FREEMASONRY ITS HIDDEN MEANING
By George Steinmetz


PREFACE

"The archetypal image of the wise man, the saviour or redeemer,
lies buried and dormant in man's unconscious since the dawn of
culture; it is awakened whenever the times are out of joint and a
human society is committed to a serious error" *

In the present era, when indeed, "the times are of joint,"
Freemasonry should eagerly embrace the sacred opportunity of
awakening the torpid consciousness of the leaders of the masses to
the real truths of Masonic Wisdom.  This is my prayer and my hope;
and this desire has inspired me to present in this treatise the
illucidation of those Masonic truths as I have been given the light
to see them.

* C. G. Jung Modern Man in Search of a Soul. Harcourt, Brace & Co.

FOREWORD

"A younger Brother shall be instructed in working, to prevent
spoiling the material, for want of judgement, and for increasing
and continuing of Brotherly Love."

A good man and true makes known to a friend his desire to become a
Mason.  He is given a petition for the degrees of Masonry, which he
fills out and presents to the Lodge.  It is received; a committee
of investigation is appointed and functions, efficiently or
otherwise, and if elected, the degrees are conferred in due course.
The newly-made Master Mason sits among the brethren, is present at
the conferring of a few degrees, becomes wearied of the same
routine repeated over and over again and soon fails to attend
Lodge, except, perhaps, on some special occasion such as a Past
Master's night, a banquet, or possibly not at all.

Over twenty-five years of experience in Masonry has forced the
conclusion that this lack of interest of Masons in Masonry is
largely due to failure on the part of the Lodge to teach the
science and philosophy of Masonry, especially to the younger
members, at  the time when their curiosity is aroused and their
interest is flaming. Masonry has been defined as a "system of
morals, veiled in allegory and illustrated by symbols." The ritual
nowhere adequately explains these symbols and allegories, and not
only conceals the true explanations but also often actually
misleads.  To transform rough ashlars into perfect ashlars,
reading, study and instruction are required.  It should not be
forgotten that only stones capable of being fashioned should be
admitted to our Venerable Institution, and that the INTERNAL
QUALIFICATIONS should be carefully scrutinized.

Masters of Lodges, officers and coaches are continually being asked
questions by those of inquiring minds which they are all too often
unable to answer.  The necessary information can be obtained only
from the continual and persistent study of the writings of those
Masonic students who have placed their thoughts and researches upon
the written page, thus conforming to the admonition to the "well
informed brethren" to impart knowledge to the lesser informed.

In this book Brother Steinmetz has created an elementary textbook
and guide for the study and understanding of the esoteric meanings
of Masonry.  He is enanently well qualified to undertake this task,
being well versed in the Mysteries, a student of Hebrew, a clear,
logical thinker, realizing the necessity for continued Masonic
education.  Since it is intended for the use of the beginner rather
than for the advanced Masonic Scholar there are many quotations
from the monitorial work to facilitate its use.  S ome students of
Masonry may not agree entirely with the interpretations herein set
forth.  Even these, however, will benefit as they will need arrive
logically at a better explanation, and in so doing advance
themselves.

A careful study of this book will implement the student with proper
and plausible explanations of many of the symbols and allegories
contained in the three degrees, and will stimulate him further to
pursue the study of the deeper esoteric meanings of our exceedingly
rich ritual.  It must not be forgotten that although the Grand
Lodge system dates from the year 1717, Masonry or the thing called
"Masonry" has existed from the beginning of man.

This instructive, thought-provoking book should be in the hands of
every English speaking Mason.  The study and possession of the
knowledge contained in it will bring about greater understanding,
fellowship and brotherhood among those who are privileged to be
members of this Honourable Institution.

HERBERT H. SCHULTZ MD., P.M., 32ø

"Most holy and glorious Lord God, the Great Architect of the
Universe, giver of all good gifts and graces; in Thy name we have
assembled, and in Thy name we desire to proceed in all our doings.
Grant that the sublime principles of Masonry may so subdue every
discordant passion within us, so harmonize and enrich our hearts
with Thine own love and goodness, that the Lodge at this time may
humbly reflect that order and beauty which reign for ever before
Thy throne."

Masonic Manual of Missouri

CHAPTER I

By Way of Introduction

"Myself when young did eagerly frequent Doctor and Saint, and heard
great argument About it and about: but evermore Came out by the
same door wherein I went."

This quotation from the Rubaiyat of Omar Khayyam is "veiled in
allegory," as is Freemasonry, and is an excellent description of my
mental state, when first I started meditating upon the deeper
aspects of life.

The quotation appealed to me, for, as the Poet, I too had eagerly
frequented both "Doctor and Saint." Doctor, learned in things
material; Saint, supposedly learned in spiritual matters.  Like
Khayyam, I "came out by the same door wherein I went" - not
satisfied nor enlightened by the answers given me.


It is inherent in man to seek a religious belief to which he can
subscribe with wholehearted faith.  I was seeking such faith and
was sincere in my desire to find a religious belief.  But intellect
demanded it be consistent with such knowledge as I possessed of
natural history and material science.

In this search I studied every religion with which I came in
contact.  As a singer in various churches, I was afforded
opportunities to hear the creeds of the principal faiths expounded.
I did not exclude Roman Catholicism or Buddhism.  Both contain much
to commend, particularly the latter in its esoteric form.  The
study was far from time wasted.

None of these creeds provided a satisfying meaning of life; the
answer to "WHY AM I HERE?" which, at some time, every individual
asks from the depth of his being.  The answer, to my entire
satisfaction, finally came with a fuller understanding of
Freemasonry.

Most of the truly great Masonic writers have deplored the lack of
esoteric Masonic knowledge among the craft in general.  Mackey
speaks of the "Parrot Mason," describing him as: "One who commits
to memory questions and answers of the catechetical lectures, and
the formulas of the ritual, but pays no attention to the history
and philosophy of the institution; called a Parrot Mason because he
repeats what he has learned without any conception of its true
meaning." He also ironically describes as "Bright Mason s" those
who are letter-perfect in the ritual and continues: "but the
progress of Masonry as a science now requires something more than a
mere knowledge of the lectures to constitute a Masonic Scholar."

Long ago J. D. Buck stated: "In its ritualism and monitorial
lessons Masonry teaches nothing in morals, in science, in religion,
or in any other department of human knowledge or human interest,
not taught elsewhere in current forms of thought, or by the sages
of the past.  In these directions it has no secrets of any kind.
It is in the ancient symbols of Freemasonry that its real secrets
lie concealed, and these are as densely veiled to the Mason as to
any other, unless he has studied the science of symbol ism in
general, and Masonic symbols in particular. * * * THE MOST PROFOUND
SECRETS OF MASONRY ARE NOT REVEALED IN THE LODGE AT ALL.  THEY
BELONG ONLY TO THE FEW."

Buck also made the statement, which is as true today as when he
first uttered it, years ago: "There was never a greater need than
at the present time; never so great an opportunity as now for
Masonry to assume its true place among the institutions of man and
force recognition by the simple power of Brotherly Love, Relief,
and Truth, based upon philosophy, as nowhere else exists outside of
its ancient symbols.  If the majority of Masons do not realize the
true significance and value of their possessions ther e is all the
more need for those who do to speak out, in the face of
discouragement and detraction, and do their utmost to demonstrate
the truth."

Albert Pike writes in Morals and Dogma: "A few rudimentary lessons
in architecture; a few universally admitted maxims of morality; a
few unimportant traditions whose real meaning is unknown or
misunderstood, will no longer satisfy the earnest inquirer after
Masonic truth."

In Pike's Legend 4 o  to 14 o Scottish Rite, he states: "In the
United States, the Blue Degrees teach morality only, refuse to
intermeddle with questions political or religious, and require only
a belief in God, and, faintly, in the immortality of the soul;
except so far as they declare the Holy Bible to be the rule and
guide of man's conduct, and the inspired word of God; which, if it
were not evaded in practice, by the admission of Hebrews, would
make the Masonry of the United States a strictly Christian
association.  In the early part of the 18th century, Freemasonry
was, for many of its initiates, the teaching of the Hermetic
philosophy."

In one of his most vehement bursts of sarcasm, of which Pike was a
master when he deemed the occasion demanded, he refers to the Blue
Lodge lectures in these words: "It has been objected to us, that in
our lectures we undervalue that which is absurdly called 'Symbolic
Masonry,' as if any Masonry could be not symbolic. It is quite true
that we should not value it, if we saw nothing in the symbols of
the Blue Lodge beyond the imbecile pretences of interpretation of
them contained in the ordinary sterile instr uction which we owe to
Webb and his predecessors."

There is truth in all these charges. The average Mason is
lamentably ignorant of the real meaning of Masonic Symbology and
knows as little of its esoteric teaching.  On the other hand one
must admit the existence of mitigating circumstances.  This is a
busy world and few are blessed with the time, even though they have
the inclination, to acquire such knowledge.  There is no one source
where a general knowledge may be acquired, as most writers deal
with specific phases of Masonry.  Frankly speaking, Pike, M ackey
and even Waite, are too recondite for the average Mason to gain
much enlightenment from their writing.  Unless he approaches their
work with a considerable background of metaphysical and
philosophical knowledge, they will profit him little.

