbolizing, Truth, Intellect and Wisdom, since the ThIrd Degree, when the power of Love, or Wlll, or Strength, was invoked to assist in the Regeneration of Man. Constructive Work upon ,---, the Temple of Character has not made any advance. The Work stands stUl. It cannot go forward until Wisdom and Strength join forces, and untU these Constructive Principles find Expression, in the Life and Conduct of the Builder. When Reason attempts to Work without Love it de'---' generates into Sophistry. When Love quarrels with Reason, it degenerates into Passion. Sophistry and Passion, either individually or collectively, cannot accomplish Constructive Work; the efforts of these Perversions always result Destructively. In this degree of Intendants of the Building we see Reason struggUng to overcome Sophistry, and to gain the assistance of Love, without making the Direct Appeal to Love. Sophistry ever suggests the seeking of substitutes and here we find it working in its usual way. Reason knows that only through the Power of Love wlll it be enabled to Work Constructively and finIsh the Work in the Sanctum Sanctorum; yet being still impure, not yet divorced from Sophistry, Reason rejects the suggestion that Love wlll be found to be helpful and insists that Love cannot supply the need; thus showing that Intellectual Vanity which Over-cultivated IntelUgence always displays when dlvorced frOlI1 M>vO. D;9;1;"d by Coogle

Intendant of the Building

INTENDANT

OF' THE

BUILDING:.s·

51

But, although Reason still is partially perverted, being still dlluted with sophistry; the day of better things is dawning. Recognition of past errors is confessed, individual effort is being put forth, the search for the assistance of Love has begun, the seeds of Regeneration are planted.

The Power of Co-operation

In the Degree of Intimate Secretary we are given an lllustration of the effect of the use of Constructive Methods in bringing Harmony out of Discord. In the Degree of Provost and ..Judge we are given an lllustration of the result of using Destructive Methods in attempting to restore Harmony-and the fallure of that method. But in the Degree of Intendant of the Buildtng we are taught how to avoid the Discord by making provision for the estabI1shment and continuance of Harmony among men, even where there appear to be inherent differences in their relations to the object of common interest. No more diftlcult problem presents itself to the Intelligence of this century than that Involved between Capital and Labor. The Constructive Method of solving this problem is indicated in this Degree of Intendant of the Bulldtng. If all men would recognize the inaUenable RIght of all others to Life, Liberty and Happiness; if the Strong would assume the discharge of their duty to the Weak, by displaying sympathy, regard and assistance; it reason, conscience and love were allowed to perform their functions in all relations between Man and Man; we should not have any problem of Capital and Labor. All human progress begins with the Indtvldual. The greater the development of the Individual, the greater is his personal responstblUty to use his developed faculties, capacities and powers for the accompUshment of Self· control, Character Bullding and Service. ThE' Man at the Top owes it to himself, his neighbor and his God to use his Exalted Position in the rendering of Service to those less dev,eloped.
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&.2

THOUGHTS

A.·.A.·.s:.a·.

DBIGREJIIS

The Defect in Cia.. Consciouaneu Class consciousness tends to keep men from harmonizing their differences. So long as men recognize any difference between themselves and others, whether this dUference Is social, polltical, economic, or creedal, just BOlong wlll the fraternal age be deferred. Freemasonry teaches equallty among men as men. It Is this pecullar practice of Freemasons that has brought the Fraternity Into conlllct· with all Institutions that have taught men to consider one claBBsuperior and another class Inferior; to think of one class as Masters and another class as subjects of Masters. Those who have studied the history of etvtltzation can trace all destructive Inlluences to the teaching of class consciousness. The old system of prlestcraft, from the beginning of history to the present day, has always depended upon the divisions of men for the power to subject other men to their own selllsh devices. It Is said that the caste system of India had Its rise In the slogan of the priestly caste: Demoralize, Divide and Destroy. Whatever the truth may be concerning this particular matter, we all have seen evidence of the defects of teaching men to set themselves off Into opposing and warring camps. Freemasons are taught that Man as Man Is the equal .ot every other Man. Social, pollUcal, economic and creedal differences are barred from expression In the lodge. On the other hand, we are taught that our Fraternity was founded to cause men to contemplate those fundamental truths upon which all men agree. Sympathy, respect and assistance are to be our guiding stars In all our relations. "Also Benevolence and Charity" We are prone to admire those who dtsplay Intellectual capacity without reference to moral development. All of the defects between men In Industrial relations may be traced to conduct Inspired by mental acumen without the support of moral purpose. When an employer Is mentally alert and morally BOundhe treats those In his employ as
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INTENDANT

OJ' THE

BUILDING: .. •

II

"to

men, brothers of the same famUy; and he provides for their compensation on the basis of equity and justice. . But when an employer Is mentally keen, without being morally developed also, he treats those In his employ as so much material, or merchandise; and he thinks of them as on the same plane as he does his materials-and the machinery used to fabricate the materials. Employers and employes w11l find in this degree lllustrations of the principles upon which they should conduct themselves In their relations together. It does not deal with the so-called problems between Capital and Labor, because those are Institutional problems which never wlll be solved. But this degree does lllustrate how MEN, both ·employers and employes, may find the way to co-operate for their individual advantage and profit. Rates of wages, hours of working, and all of the material problems between men who employ and men who are employed, are subjects which are considered most essential when men form groups, organizations and Institutions to fight each other. But no final settlement ever Is reached through Institutions with their creeds. Men are men, thinking beings, rational Individuals, capable of meeting together and of solving their problems, If they meet as men; but when they meet as Instltutlonallsts, parts of a great machine governed by a creed, they are not free to use their God-given powers of Reason and WJ1l; they are bound by their creeds and cannot go beyond them. Respect, human sympathy, brotherly kindness; these are the elements lacking. Untn UleJ1 meet as men, think like men, act like men, DOsolution w1l1be found for the great problem.

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THOUGHTS

A.~.A.'.8:.R.'. DEGREES

The Elu Degrees, go. 100• 110

HE Intendants of the Building have the InteiUgence needed to carryon the Work upon the Temple; but, lacking the Insptratlon, vltallty and power of Love, and because of the lack of co-operation between Intelligence and Will-the Evil Appetites, Propensltles and Vanities are stllI at large, the Work does not advance-It cannot advance. Not until Wisdom and Strength begin to consult with one another; not until the cooperative Power of Truth and Love Is applled to the solution of the problem, not unttl the plan evolved is expressed In action do we see the Constructive Work begin. Then the thoughtful student of Masonry wUl note a return to first principles. The Injunction In the First Degree wlll be recalled to the memory. The testing Instruments In the Second Degree are appUed. While the Ruffians of Uncontrolled Appetite, Perverted Love and Intellectual Arrogance are still at large It Is not possible to do any Constructive WOI'k upon the Character of Man. These Evil Forces must be apprehended and brought under control, subjected to Reason and Wlll, or the Work cannot go forward. No sooner Is this fact recognized, the personal responslblUty assumed, and the Individual effort made, than we begin to see results. First one defect and then the others are located and brought under the control of Reason and Wlll. Having been under the subjection of the Destructive Principle for a time, and not havIng become proficient In the practice of the Constructive Life, we note at first an excess of zeal which goes beyond the Law, because not kept In "due bounds," circumscribed by the compasses. But a new start has been made, the Characler Improves as the Work advances. Progress III In evidence. Equity and Justice gradually begtn to be apparent. The orderly processes of conduct In harmony with the Masonic Principle begin to have their effect. The day of DiQitizedbyGoogle

THE

ELU

DEGREES

66

Hope begins to dawn upon the Consciousness, Reason and Will begin to act co-operatlvely.

"The Cause of the Confusion"

The Elu Degrees, the Ninth, Tenth and Eleventh of the Ancient Accepted Scottish Rite, deal with those events in the "Legend of the Builder" which conclude the period of confusion in the work of the Third Degree of the Symbolic Lodge. When the ruffian passions of man control the conduct, and Master Reason has been dethroned, the first act of Reason, after reascending the throne, is to call the roll for the prupose of determining the particular passions which have wrought tbe destruction. But, whlle Reason can make discoveries, Reason has no power to act without the assistance of Will. It is only when Reason says, "with your assistance, my Worthy Companion," that Reason receives the assistance required to accomplish constructive work. So Reason says, what shall we do? But, being still under the control of the sophistry Inspired by the passions, which have not been apprehended, Reason does not ask the assistance of Will but asks assistance from whomsoever w1l1 give it. The result Is further passionate conduct. Vengeance is taken but justice Is not accompUshed. No power Is able to supplant that which can be supplied only by Companion Will. But Companion Will comes to the rescue voluntarlly and still further vengeance is avoided; only the action of Companion Will prevents continued destructive conduct. This experience causes Master Reason to give further thought to t.he problem presented. One passion has been destroyed; but others, just as destructive, are at large. Six must be added to nine before the power to render Iustlce Is great enough to accomplish the work. When the requisite power Is applied the other passions are apprehended. When all of the ruffian passions have been brought under the control of Reason and Will, and these together act to subdue the passions, DiQitizedbyGoogle

·56

THOUGHTS

A.'.A.'.s:.R.'.

