MasterMason

Created by Worshipful Brother Alphonse Cerza & adapted for sharing by V.W. Bro. Norman McEvoy

The Worshipful Master is constantly being reminded by the ritual that he has a solemn duty “to set the Craft to work and give them proper instruction.”

The two key words ”work and “instruction” naturally go together. In recent years, unfortunately, the word ”work” has been applied only to the ritualistic work of the Craft. In its broadest sense it really means all types of Masonic work. The aim of Freemasonry is to teach men to live uprightly, do good in the community,” and by their work to set a good example. Since the word “mason” implies work and Freemasonry glorifies the dignity of work, we can reasonably assume that the Craft should devote its attention to the kind of work which will help fulfill this aim.

There is no question that the Masonic ritual is the foundation of the Craft. In it we find the message that Freemasonry has for the candidate, its philosophy, and its moral teachings. If one knows these lessons fully and completely, he is indeed a wise man. Too many of us are concerned more with perfection of the words rather than securing a full understanding of the spirit and the meaning of the ritual.

Let us not make the mistake of believing that the ceremony of initiation makes a man a Mason. True, this ceremony is vital and necessary, but unless the lessons of the ceremony and the spirit of the ritual is understood it is nothing.

For example, for hundreds of years in the ancient world there were a number of associations that we now call the Ancient Mysteries. These organizations had a number of things in common. One element stands out above all others: the belief that the ceremony of the Mystery purified the candidate. This basic belief more than any other factor brought these organizations to an end. Let us learn one lesson from this page of history: the ceremonies of the three degrees are of no value unless they are understood by the candidate and are grafted into everyday life. An informed and enlightened membership is a better and more successful one.

This is not idle talk. Brother William H. Knutt, in 1952, at the Mid-West Conference on Masonic Education, gave a report in which it was clearly shown that when the great depression of the thirties came along, the jurisdictions in which the Craft had been offering educational programs lost the least number of members.

The Craft should be put to WORK. That there be perfection in the ritual, that members receive instruction in the ceremonies of the Craft, and that our degree work be retained is of vital importance. No fault can be found with the ritualistic work for it is the foundation of our Order. Fault should be found with the view that we stop our efforts with the conferring of the degrees.

We are amiss in our duty to the Craft when we do not properly prepare our candidates and then abandon the newly-made Mason to his own devices. Lodges that devote their entire time to conferring degrees will soon find that quantity is not a substitute for quality. The quality of the membership is determined not only by the careful screening of applicants for the degrees but also in making the new member Mason in fact. This can be done by putting the new Mason to work.

What his work shall be must be determined by the Worshipful Master. While the new member is receiving his degrees someone should try to ascertain his likes, his dislikes, his hobbies, his aptitudes, and his inclinations. If he has a fondness for ritualistic work, by all means put him to work in that field. If he likes to read, introduce him to Masonic literature. If he likes to speak why not encourage him to become a Masonic speaker? All this effort will help make this member a better Mason for he will be doing what he likes. And the Craft will profit thereby.

One method of discovering the talents of a member is a questionnaire. Each member is asked to answer certain questions so that the lodge may have information on his hobbies, whether he plays a musical instrument, likes to sing, is interested in amateur theatricals or has other interests. Thus the aptitudes, the likes, the inclinations of the members are ascertained. A resourceful Worshipful Master, by the use of the cards, can put practically every member to work at some time or other on a project to his liking. The matter of giving the Craft “proper instruction” can take many forms. Each method should be used to make sure that the Craft does receive proper instruction.

Investigation Committee. Masonic instruction can start with the investigation committee. The applicant for the degrees can be informed about our Masonic homes, about our Masonic charitable activities, and he should be given information explaining the fundamental principles of the Craft.

Candidate Booklet. Many Grand Lodges have prepared a series of booklets for the use of the lodges while the candidate is taking the degrees. These booklets can serve a useful purpose if they are placed in the hands of the candidates and meetings are held to discuss the material; in this manner it can be ascertained if the new member is reading the booklets. It will also give him an opportunity to ask questions that have arisen in his mind.

Posting (Introducing) the Candidate. The member who posts the candidate performs a most important function. He can render a real service if he will also discuss with the candidate the booklet he is supposed to be reading at that particular time.