It is to place as much of this teaching AS IS SEEMINGLY ADVISABLE
in a more accessible form that this book has been undertaken.  The
writer has earnestly endeavoured to write as simply as the
profundity of the subject itself permits.  The reader is asked to
be mindful of the fact that in a work of this nature there is
included the no small handicap of being forced to allude but
vaguely, at times, to those things which cannot be committed to
writing.  I have taken the various printed manuals as my precederic
assuring no objection can be offered for printing herein such
ritual as the Grand Lodges have authorized to be printed in these
manuals.  Where it seems advantageous I have therefore taken the
liberty of quoting freely therefrom.

The only motive for this book is the fulfilment of the writer's
obligations, both moral and Masonic, to assist others to such light
as he has been so generously allowed to attain.  The reader is
asked to approach the subject matter with the words of Herbert
Spencer as his guide: "There is a principle which is a bar against
all information and which cannot fail to keep a man in everlasting
ignorance.  That principle is condemnation before investigation."

When I petitioned the Masonic Order I believed in a Supreme Being,
therefore my application was not a misrepresentation insofar as
claiming a belief in a "one living and true God." My principal
reason for seeking admission was that many of my associates were
members of the Order; observation satisfied me that most of the
better class of business men I contacted were Masons, and my
superior in the organization with which I was connected, and whom I
greatly admitted, was "high in the Order."

These, I confess, are not the most worthy of motives, but are
probably on a level with those of most persons seeking membership
in the Masonic Lodge.

In retrospection I realize that at first I obtained very little
benefit from Freemasonry; nor does one become a swimmer after the
first few times in the water.  It takes constant practice to attain
proficiency in either art.  Later I was requested to organize a
lodge quartet and as a member thereof I was called upon to attend
and assist in initiations.  Hearing the degrees repeatedly
conferred, many of the beautiful phrases of the ritual impressed
themselves on my mind.  It was but natural that I should pon der
over their meaning.

Because of an inquisitive disposition I attained whatever progress
I have made in Masonry.  The first serious thinking I recall
devoting to Masonry was stimulated by the instructions to the
candidate at a certain time to pray for himself, coupled with the
reminder that previously the Lodge had prayed for him.  This
appeared to be significant, as it was the first time the candidate
was not prompted to give a specific reply, or told precisely what
to do.

The obvious answer occurring to one is that if prayer is to be most
effective one should pray for oneself, but that seemed too apparent
and not entirely satisfying.  The answer to this question is the
raison d'etre of Masonry.  However, like all of Masonry's secret
lessons the reason is so concealed that only he who sincerely seeks
will ever discover it.

When the truth of this lesson has been realized one discovers the
most important facts of existence itself; then, too, he learns that
Masonry is religion as well.


CHAPTER II

Masonry - Religion

"Religion must be as graduated as evolution else it fails in its
object. * * * If a religion does not reach and master the
intelligence, if it does not purify and inspire the emotions, it
has failed in its object, so far as the person addressed is
concerned."

-Annie Besant

The order has at all times been careful to explain that Masonry is
NOT a religion.  It has denied the fact over and over again, and
insisted that it was a lodge or brotherhood, and in no way did, nor
was it intended to, take the place of the church in a man's life.
It is claimed that Masonry is universal, its tenets such that they
can be subscribed to by Christian, Jew, Mohammedan and Buddhist
alike, and all may meet in brotherhood at its altars.

Has Masonry been too careful in its explanations? Too vehement in
its denials? Has it so loudly proclaimed it is not a religion that
its followers have been misled into thinking it is not RELIGIOUS?
Has it been fearful of inadvertently stepping on the figurative
toes of some creed, mistaking a creed for religion?

A creed is defined as: "a formally phrased confession of faith; a
brief authoritative summarizing statement of religious belief." As
such, certainly Masonry is not a "creed," but also a "creed" is not
"religion."  What is religion? The dictionary defines it as: "The
recognition of man's relation to a divine superhuman power to whom
obedience and reverence are due; the outward acts and practices of
life by which men indicate their recognition of such relationship;
conformity to the teachings of the Bible, ef fort of man to attain
the goodness of God."

What is Freemasonry? The Masonic Manual of Missouri contains this
definition: "Freemasonry is a beautiful system of morals, veiled in
allegory and illustrated by symbols.  Its tenets are brotherly
love, relief and truth.  Its Cardinal Virtues are Temperance,
Fortitude, Prudence and Justice.  Its religion, if religion it may
be called, is an unfeigned belief in the one living and true God."

In Morals and Dogma Pike offers the following definition:
"Freemasonry is the subjugation of the Human that is in man by the
Divine; the conquest of the appetites and passions by the Moral
Sense and the Reason; a continual struggle, effort and warfare of
the spiritual against the material and sensual.  That victory, when
it has been achieved and secured, and the conqueror may rest upon
his shield and wear his well-earned laurels, is the true HOLY
EMPIRE."

The time has arrived for Masonry to make its position clear, to not
only admit, but rather to declare, that it is religious, even
though it may well explain it is NOT A RELIGION in the commonly
accepted misuse of the word "religion." An attitude to the contrary
may have been excusable in the past, as the vast majority of
Masons, ignorant of the esoteric teachings, were equally ignorant
of the fact that those teachings constitute religion.  This has
never been true of the Great Masonic Scholars of the past, all of
whose writings show their recognition of the religion in Masonry.
     
What is religion? "Religion is the recognition of man's relation to
a divine superhuman power to whom obedience and reverence are due."
The Masonic Manual states: "Freemasonry's religion, if religion it
may be called, is an unfeigned belief in the ONE LIVING AND TRUE
GOD." The definition of religion continues: "The outward acts and
practices of life by which men indicate their recognition of such
relationship." Paralleling this the Masonic Manual continues:
"[Freemasonry's] tenets are brotherly love, relief and truth." How
more can one's "outward acts and practices" indicate recognition of
the Supreme Architect of the Universe and the relationship to Him,
than by the practice of Brotherly Love, Relief and Truth?
Recognition of Him as Father of all necessitates the recognition of
every fellow man as a brother, demanding brotherly love which
encompasses relief when needed, and above all else, truth.

"Conformity to the teaching of the Bible." Is there ever a time in
the Masonic Lodge when the Bible is ignored? Is it not constantly
open on the altars of Freemasonry? Is not the attention of the
newest Apprentice immediately directed to it? Is he not told: "The
Holy Bible is given us as the rule and guide of our faith and
practice"? Scripture is quoted in each degree, and the closing
prayer is: "and with reverence study and obey the laws which Thou
hast given us in Thy Holy Word." If "conformity to the tea chings
of the Bible" is the criterion on which to decide whether or not
Masonry is religion, the case is already settled in the
affirmative.

What of the last portion of the definition of religion: "Effort of
man to attain the goodness of God."? "Freemasonry is the
subjugation of the Human that is in man by the Divine; the conquest
of the appetites and passions by the Moral Sense and the Reason."
"Effort of man to attain the goodness of God." Who knows the
"goodness of God"? How can it be measured by finite mind? It has
been said, "man makes God in his own image." This is the utterance
of the cynic, but strangely, in a different sense than the or
iginal remark was intended, it is true.  The Book we are admonished
to study "with reverence" informs us that man is made in God's
image.  That likewise is true.  God first made man in His image and
ever since, man has been making God in his own image.  If one sits
between two mirrors he sees his image reflected in the one glass
while the other reflects the image of the image.  Here the material
analog must cease, for as man continues to "make Go d in his own
image," and grows SPIRITUALLY to that first liken ess to which he
aspires, his conception broadens and he immediately makes God in
the image of himself at his newly attained spiritual level, and so
on ad infinitum.  At each step the "goodness of God" comes closer
of attainment.  Eventually man makes God in his image, and the
image is indistinguishable from the object.  Which has made which?
What matters? Only that the ultimate has been reached.

The Master, Jesus, was once asked a question intended to put him in
an embarrassing position with the Roman Authorities.  "Is it lawful
to give tribute to Caesar, or not? * * * Shew me the tribute money.
And they brought him a penny.  And he saith unto them, whose image
and superscription is this? They say unto him Caesar's.  Then saith
he unto them, render unto Caesar the things which are Caesar's and
unto God the things which are God's." At the time it was the answer
of a shrewd psychologist putting his questioner "on the spot"
intended for himself, but like all his answers, it not only settled
the question at the time but has come down through the ages,
settling the questions of future generations.

What is the significance of this incident to our problem? Call the
material things of life "Caesar," and the spiritual "God." Turn
back to the definition of Masonry and read: "Its Cardinal Virtues
are TEMPERANCE, FORTITUDE, PRUDENCE and JUSTICE." Jesus did not
advise to disregard Caesar, or the material, but to render unto it
its just due, being careful to render unto God or the spiritual its
due as well.