DEGREES

Man Is ready to think and feel In harmony; but the Work upon the Temple of Character cannot advance. Because, when the passions, sentiments and emotions have controlled conduct for a time, it becomes necessary to review the damage done, and to provide for the repair of that damage, before attempting to make constructIve progress. We cannot turn directly from destructive to constructive conduct without pausing to reflect upon the result of the destructive conduct. "Every excess creates a defect and every defect an excess." The result Is that waves of destruction sweep In every dlrect,-, from a common center, l1ke the wavelets cJlllllled f .. Dr pebble thrown Into the still water""-a lak_C:~ .. Revision of plan must precede reconstrueHOIi.. ' Thought must precede action. Only after all defects have been reviewed, and plans have been made to corril~t them, can the work proceed with any hope of -cpnstructive accompltshment. " "'~.' When amends have been made; so far as this Is poasfble, Man may turn" thought and sentiment Into constructive channels. When Reason and Will once more sit on their thrones, so that they can co-operate, or act In harmony, then the Work upon the Tem· pIe can be undertaken with assurance of suecess; but not untll then. Henceforth the work wtll go forward unW \ further passionate, emotional or willful CQJIt. '.~ duct again Interrupts. And, after each Interruption the same waste must be su1fered until Reason and Wtll again are brought Into cooperation. The longer the periods, during which Reason and Wtll work without being Interrupted, the ~. greater wUI be the Individual progress toward perfection. "Bo mote It be!" fl· Rational Regeneration ;: . The desire to punish others Is a marked c.~."; characteristic of the Ignorant and brutal 1n~ dlvldual. The greater the IntelllgenC8 and the

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TH1!l mLU DEGRJl)ES

17

wider the store of knowledge the less dtapoattton men have to usurp the functions of Deity. This Is because the Ignorant man, and the designing man, thinks of himself more highly than he ought to think; while the Inte111gent and humane man thinks of himself ~ only one of the many expressions of the power of God, or Nature. Being only one of the expressions of the creative power, he respects the Individuality of every other expression of that power. "Know, then, thyself. Presume not God to scan: The proper study of mankind Is man." As we study ourselves, seeking to apprehend the extent of our faculties. capacities and powers, we soon learn to recognize our own limitations. With this knowledge comes the resolution to look upon our fellow men with greater charity In our hearts. Moreover, we begin to realize that our time, thought and energy w1l1be fully occupied In learning to subdue our own faults, and that no surplus of any of these powers can be spared for etrort In attempts to correct the defects of others, untll we attain to perfection; then the desire to correct others w111have no place In our consciousness. The study of man Involves the study of those Laws of Nature which control, Inspire and Impel men In their-relations with other men. As a knowledge of these Great Laws Is gained, and their positive and absolute character Is apprehented, we perceive that our puny etrorts are not needed to supplement their operation and etrect. As knowledge of the Laws of Nature Increases, and as the Inte111gencef Man expands, o we begin to learn that education Is a more potent factor than punishment for the correction of defects In the conduct of Men. We begin to appreciate that science will supply the Information upon which all constructive Improvement must be based; we begin to apprehend that only as phllosophy becomes an Individual deduction and guide, and religion an Individual application of Truth and Love, will
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THOUGHTS A. •.A. ••S:.R.·. DEGREES

the race advance; because social progress depends upon the progress of Individuals. Among all of the Inlluences affecting the Increase In knowledge, and the IndlvlduaUzlng of philosophy and of reUglon, Freemasonry wUl be found to be In the lead. In every degree lessons are taught which Illustrate the operation of one or more of Nature's Laws. In all of our lodges the leveling Inlluence of democracy Is practiced. In the conduct of those who apprehend the teachings fraternal conduct wlll be noted. In the Ufe of the Individual. and In the Inlluence of the Fraternity, wUl be discovered those elements of power which make for progressive evolution of thought, sentiment and conduct. In the Elu degrees we are given llIustrations of the operation of the Law of Compensation. As the thoughtful Freemason studtes these de· grees he wlll perceive that the tllustrattone cover both positive and negative Ulustrationa of this law. He wllI discover that men who Uve their lives In harmony with the law are happy and successful, while those who violate the law are unhappy and doomed to suffer from Its destructive reactions-the returns of the evil forces set In motion by their own erroneous though ts, emotions and conduct.

"Lile inve8t8 it8ell with inevUable contUtion8, which the unwise leek to dodge, wMch one and another brag8 that he aoe« not know, that the1l do not touch him;-But the brag is on his lips, the condition8 are in M8 80ul. II Ae e8capes them in part they attack hhn in another more vital part." -Emer80n.

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ELECT

OF NINE.· .9·

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Ninth Degree
Elect of Nine unto the world because of offenses! for it must needs be that offenses come; but woe unto that man by whom the oiTense cometh. Thus Is stated the law that nature has formulated concerning evasions and violations of her decrees. It is a perfect law and none may evade or violate It with any hope of escaping Its penalties. Man may try to take the law into his own ignorant hands. He may assume that he is the agent appointed by God, or Nature, to punIsh others for their errors and omissions. He may conclude that If he does not . act the law of nature wUl not operate. He may act In the effort to co-operate with a law which he does not understand. But, It he does these things, he will do so ' at his peril and he will be called to account for his conduct before the King of Kings; for usurping the prerogatives that belong to Him alone.. The Laws of Nature are perfect laws. They work, and work with the utmost precision. When it appears that they do not work it Is because of our Ignorance of their operation. Life a Series of Tests Life Is a series of tests. The man who succeeds In life Is the one who passes successfully the tests to which he Is subjected. Tests vary In form but are all of one character. Some tests try our self-control, some our progress In Individual efficiency, In the building of character, and some the unselfishness of the service we render to others. The struggle for self-control Is a Ufe-Iong effort for most of us. It calls for the exercfse of patience, perseverance and mOli8),'d~p1I~'~le

OE

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THOUGHTS A.' .A:.S:.It.·.

DIllGRE.a:s

It Is not an easy task, and for this reason many of us seek, In various ways, to substitute other work for this more dlftlcult undertaking. So some of us engage In works of philanthropy, some In works of relief and visitation, some In works of encouragement and counsel; but In the last analysis we shall find all of these efforts fruitless unless we have learned self-control and have achieved moral character. It Is not to be assumed that men are Insincere . when they attempt to substitute other effort for the effort required to achieve self-control. Those of us who adopt these substitute methods may be Ignorant of the laws of nature goverlilg the subject. But Ignorance of the operation of natural laws does not affect the ImmutablUty of those laws. They operate without reference to our knowledge or our Ignorance, our attempts to evade or to accelerate. For these reasons men who try consciously or unconsciously to escape the consequences of the violation' of the laws of nature, or who think to gain favor by "assisting" or In the punishment of others, are doomed to failure. Our business, as Men striving to perfect our Moral Natures, Is to bring our animal passions under the control of Reason and Conscience. and to gain that Freedom which .permlts voluntary Free·Wlll.

"Be not deceived,' God ts not mocked; lor wlwt80ever a man 80weth, that 8hall he also reap. For he that 80weth to hts fle8h 8hall 01 the fle8h reap corruptton " and he that 80weth to the Spirit 8hall 01 the Elpirit reap life everI4Bti"'l1." -PmIJ.

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ELECT OF FIFTlIlEN:.I0·

81

Tenth Degree
Elect of Fifteen E who would live his Ufe in harmony with nature's laws will strive, with all the powers of mind and heart, to apprehend the meanings and purposes of those laws. He will not be content with present knowledge but will be open minded to Truth from whatever source it comes. He will not disdain Truth because it comes in the garb of the lowly, but will accept it because U is Truth without reference to the r--------, character of the vehicle which bears it. Nor will he be content to be receptive towards Truth; but he will seek Truth In the highways and byways, from the lowUest to the m 0 s t exalted. Wherever Truth is to be found there will he go, or send, In order to discover it. Truth sometimes appears in strange disguises. Sometimes phases of Truth may be discovered only from those who have strayed from the True Path. Some of us only learn what Truth Is by consorting with Error. Error itself Is the seamy side of the fabric of which Truth Is made. In our search for Truth we must be prepared to go down Into the shadows as well as travel upon the mountain tops. "Ask and It shall be given; seek and ye shall find; knock and It shall be opened unto you," is the law which guides us in all our searching. Escape Is Impossible One error we make, frequently, in our en deavors to escape the consequences of our violations of natural law, Is shown In the tendency to try to escape from the scene or our wrongdoing. We try to evade the consequences of our sins by' taking ourselves out of the environment which caUsedD;9~~~~G~,tSle

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those who have tried this method of escape have learned of its futility. Every wrong action is accompanied by its own punishment. We soon learn that neither time nor place can assist us to remove the statn. The mark remains and cannot be wiped out. The law must be fulfilled. The inevitable accompaniment of every transgression is immovably fixed in the consciousness of' the intelUgent man and cannot be displaced. Remorse is the inseparable companion of the man who does wrong. Wberever he goes the ghost of his transgression accompanies him. The only reUef comes with repentance and with the effort to recompense which must accompany true repentance. Confession that does not carry with it the determlnation to undo the wrong is futUe. Neither can we depend upon the virtues, either actual or alleged, of any other person to save us from the punishment which our wrongdoing has earned. No matter what priest, potentate or power may be invoked in our behalf, we must pay the price. Notwithstanding all of the efforts of man to find a substitute method for the remission of sins, those who have learned to depend upon their God-given powers of intelUgence and reason are convinced that each individual must assume personal responsib1l1ty for his own violations of law.
"The fathomJess abysses of space can no longer be tal1ted of as empt1/,. they are filled with a 1vonder!ul euostance, unHke an" of the forms of matter which we can weigh and measure. A cosmic jelly aJmost in/initeJy hard and eJasHc, it otTers at the same Hme no appreciabJe re8i8tav>ce to the movements of the heaven,. ly bodies. It is so sensiHve that a shock in an" part of it causes a 'tremor which is felt on the surface of countle88 worJds.' Radiating in ever" directton, from mtllions of centric p()int8, run shivers of unduJation manifested in endless metamorph08i8 as heat, or Hght, or actinism, as magneti87J~ .or electricity." -John Ftake,

in ~~t~'d{f~a0egit10d.