Discussion Groups. Discussion groups may be organized on the District level. They should be established primarily for the candidates, but all members should be encouraged to take part. The group could meet at different lodges in the district in accordance with a pre-arranged schedule. This would also help to encourage more attendance by members and will bring the lodges in the District closer together.

 Speakers. A list of speakers should be developed in each District so that they may be available for the lodges in the District as occasions arise. It may be discovered that there is among the members a real student who can from time to time make some valuable contributions to Masonic thinking.

Book Clubs. Where there is a group of Masons that like to read, one inexpensive way to read Masonic books is to have each member of the group buy a book and then exchange books. In this way each member, for the price of one book, will have the opportunity to read as many books as there are members in the group.

Computer ONLINE Addresses focusing on Freemasonry In this day & Age there are many articles & references to Freemasonry available including “The Educator” and coaches & education officers should make the new freemasons aware of those opportunities to learn & share.

Study Clubs. If we can have successful ritualistic clubs, why can’t we have successful Masonic study clubs? That the ritualistic clubs have done much to perfect the ritualistic work of many members is well known. The same could be done with groups that are desirous of studying Masonic literature, history, and other subjects.

Research lodges The name is somewhat misleading. These lodges are really Masonic literary societies. Their main purpose is to study the history of the Craft and to issue reports on various phases of Freemasonry. Undoubtedly, there are many ways of setting the Craft to work and giving them proper instruction. Only a few of these are discussed here.

The ancient ceremonies of the Craft should not be set aside. The basic laws of the Craft should not be changed. The times, however, call for a re-evaluation of the procedures of the Craft in fulfilling its part of the life of the community. What we need is more well- informed Masons and this can be done by proper instruction and by putting every member to work at a task that pleases him.

Comment: In these times of difficulty due to health matters etc. an opportunity exists

to add to our knowledge by reading and expanding our knowledge of Freemasonry by doing so.

May I suggest subscribing to “The Educator” and encouraging your Masonic Brethren to do the same.

The cost is still ZERO.

Have a wonderful Day & God Bless
Norm

By Bro. John A Thompson.
Mid-Island Lodge of Education and Research, Nanaimo.
Adapted for use, in this format, by V.W. Bro. Norman McEvoy

Corn, Wine and Oil have been known and associated together from the earliest times. In Chronicles II we read “The children of Israel brought in abundance the first fruits of corn, wine and oil.” Nehemiah tells of “a great chamber where they laid meat offerings, the frankincense and the vessels, and the tithes of corn, the new wine and the oil” and later “then brought all Judah the tithe of the corn, and the new wine and the oil into the treasurers.”

In those days the grapes, the olives and the grain were not only wealth but the measure of trade;- so many skins of wine, so many cruses of oil, so many bushels of corn were to them as our dollars are to us today. Thus our ancient brethren received their wages in corn, wine and oil as a practical matter. They were paid their wages in the coin of the realm.

King Solomon employed some 153,600 workmen for the task of building.(1) They were divided into groups: 70,000 burden bearers, 90,000 hewers of stone and 3,600 overseeing the work of others. (2 Chronicles 2:17-19; cf. 1 Kings 5: 15-16, which gives 300 fewer overseers). They were apparently classified according to their abilities in craftsmanship: those who were beginning, those who had progressed to a larger opportunity and achievement, and those who had become master craftsmen. Their remuneration was fittingly of a different nature for each group.

But more on the later!!!!

CORN: This seemingly insignificant “ear of corn” is, however a most important facet of Freemasonry. Let us establish at the outset however, that corn in this instance means “grain” or more specifically “wheat“. Not only is it an important facet of Freemasonry, but it was probably the greatest essential element in the formation of society as we know it.

Picture, if you will, a nomadic tribe moving from place to place, all possessions held in common, searching for grass and wild wheat on which to feed their flock of goats. Such was man’s existence for thousands of years.

Around 9,000 B.C. came the largest single step in the ascent of man,- the change from nomad to village agriculture. What made that possible?

An act by the will of men, surely; but with that, a strange and secret act of nature. According to Bronowski, in his book, “The Ascent of Man” a new hybrid wheat appeared in the Middle East at the end of the Ice Age.