"TEMPERANCE" - temperateness, not prohibition of material things,
but judicious use of them, restraint from over-indulgence.  "Be ye
temperate in ALL THINGS." Temperate in what you eat, as well as
what you drink.  Temperate in your remarks and speech.  Temperate
in your judgment of your fellow man, that "due restraint upon our
appetites and passions which render the body tame and governable,
and frees the mind from the allurements of vices." Again quoting
from Morals and Dogma, temperance is the "conquest o f the
appetites and the passions by the Moral Sense and the Reason." It
is also the circumscribing of our desires and the keeping of our
passions within due bounds, not with a brother Mason alone, but
WITH ALL MANKIND.

"FORTITUDE" - is an attitude of soul.  According to the dictionary
it is "spiritual strength to endure suffering and adversity with
courage." But could one endure adversity without faith? The only
reason man manifests fortitude is his intuitive knowledge that
fortitude is compensated on the spiritual side of life.

"PRUDENCE" - "Teaches us to regulate our lives and actions
agreeably to the dictates of reason, and is that habit by which we
wisely judge and discreetly determine on all things relative to our
present as well as future happiness."

"JUSTICE" - is the principle of dealing uprightly and fairly with
others, regardless of the material relationship which exists
between us. Justice renders unto each man his due, regardless of
his station in life, without fear or favour.  The just man is a
righteous man, he cannot be otherwise.  The more he "prudently"
envisages what real justice is, the better will be his actions.
The just man will be he to whom Buddha referred when he said: "He
is the noble man who is himself what he believes other men sh ould
be." It is the ultimate of justice not to expect anything of others
we are not willing to do or BE ourselves.

By giving the material due consideration, and in justice rendering
unto it the things which are the material's but giving it no more,
by properly keeping our desires and passions between the extended
points of the compasses, we have automatically rendered unto the
spiritual the things which are the spiritual's.  Man is not a
"division" but a "unity"- Body, Soul and Spirit - and when we
render its due to any undivided part we have served the whole.  Is
this not religion as described as "an effort to attain t he
goodness of God"?

Neither official denial nor confirmation can change facts.  It is
of small consequence whether or not Masonry is acknowledged to be
religion.  The important thing is HOW IT IS PRACTISED.  Draw aside
the veil of allegory from the "beautiful system of morals," thereby
discovering the deeper spiritual truths of its meaning, while at
the same time following the material admonitions.

"Illustrated by symbols" each symbol points a moral lesson and is
used as an example for the material life, but there are always
other interpretations which have reference to the spiritual.  Until
one "seeks and finds that deeper meaning and applies it spiritually
Masonry is NOT religion.  It becomes religion only to him who finds
religion in it, to others it remains but ritual, and at best a
system of morals.  Yet there remains the promise contained in the
"rule and guide of our faith and practice"-"SEEK, AND YE SHALL
FIND."


CHAPTER III

Mental Science

"Be specific, be definite in your mental work.  You are dealing
with Intelligence, so deal with It intelligently."

-Ernest Holmes


MENTAL SCIENCE asks no one to accept any statements made in its
behalf that cannot be proven.  We should attempt to prove each
statement as we build our premise, exactly as the investigator in
any other science would proceed to prove his findings.

While all Freemasons necessarily profess a belief in a "one living
and true God," else they could not be members of the Order, for the
sake of consistency a scientific reason should be established for
that belief.

This seemingly is a world of opposites.  Negatives at first glance
appear to be truths, but on analysis are not.  Darkness, of itself,
does not exist.  It is merely the absence of light.  Ignoring the
negative side of the question but turning to the affirmative, let
us build up a rational belief in a Supreme Being.

We exit The Universe exists.  We are conscious of both our own
existence and our surroundings.  Consciousness is a degree of
intelligence.  That same intelligence which makes us aware of our
own existence and the existence of the world in which we live
forces us to admit the prior existence of some creative force which
caused both the universe and ourselves.

This is not an attempt to advance an argument to the individual who
says "we just happened." In fact he will not be reading these
lines.  Such a view is so inconsistent with nature that it requires
no answer from the thinking person.  Nothing in nature "just
happens." There is always a reason for natural action if we but
find it, and we cannot malign the Omni-present because the human
mind cannot grasp the reason for some particular thing and say
"there is no reason, no cause." We must ultimately come to th e
conclusion that we and the Universe are the result of definite,
intelligent planning; in other words - THOUGHT.

The next step in an attempt to find a logical basis for belief is
to ascertain HOW we were created.  Man the finite cannot comprehend
the INFINITE and, therefore, unaided, realize infinity, yet he must
needs attempt that very thing.  Fortunately, there is in every man
that which impels him to seek the infinite, and by means of it
apprehend sufficient of the concept of infinity to pursue the
proper train of thought.

The universe is distinctly material and, being material, there must
have been a time when it did not exist.  Hence the Biblical
statement: "In the beginning God created the heavens and the
earth." This provides a good starting place, and, by applying the
theory of negatives, can be restated; "until created the EARTH WAS
NOT." The Bible carefully states "CREATED, not "BUILT." To "build"
is to construct or rearrange out of existing material.  To "create"
is to materialize something out of apparent nothing.

There is some question. as to the correctness of the translation of
the foregoing passage, the Hebrew word "ROSH" being involved.  It
is true that "rosh" may be translated "beginning" but the best
Hebrew authorities seem to prefer "the head." Thus we are told that
"ROSH HASHANA" means "the HEAD of the year." It is not phrased:
"the BEGINNING of the year." In connection with this distinction of
meaning it should be noted that "the head" carries the inference of
knowledge or wisdom.  It is the seat of wisdom. Thus this passage
may well be translated: "IN WISDOM God created the heavens and the
earth."

Returning to the Bible we read: "In the beginning the earth was
without form, and void." That statement seems contradictory, for
regardless of the SHAPE of a thing it cannot be without form.  If
it exists as material, whether round, flat or square, that is its
form.  From this one can only conclude that the earth did not exist
as matter.  How then did it exist, if in the beginning it was
without form and void? Only as thought, an idea, WITHOUT (MATERIAL)
FORM, in the Universal Mind.

The suggested translation lends itself to this line of reasoning.
If we say "in wisdom" rather than "in the beginning," we
immediately predicate a "mental creation" preceding the material
manifestation in form and space.  In another passage we read: "In
the beginning was the Word, and the Word was with God, etc." "All
things were made by Him, and without Him was not anything made that
was made." Again we change not the sense, but give it actually more
specific meaning if we translate: "In WISDOM was the wo rd, etc."

Earth then, came into existence through the WISDOM of God and by
the word of God.  What is a word, but the vocalization of a
thought? A "word" must be "THOUGHT" before it can be spoken. (We
seek a "word," and the reason for our quest is that we, too, may
create by means of this word.) A "word" being a spoken thought, we
may now change the initial statement of the Bible to read: "In
WISDOM God THOUGHT the world into being."

Everything in nature indicates the absolute consistency of the
Great Universal Mind, hence we reason when we see the operation of
physical laws, that spiritual laws work on the same basis.  The
Infinite Intelligence can arrive only at a perfect plan of
operation, and that plan is absolute.

In studying nature's laws as a starting point in the "seen" we can
conclude that the operation of spiritual laws in the "unseen" is
similar.  Hence the conclusion can readily be reached that there is
but one set of laws, or one great universal law.  It can be likened
to that portion of a spar seen above the water, because of which we
know the portion under the water of necessity exists.

Wheat planted in the ground produces wheat, and wheat only.  Cattle
bred produce cattle, and cattle of the same type and breed.  Man
produces an offspring of like form and intellect.  If the absolute
immutability of this law could not be depended upon there could be
no assurance of our own continued existence, or of the continuance
of the universe.

If, in the wisdom of Universal Intelligence, the operation of this
law in the material world is satisfactory, why not apply the same
to the spiritual world? This is the dictate of reason, and we may
strengthen our conclusion by the precept of the Bible, which the
Mason is admonished to use as "the rule and guide of his faith and
practice."

The Great Teacher suggests the law of like producing like by
several questions he asks, as well as by directly stating it to be
so.  "Do men gather grapes of thorns, or figs of thistles?" Also -
"A good tree cannot bring forth evil fruit, neither can a corrupt
tree bring forth good fruit." Again we are specifically told: "And
God said, let us make man in our own image, after our likeness." We
have definitely concluded God is not material, but spirit - Mind.
He could not have referred to man's physical body when he said "in
our own image and likeness," so this can only mean SPIRITUAL
LIKENESS.

The Bible contains two separate and distinct accounts of the
creation of man.  One which may be called the birth of the idea, or
ideal, of man in the Infinite Mind; the real spiritual "thought
creation" as dearied in the twenty-sixth and twenty-seventh verses
of the first chapter of Genesis.  In the second chapter of Genesis,
seventh verse, is found the description of the physical creation,
the actual making of the material body.

William James, writing on the theory of the secondary or subliminal
consciousness, says: "In certain persons, at least, the total
possible consciousness may be split into parts which coexist, but
mutually ignore each other." F. W. H. Myers suggests that the
stream of consciousness in which we habitually live is not our only
one.  According to Bramwell, from whose book, Hypnotism, its
History, Practice and Theory, we are here quoting, Myers termed the
"self below the threshold of ordinary consciousness the s ubliminal
consciousness, and the empirical self of common experience the
supraliminal."