SUBLIME

MASTERS

ELECTED.' .11·

88 .

Eleventh Degree
Sublime Masters Elected

HEN we find Truth, and thus Increase our knowledge, our understanding, our wisdom, we also Increase our Individual responslMlIty for the right use of that which we have discovered. Every new discovery; every new light which comes to enlighten our darkened understandIng; every new responsibility we assume as the result of the new light; puts upon us the burden of discharging that ,......new obligation In every relation of life; whether It relates to a duty we owe to ourselves, our families, our neighbors, our country, the whole human family. or our God. "Ye are the light of the world. A' city that Is set upon a hill cannot be hid. Neither do men light a candle, and put It under a bushel, but on a candlestick; and It giveth light unto all that are In the house. Let your light so shine before men,' that they may see your good works. and glorify your Father which Is In heaven." Thus do all Masons fulfill the law when they apprehend Its meaning and understand Its purposes, Thus did Solomon send those who had received light and understanding to spread that light among all the people, correcting error by letting In the light of the East of Truth. But, the favor of those In authority w1ll not avail, If we are unworthy. Designing men have learned to rely upon the favor of those who may have temporary power to relieve them. In the eyes of the world; they have thus endeavored to escape temporarily from the consequences of their sins against themselves, other Individuals and society. All such temporary relief falls to give that complete for-

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A.'A'A·.R.·.

DlDGREJIl8

giveness which only can come In the way which God, or nature, has appointed. Men who have been guilty of wrongdoing themselves frequently turn attention from their own defects by engaging In the work of apprehending others who have sinned. These sometfmee succeed, for the time being, In their designs, by reason of the weaknesses of those In places of temporary authority. But freQuently the efforts of such are discovered by those 'whom It Is Intended to deceive and even the temporary reUef faUs. But those who are righteous, and who work In harmony with the laws of God, or Nature, are sure of their reward. They shall be made the rulers and the governors of those who are yet In need of direction and counsel. But It Is only those who have demonstrated their selfeontrol, their eft!clency, their unselfishness In service who w1ll thus be rewarded. The Ideal of public service as a trust Is thus taught In the most beautiful way. Greater rewards w1ll come through the .contlnuance of unselfish service. The rewards w1ll be In proportion to Integrity, honesty and sincerity displayed In protecting those who are not yet strong enough to protect themselves.

"Morality and justice are not matters oj like. and dislikes at all. 1 may dislike exceedingly a scAeme oj morality, which, iJ universally practiced within a nation, would make that nation the strongest nation on the tace 01 the earth. Yet in spite ot my dislike such a nation 'lA11 become strong, and there is nothing 1 can do about it. 1 may like exceedingly a .cheme 01 moralitJl and an ideal oj justice, Which, if universally practiced within a nation, would weaken that nation and make it unable to hold its own in the struggle with other nations,' yet in spite oj mJl admiration this nation will. eventually disappear. To refuse to see this glaring trutl!. is to commit .elf-murder." -ThomasY. CartJer.

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GRAN'D MASTER

ARCIDTECT.· .U·

81

The Twelfth Degree

Grand Master Architect HE "Legend of Hiram," as It Is presented In the Symbolic Lodge, ends with the Elu Degrees. But the "Legend of the Builder" Is continued through the Twelfth, Thirteenth and Fourteenth Degrees In the Scottish Rite. Hiram, the Physical Man, passes out of The Work as a symbol; and Adonlram (Lord Exalted) , becomes his -Spiritual successor. This transition wlll be understood better If the changes In names like that of Abram Into Abraham; or that of Saral Into Sarah; or that of Jacob Into Israel; and the reasons for the changes, are studied. "The Widow's Son" the symbol of Emotion, b~omea "The Son of Man," the symbol of Individual IntelUgence. The Son of Man now comes Into posBeBslon his of faculties, eapacltlea and powers, whloh are requisite to his evolutionary development of The Path leading him to his destiny, The Son of God. ConsdOWl Regeneration The ruffian passions have now been apprehended; they have been brought under the control of reason; and reason has pronounced the sentence which has made possible a return to eonatructtve thought, sentiment and condUCL . So long as the Intellectual faculties of man are turned to sophistry, and the powers of the wlll are expressed In hatred (which Is the ease when the ruffian passions are at large), there can be no co-operatlon between Truth and Love, Understanding and wm, Intelligence and Afrec!tlon,which must obtain If the mind of man Is to work constructively. After every lapse from reason to sophtstry, or from free-w111 conduct to passfon-eon+rolled conduct, the individual must

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THOUGHTS A.'.A: .S:.It.·. DEGREES

all over again. He must return to the NorthEast corner. the point of division between Light and Darkness. and learn the uses of his Working Tools. Again he must learn the uses of both his static and dynamic powers. the same as he learned them under the symbols of the twenty-four inch gauge and common gavel. While the symbols are different the lessons are the same. It is useless to plan if the plan is not to be expressed in conduct. So we learn that no evil can overcome wisdom; and. also. that Virtue is as necessary as Wisdom in the Building of Moral Character. Virtue as Essential as Wisdom Every inteIUgent Mason is assumed to have knowledge of the facts which wlII enable him to distinguish between right and wrong conduct. Furthermore. he is expected to use his knowledge wisely so that he may apply what he knows. etnc1entIy. to the Uving of his own lif~and to the service he owes to others not &0 well informed. Knowledge is an individual possession. It only is possessed by the man who seeks it. For that reason Masons are taught to study the liberal arts and sciences that they may know Truth and Error. what is good and what evil. what is straight and true and square. fitted for the buUding of the Temple of Moral Character. trom what is crooked. untrue and irregular. and therefore unfitted for such use. But knowledge alone is not sutncient. Man may know what is right and what wrong and yet make no good use of that knowledge. In addition to the possession of scientific knowledge Masons are expected to formulate correct phlloaopbfee of life reasonably deducible from. the facts that scientific study has disclosed. Nor is a philosophy of life of any real use unless it is appUed. religiously. to the Ufe and conduct of the individual who has formulated it for his own guidance. Masons are assumed to be Intelltgeat men. If they are not inteII1gent then they have failed to take advantage of the opportunities presented to them. No man can escape from the personal responsibility he assum,eso (tn he l
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GRAND MASTER ARCHITECT:.12°

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enters Into the Masonic Fraternity and promises to devote himself to its study and service. Knowledge Plus Wisdom Knowledge Is important but not sufficient. Unless we have learned how to use knowledge aright we have not made suitable proficiency. It Is well to know how to use the working tools, but it is better to understand the reasons why we should use them. Art enables us to express ourselves but Science and Philosophy, back of the Art, enable us to express ourselves intelligently and lovingly. Physical perfection Is to be desired but It is only one side of the Triangle. Only when we present evidences of Intellectual and moral perfectlon, in addition to physical perfection, are we fitting ourselves for the building of that spiritual house-that Temple not made with hands. Masons are taught to perfect themselves in Wisdom, and Wisdom is the sum of Truth and Undentanding of Truth. All genuine Knowl· edge is based upon Truth. We cannot know whether we have Knowledge, or not, until we apprehend Truth and Understand its relation to the particular Item of Knowledge we are seeking to add to our store. Workmen are important in the world's work, but Workmen alone, without Designers and Architects, are not successful In building permanent and enduring structures. All good workmen are always striving to become more proficient and are endeavoring to become Architects and Designers. To Uft ourselves from the lower levels of Ufe we must study Science and Philosophy and thus become Masters in Masonry. Lessons From Experience Experience Is the Father of Wisdom. Only as we meet the obstacles which beset our paths, and surmount them, do we make progress In Living the Masonic Life. After every failure we must begin again; but we need not begin at the very beginning, If we have learned to profit by our former mistakes. Each failure rigb,tly apprehended, and each success rightly used, may be the means to our growth and DiQitizedbyGoogle

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progress, lessons that will guide us in our efforts to. achieve Wisdom. As in our initial efforts, our first thought should be the acquirement of Knowledge and Understanding, so that we may make individual effort to discover Truth. With all experience the Consciousness expands; and, if we are sincere in our efforts, we shall find it easier and easier to Understand our Work of Building Character. As we know more and understand more we shall discover more and more Truth; because, while Truth is a Positive and Definite Quantity, our apprehensian of Truth is relative. The more we seek the more we apprehend, and the more we apprehend the more desirous we are to seek further. But in our Intellectual Efforts we should not overlook the importance of cultivating our Hearts and WiIls. We learn in this degree of Grand Master Architect, that, "Virtue ilS IUJ necessary as talents to every Grand Master Architect." Again are we reminded of the Duality in Unity, or the necessity of Education and Philosophy in the evolution of Moral Character, to the end that we may live Religious Lives. It should be noted that the Characters symbollzing Wisdom, Strength and Beauty are all present in this degree, the most advanced dis· elple of The Builder taking the place of the erstwhile Master, in token of his having Ac-· quired Knowledge of the. Masonic Principle, of his having Applied the lessons Religiously and of his having Expressed in his Work that which he had Learned. Knowledge Is Not Power Freemasonry teaches the dignity of labor, but physical labor without the guidance of the intellect is not worthy of man. Neither is mental effort divorced from moral purpose entitled to our admiration. It is only when we labor intelligently, and with the purpose of making right use of the products of our labor, that we are entitled to the compensation and w8.l6B a go04 workman. of
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GRAND MASTER ARCHITECT: .11·

II

In this age, men frequently admire the product while Ignoring the producer. They approve of the result of the labor while despising the laborer. This Is because we live In a machine civilization, an age when the laborer Is frequently assigned only that place In the minds of men which Is given to machines, and the electrical and mechanical powers applied to operate the machines. Labor without thought tends to brutalize the laborer. The effort of the Intelligent man unrestrained by moral purpose tends to stultify the thinker. It Is only when the effort Is Intelligent and the purpose back of the effort based upon moral grounds that we labor constructively. It Is this lesson-the necessity of Intelligence and moral purpose back of all of our effortthat Is taught In this degree of Grand Master Architect. We must not be content to know tlie uses of our working tools, but must know how to read the plans. Then, when we have learned how to read the plans, we must study to apprehend the principles of construction of which the plans are only an' Illustration. We cannot do our work well unless we understand the prln(!lples of morality, the guide to Masonic Life and Conduct.