It happened in many places. A typical one is the oases of Jericho. This wheat, a cross between goat grass and wild wheat combined the fourteen chromosomes of the one with the fourteen chromosomes to the other to produce “Emmer” with twenty-eight chromosomes. This hybrid was able to spread naturally, because its seeds were attached to the husk in such a way as to scatter in the wind. More surprising, there was a second generic accident. “Emmer” crossed with another goat grass and produced a still larger hybrid with forty-two chromosomes, which is bread wheat.

Now, has evolved an ear of corn which is so tight and heavy that it falls exactly where it grew. Suddenly man and wheat have come together. Suddenly wheat and the ancient sweet water oases springs such as that at Jericho, which have been flowing since time immemorial have come together. Suddenly man put his hand on plant and animal and, in learning to live with them, changed the world to his needs.

Thus, an ear of corn has been an emblem of plenty since the mists of antiquity. The Hebrew word “shibboleth“ means both an ear of corn and a flood of water.

Both are symbols of abundance and wealth.

WINE. The feast of the Booths–in early fall–when the grapes were ripe was a time of joy and happiness. New wine,- that is the unfermented, just pressed out of the grape, was drunk by all.

Wine is one of the elements of Masonic consecration and a wine of refreshment, to remind us of the eternal refreshments which the good are to receive in the future life for faithful performance of duty on earth.

OIL: The oil obtained by pressing the fruit produced from the growing of olive trees in biblical times was also an important product of the time as it had many uses. Besides using it in cooking and eating, it was also employed to make light in their homes and tents. It was also used as a cosmetic for their faces.

The Hebrews anointed their Kings, Prophets and High Priests with oil mixed with rich spices They also anointed themselves on special occasions. Psalm 45, v.7, “God hath anointed thee with the oil of gladness.” This extensive use gave oil an almost sacramental meaning.

Thus corn, wine and oil covered the whole range of mans’ needs and wages paid to our ancient brethren. They were the masters’ wages during the days of King Solomon.

Today Masons receive no material wages for their labours, the work done in the Lodge is paid for only in the coin of the heart.

Corn is still a sign of Plenty. Wine is a sign of Joy. Oil is a sign of Peace all three are used as symbols to consecrate buildings, Lodges, etc. that they may produce plenty, joy and peace, because they are given as rewards by the GAOTU to those who follow his commandments. These are outward visible signs of an inward and spiritual meaning.

Whether our ancient brethren were paid their wages for work performed on the mountain side or in the quarries, whether they received corn, wine and oil because they laboured in the fields and vineyards, it was true then and it is still true now, that “only by the sweat of thy brow shalt thou eat bread”. To receive the equivalent today a Brother must labour. He must till the fields of his own heart or build the temple of his own “house not made by hands”. He must give labour to his neighbour.

If a newly made Mason but stands and waits and wonders, he will not be able to ascend to the middle chamber where our ancient brethren received their wages. But if he works for the joy of working, does his part in the Lodge work, takes his place among the labourers of Freemasonry, he will receive his wages “pressed down and running over” and know a fraternal joy in his heart which is intangible to the profane world. – Could it be that this is one of the “Secrets of Freemasonry?”

Comment

Over the years of hearing and repeating lectures, it is very possible that many of us simply listen or present those lectures and presentations, by repetition, and without really understanding the history or significance of what we are saying.

The paper being shared is simply intended to refresh our memories, and give depth, to the very important significance of this particular lecture.

Have a wonderful Day & God Bless

Norm

Presented by R.W. Bro. Ken Overy G.L. of BC & Yukon (Canada)

Tonight you were introduced to the Winding Staircase that is the central part of the Fellowcraft degree.

It shows a typical example of how the early writer of the Charges and rituals of the craft took an insignificant item, not actually a part of historical accuracy, and used it for dramatic effect to the candidate.

The first book of Kings, Chapter 6 Verse 8, in the 1611 King James Bible, is the only translation that mentioned a winding staircase.

This version states:
The door for the middle Chamber was in the right side of the house; and went up with a winding staircase into the middle chamber and out of the middle into the third.

There is one concept that the staircase was not in the temple proper but in the rooms that were attached to the outside and were possibly used as storerooms or dressing rooms.

Today most historians consider that the winding staircase mentioned in the 1611 bible held no importance whatsoever or the details of the temple construction would have devoted more space to it.