Psychology teaches that we have two minds, or one mind capable of
two distinct functions.  It is immaterial for our present purpose
which view we accept, but for the sake of clarity we will
henceforth speak of two minds: the objective, or Myers'
supraliminal, and the subjective, which he describes as the
subliminal consciousness.  The objective mind of man is the
manifestation of the Universal Mind, which is subjective upon the
objective plane.

The objective mind of man, with its ability to reason inductively,
make choices of its own and distinguish between good and evil, is
the highest work of all creation (in a material body) up to the
present time.  By culminating in man, with his objective mind,
evolution has at last produced something which can go on of As own
accord and volition.

While throughout the animal kingdom there is evidence of ability to
reason, and particularly in the higher animals does this approach
more nearly what man terms reasoning, it is man alone who has
attained to the eminence of being a free moral agent; free to make
his own decisions, draw his own conclusions and have cognition of
the existence of the very Universal Law which underlies the
attainment of this stage of his development

With the objective mind man makes his conscious decisions.  It is
the seat of the ability to choose.  HE HAS THE POWER OF CHOICE.  It
is the objective mind which recognizes the fact and says: "I AM!"

The subjective mind is described as being impersonal, passive,
directed by the objective mind and having no will of its own.  It
faithfully follows the dictates of the objective mind.  It is
proven beyond argument that it is also the controller of bodily
functions, as may be recognized when it is realized that we do not
consciously, objectively, direct the heart beat or respiration.
These other functions are not material to the present study, so we
particularly note the IMPERSONAL QUALITY of the subjective mind for
the present.

In a study of the characteristics of the subjective mind, its
impersonal nature may be better understood by observing its action
in hypnotism.  Hypnotism is the displacement of the subject's
objective mind by the objective mind of the hypnotist, in order
that the hypnotist may directly make suggestions to the subjective
mind of the subject.

Mental science teaches that the, subjective mind is impersonal, and
this is readily proven by hypnotism.  In Bramwell's book,
previously quoted, he states relative to changes in personality:
"Here the subject [while under hypnotism] assumes the role
suggested [by the hypnotist], and speaks and acts in accordance
with his conception of the part."

Another fact demonstrated through hypnotism is that the subjective
mind reasons entirely deductively, and is incapable of reasoning
inductively. In inductive reasoning conclusions are drawn from a
number of known facts, whereas deductive reasoning assumes two or
more facts to be true, without actual verification; but, if
correct, then further conclusions must of necessity be true.

Given the initial suggestion by the hypnotist, the subject will
follow through, DEDUCTIVELY even to the most minute detail,
arriving at the correct conclusion with a display of intelligence
at times far superior to the known ability of the objective mind of
the individual.  However, the hypnotized subject will neither show
any tendency, nor evince any ability, to establish inductively the
correctness of the original assumptions, no matter how false, or
even ridiculous, they may appear to the objective mind of an
observer.

Mental Science informs us that this subjective mind is the
individual's undivided part of the great subjective mind of the
universe, that creative force which brought us into being, and
therefore we are like our Creator.  Science thus establishes that
we are AS OUR CREATOR, and enlightens us as to the real meaning of
the Biblical statement that man is made in the image and likeness
of God.

So much for the present of Mental Science.  However we hope to
subsequently establish the fact that Freemasonry and Mental Science
are synonymous.  Through its careful and secret teaching
Freemasonry has preserved knowledge of Mental Science through the
dark ages of ignorance, so that in our more enlightened day, when a
man has the right to think for himself and express those thoughts
openly, the great storehouse of knowledge is found stocked with the
fundamental ideas.

However, due to the necessity of secrecy in the past, this
knowledge was concealed in allegory and illustrated only by
symbols.  The full import was unknown, even to some of those who
zealously guarded it and were instrumental in its preservation.
For this reason, even today, it is not an "open book" which may be
read with ease.  The knowledge IS ALL THERE, but it is still
"veiled in allegory and illustrated by symbols," and is useless
until laboriously dug out and exposed to the view of the intellect.

This knowledge is ours for the asking.  All we need do is knock at
the door of this storehouse of wisdom and "it will be opened unto
us," but the door is not equipped with an electric eye which will
swing it open as we pass. It takes a "distinct knock," and patience
to gain this important privilege.  It demands a well formed
PERSONAL DESIRE to give the knock and patiently await a due time.
We have encountered in the spiritual world the law of the material
world, and are dealing with personal desire.  We mu st first "form
a favourable opinion" of this knowledge we seek, then request
admission.  That request must be "unbiased by the improper
solicitations of friends, and uninfluenced by mercenary motives."
It must be for a far more noble and glorious reason: "a desire for
knowledge and a sincere desire of being serviceable to your fellow
creatures." Finally, we must be able to truthfully answer: "it is,"
when asked: "Is this of your own free will and accord?"


CHAPTER IV

Evolution

 "Our starting point is that of a divinely ordained security from
which we may quietly grow into that higher evolution which is the
fulfilment of the law of our own being." -Thomas Troward


WE ARE told that Masonry was originated by King Solomon at the
building of his Temple. However, it is a well established fact that
Masonry is an ancient esoteric philosophy of life, ancient even in
King Solomon's day.

This philosophy has been traced back to the "Lost Continent of
Atlantis." The Great Masters, the "Noahs," of the time, warned of
the impending doom of the continent, assembled the "worthy and well
qualified" of their followers and migrated to Africa.  They took
with them the truths of that philosophy and re-established it in
their new dwelling place.  There we find their ruined temples
which, compared with our lodge rooms, have similar floor plans, the
same "dark north," and many of the same emblems.

In this connection the following quotation from James Churchward in
Children of Mu may prove very enlightening.  "Many Egyptologists
find enigmas concerning the two Egyptian religious cults.  These
apparent enigmas are brushed aside when it is known in what way
Egypt was first peopled and by whom. * * * Egypt was first
colonized by two sets of people, commencing at two separate and
distinct parts.  One set coming to lower Egypt from the west, the
other set coming to upper Egypt from the east. * * * Eventual ly
the upper Egyptians met the lower Egyptians on the valley of the
Nile. * * * A tablet found in Maycarne, Crete, by Schliemann says:
'The Egyptians descended from Misar.  Misar was the child of Thoth,
the God of history.  Thoth was the emigrated son of a priest of
Atlantis.  He built the first temple at Sais and there taught the
wisdom of his native land'."

Also, in South and Central America have been found ruins of Masonic
significance. Churchward advances some strong, if unusual,
arguments to support his claims that all these civilizations
emigrated from the continent of Mu in the Pacific Ocean.*

Modern archaeology has accomplished much in rediscovering the ruins
of the ancient temples, but as yet has not succeeded in bringing to
light the philosophy of the Incas and Mayans to the point where it
can speak with authority.  In Egypt more has been learned from the
temple ruins and hieroglyphics found on other monuments and on the
walls of tombs.

* Those interested in an exhaustive study are referred to the Mu
trilogy by Churchward: The Lost Continent of Mu, The Children of
Mu, The Sacred Symbols of Mu.

That knowledge has brought to light more Masonic allegory and
symbolism, as evidenced in their beliefs and practices.
Unquestionably our third degree derives from the Mysteries of
Osiris, or from the still more ancient legend from which the
Osirian myth itself originated.  This notwithstanding that some
Masons see in the third degree the "enactment of a tragedy" which
occurred at a later date in history.  It is of interest to note
that some modern psychologists claim all these "tragedy" legends
stem from t he same ancient source.  Historically true or false, it
is a psychological necessity, and had there been no Osiris, no
Hiram, no Christ, man's mind would have been compelled to fashion
one.

He who does not wish to accept the "Atlantean" account will find
himself on the threshold of an even more wonderful exhibition of
the universality of Freemasonry if he will analyze the facts.  He
must seek elsewhere for an explanation: that at different places in
the world temples of similar plan, undoubtedly used for similar
rites and decorated with similar and, in some instances, identical
emblems, were constructed.  Why should these widely separated
peoples, with no means of communication, arrive at the same
conclusions regarding their origin and status in the universe? The
only logical answer is contained in the teaching of Mental Science
of an All Intelligent Universal Subjective Mind to which all human
minds have access.  From it they received the TRUTH, and there
being only ONE TRUTH, necessarily, they arrived at the same
conclusions.

To quote Francis Grant: "If miracles exist - does not one lie in
this, that men far removed, at times simultaneously, should
pronounce the same doctrine of Truth and the same path of human
liberation? Apparently all men - whatever their race or creed - may
pluck the same flowers in the Plane of High Heaven." *

This digression from the statement that Masonry is even older than
Masonic tradition claims is for the purpose of establishing more
firmly in your minds the age and universality of its great
philosophy.  Masonry contains within its teaching the whole purpose
of man's existence, and the method of attaining the end of Creative
Spirit in personalizing Itself through man.
 