"My Bon, forget not my law; but 1ft thine heart keep my commandments. For length of days, and long life, and peace, 8han they add to thee. Let not Mercy and Truth forsake thee: bind them about thy neck; write them upon the table8 of thine heart: 80 Bhan thou 1f.nd favor and good. understanding in the dght of God. and man." -ProverbB.

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THOUGHTS

A.' .A.'.s:.R.'.

DlIlGl'tElIlS

The Thirteenth Degree

HE motive, or propeIUng power, which Inspires the thought of the Individual, In any Important undertaking, determines the morality, unmorality or Immorality of Individual conduct. When the question Is asked: "What came ye here to do?" It Is asked for the purpose of reminding the Individual of the fact stated In the preceding paragraph. But no one may ever ,-----------__, know the answer but the Individual who makes It. Any other Individual Is obliged to a88ume the motive of the person answerIng; because, no one but that Individual can know what Is In his own mind and heart. So the question: "What came ye here to do?" Is one which Is addressed by the reason of each Indlyldual to the Individual conscience. Whether the answer Is given honestly, or dishonestly, Is a matter of Individual responslblUty, with which no one but the person who Is responsible for the answer has anything to do. Either Freemasonry Is what It professes Itself to be--a progressive moral sc1ence--In the study of which the Mason may learn the most efficient means of subduing his animal nature, his evil propensities and destructive emotions. and how his character may be buUt; or It Is the veriest humbug ever foisted upon credulous humanity. Each Mason must decide this himself. Early In his experience In Masonry each Freemason learns that Moral Character depends upon the support of Two Pillars. He Is given the names of these Pillars and Is Instructed In their meanings. He Is Informed that both Pillars are essential. DiQitizedbyGoogle

Master of the Ninth Arch

MASTER

OF

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ARCH:.1S'

71

One of these Two Pillars represents the Static Power of The Mind of Man, and the other represents the Dynamic. One Is Reason and the other is Resolution. One is the support of Intellectual Life and the other the support of Moral Conduct. One is the basic foundation of Knowledge and the other the basic foundation of Love. One is the antithesis of Ignorance and the other the antithesis of Hatred. One is Impervious and the other Porous. One will withstand the attacks of Fluids and the other will withstand attacks of Fire. Neither Pillar will withstand all the vicissitudes of life. One will withstand the floods and inundations of Superstition but will not withstand the heat of Hatred. The other will withstand the flre of Persecution but will succumb to the blandishments of Sophistry, or appeals to Vanity. We may develop Reason and neglect the development of Resolution; but if we do we shall fall. We may develop Will-Power and neglect to develop Intelligence; but if We do we shall fail. In every life the weaker Pillar controls the conduct of that life. In these two Scottish Rite degrees of Grand Master Architect.·.12° and the Master of the Ninth Arch.~.13°, the student of Morality will discover another lesson of the Two Pillars. In the 12° is presented the importance of developing the intellectual faculties and moral powers so that Knowledge, Reason and Wisdom may be acquired and joined to Virtue, Love and Afrection. In the 13° is presented the evidence of the necessity of developing these faculties and powers through Right Use. Neither Loyalty, nor Faithfulness, nor Love will be found where Ignorance, Sophistry or Hatred hold sway. Neither will Knowledge, Reason and Wisdom obtain where uncontrolled Sentiment, Emotional Excitement and Passion control the thoughts of men. Enlightened Intelligence must ever be accompanied by Purity of Purpose when Morality rules in the life of the individual. Actlon taken because it is in t~:;t;!~~~~Jhg'e

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because others urge action without appeaItng to our Reason, is action of Unsubdued Passion and is not Masonic. Only that action which follows the sugges· tton of Reason, and which has the approval of our own Free- WUl is, or can be, Masonic in Character or Moral in Conduct. Application Is Essential While the Grand Master Architect is, prfmarily, a student of the Constructive Principles of Nature, the Royal Arch Mason is, primarily, one who Expresses the Masonic Principle in his daily Life and Conduct. The degree of Grand Master Architect teaches the importance of expanding the Consciousness and the necessity of developing Strength. The degree of Royal Arch of Enoch teaches the equal Importance of Expressing both InteII1gence and Love in Conduct. The equal importance of the Two Pillars of Masonry is emphasized in the earlier degrees and it is shown that both represent the true support; but the static character of the one, and the dynamic character of the other, is here brought out with greater clarity, in an lIIustration of Individual Conduct. It is important that we acquire Knowledge, that we get Understanding, that our Consciousness of Truth be continuously expanded; but, in this degree we find positive lessons Illustrating the equal importance of making Right Use of what we have acquired. Loving Service, Loyalty, Devotion to Principle; all are taught in this degree. Clearly is the lesson brought out that only as we apply what we have learned, refining, clarifying and purifying our Bouls, shall our Wisdom gain the co-operation of Strength and become eMcient. Sincerity of Purpose, Faithfulness and Fidelity to Duty, all are brought into clear perspective, 80 that we may recognize the EquaItty of the Heart qualities with the Mental qualities in all Masonic Effort. If we study the degree of Royal Arch of Enoch in conjunction with that ot Master Mason, we shall underatand ita
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MASTER OF THE NINTH ARCB.·.lSo 73

lessons better than if we overlook the close relation between these two degrees. . The Principles of Morality are few and stmpIe. It Is not difficult for any intelllgent Mason to understand them. We do understand them but we are not always Wllllng to apply them to our own Hearts and we are often still leB:! Wllllng to ExpreBB them In our Lives. Seeking and Finding "Seek ye drst the kingdom of God. and His righteousness. and all these things shall be added unto you." All of our seeking shall be In vain unless we have "The Light. that Lighteth every man which cometh Into the world." What Is Light to one may be black darkness to another. Among all the systems of philosophy. In the history of the world. only Freemasonry. The Progressive Moral Science. and those Ancient Mysteries. culminating In the teachings of The Great Teacher. Jesus of Nazareth. upon which Freemasonry Is founded. recognizes this great tact In Nature. Freemasonry Indicates the Source of Light and leaves It to each Individual Freemason the duty of discovering The Light. that Light which wlll best serve his Individual need. Freemasonry Is based upon Wisdom and Strength. as elements in the evolution of the Individual Beautiful. The Moral Man. To establish and develop these traits. or elements. In Man, It depends upon Education as the means to the end. To get a clear distinction of the difference between Individuality and Institutionalism, the F'reemason should study the method outllned In the preceding paragraph and compare It with other methods, especially those methods which depend upon dogmatic assertion, compulsory belief In a creed and the development of the class consciousness. to hold adherents together. Wisdom Is the true Masonic Light. Strength comes from love of Man for Man. Beauty Is only to be found In the Life lived In the Light of Wisdom and through the Strength of Love.
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THOUGHTS A.·.A.'.S.'.a·.

DEGREES

Striving for Perfection

The story of the Christ, which is found in the traditions of all of the ancient races in Asia, Africa, Europe and the Americas, is the story of man's struggle for perfection in the midst of a hostile environment, the environment of his appetites, passions and intellectual vanities. That story is preserved in Symbolic Masonry in the second section of the Third Degree. It is preserved in Scottish Rite Masonry, among other places, in the Thirteenth Degree, and its lessons are ever the same. No matter how much we may know concerning ourselves, and concerning the uses of our faculties and powers, we cannot estimate the real value of our knowledge until we make the effort to apply it in our every day experiences. It is only when we attempt to express what we know that we learn whether our knowledge is power or weakness. If we apply our knowledge successfully we know that our knowledge is valuable; but if we try to apply our knowledge, and fail in the attempt, we know that our knowledge is not as perfect as we had assumed it to be. But the attempt to use what we have gained, whether our attempt is successful or a failure, wUl bring its reward. If we are sincere, and have faUed because we overestimated our powers, we shall learn wherein our knowledge is defective-and that is a great gain. FaUure brings further opportunities; and so long as we make the effort we are doing good work. Self-sacrificing service, when sacrifice is necessary to the rendering of the service, is the noblest service that The Mind of Man can conceive. Self-sacrfftce is the expression of Perfect Love; but Perfect Love involves conscious reasoning and freedom of Will. It is not passionate, emotional or sentimental conduct; it is not rashness, wilfulness, nor false courage. Perfect Love expressed in self-sacrifice is the loss of the ego in the ALL, the return of the Divine Spirit in Man to the Supreme Spirit whence it came. "Perfect Love casteth out fear." Digi,izedbyGoogle