Scholars and Archaeologists differ as to the interpretation on both the historical and archaeological evidence and it is almost certain that both would not take much notice of the specific statements made in the Masonic Ritual of the Second Degree that we used this evening.

Also there is no indication of the stairway being divided into three sections of three, five and seven steps only it gave access to three floors. All earlier copies of the bible do not mention a winding stair and one even mentions a trap door with a basket that is drawn up like an elevator and as it passes the windows on the most Holy Place or inner chamber the passengers must hide their eyes.

Unfortunately successive conquerors of Jerusalem made a thorough job of the destruction of the temple so there is no part of the first temple remaining.

In your degree you were told how a Fellowcraft passed through to the middle chamber to receive his wages.

Even the bible did not come up with that one. There were about 80,000 masons working on the temple and it would have taken weeks to pass out the wine oil and corn to the Fellowcraft Freemasons alone.

So we must let the experts look after the answer because it is of little value to us as Freemasons today anyway.

Our Masonic view was almost certainly taken from the 1611 King James Version of the Old Testament. The original ritualists who in the 1720’s composed the lecture on the second degree, where every Fellowcraft must ascend the winding staircase in order to make his advancement in that degree, used this as a symbolic gesture,

We show it being made up of three divisions of three, five and seven steps leading to the Sanctuary of truth and it demands that the Masonic course of the candidate be clockwise and ascending to the East.

This clockwise ascendancy was accurate at least, as that was a defence system that in medieval times the spiral stairway wound in a clockwise direction to place the right handed attacking swordsmen at a disadvantage.

The mason is from the moment of his initiation as an Entered Apprentice to the time at which he receives the full fruition as a Master Mason is an investigator whose reward is truth and all the ceremonies and traditions of our fraternity lead us to this ultimate goal.
My interpretation on this is the Entered Apprentice Degree is your Birth into Freemasonry and your Master Mason degree is your eventual Death and both are very symbolic degrees.

The Fellowcraft degree you have just taken is different as the symbolism directs your working life. This part I call the nuts and bolts of your Masonic Life. A time when you are maturing that is shown by your advances up the stairway and you are invited to think and use your human senses, as these are the channels through which we receive our ideas of perception and which constitute the most important sources of our knowledge.

We see ourselves ascending the winding staircase with enquiring minds, discovering new ideas while the unseen reward of truth awaits us at the top.

We learn that the winding staircase represents the self-improvement of our intellect and moral character and this is the important issue to us.
It is your guide to a Mature Life that although is symbolic in its explanation is passing to you the advice on how you should advance as a man in the world.

It represents your personal self improvement and points to the practical side of Freemasonry. How you to lead your life and interact with your community. !!!

Many of the people you meet as you pass through this, your mature life, will not be Freemasons. That should not prevent you from passing a helping hand when you feel it is needed.
To offer comfort at a time of sadness. Not with the thought that you will be rewarded but because you are acting as a Freemason,

Thank you brethren and may your God go with you.

Comment
Brethren, this paper, in my opinion, describes and teaches the message of the Fellowcraft Degree which, in my opinion, outlines & explains, for the benefit of each and every Mason, the direction he has committed himself for follow.

Have a Wonderful Day & God Bless
Norm

By Bro.N.M.Spratt Hiram Lodge #14

Members of the Order of Ancient Freemasonry are ever on the search, guided by truth which is veiled in allegory and illustrated by symbols.

For what are they seeking???

They are seeking and searching for a something they can never fully discover, for just as they solve one problem they will always find another awaiting them.

What then is the use of this constant search?

Just this, that in the process they are evolving higher and higher in their labour of building the Temple.

That which they seek will ever recede as they advance toward it, this is what makes for progress, for as they reach one objective it brings with it the incentive to reach out further. If it were not for this we should be satisfied with our present position or condition. Satisfaction in this instance is Stagnation. Change is the law of Nature. Nothing stands still, everything is on the move, vibrating, pulsating, living. The moment we cease to go forward we are on our way back.

While we are thus seeking and searching let us always remember this;

“That which new are seeking is already seeking us” The Ancient Landmarks of the Order are inviolable. They are signposts of truth pointing the way, so that we find for ourselves the purpose of life and our relationship with the G.A.O.T.U. but that is all they can do.