Man being created in the "Image of God" possesses within himself
the potential possibilities of infinite progress and evolution.
Harmonizing the Biblical story of creation with the findings of
modern science, evolution, when carefully considered, is not in any
way contradictory to the Bible.  Evolution strengthens our faith in
the Bible's prophetic utter-

* Francis Grant in The Introduction to Oriental Philosophy.

ances as to man's glorious possibilities. Man's primitive
beginnings, when compared with his present attainment, give us
renewed faith in the Divine purpose of the Creator for man to
attain even higher levels than he has already reached, by the
attainment of MASTERSHIP!

Man is a complex being consisting of material, psychical, and
spiritual nature, and material science alone does not completely
satisfy our investigation. Therefore we must direct our attention
to that element within him we call "spiritual," and it is found
that man's "spiritual" nature makes for his highest attainment.
The quality whereby he attains that high evolution is the POWER OF
CHOICE!

The creative law of being, implanted in man by Divine Intelligence,
gives man the "freedom of choice," whether to spiritually
retrograde or progress.  The choice, however, lies between these
two; there is no standing still in this universe of motion.
Natural evolution betters the entire race without regard for the
individual.  SPIRITUAL EVOLUTION betters the INDIVIDUAL THROUGH HIS
OWN EFFORTS.  The statement that: "previously the Lodge prayed for
you" is, in effect, advising that: "before the LAW OF EVOLUT ION
ADVANCED YOU)); "NOW, You must (pray for) advance YOURSELF!"

In bringing the candidate to that part in the initiation where he
must pray for himself, the Lodge has brought him to the same point
as all others who have gone the way before him.  From this point
(level) individual desire is necessary to make further progress.
It is a PERSONAL PROBLEM of "ASKING" - "SEEKING" "KNOCKING." This
not only applies to that particular moment in the Lodge room but to
any further progress in Masonry.  In fact it is not too inclusive
to add - ANY PROGRESS IN LIFE ITSELF!

Our quest is for the re-discovery of something lost.  It is the
knowledge of the two-fold principle in nature and specifically,
knowledge of the modus operandi of the Constructive Principle.  The
loss of the knowledge of the Constructive Principle in nature
brought into man's existence its opposite, the Destructive
Principle.

Light is the symbol of knowledge, and knowledge properly used leads
to wisdom and power.  Therefore the Ancient High-Priest's
breastplate had engraven thereon the two words: "URIM and THUMMIM"

LIGHTS AND PERFECTIONS!

CHAPTER V

The Secret Doctrine


"FREEMASONRY is a beautiful system of morals veiled in allegory and
illustrated by symbols. Its tenets are Brotherly Love, Relief and
Truth.  Its Cardinal Virtues are TEMPERANCE, FORTITUDE, PRUDENCE,
and JUSTICE.

"Its religion, if religion it may be called, is an unfeigned belief
in the one living and true GOD."

- Masonic Manual of Missouri


IN ADDITION to the definition of Freemasonry on the opposite page
we repeat Pike's definition: "Freemasonry is the subjugation of the
human that is in man by the Divine; the conquest of the appetites
and the passions by the Moral Sense and the Reason; a continual
effort, struggle, and warfare of the Spiritual against the Material
and Sensual.  That victory, when it has been achieved and secured,
and the conqueror may rest upon his shield and wear his well-earned
laurels, is the true HOLY EMPIRE."

These two definitions of Freemasonry are apparently similar, yet
there is a difference.  The latter informs us what Freemasonry is,
and to a limited extent advises how to become a Master Mason
through "the conquest of the appetites and the passions by the
Moral Sense and the Reason." However, it contains thoughts
different from those in the former definition and is more definite
as to the "morals."

The definition from the Blue Lodge Manual very distinctly states
that "this system of morals" is "veiled in allegory and illustrated
by symbols." This statement will bear further investigation.  If it
is correct, it may be assumed there is something underlying the
explanations given in the various lectures of the degrees.
"Something" which is "veiled in allegory and illustrated by
symbols." This can be considered as an instruction where to look
for further meaning.  It is obvious that the "veil" must be pa rted
and the hidden meaning of the "allegory" discovered.  It is equally
obvious that the usually accepted meaning of the symbols is not
enough for our purpose, for then their meaning would be immediately
apparent and such is not the case.  This "system" which they
"illustrate" then must be "illustrated" by a more recondite
interpretation of their meaning than is apparent on the surface to
the casual observer.

Analysis of the actual words in the quotation reveal a subtle
significance not ordinarily attributed to them.  MORALS - The
common use is: "discrimination between right and wrong, chaste,
just, ethical." This word of Latin origin literally means "custom,"
but a shaded meaning states: "verified by reason, logic or
probability."

ALLEGORY - "Description of one thing under the image of another.  A
narrative in which a teaching is conveyed symbolically.  Presents a
truth under the guise of fictitious narrative or description."

SYMBOL - "Something that stands for, represents, or recalls
something else, not by exact resemblance, but by suggestion or
associations in thought; especially an object that represents
something abstract, as an idea, quality or condition."

If the definition of Freemasonry is reconstructed in the light of
the words used in the previous definition it will read:
"Freemasonry is a beautiful system of customs, or method of living,
which, if followed, results in one's discriminating between right
and wrong, being chaste, just and ethical.  This custom is verified
by reason and logic.  However, it presents a truth under the guise
of fictitious narrative, and is in reality describing one thing
under the image of another, using actual objects to repre sent
abstract ideas - "NOT BY EXACT RESEMBLANCE - BUT BY SUGGESTIONS OR
ASSOCIATIONS IN THOUGHT!" There is the answer.  The symbols are not
used in the commonly accepted meaning.  It is "NOT BY EXACT
RESEMBLANCE"; there IS a more recondite interpretation, as we
suspected; it is one of "SUGGESTIONS OR ASSOCIATIONS IN THOUGHT.))

There is a SECRET DOCTRINE in Freemasonry. That secret doctrine is
concealed, rather than revealed, by the very lectures which, we are
told, offer a "rational explanation" of the ceremonies of
initiation.  If we were to accept these "rational explanations" as
final, and seek no further, Freemasonry would be a farce.  We
should find ourselves on a "dead-end" street from which it would be
impossible to make any progress.

Here it is necessary to digress that we may lay the foundation for
our super-structure (as any Operative Mason would do) by inquiring
into some of the actual history of Freemasonry, to discover its
beginning and evolution.


Historically, we trace Freemasonry to a number of Operative Lodges
in England.  Extant records indicate that in the year 1717 four
lodges in London established themselves under the denomination of a
Grand Lodge which they constituted at that time.  One of the oldest
documents containing a written record of Operative Masonry is the
Regius or Halliwell MS., circa 1390.

Many books have been written proposing various theories as to the
origin of Freemasonry.  The generally accepted theory is that our
present lodges are the outgrowth of the Operative Lodges, or
Guilds, of the Middle Ages.  There is no inclination to question
the fact that our modern lodge AS AN ORGANIZATION, owes its origin
to these Operative Lodges, but what of its esoteric teaching?

Are we to believe that these craftsmen of the medieval guilds, most
of whom were actually illiterate, conceived an entire philosophy
such as Freemasonry, and then, with consummate cunning, concealed
it beneath a complicated system of symbolism and allegory? For the
rank and file, the symbols were used, if at all, for ethical
analogies, and they were as ignorant of the underlying meanings, as
are most Freemasons of today.  They but served the purpose of being
the preservers of its mysteries.  As the reincarn ating soul is
said to choose the body and environment best suited for its growth
and evolution, so may it be that these Operative Lodges were chosen
to form the "body" for the spiritual teachings of the secret
doctrine.

Let us investigate the term "free" as used in relation with
"Mason." Some authorities advance the theory that in ancient times
"bonds-men" could not join the Operative Guilds, hence a Mason was
a "free man" and, perforce, a "Free Mason." Others attach
significance to the word "free" in connection with the request for
admission, it being of the applicant's "free" will and accord.
Both theories find some support in the rituals of various Grand
jurisdictions.  In some jurisdictions the candidate recites his q
ualifications, at the door of the lodge room, as being of "lawful
age, FREE-BORN etc." Here is predicated the theory of being a
"free" man.  All ritual supports the theory of its being of the
candidate's "FREE-WILL" and accord.  Enough theories have been
advanced to fill volumes on the specific subject.  Herein it is not
possible to even comment on all of them.  One of the more
interesting is cited for the benefit of the reader, as it also co
ntains the thought of the antiquity of Masonry.

Robert Hewitt Brown writes: "Long before the building of the Temple
of King Solomon, masons were known as 'sons of light.' Masonry was
practised by the ancients under the name of Lux (light) or its
equivalent, in various languages of antiquity. * * * We are
informed by several distinguished writers that it (the word
masonry) is a corruption of the Greek word 'MESOURANEO' which
signifies 'I am in the midst of heaven,' alluding to the sun,
which, 'being in the midst of heaven,' is the great source of
light. Others derive it directly from the ancient Egyptian 'PHRE,'
the sun, and 'MAS, a child: 'PHRE MASSEN'- the children of the sun,
or Sons of Light."