GIlAND

ELECT

MASON:.14·

T5

The Fourteenth Degree

Grand Elect Mason HE Fraternity of Freemasons was brought into being and has continued to exist for the sole purpose of teaching its Initiates and members those fundamental principles of Fraternal life and conduct requtslte to the attainment of Perfection in this present experience, to the end that those who achieve may be prepared to enjoy that broader experience hereafter which Faith in the Immortality of Man leads them to expect. The prime requisites necessary to Perfection are Self - Control, Self - Reliance and Self-Sacrifl.ceexpressed in Service. Illustrations of achievement of these powers are taught in the leisons of the fl.rst three degrees. ScotUsh Rite Ma. sonry merelY.ampl1f1.es and expands, In its own waY', '-----the lessons so concisely taught in the degrees of Entered Apprentice, Fellowcraft and Master Mason. Until Man learns Self-Control he Is not qualifl.ed to use' efficiently the faculties, capaciUes and powers with which God, or Nature, has endowed him. Until he has achieved Self·Reltance he cannot act independently, consciously and rationally, and voluntarily, of his own freew1ll and accord, and is therefore unfl.tted to work on the Temple of Individual Character. Until he has learned the necessity for SelfSacrifice he cannot render that service' without hope of fee or reward, which is essential if the service Is to be accounted acceptable. The ideal before the Grand Elect, Perfect and Sublime Freemason is physical, intellectual, and moral Perfection. He knows that until he has achieved Perfection, expressed in. Service, he cannot render Perfect s'erv<tdli'~tt e

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Perfection Is the goal toward which he Is striving. Havtng learned the necessity for Self-Con· trol, Self-Reliance and Self-Sacrifice In the first three degrees. the Scottish Rite Mason Is Instructed In the duties of secrecy and sllenee, respect for the memory of those whoBe lives have been Inspirations to greater endeavor, the danger of prying Into the secrets of s brother. the duty of judging justly. the virtues of charity and benevolence. the wrongfulness of excess of zeal, the positive character of the justice of Nature In punishing the guilty. and the equally positive operation of the Laws of Nature In rewarding thoB1!who live In barmony with those laws, Thereafter the lessons teach the neeell8lty for continued study to gain knowledge of the principles of construction and the use of the Instruments required to put these principles Into practice, and the neee8slty of being faithful. even unto death. - Iii the degree of Grand Elect Mason we reach the pinnacle of Ancient Craft Masonry. Here we learn the final lesson of the Inetrable Serlea. Having reached the limit ot self-developmento we are taught the absolute necessity for reliance upon T. G. A. O. T. U. &8 the source of that Higher Power now needed for our further advancement. Without trying to define that Power. and without dogmatic preaumptIOD. the Grand Elect MaBOD taught to make Is use of his developed faculties. capacities and powers, In the endeavor to apprehend tbe des· tiny of Man. As the Intelligent Grand Elect Mason .reviews the work of these degrees, and as he makes the Individual effort to apply the prin· clples of Fraternal life and conduct to bls own life. be deduces . a pbllosophy for bls own Individual guidance. and, If faithful to tbe end. be will acbleve Perfection. tbe goal of bls desire and the Inspiration of aU tbe effort of bls Will. The Golden Quest Throughout the ages man bas sougbt to apprebend that Invisible ando;g;t~,y.J?~~g~tel1l.

GRAND

ELECT

MASON:.14"

17

gence and Power responsible tor the c:reaUoD and government of the universe. Because ot the limitations ot the taculUea, capacities and powers of man, he only has been able to conceive ot an IntelUgence and Power embodied in the highest torm with which he is tamUlar. This torm is that ot man himaelf, and tor this reason most men have conceived this Supreme Intell1gence and Power to be in the torm of a person-hence the almost universal bellet in a personal God. Men make their gods in their own Images, and having made them, they seek to name them, and to define their attributes and powers. Consequently, we find dHrerent peoples ascribing different names to Deity during difterent periods ot their development. As their conception ot the Deity changes, as the result ot evolution. the names of the Deity change to correspond to the higher conception. For many centuries the expression ot The Essence ot Deity has been reterred to as "The Word." Masons ot the Scottish Rite call it The Ineffable Word, because we recognize that Deity is inexpressible by man and theretore The Word is improper tor man to utter. "No man hath seen God at any time"; theretore. man cannot name Him nor define His attributes and powers. Man's conception ot Deity is an individual conception and is not capable ot being transmitted to others. WhUe each Mason is free to torm his own individual conception ot Deity, and to ascribe to the Deity ot his creation the essence, torm and attributes which his own intelUgence _d reason may suggest, no Mason is tree to deny the existence ot Deity and remain a Mason. because Trust in Deity is the tundamental requisite of membership in the Fraternity. Conceptions ot Deity vary with individuala. The higher the development ot the individual, the loftier wlll be his conception of God. To the intelUgent Freemason the Deity must ot necessity be the embodiment ot Supreme IntelUgence, Power and Efficiency and be actuated by the attributes ot Equity and Justice Digi,izedbyGoogle

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In their Right Use; because God cannot be conceived of as Umlted In Intell1gence or Power, nor of using power unjustly. But no man can be a Freemason whose conceptlon of Deity Is subject to the wllI of another. In all of his Ufe and conduct he must preserve his Independence of thought, senttment and conduct. It Is this action of one's own free-wllI and accord, In all matters of conscience, that differentiates the Freemason from others. It Is this determination to remain free from all attempts to subject his wllI and to control his conscience that has brought Freemasons Into confl.1ct with all men and Institutions presuming to define Deity for others. No Freemason has any right to Inquire Into the conception of Deity which has been formed by another, against the wllI of that other. Each Freemason Is and must remain the court of last resort upon this subject. If all men had been wlIllng to permit all other men to decide this Important question for themselves, throughout all time, what suffering would have been saved the race. Masonry Proclaims: GOD IS Wisdom and Strength displayed through Beauty of Character cannot obtain In the Life separated from the Source of All Wisdom, AIl Love and All Harmony. Only as the Builder recognizes In himself an Individual Entity, which Is a component part, a constituent element, an Inseparable part of a Great Unity, can he Live the Masonic, or Constructive Life. Freemasonry does not teach a creed. It does not attempt to define Delty, It does not make any pretense of teaching Its InlUates, or Its members, anything about the alleged Purposes of God concerning them. It presents, In Its own way, and through Its own allegories, and by means of the llIustrations contained In Its own symbols, the Light of the Ages which has Ughted every man who has d1I1gently sought Truth, from the beginning of time, as we understand that term. Freemasonry teaches what the sages and seers of all time have discovered ooneerntng DiQitizedbyGoogle

GRAND

ELECT

MASON:.14·

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Truth, so far as the Wisest and Most Loving men of the past have apprehended Truth and have expressed It. It presents to those who have eyes to see, ears to hear, intelligence to apprehend, love to apply and the will to express, those Principles of Morality which ha.ve stood the tests and the trials to which they have been subjected "from the time when the mind of man runneth not to the contrary." In all ages both sincere and Insincere men have made attempts to define and to name the Deity. When they have done this they have attempted, many times by the use of Force, Compulsion and Subjection, to compel others to accept their definitions and the names they have given to their gods. Without regard to the motives behind any form of Compulsion, the Compulsion Itself Is Destructive to the Individual who uses It or who submits to It. . The world has been kept from advancing by all sueh effort. Only as the Individual evolves can society progress. Masonry only proclaims that God lB. Individual Perfection In striving to attain Individual Perfection men are prone to be overwhelmed by the temp. tatlon to dogmatize. Few are free of this defect. As new Light breaks In upon the Consclou. ness, and we see Truth appearing In new forms, we are very apt to begin to form conclusions Instead of seeking for more Truth. When this occurs we begin to set up forms and ceremonies to teach what we have learned. This Is a dangerous time In the experience of every man. It Is because of this propensity upon the part of those who seek Truth that the world Is ftlled with creeds. Men who discover some of the secrets of Nature are apt to conclude that they have discovered all Truth. They thereupon begin to dogmatize, to build up philosophies, to formulate religious systems, and then attempt to foist upon others their conclusions as facts. Every religious sYstem In the world was

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thus developed-some sincerely and honestlyand some Insincerely and dishonestly. But all have the same defects-except those individual religious experiences which are common to all thoughtful men-those experiences which w. are tau~ht In Masonry-to seek and ftnd. From the time of the ftrst entrance of the candidate Into the Lodge of Apprentices, each Freemason Is directed and Impelled to think, feel and act for himself-In the search for Light; that he may discover Truth, more Truth and still more Truth. Only In Masonry, among all of the modern forms of teaching morality, Is the Man Inspired to use his Godgiven faculties, capacities and powers. In every other direction the Inquiring mind Is met with dogmatic authority, whether In the school, the college,the church or the lodge. Sometimes we even meet It In the Masonic Lodge, In these days of attempts to Institutionalize Masonry. But hitherto and to date no attempt has been made In Masonry to punIsh any Mason for Individual thinking; but the day may come. And, If It does, that day Masonry will begin to decUne and will ultfmately go the way of all of the institutions built by man. There Is only one way for any man to arrive at perfection. He must follow the Injunctions of all the Great Teachers, and keep himself In an attitude of open mlndedness towards all Truth-and-seek-lI.nd-and-seekagain. As the Great Master Jesus has said: "Except ye become as little children (unprejudiced, open minded, teachable and eager for Truth) ye shall In no wise enter the kingdom of heaven." Thus have the Great Teachers of the agea given to men the benefit of their own experl· enoes, for our ~ldanoe. Manes and MOles, Zoroaeter and Solomon, PIatoand !"ythalOl'as, Eplctetus and Marcus Aurelius, Jeaul and some of his followerll, and many others. No age has been left without the witness of the spirit of God, for the guidance of those who seek Truth. Our greatest defect Is In our distrust of ourDiQitizedbyC;oogLe