We each have our own path to tread as we travel through on our journey through life. No one can travel that path for us. The most any teacher can do is point the way, so as to awaken the knowledge which is already within us awaiting for expression.

WE BUILD THE PATH; WE TREAD THE PATH; FOR WE ARE THE PATH

THE BUILDER == THE BUILDING == AND THE BUILDING ARE ONE.

A brother may study the Masonic Lore, become letter perfect in the ritual and make an impression with his able delivery, he may attend every convocation and answer and obey all summonses, and while this is commendable it does not mean that he is a True Mason.

It is the application of all the principles, tenets and symbols to ourselves so that they become a part of us that makes the Mason. It is the finding of the working tools within us, so that we are able to study the truth within each symbol and the meaning behind the allegory that we discover that the building to be built is

“WE OURSELVES”

that we are the rough stone, and we are the Mason who must labor to make that stone fit to become a part of the Temple.

“The Body is the Temple of the Living God”

No one can be initiated into the Order, he alone initiates himself.
He can go through the ceremony of initiation, a mere form of Ritual –an outer Ceremony with an inward spiritual meaning –

The TRUE INITIATION comes from within ourselves.

As the oak tree is potentially within the acorn, even so are we all the materials as symbolized in Masonry within us, all having innate possibilities though we may not yet be conscious of them. They are ready for us to be so awakened that we may use them, for every symbol in our order has its counterpart in us and teaches that we must apply them to ourselves.

Masonry portrays the way of life from the crossing of the threshold to the time we reach the end and shed all that is mortal, so that we may advance to “that sublunary abode the Grand Lodge above” where nothing mortal can enter, with the full assurance of immortality.

We cross the threshold to this physical plane “by the help of GOD” and are received in helpless condition by those who stand ready to help and guide us until such time as we are able to help ourselves. We are educated, serve our apprenticeship, and begin to find out that life is not a playground, nor an empty dream, but each has a definite part to play.

It was Longfellow who said:-

Tell me not in mournful numbers

Life is but an empty dream

And the soul is dead that slumbers

And things are not what they seem

Life is REAL. Life is earnest

And the grave is not it’s goal;

Dust thou art to dust returnest

Was not spoken of the Soul

We learn that there is a great deal more to life than we can see on the surface, that we are indeed living here on three different planes of being.

Spiritual ; Mental and Physical

And that each has its counterpart interwoven with the other so that whichever we do is registered on each plane.

We learn to stand apart from ourselves and find out that it is not our eyes that see, nor our ears that hear, but that we SEE with our eyes and HEAR with our ears. The physical organs are but the working tools we use to express ourselves on the material plane of being. We advance slowly step by step through experience and trial, with an abounding faith that there are no secrets in nature which cannot be discovered in due time, though there are many things, though there are many things beyond our KEN at this moment.

Our horizons widen as we climb to higher ground and understand more of natures laws.

All is vibration and the rate of our own vibration decides the extent of our discovery as we unlock the door to knowledge through one step at a time. Sometimes we are so steeped in materialism that we are in a state of darkness And can see no one to guide. This is the time to “Be still and know” and then on the darkness can be seen an inner light making the darkness visible that we may see beyond the veil. At this point if we will only:-

arise above mortal fear and sense, awaken to our spiritual selves and dare to follow that light

it will lead us to an understanding we little dream of. We literally lose ourselves to find ourselves, and that part of us which is Immortal.

Spirit never dies==it was==it is==and it shall be.
Everything goes back to what which it was= ashes to ashes= dust to dust & Spirit to Spirit.
To the true Mason death has no terrors, he has learned how to live and is prepared to meet a natural condition whereby he sheds his outer garments to live on. He has been conditioned to that plane of existence where he has all that is necessary to carry on and continue his JOURNEY.

There is no death, tis but re-birth

The sun goes on to another day

And so must I work take up.

Where I left off to come this way

And so may I as I take my leave

To Journey on toward the Light

Reflections leave to rainbow tints

And Like the SUN , bid you good-night.

Have a Wonderful Day & God Bless

Norm

“So you think Brother Parkes is an ideal Mason, do you?” asked the old Past Master of the young brother. “I like Brother Parkes, but before I give assent to your adjective of ‘ideal’ I’d like to have you define it.”