Regardless of the origin of the modern lodge, or of the name
"Freemasons" we can, after freeing the symbolism of modern
adaptations, discern in Freemasonry the outline of the teachings of
the ancient mysteries of Egypt.  ONE SUPREME BEING - IMMORTALITY OF
THE SOUL - THE THREEFOLD COMPOSITION OF MAN, that is: body, soul,
and spirit (more correctly expressed as physical, psychical, and
spiritual).  Three planes of being dealt with in three "grades" or
levels of instruction.

Pythagoras said: "God formed two things in his own image: first the
Universe itself, and second, man." The Bible informs: "and God
said, Let us make man in our own image, after our own likeness."
The ancients postulated the complete man as the triune man composed
of body, soul, and spirit.  He was symbolized by the right angle
triangle.  The horizontal represents the physical or material, the
perpendicular represents the psychical or mental, and the
hypotenuse the spiritual. (The complete man symbolized by the right
angle triangle should not be confused with the perfect or spiritual
man, whose emblem is the equilateral triangle.)

The purpose of the mysteries was to teach the candidate the secret
of making of himself the perfect man.  Symbolically, it is the
secret of progressing the right angle triangle to an equilateral
triangle.  As no "whole" can be complete and perfect except its
parts be complete and perfect, their instructions were divided into
three parts, or grades.  The first dealt with the physical, the
second with the psychical, and the third with the spiritual.

The body is the vehicle of the mind and the spirit; and to make it
a fit habitation for them the Mysteries began their instruction
with the purely physical aspect of man and his material relation to
the Universe.  This teaching was that a strong and obedient body
was requisite for the development of a strong mind and, mind being
the instrument of spirit, a strong and well developed mind was
essential to spiritual development.  Theirs was a rigorous and
dangerous initiation, and a strong body was indispensab le to the
candidate if he were to survive the physical ordeals entailed by
the actual initiation as well as the arduous studies necessary for
his mental development.  This occurred before he was even
introduced to the spiritual.  Also, it was necessary to understand
the operation of material laws, for they subscribed to the ancient
theory that the material laws are but the extension into the
manifest universe of the spiritual laws.  "As above, so below ."

The candidate was obliged to spend years, if necessary, in each of
the grades preceding, before he was permitted to proceed in
spiritual instruction.  Under such a system it is obvious that it
was highly essential to "make the necessary proficiency in the
preceding (degrees) grades," before he could be admitted to the
next higher.

If Freemasonry is the actual descendant or, if one prefers the
term, reincarnation of the Mysteries, back of its "veil of
allegory," then must be concealed a deeper truth than expounded in
the various lectures of the degrees.  Therefore, we should be able
to discover a similarity in its degrees with these ancient grades.
The first degree should concern itself with the physical or
material; the second should deal with the psychical or mental; the
third degree wholly with the spiritual. The ceremony of initi ation
in each degree should reveal a more recondite teaching than that
which appears on the surface.  It should be discovered that its
symbology and allegory is as useful to CONCEAL that teaching from
those who do not seek it out as to REVEAL it to him who, "of his
own free will and accord," earnestly and prayerfully attempts to
pierce the veil of mystery.

If the symbols can be consistently interpreted in this manner,
throughout the three degrees, we have confirmed Freemasonry to be
the reincarnation of the Ancient Mysteries of Egypt; we have
rediscovered some part of the ancient teaching and have removed the
veil of allegory from the Great Truth of the Universe.

CHAPTER VI

Entered Apprentice


"Behold, how good and how pleasant it is for brethren to dwell
together in unity! It is like the precious ointment upon the head,
that ran down upon the beard, even Aaron's beard; that went down to
the skirts of his garments;

"As the dew of Hermon, and as the dew that descended upon the
mountains of Zion; for there the Lord commanded the blessing, even
life for ever more -One hundred thirty third Psalm

WHAT is the meaning of these words? It is not in a pedantic sense
that I frequently refer to the dictionary for exact word
definition, but in the interest of that harmony of mind so
necessary between author and reader.  Often, there is a subtle
meaning in relation to some specific use which gives an entirely
different conception of the word from the commonly accepted
meaning.

"ENTER": "to go into, as a room; to join, or become a member of; to
begin or take up, as a business; to gain admission for, as, to
enter a pupil in a school; TO MAKE A BEGINNING."

"APPRENTICE": "One bound by agreement to serve another a certain
number of years in return FOR INSTRUCTION IN A TRADE OR CRAFT; a
novice or one slightly versed in anything; ONE PUT UNDER THE CARE
OF A MASTER FOR INSTRUCTION in a trade or craft."

An "ENTERED APPRENTICE," more clearly understood, is "one who has
just been admitted to the order; WHO IS MAKING A BEGINNING, and is
bound to the lodge BY AN OBLIGATION TO PERFORM CERTAIN DUTIES, in
return for which he is PUT UNDER THE CARE OF A MASTER (THE MASTER?)
FOR INSTRUCTION in Freemasonry."

Every psychical phenomenon has a physical basis, therefore, the
first degree of necessity must deal with the physical.

"Freemasonry regards no man for his worldly wealth or honours * * *
it is the internal and not the external qualifications of a man
which recommend him to Freemasons." This statement in the ritual is
idealistic.  I fear it is like St. Paul's definition of faith: "the
substance of things hoped for, the evidence of things not [yet]
seen." In actual practice the man with no "material" standing in
the community would discover as much difficulty in obtaining
admission into a Masonic Lodge as we are informed a "r ich man"
encounters gaining admission into heaven.  Unfortunately for the
welfare of the order, far more concern is shown for the "external
qualifications" than the "internal." Masonry was never intended for
the multitudes; it is not enough that an applicant be a "good man,"
he should also possess the necessary, intellectual capacity to
grasp more than the ethical lessons of the craft.  He should be
capable of understanding its underlying philosophy.

The ritual intends to convey the thought that regardless of
material station in life, social, business or financial, all enter
the Lodge on an equal basis.  The quotation from the ritual is a
spiritual explanation of what is meant by being "worthy and well
qualified." What then is the spiritual meaning symbolized by the
manner of being prepared? Even though "duly and truly prepared,"
none enter on an equal basis, for some are blessed by nature with
better physiques than others.  The inner man, however, is n ot
distinguished by raiment or body.  All are Sons of God and equal,
POTENTIALLY.  Here is the true explanation.

We are told to have patience for a far more important reason than
the one offered at the time.  The real reason is to teach the
method of operation of creative thought.  Thought is creative.
Nothing has ever been created in the universe except by thought.
God is not material; He creates by thought; and man, in his image,
must also create by thought.  "The end of a work is in the thought
in the beginning." A great book, a beautiful composition of music,
a lovely painting - all are created in the mind of th e artist by
thought, and thought alone.  Man, within certain limitations,
creates conditions in the material world by his thinking.  "As a
man thinketh in his heart, so is he." This truth holds good whether
man thinks good or evil; he is "as he thinketh."

Are not evil actions the culmination of evil thoughts? Likewise, it
is necessary to "think" good deeds, acts of charity, kind services,
ere they are effected; and thus it follows that, noting a man's
good deeds we call him good.  The evil man is called vile because
of his evil actions.  In each case is not the man then RECOGNIZED
to be what he THOUGHT himself to be? This is direct working of
impersonal law.  The choice is entirely with man; the Law works out
the results - "as a man thinketh" - CAUSE - "so i s he" - resultant
condition or EFFECT.

Let us further examine this statement that "as a man thinketh, so
is he." It appears that in one respect we have no choice; we cannot
change the Law of Creative Thought, but we can definitely control
what we shall be, for the answer to that is also in the statement.
We shall be what we THINK ourselves.  Here we HAVE THE POWER OF
CHOICE; we can choose what we THINK ourselves to be, and by so
doing control what we shall be, even though we cannot control the
law.  You do not change the law, you change the app lication.  It
is the same in the material world.  The iron ship floats by the
same law by which the piece of iron sinks.  Again it is
application.

It is not the universal law of mind that an individual may at once
become "as he thinketh." Spiritually, the effect is immediate, for
on the spiritual plane there is no "time," and we are immediately
what we think ourselves to be; but even after thinking the proper
creative thought we have not complied with all the requirements.
These are the same on the spiritual plane as on the material plane;
if they were not, our material lessons would be useless to us.

These requirements are, first: "it must be of our own free will and
accord." We must have the desire.  That desire must be "unbiased by
the improper solicitations of friends, " and it must be
"uninfluenced by mercenary motives." The only motive which will
admit us is a "desire for knowledge," and even that must be
"unselfish." But all this is not sufficient.  We discover we must
be "duly and truly prepared" as well as "worthy and well
qualified." And we must ourselves give the "knock." This is not
done for us.  Even when the knock is heard and the door mat opened
we are not immediately admitted.  Other formalities are necessary
within the lodge, and we are forced to wait a time.