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selves. The wonderful essay of Emerson upon "Self-Reliance" Is an Inspiration to any and every man who Is sincere. "Trust thyself," says he, "every heart vibrates to that Iron Itrlng. Accept the place the divine providence has found for you, the society ot your contemporaries, the connection ot events." Tho Ineffablo Name God Is a word, In the Ent;lIsh laDt;Uage, sed u In the English translations of the Bible to Indlcate numerous conceptions of a Supreme IntelUgence, Supreme Power or Supreme Expression; and sometimes all of the three conceptions In one Person, or Entity. While It Is assumed by many that the Hebrews (the descendants of the man trom Hebron, Abraham), had one single conception of God, that they worshiped One God, the most casual reference to the records In the Old Testament will dlsclo'ge this assumption to be erroneous. Like all of the ancient races, the Hebrews had different con~pt1ons Of Cod at dlfferent periods; and, wha.t 18 also apparent, d11ferent men had different conceptions ill tile same period, the same as Is true of me of the twen· tleth century. So we find Hebrew men trying to define God, to convey to others their peculiar concepts of God by using names to designate the attributes, or characters. ot the particular Gods they conceived. The student of the Bible will find numerous names, used by men to characterize their conceptions of God, among which may be noted, El, the Strong; Elohlm, Fullness of Might, or the Worshipful One; Elyon, the Most High; JHVH, or Yah~, translated Into Jehovah ill English, the I Am, or I Will Be-cOlne, represent1n~ tile eoneeptlcm. orGO'd held by' Uoses; Adonal, The Lord. Ufl'ed by the Relmlw paetH, by the Phoenlcla.nsIn the form ot Adonis, and sometimes compounded by adding the concept of Moses, as In Adonljah; Baal, Owner or Master, generally thought to be the God of the Canaanites, but also used by Hebrews aDd[ DIQitizedbyl.:.OOg e

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among them Saul and David; and Melekh, The King, generally thought to be a non-Hebraic God, but discovered to have been used by them In early days; and all of these names designated particular concepts of God held by Hebrew leaders. Masons are Children of Lfght. They seek enlightenment of the understanding, that they may know how to live their lives In harmony with Divine Law. In their search for Light they discover that, the Mysteries of Nature, and of Nature's God, are largely unknown and, therefore, prol!ably unknowable to mortals. Therefore, Masonry, the Progressive Moral Science, recognizes that revelation of Truth comes to men In proportion to the Work done by them, the elfort made by them to apprehend the Mysteries of Lffe here and hereafter, following tbe Light given to men by All of the Great Teachers, Including that given to the World by One whom many of us revere as THE GREAT TEACHER. who taught salvation, or regeneration, or perfection, to be the result of achievement through Individual Effort, or Work, towards that end. And because Masons know that concepts of the Supreme Intell1gence, or The Great Arehftect of the Universe, must become more perfect as men evolve Into a better and more perfect knowledge of His Works. they do not attempt to dell.ne,or name, The Great Cause of all Natural Phenomena. They simply say: GOD IS, and they leave to each Individual his Right. and remind each Individual of his Duty, to lI.nd God through seeking to gain that conception of God which w1l1meet best the Individual need. This degree of Grand Elect Mason:.14°. teaches, symboUcally, the need of finding God, the need of gaining that conception of God which wUl serve best In working out an Individual Philosophy of Life and Conduct; and It teaches the need of Lfvlng the Individual Life In harmony with the Individual philosophy formulated, so that the Indlvldnal may. through learning self-control, practicing seUDiQitizedbyGoogle

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reliance, and making pro~eS8 in self-evolutioD, arrive ultimately at the goal of perfection, at which potnt in his experience his Life approximates the Life of His God, higher, stronger, better than Whom, no man can hope to be. And, because no man can transmit to any other man any concept of God which that other would be able to apprehend, The Grand Elect Mason is taught that the Name of God is Ineffable, Unutterable, Unspeakable, not possible for man to express or for other men to apprehend if expression is attempted. GOD IS GOD, and beyond this recognition of a Supreme Wisdom, Supreme Strength, and Supreme Beauty in the Expression of the Supreme Wisdom and Supreme Strength, the teachinge of Masonry do not go. Beyond that point man must go alone, without the assistance which he haa received up to that time; he must thereafter rely for support upon himself, and be sustained by that Wisdom and Strength supplied by his own Intellfgence, and his own Faith, in His Own God. A study of the WORDS of this degree w1ll illuminate what has been written.

"Every man's conception of God must vary with his mental cultivation and mental powers. If anyone contents himself with any lower image than hiB intellect is capable of grasping, then he contents himself with that which is false to him, as well as false in fact. If lower than he can reach, he must teet it to be false. And if we, of the nineteenth centufll alter Chmt, adopt conceptions 01 the nineteenth century before Him; il our conceptions of God are those 01 the ignorant, narr8w-minded, and rindtctive Israelite; then we think tDOrseof God, and 1uJve lower, meaner, and more Hma ited "View 01 HiB nature, than the faculties which He has bestowed are capable of grasping." -Albert ~.
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The Tetrap'ammatoD
DecJkated to m. WUlwm H. BieIJ, U', Thrice Potent M(J8ter,
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1k1l8.eJaer Lodge of PM/ect1on,

L.a..B.B. There Is a Word unutterable; Secret, Sacred, SubUme. Ita syllables may not be joined, Its 8IHnCe Man may not define. This Word, or Name, or Character, Wblch tongue and Ups may not eject, Is hidden In the Mind and Heart Of every Mason-Grand Elect. This Perfect Word will never be Unworthily pronounced, But anyone who has received Its message, undenounced By self, and all who have achieved, As compensation for the years Of elfort, foreordained by God, Spent conquering our fears. This Is the Word which proves to each The Light, the Love, the LIfe, Which each discovers, for himBelf, Hid In the Perfect Life; The Light of Truth, the Love of God, The Life of Service wrought In all good Conscience; with pure Heart And Understanding fraught. This Perfect Word-InelfableSecret and sacred pledge Between THE ALL and each of us; No cult can change, no creed can hed,. About with a dividing Une, Nor limit its Great Power. This Word il! God's GREAT GIFT to MAN; The symbol of His Divine Dower.
EDGAR ALEXANDER RUSSELL, 32', Oak Park, ru, Jan. 21, 1917. ...
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The Historical Degrees

HE Fifteenth and Sixteenth degrees, of the Ancient Accepted Scottish Rite, are called Historical Degrees, for want of 8 more appropriate designation. They are founded upon historical events; but they are not historical in the sense of being erected to teach history, because they do not follow the known facts of history as all students know, or may know by making the effort. We must follow the practice taught In the Symbolic and Ineffable degrees If we would learn the lessons sought to be presented. by· remembering that "Masonry i3 a course in Only as we study these degrees as allegOries shall we be able to gain any further Light In Masonry, that Light which will enable us to discover those principles of Life and Conduct which we must understand if we expect to improve ourselves In Masonry, or Character Building; because Masonry is the science of Individual Life and Conduct, and all Constructive Individual Phllosophy must be based upon the known facts in Nature taught by that science. Any careful study of the Symbolic and the Ineffable degrees will disclose gaps in the sequence of presentation which prove that, some of the Work has been lost; and proof of Interpolations to fill the gaps will be furnished also. It is only through painstaking study that these discoveries will be made; and that study must be made by those who wish to know the Mysteries of Nature disclosing the rules for Building Character. But enough has been preserved in the allegories of the Scottish Rite degrees to guide the student of Masonry in his search for More Light. However, no student will make any progress in Masonry who fails to find the Key to th. Master's Word, given, symbolically, In the
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ancient, Meroglypic, moral instruction, taught agreeably to ancnent usage by type" embJem8 and anegoricaJ ttgure,."

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SymboUc degrees and again in the Ineffable degrees. . Man falls Into captivity when, through Ignorance, evasion, or wUlful violation of Nature's Laws, he permits himself to be controlled by his emotions, sentiments or passions, Instead of making continuous effort to use his Reason and to act of his own Free wm, without being Intluenced or subjected by the wm of another, or others. He wnI remain In captivity untU he reaches that pOint In his experience, where he recognizes his Individual responsiblUty to think, . feel and act as an Independent entity, using his Reason to determine the rationality and rightness of his course, and his W1l1to lIupply the motive power required to carry out the dictates of Reason. Klnge, Priests and Potentates are used as symbols of Subjecting Powers In all ancient allegories. They are shown to be usurping Inlluences which keep Individuals In bondage to "The God of Things As They Are." Individuals without title or authority are used to symboUze you and me, the common people of the earth who are struggUng to evolve; and It w1l1 be noted that, each Individual so used Is shown to have those Natural Faculties and Powers required to overcome the subjecting intluence of Subjecting Powers, If, and when, he determines to use them to the fullest ex· tent. But, always, It Is shown that both Reason and Will must be brought Into action and used. Always, these Natural Faculties and Powers are symboUzed. Always, the symbols used are complementary but not similar. Always, one wnI be found to symbolize the static and the other the dynamic powers of The Mind ot Man. Modern psychology Is teaching what Ma· sonry has taught from "time when the memo ory of man runneth not to the contrary," but the Ignorance, Indolence and Intolerance of man prevents his learning of the simpler rules of Constructive Life and Conduct.
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KNIGHT OF THE EAST, OR SWORD:.16·

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The Fifteenth Degree.