“What I meant” answered the young brother, “was that he is so well-rounded a Mason. He is brotherly, charitable, loves a good speech and a good time, and does his Masonic duty as he sees it.”

“Oh! Well, if that’s being an ideal Mason, Parkes surely is one. But I cannot follow your definition of ideal. For there are so many ideals in Freemasonry, and it has been given to few, and I doubt really, if it has been given to any one man to realize them all. Certainly I never knew one.”

“There are so many kinds of Masons! I do not refer now to the various bodies a brother may join; Royal Arch, Commandery, Scottish Rite, Lodge, etc, a man may belong to them all and still be just one kind of Mason. When I speak of ‘kinds of Masons I mean kinds of ideals.”

“There is the man whose ideal of Masonry is ritual. He believes in the ritual as the backbone of the fraternity. Not to be perfect in a degree or charge is actual pain to him; he cares more for the absolute accuracy of the lessons than the meaning in them. His ideal is a necessary one and to him we are indebted for our Lodges of Instruction, for our accuracy in handing down to those who come after us, the secret work, and to a large extent, for what small difficulties we put in the way of a candidate, by which he conceives a regard for the order. What is too easily obtained is of small value.

Requiring a new Mason to learn some difficult ritual not only teaches him the essential lessons, but makes him respect that which he gets by making it difficult.

There is the brother with the social ideal of Masonry. To him, the Order is first, a benevolent institution, one which dispenses charity, supports homes, looks after the sick, buries the dead, and, occasionally manages a Ladies Night or a ‘free feed’ or an ‘entertainment.’ He is the man who thinks more of the lessons of brotherly love than the language in which they are taught; as a ritualist, he uses synonyms all the time to the distress of the ritually-minded Mason.

“There are brethren to whom the historical, perhaps I should say the archaeological ideal, is the one of greatest appeal. They are learned men; the men who dig in libraries, who read the books, who write the papers on history and antiquity. To them we are indebted to the real, though not yet fully told, story of the Craft. They have taken from us old apocryphal tales of the origin of the order and set truth in their places; they have uncovered a far more wonderful story than those ancient ones which romanticists told. They have given us the right to venerate our age and our vitality; before they came, we had only fables to live by. To them we owe Lodges of research, histories, commentaries, the great books of Masonry and much of the interpretation of our mysteries.”

“Then there is the symbolist. His ideal is found in the esoteric teachings of Freemasonry. He is not content with the bare outlines of the meaning of our symbols found in our lectures – he has dug and delved and learned, until he has uncovered a great wealth of philosophical, religious and fraternal lessons in our symbols as would amaze the Masons who lived before the symbolist began his work. To him we are indebted for such a wealth of beauty as has made the Craft lovely in the eyes of men who would otherwise find it only ‘another organization’. To him we are indebted for the greatest reasons for its life, its tenuity, its vitality. For the symbolist has pointed the way to the inner, spiritual truths of Freemasonry and made it blossom like the rose in the hearts of men who seek, they know not what, and find, that which is too great for them to comprehend.”

“There are other ideals of freemasonry, my son, but these are enough to illustrate my point. Brother Parkes follows the social ideal of Freemasonry, and follows it well. He is a good man, a good Mason, in every sense of the word. But he is not an ‘ideal’ Mason An ‘ideal’ Mason would have to live up to, to love, to understand, to practice, all the ideals of Freemasonry. And, I submit, it cannot be done.”

“What is your ideal of Freemasonry?” asked the younger Mason curiously, as the old Past Master paused.

“The one from which all the others spring” was the smiling answer.

“I am not possessed of good enough memory to be a fine ritualist; I I don’t have enough time to spare for many of the social activities of Masonry, and I am not learned enough to be historian or antiquary, nor with enough vision to be an interpreter of symbols for any man but myself.”

My ideal is the simple one we try to teach to all, and which, if we live up to it, encompasses all the rest;
the Fatherhood of God and the Brotherhood of Man.”

The above short talk was from The Old Past Master by Brother Carl H. Claudy.

Comment
This paper is quite short, however, in my opinion, it says a lot.

We are all, as Freemasons, on our own personal journey and how we reach our destination is entirely up to ourselves and do remember, no one can complete the journey for you!!!!

Have a wonderful Day & God Bless

Norm