Here is where patience is essential.  Patience is part of the
preparation.  Even those with pure motives, "worthy and well
qualified," must acquire patience as a virtue.  Should the
candidate at the door of the lodge become impatient and refuse to
wait until the proper action takes place within the lodge, of which
he has no knowledge, he would never gain admission. just so in the
spiritual realm.  When we desire to materialize our thoughts into
definite, specific action and become impatient for its manifest
ation in our material life it never happens.  We have turned away
from the door before the affirmative answer has been returned.  The
analogy is exact, for the candidate never fails to gain admission
when the law, of the lodge is complied with.  The same is true on
the spiritual plane.  Comply with the LAW of Creative Thought and
it will never fail to respond in the affirmative.

There is a Universal Law of which we shall learn more as we
advance, for Masonry is a progressive science.  This law is founded
on universal principles, among which is a negative as well as a
positive result, not by action but rather by application.  As an
example, we have transmission gears in an automobile. To reverse
the car we do not change the direction of the engine's rotation,
but by applying the reverse gear we move the car backward with the
same engine rotation with which we propel it forward.  Uni versal
Law is the same.  It moves in only one direction, AFFIRMATIVELY.
But, by mis-application, we do obtain negative results.  This
lesson may be learned from a sharp instrument.  It has the
potentiality of becoming an instrument of torture if so applied,
but of itself it is impersonal, desiring neither to do good nor
harm.  The final result is dependent on the reaction to it of the
person whom it confronts.

The teaching that one's faith is well founded when his trust is in
God is not new, but it is one of the greatest lessons encountered
in Masonry.  And if the meaning is correctly understood, it gives a
firm foundation on which to build the spiritual explanation of the
entire ceremony of initiation.  That theory can be applied without
inconsistency to the entire Masonic structure.  Thus interpreted,
Freemasonry is Mental Science, demonstrating that God, the
Infinite, is in all, through all, and IS all.  This is the God in
whom the Mason places his trust, the God to whom he kneels and
prays.

When one arises from a kneeling position he raises his body to a
higher level.  When the arising is spiritual, or mental, he attains
a higher level of consciousness.  When this is applied to the
mental process, with a real trust in God, he rises to a higher
level of awareness, and his "conductor," conscience, or "that still
small voice," becomes a guide on whom he can truly rely "with
confidence." The higher the reach of this awareness, the more
nearly in tune with the Infinite does that inner guidance beco me.
Therefore, with a well founded faith, a conductor upon whom he can
rely and who is able to "see man needs fear nothing.  His
consciousness is far above the material plane where any acts of man
can harm.  The candidate is not kept in this condition for long,
neither is the individual whom he typifies.  For when man attains
the attitude of soul where he can declare his trust is in God - can
arise, spiritually, and follow his conductor - he is quickly led
from darkness into everlasting LIGHT.

"In the beginning God created the heaven and the earth.  And the
earth was without form, and void; and darkness was upon the face of
the deep.  And the Spirit of God moved upon the face of the waters.
And God said, Let there be light; and there was light." This Divine
Fiat does not refer to the physical light of the heavenly bodies.
In the story of creation it is definitely stated that they were
created at a later time.  This light, commanded to be, was the
Great Light of which the ancients taught that th e Sun was but a
representation and a reflection.

On the physical plane it is light through the reflection of the
Sun; on the intellectual plane it is enlightenment.  Thus the
candidate is first given material light in the ancient form
practised in the Lodge, then intellectual light by the
interpretation of the symbols which he is enabled to behold by the
physical light given him.  And as the Divine Fiat was the beginning
of life in the Universe - the Great Lodge - so the Master's command
is the beginning of life for the candidate in the earthly Lodge.

Just as the candidate's attention is directed to one group of
lights which he is able to see with the aid of the
"REPRESENTATIVES" of another group, we will here direct attention
to the fact that, while there will be subsequent changes in the
position of two of those of the first group, there will be no
change in the Holy Bible.  Comment on the significance of these two
sets of lights will be reserved until later, when other subject
matter better lends itself to their explanation.  For the present
no space need be given to discussing the spiritual aspect of the
Bible.  While it is far richer in its spiritual instruction, it
also contains invaluable information for the living of a successful
life on the material plane.  The Entered Apprentice degree being
material, it is these material admonitions which are of most
interest to the Apprentice Mason.

Our next concern should be an investigation of the symbology of the
Square and Compasses and an understanding of the meaning of the
Square being placed above the Compasses.  There is definite reason
for this position.

We must not look with contempt upon the learning of the ancient
world.  The enlightened individual of those times apparently knew
as much, or more, about the unnerve as do we.  The popular
conception, however was that the earth was flat and square, and the
heavens enclosed it, extending above in a mighty dome.

A Square is an instrument whereby planes and surfaces are measured;
the Compasses is an instrument for the measuring of spheres.
Symbolically, the Square represents the earth, and the Compasses
the heavens.  The next logical step was to use the Square to
symbolize all material things and, as the "heavens" and "spiritual"
came to be used synonymously, it was but natural the Compasses was
used generally to symbolize whatever pertained to the spiritual.

The "cube" was emblematic of man because, when unfolded, it becomes
a cross, representing the physical body of man, standing erect with
arms outstretched to the sides.  As a "cube" viewed from one side
appears a square, and, as a square was the symbol of the material
or physical, it at times was also used to symbolize material man.
The Compasses, symbolizing the spiritual, was used to represent
spiritual man, differentiated from the material man. (1)

With this explanation is the materiality of the first degree
demonstrated.  The Square is emphasized by being placed above the
Compasses," and the explanation of the use of the Square is offered
before that of the Compasses, despite the fact that Masonically the
Compasses is recognized as the more important symbol.

Both the Square and Compasses are symbolical of man.  The Square,
the material man, the Compasses, the spiritual man.  And, as the
Square is placed above the Compasses, we are to understand that in
this degree the material dominates the spiritual.  This could not
be otherwise, for the candidate as yet knows nothing of the Truth
of Freemasonry, and has not learned to circumscribe his desires and
practice those virtues which will eventually enable the spiritual
man to control the life of the individual.  Beca use of ignorance
and false thinking, man has travelled far from the spiritual, his
starting point, and the material man has taken full possession.
This is where we now discover him, kneeling at the altar, admitting
he is in the darkness of ignorance, supplicating for guidance

(1) For a more extensive explanation of the symbology of the Square
and Compasses see The Royal Arch - Its Hidden Meaning, pages 86 and
122.

toward the light.  He must retrace his steps from the material to
the spiritual.  He is but starting to do so; he is an ENTERED
APPRENTICE. 

Just as do we, the ancients postulated an Infinite Creator. Being
the "first" complete figure which can geometrically be drawn - the
triangle.  We have come to regard the ancients as polytheists, and
this is correct as applied to the masses, but the learned were
monotheists.  They believed in ONE Supreme Being with three
aspects.  As stated, a triangle was the logical symbol for such a
deity, it being the first geometrical figure which can be formed,
thereby indicating "FIRST CAUSE." It is endless as a desi gn,
thereby signifying "that which has no beginning nor, ending" the
ETERNAL.  It is composed of three sides, and in the equilateral
triangle each is of equal length, thus symbolizing the three equal
attributes of God: The Creator, the Preserver , the Destroyer -
Brahma, Vishnu, Siva of the Hindu; the Father, the Son and the Holy
Ghost, or Great Three in One of Orthodox Christianity.
   
Some confusion may develop in the mind of the reader unfamiliar
with symbology, and this may be an opportune time to offer a
clarifying explanation before we enter more fully into the subject.
One great difficulty in the beginning of the study of symbology is
our expectation of discovering immutable meaning.  Such is not the
case.  The meaning of symbols, like words, is largely predicated by
the specific use and association.  If one says: "The Scotch are a
thrifty RACE," the word "race" is used in an entir ely different
sense than if he asks: "Which horse won the RACE?"

A right angle triangle is usually symbolic of the complete man (as
referred to in the Bible, composed of Body, Soul and Spirit).  It
may also have almost any spiritual reference desired, dependent
strictly on how used.  An equilateral triangle with an angle
pointing upward always symbolizes the PERFECT (spiritual) man, not
to be confused with the complete man.  The same equilateral
triangle with an angle pointing downward is never symbolical of
anything but Deity. With this explanation we may continue with a
clearer concept of meanings.


On page 64, in connection with the pillar of that name, is found an
explanation of the meaning of Boaz.  In view of that explanation it
is discovered that the word was not chosen at random, but has a
fitting and peculiar meaning.  As used in this degree, it has
reference to the STRENGTH of the physical, in relation to the
WISDOM of the psychical and the BEAUTY of the spiritual (this being
the material degree of Masonry).  It likewise should be a reminder
to the Apprentice that his start in Freemasonry was s trictly of
his own PERSONAL CHOICE.
    