Knight of the East, or Sword HE GREAT STORY of the Ages is the Story of Man's effort to achieve Liberty. The evolution of the Individual has ever been retarded by those Evil Propens1tles which Impel us to become subject to those Destructive Elements within which keep the Soul in bondage to the Powers of Darkness. Only as the Light of Truth lIIumines the Path, and we recognize, assume and discharge our personal responsib1Uty to seek r---"';'_--....., Wisdom and Strength do we throw off the shackles and go forward in our Work of Building. As with individuals so it is with peoples. Only as the Right of Individual Liberty is recognized, and the Duty of treating all men on the level of Equality is discharged, is the Privilege of '-.......J Fraternity vouchsafed us. We cannot be Free ourselves while holding others in bondage. So long as we are content to allow others to be controlled by Ignorance, Superstition and Error we are endangering our own Liberty. Sooner or later the Light breaks into the darkest minds of the most subjected of men, and, when a little knowledge is gained, and this is given force through Hate, the perversion of Love, the result is always Destructive. Man has ever been the victim of fear. He has feared the forces of Nature, feared those 'Who had greater inteIUgence than himself, feared the power of the priests, the politicians, and the plutocrats who have ever kept him in bondage, feared physical pain, mental anguish and the Great Unknown Hereafter; and so long as he has been controlled by his fears he bas been the subject of exploitation through his own ignorance. But the man who strives always hal\~r1sen[ Digitized by '-..:1008 e

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trom his subjection when he has become enUghtened In Intellect, tree and Independent In the exercise of his power of choice, and wllUng to pay the price of Liberty by assuming and discharging his personal responslblUty. The Importance of Freedom Masonry teaches that man III a free moral agent; that Individual salvation, or perfection, depends upon Individual development ot selfreliance, Initiative and free-wUl. Over and over again the In1t1ate Is asked:"Is this of your own free-w11land accord?" Time after time he Is required to exercise selfreUance and Initiative, from his first act In the ante-room to the end of the third degree. In no case Is he compelled, by any kind of force, to accept anything, or to do anything, without opportunity to refer the suggestion to his own Reason, his own Conscience and his own Free-w11l. In all that he feels, hears, and sees; In all the appeals to both IntelUgence and conscience; In all the suggestions and allusions; he Is Free. Free to act of his own free-wUl and accord; and lest this fact should not be apparent to him, at all times, he Is constantlY reminded of his freedom. This teaching of Freedom Is at the very base of Character Bulldlng. Without voluntary action there can be no morality. Without morauty there can be no manhood. Without manhood, IntelUgent and loving manhood, the beIng encased In the form of man Is little, If any, better than the beast of the field. Whlle Freedom Is a gift of nature It Is easlly lost. "Eternal vlgllance Is the price of Uberty"; because men and Institutions are constantly seeking to deprive us of this natural gift and right. Freedom Is lost through our evaston of duty and neglect to protect It. Men, women and Instttuttons are ever ready to assume our responslblUties for us_nd-In that assumption -they r.ob us of our right to depend upon ourselves, to think for ourselves, to act ot our
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lCNIGBT OF THE EAST. 8R SWORD:.1S·

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own free-wUl and accord; by doing our think· ing for us; by relieving us of the individual responsib1l1ties which we must discharge or become the subject of the men, women or institutions who or which discharge them for us. Liberty is rarely appreciated unt1l it is lost. Most natural gifts are held in light esteem. Only those things which we gain through achievement are accounted worthy. Only those thinga which we have enjoyed.are missed when we are deprived of them. But, after we have lost freedom, we then strive to regain it, unless the Divine Spark within has been entirely quenched. If that Divinity within is destroyed we are hopeless; but it rarely is destroyed, if ever. If, upon our discovery of the loss of Freedom, we begin to fight for its recovery, we take the first step towards our own emanclpatton, Here we find ourselves Working with the Sword of Defense in one hand and the Trowel of Construction in the other. Woe unto him who becomes disheartened or discouraged when in this situation. It is only as we use both Sword and Trowel that we shall achieve. There must be both Wisdom and Strength in what we do; because neither is sufficient with· out the other. Freedom is only attained by the man who is constantly upon his guard whlle he works. Freedom is only recovered-the lesson in this degree-w1llle he is in the attitude of defense whlle striving to Build Character. If Character Building did not require effort there would be no virtue in accomplishment. It is only that for which we pay the price that we account worthy in our journey through life. Things that are Free; things acquired with· out effort; things that come to us without our working for them and fighting for them are worthless. The Sword and the Trowel Symbols are physical things selected to represent mental ideas, or moral ideals. The man who mistakes the symbol for the. thiD&"~ aym'l DIQitizedbyl.:.OOg e

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boUzed, and worships the symbol under the mistaken notion that he Is paying respect to the principle represented by the symbol Is a materialistic Idolater. In this degree of Knight of the East, or Sword:.15°, the student of Masonry will find another lesson teaching the necessity of bringIng the emotional propensities and passions under the control of Reason, so that Reason may do Its constructive work and be assisted by love and affection, which supply strength. It we confine ourselves to the study of the physical characters in the cast, with the view ot learning what they were historically, with the possiblUty of discovering that the characters are not historically accurate, instead of studying what is presented as an allegory. we shall miss the points which the allegorical study will make plain. In spite of the fact that Masonry Is so clearly defined as "a course of ancient hieroglyphic moral instruction, taught agreeably to ancient usage by types, emblems and allegortcal figures," we find men constantly asking questions, and writing articles, in the attempt to define Masonry as something more, or less, than this. Masonry being a course of moral Instruction, and nothing more, or less, it is intended -e~lusively-for the development of Individual moral Character. All effort to turn its powers Into other channels are vain; all efforts to encourage collective, or inBtitutional, activities must be made through innovations. For the above reason it is becoming more and more important that the funetion and purpose of Masonry be given emphasis. Masonry has a very definite mission-the education and development of men In habits of self-control, self-development and self-completion, or perfection, so that they may render Intelligent and Loving Service to their tellowmen. And It is most important that all men, who believe this mission of' Masonry is of consequence to mankind, should unite in the work, as individuals working for a common e1ld.
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Working with the Sword In one hand and the Trowel In the other means living on the defensive towards our destructlV'8 emotions and passions and, at the same time, giving part of our effort to construction of character as well. The Social Obligation "The wicked obey the Law through fear; The wise keep the Law through knowledge." No man or class can keep other men In bondage without violating the Laws of Nature. Freedom Is a Natural Right and cannot be denied with Impunity. Every attempt to enslave others and every effort to subject mankind Is antagonistic to the plans of God, or Nature. Our forefathers expressed this thought in that document which has become the Ideal of the oppressed In all parts of the world: "W( hold these truths to be self-evident, that al\ men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the Pursuit of Happiness," No man can hold other men In bondage without suffering the consequences of his misdeeds. Sooner or later his Conscience- that sttl], small voice of the Soul-will make Itself heard. It matters not what Conditions surround him. how far from the voices of the oppressed he may keep himself. how many diversions he may seek. in pleasure or In absorbing occupations-the time will come when outraged Nature wfll demand Its compensation. Nature will not permit Its Laws to be violated without demanding the recompense for that violation. In olden time. when Ignorance and superstition controlled, and fear of the unseen and unknown powers of Nature Impelled men to make restitution, the Astrologers and soothsayers held Prlest.s, Princes and Potentates In their power. This power was used for good or for evil. depending upon the character of the men who used It. In our own time those who endeavor to subject men, to keep them in bondage, no longer
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use walls and iron chains. The higher intelligence of today has taught most persons the inefftciency of all forms of physical slavery. Now those who wish to profit by the enslavement of others adopt methods of a different kind, though the same in character. Men are still held in bondage, but the bondage is poUt· teal, economic and ecclesia.stical. Today most men are Free so far as their bodies are concerned. The slavery of today is not of the body but of the Mind and Soul. Freemasons are Free Men who are opposed to all forms of subjection or slavery for themselves and for all other men. In ertnctple, Freemasons stand for the Rights o. all men to' Uve their Uves unrestricted by the Forces of Evil, whether in the form of Nationalism, Commercialism or Sacerdotalism. The Freemason is constantly crying, as did the voice of old, "Let my people go Free," In this age the enslavers of men are not moved by the interpretations of the soothsay· ers, Most of this class of men are in the employ of those who profit at the expense of the Uberty of their fellows. Today men are subjected and controlled by faulty and pernicious educational measures and methods. The truth is veiled and distorted so tha~ men are misled. Facts are hidden and fallacies are given wide publicity. Error is presented in the raiment of the harlot IUld Truth in the rags of the mendicant. It is the duty of Fteemasons, as well as their privilege, "to unloose the heavy burdens, break every yoke and let the oppressed go free." Knight of the East, or Sword No man is a Mason "in his heart" who becomes indifferent to his obltgatloas. No man can continue to think of himself as a Mason who ignores his obligations to God, his neigh. bor and himself. No man can make progress in Masonry who does not strive constantly to achieve self-control, to improve himself in the building of his character and becomes more efficient In service. The Ufe of a Mason is a continuous struggle Digi,izedbyGoogle

KNIGHT OF THE EAST. OR SWORD:.16·

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with destructive influences within himself. He must work constantly with the Sword in one hand to keep the powers that prey at a distance-and the Trowel in the other hand to spread the cement that is so essential to the building of that Temple upon which he is engaged. He cannot neglect his duty ,of defense while performing his obligation of construction. Nor can' he depend upon his associates to defend him while he works. Others may encourage us as they work with us. Others may assist us as we fight and work ourselves. But only as we take up our own burdens, face our own personal responsib1Utles and perform through making individual effort may be make progress. Fidelity is a personal achievement. We only become proficient as we achieve through our unaided efforts. We do not grow as the result of the growth of those with whom we associate. The only help that can come from our associates is the encouragement that may inspire us to effort. Individual effort is the mainspring of our improvement in Masonry. The Individual Obligation Fidelity, that unswerving devotion to duty, that unerring fulfillment of obligation. that nnwavering life and conduct in harmony with right prinCiple, is the goal toward which all intel11gent Masons are striving. To be a Free Ma80none must be faithful to the trust reposed, be ever watchful for opportunities to fulfill obligations, be constantly on the alert to avoid delinquencies and to live and act in accordance with those constructive principles upon which Freemasonry is founded. An obligation unfulfilled is a debt unpaid. It is not difficult to take a vow, nor to assume an obligation. nor to accept & principle as a guide, when all those who hear the vow, who witness the obligation and who pronounce the principle are alleged to be in sympathy with what is transpiring. But it is quite another thing to keep the vow, to fulfill the obligation and to live and act in harmony with the prinDiQitizedbyGoogle

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ciple, when those who surround us are indif· ferent to their vows and obligations. It is stilI more dimcult when those who surround us are actively hostile to the principles we espouse. In our early experience in Masonry we are prone to think of our obligation as that which makes us Masons. As we advance in Masonry we learn that this is only true until the test is applied. Then we learn, as a matte, of personal experience, that the fulfillment or the non-fulflllment of our obligation determines our status. Then we are given the opportunity to improve ourselves in Masonry or to fall back into our former state of indUference to Masonic progress.

"The Bpirit 01 the Lord God is UJ)(m me .. be· cauae the Lord hath anointed me to preach good tiding8 unto the meek .. he hath 8ent me to bind up the broken-hearted, to proclaim lib· erty to the captive8, and the opening Of the prison to t1a.emtMt are bound." -18a4ah, the Prophet.

"The Bpirit 01 the Lord is upon me, becaU8e he hath anointed me to preach the g08pel to the poor; he hath 8ent me to heal the brokenhearted, to preach deliverance to the captive8. and the recoveru 01 right to the blind, to 8et at libert1/ them that are bruised, to preach the eeceptable year 01 the Lord." -Jeaua "But Of Nazareth quoting 18aiah. law 01 this

forgetful hearer, but a ·doer 01 the work, man 8han be bJu8ed in his deed." -Jame8 "So apeak 1/e, a·nd 8Q do, a8 they j1ldged b" the law 01 libert"."

Jibert1/, and continuet1l therein, he being not a 1:25.

Wh080 Jooketh into

the perfect

8han be

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The Sixteenth Degree.

Prince of Jerusalem HE EXPRESSION of a lIinile virtue, or the occasional expression of all of the virtues, is not conclusive evidence of Moral Character. Unless the life is lived Masoulcly, that is, independent and consciously rational, expressing intelligent and loving sere vice, thus demonstrating the Principles of Liberty, Equality and Fraternity; the individual is not in possession of that evidence which he will need to assure himself .--, that he is Living the Masonic Life. RighUy apprehended, this degree is a biographical study, in which the intelligent Freemason may find food for refiection upon the subject of Morality. Here we have an Individual, only recently self-evolved from the subjection of physical '---1 bondage, consciously exercising that intelligence, Independence and love for his fellowmen which marks him as one Living the Masonic Life. His conception of the Right of Liberty of Thought, Liberty of Conscienceand Liberty of Expression is clearly set forth. His eonceptlon of the Duty of Demonstrating Equality is so plainly discharged that "he who runs may read it." His eonceptton of the Privileges of Fraternity, which grows out of the exercise of his Rights and the discharge of his Duties, is displayed in his contact with the Ruler of the Earth, in such positive and unmistakable form that even the least intelligent may apo prehend it. Surely here is Moral Character expressed in forms worthy of study. While the demonstration of the Power of Truth is the main point developed, this should not too greatly over-shadow the display of Intelligence, the psychological insight shown In the manner and method of approachlv the.
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subject, nor the equal evidence ot loving thought, moral courage and treedom ot wlll exhibited under condltlons that remove all doubts as to the Sincerity of the Character of Zerubbabel. The basis of his Faith, his Hope and his Love Is clearly expressed In his own words: "Blessed be the God ot Truth." "Why Is It You Are Thus Idle?" Liberty Increases responslblUty. When man achieves freedom from the control of his emotional or passionate nature, he does so by reason of the development of his powers of Intellect and Wlll, the static and dynamic energies with which Nature has endowed him. But, "eternal vigilance Is the price of liberty," and he cannot retain his freedom trom the control of his emotions, sentiments and passions unless he continues to exercise the faculties and powers which made him free. The moment he neglects the use of either the Sword or the Trowel In his work; the moment he becomes discouraged on account of the necessity for continuous effort; the moment he rebels against the dictates of his Reason and the urge of his own Free-Will; that moment he surrenders to Ignorance, or Indolence, or both, and his Liberty Is lost. All of the Subjecting Powers of the world are In conspiracy against the Independence and Liberty of the Individual. SOCietyconspires to keep man from evolving. Only as Man achieves Liberty can he work out his own evolutionary perfection, or salvation. And he must work "with the Sword in one. hand and the Trowel in the other'," or with his own Reason and his own Will, if he Is to retain that Liberty which Nature Intended him to enjoy. And in this Sixteenth Degree we have an allegorical presentation of the Struggle of Truth for expression. The Liberty achieved, through the exercise of Reason and Will, has been lost again and ignorance and Indolence are In control. Conscience comes to the rescue with the qu,stfop, "Whr Is It th!lt rou arCe. 14l.T" Digitized by oogle

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And the chidings of Conscience arouse the dormant powers of Reason and Will, suggesting that, the way through which Liberty was achieved is the way to regain ft. The attributes of Reason and Will are Truth and Love. Truth throws Light upon the path and Love supplies the motive power. Reason is stimulated by the Light of Truth, and wm is inspired by the Power of Love. Bo we see Man, fllustrated by the symbol of Zerubbabal, guided oy Truth and inspired by Love, returning to the point where Liberty was achieved. We see Truth gaining the vtctory over Error. We see Truth under the inspiration of Love, the dynamic power of which supports and sustains Truth in its conflict with Error. We see the Individual, in his attack upon entrendhed Institutionalism, .go,ing into the conflict with only Truth and Love to sustain him; and, like David in his conflict with Goliath, using the small, smooth stone which hits the mark, notwithstanding the armored prO' tection of the King's Court. And, the lesson is plain. Truth wfll prevail if Inspired and sustained by Love. No entrenched citadel of Error can withstand the onslaught of Truth. But the mission of Love should not be overlooked; because, Love sup. plies the Inspiration, the power, the force. which Truth needs to carry its message. Lite is a continuous struggle and only the intelligently courageous Man keeps to the straight path. Most of us are prone to become. disheartened, or discouraged. as we flnd It necessary to meet the continuous attacks of the ruftian and barbarian passions within. But, as one victory follows another, if we continue to strive, we gain power and momentum as we make progress. However, we must struggle so long as we live, because Man is a Being Evolving~ and evolution assumes constant change. We change only as we advance, or retreat. We must continue to advance unless we are wiIling to lose all we have gained. The question before every man. lJlust be answ~red datlr. tathlllr"81la[1l Dl9ltizedby\...:JOOg e

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THOUGHTS A.·.A:.S:.a·.

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I show the inteIItgence and courage requtred to advance, or shall I be overcome by Ignorance and indolence?" And the answer tells whether Man is advancing or retrocrading. Wise as Serpent: Harmless as Dove Few persons understand how "the meek shall inherit the earth," because most men misapprehend the qualiUes .of meekness. Most men, and some women, believe that self-assertiveness is necessary to progress. But Great Characters exemplify the Power of Meekness. Meekness, like all other qualities, consists of both static and dynamic elements. The Meek Man Is as Wise as a Serpent and as Harmless as _ Dove. Meekness assumes InteIItgence with a WUl directed by Reason. The Meek Man accomplishes by the use of Reason and Wfll what the self-assertive individual tries to accomplish by the use of subjection and force. . "Blessed are the meek, for they shall inherit the earth," and the reason this Is true is because the Power of Meekness is never possessed by the Ignorant, nor by the Wfllful. Perhaps no character in Freemasonry typifies meekness so well as Zerubbabel. In the accomplishment of his mission Self-assertion would have been fatal. Only because Zerubbabel understood this important fact, and then acted in harmony with his understandfng, did he accomplish what appeared to be impossible. The meek inherit the earth because they are the chfldren of Light. They know and they order their conduct, or express Free-will, in harmony with what Reason dictates. Nature supplies freely what it wfll not surrender to force. Wisdom Is the great Masonic Light, but Virtue is as necessary to Constructive Accomplishment as is Wisdom. The characteristics of the Serpent must be modifted by the characteristics of the Dove if success In BuUding Character is to be achieved. Had Zerubbabel been as Wise as Solomon and as Jacking in Control of his Heart quailu.. .. w.. • certain Celebrated Artll!t. be
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would not have accomplished his mission. He would have been overcome by his Ruman Pa&sions instead of Overcoming those Pas8ions in Ruffian form, which beset him, when hiB Mission (his Temple) was almost completed. In the "Legend of the BuUder," we have the story of Man's Failure to overcome his own passions. In the "Legend of Zerubbabel," we have the story of Man's Victory over Himself. One of these stories is "The Story of the Christ." Masonry leaves it to each brother to draw his own conclusions. Masonry is never dogmatic. And Jesus said: "Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and as harmless as doves." What Is Truth? The question asked by Pilate-What Is Truth ?-has been asked by men throughout the ages. Some have asked with a sneer, some have asked with fear and trembling, some have asked with hope in their hearts, some have asked with faith; but, all of these have asked in vain. Truth may be apprehended but cannot be discovered, nor can it be found by those who do not put forth the individual effort, needful, "by adding to faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindnesS; and to brotherly kindness charity." Truth is the Cornerstone of Character. Truth is that Vital Principle in Nature opposed to Error. Truth Is the enduring, eternal foundation upon which all Constructive Superstructures must be built. Truth is the one unchangeable Standard of Comparison to which everything must be brought for trial, test and proof. Truth is man's conception of the eternal verities. Only those who Hope that Truth i8 a reality, who have Faith or a Reasonable Expectation that Truth may be apprehended, who Ask and Seek and Do, making the individual
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