All things in symbolism have meaning if we but discover the key.
The best assurance of being on the right track is that our
interpretations be separately reasonable and collectively
consistent.  Again, referring to the meaning of the names of the
two columns, and applying that interpretation to a physical
position well known to the Apprentice, we discover "Boaz," the
column on the LEFT, typifies "personal choice." "Jachin," the
column on the RIGHT, signifies "LAW." Thus it is disclosed that by
"personal ch oice" certain "symbols" are "supported," and are
maintained in that position by "Universal Law." To be more explicit
would be a Masonic indiscretion.  It is hoped the reader is
familiar enough with the ceremony of initiation to benefit by this
explanation, vague as it necessarily must be.  A more material
explanation is that one may grasp the great "enlightenments" which,
for the first time, are offered.  Thereafter it is a reminder to
one that he grasped the essentials of Freemasonry, for thes e three
parti cular symbols are the very essentials of all Masonic
teaching.

The flap of an apron turned up appears as a triangle surmounting a
square, the square being the lower portion of the apron, In this
position it symbolizes the "two" men separated.  The square below
is the material man with no spiritual part.  The triangle above
represents the spiritual, hovering over, but not yet having entered
the material.  In evolution it depicts the "brute-man" before the
advent of the spiritual, which we term the dawn of conscience.  The
ancients' axiom: "As above, so below" is recalle d.  What is the
counterpart "above" of this symbology? It is the story of creation.
The triangle, or flap, is the Spirit of God, hovering above the
waters (the material) from which He is about to manifest the
material universe.

The working tools of an Entered Apprentice are: "The TWENTY-FOUR
INCH GAUGE and the COMMON GAVEL.  They are thus used: The
TWENTY-FOUR INCH GAUGE is an instrument made use of by operative
masons to measure and lay out their work; but we, as Free and
Accepted Masons are taught to make use of it for the more noble and
glorious purpose of dividing our time.  Being divided into
twenty-four equal parts, it is emblematic of the twenty-four hours
of the day, which we are taught to divide into three equal parts;
wh ereby are found eight hours for the service of God and a
distressed worthy brother, eight for our usual vocations and eight
for refreshment and sleep." The first two services are coupled, and
the inference is plain that in assisting a worthy distressed
brother we are serving God.  This is in complete harmony with the
teaching of the Bible: "Inasmuch as ye have done it unto the least
of these, ye have done it unto me."

Another third of our time is to be devoted to "our usual
vocations," while the remaining third is "for refreshment and
sleep." This is rendering unto Caesar, or the material, the things
which are Caesar's, and unto God, the spiritual, the things which
are God's.  We are to serve God and the worthy brother, but we are
also to "render" the proper time to our vocations or means of
livelihood, and "render" to the body its just due by attending to
its needs, "refreshment and deep." On careful analysis it is disc
overed that to do the last two we also serve God, for again we are
reminded that one cannot benefit an undivided portion of a thing
without promoting the interests of the "whole."
  
Despite the beauty of this ethical teaching there is a greater
underlying spiritual truth.  Grasping the TWENTY-FOUR INCH GAUGE by
the centre portion we see it to be a horizontal, symbol of the
material or physical.  Turn the left-hand third upward, thereby
forming a ninety degree angle, and we have not only formed a square
but we have raised a perpendicular, symbol of the psychical, the
soul with its intuitive "upward" aspirations.  Move this third
slightly to the right, bringing the right hand third up to meet it,
and an equilateral triangle has been formed with an angle pointing
upward, symbol of the PERFECT or DIVINE MAN. which the Apprentice
aspires to become - in fact, the symbol of the ONLY GOAL he should
have had in view if his original declarations were sincere.  Here
in this one instrument is the ENTIRE teaching of Masonry: the
progress from the material man to the PERFECT DIVINE MAN, made in
God's own image. Also, the method of achieving su ccess is
symbolized: give equal attention to each level of existence, the
physical, psychical and spiritual, for each being one third, we are
taught that each is ,equally important to form the complete whole.
   
"The COMMON GAVEL is an instrument made use of by operative masons
to break off the corners of rough stones, the better to fit them
for the builder's use; but we, as Free and Accepted Masons, are
taught to make use of it for the more noble and glorious purpose of
divesting our hearts and consciences of all the vices and
superfluities of life, thereby fitting our minds as living stones,
for that spiritual building, that house not made with hands,
eternal in the heavens."

This explanation involves a significant fact of mental science.  We
divest our HEARTS and CONSCIENCES of all the vices and
superfluities of life, but we do not fit them (our hearts and
consciences), to become anything.  It is the MIND that we are told
is being fitted to become a living stone, because the MIND is the
image of God.  The body's only claim to consideration is the fact
that for the time being it is the house the MIND inhabits, while
fitting itself for its greater destiny.  Masonry has but one mi
ssion - to teach the truth of our being, which will fit the mind
for its destined place in the Universe.


Here is a bold and unreserved statement of fact - the symbolical
illustration is evident.  There is no concealment behind a veil of
allegory.  Freed of poetic phrasing and expressed in every-day
English, it informs us that "our minds" are all the "WE" that
exists.  They are to be transformed into stones of a building "not
made with hands," hence not material.  Separate stones in any
building retain their individuality even after being combined into
one solid mass.  Thus, the simile, carried to its logical c
onclusion, indicates the need of the Great Architect of the
Universe for CERTAIN STONES for SPECIFIC PLACES in the finished
Temple.  It also draws aside the veil for a fleeting moment and
hints at the continuing self consciousness of the individual ego.

That the mind takes its place in a "Temple eternal in the heavens"
implies that it is eternally evolving toward abiding perfection.
Infinity is not composed of past or future, but only an EVERLASTING
PRESENT; it is an ETERNAL NOW!

Here is a real "being brought from darkness to light" - the
discovery: "WHAT WE ARE," "WHY WE ARE," "WHAT WE ARE TO BE." This
discovery presents to doubting minds an intellectual foundation for
hope.  It reveals a REASON to our "finite intelligence" for
"Infinite Intelligence" to have quarried us, as individuals, out of
the unknown quarry of infinity.  It furnishes a motive for the
present shaping of our lives.

A "material lesson" is exemplified by a certain request made of the
candidate, which is explained to him on that occasion.  At one time
it is said to have been the usage, after initiation in the first
degree, to ask the candidate to write all he remembered of what had
occurred "that it might be laid up in the archives of the Lodge,
etc." If the candidate started to write the pen was struck from his
hand.  This dramatization was the basis for a lecture on the
proneness of man to lightly regard his "solemn ob ligations." The
incident was used to warn him that he must be constantly on guard
if he hoped to accomplish that "subjugation of the human" which is
the objective of every Mason.

Each of these rites of initiation springs from the ancient
Mysteries, but are confusions of the original.  The ancient
philosophy taught four classifications of data:

"THINGS WE KNOW." These are only things known to us through
personal experience.  We KNOW we exist.  We KNOW other people
exist.  We KNOW steel is hard.  We KNOW glass is brittle and will
break.

"THINGS WE ASSUME TO KNOW." The everyday facts we ASSUME to know,
and by them guide our actions.  We ASSUME TO KNOW that a certain
man is our father, a certain woman is our mother, but we cannot
KNOW, in terms of personal knowledge.  We ASSUME TO KNOW the earth
is round, that it rotates on its axis, and revolves about the Sun,
but few have demonstrated this so they may state they KNOW from
personal experience.

"THINGS WE BELIEVE." There are many things we believe, which we
neither KNOW nor even ASSUME TO KNOW.  Followers of certain
religions have BELIEVED in a god or gods. Christians BELIEVE in
Jesus Christ.  It is claimed by many that they are inspired to
believe, but none can claim to KNOW from personal experience, nor
can they ASSUME TO KNOW because of the experience of others.

"THINGS OF WHICH WE ADMIT OUR IGNORANCE." These things we do not
KNOW, ASSUME TO KNOW, or profess to BELIEVE.  Of the stars, we KNOW
of their existence, we admit our ignorance of the number of stars
in the heavens.  We would not even speculate on the number of
grains of sand on the sea shores, or where space begins and ends.

This is said to have been explained to the candidate in the
Mysteries, and he was then requested to write those things of which
he could say "I KNOW." In those ancient days only the few were
learned, knew of the Mysteries, and were "prompted to solicit the
privileges of the order by a favourable opinion conceived of the
institution." When a man who rightfully considered himself far
above the average intelligence, in knowledge, was brought face to
face with the actual fact of HOW LITTLE HE REALLY KNEW, he le arned
a valuable lesson.  The vast disparity between what he REALLY KNEW
and the tremendous store of knowledge yet to be acquired by him
revealed to him "his destitute condition."

If ever he entertained intellectual egotism, it turned to a deep
sense of humility.  If he were "worthy and well qualified" a great
and sincere desire was born for "more light," and thus, in
humbleness and truth, he took up his quest.  It also taught him
that should he ever meet a brother in like destitute condition he
should administer to his needs.  We too often envision lack of
worldly possessions when we think of destitution.  There is far
worse poverty in which man finds himself; it is that destitution of
mind and spirit - IGNORANCE.  What more lasting benefaction can one
confer upon a fellow man, "worthy and distressed" than
en-LIGHT-enment?

It is the intention to discuss only those questions of the
proficiency examination as will illuminate the Secret Doctrine.
Being mindful of the fact that many allusions to these questions
and answers must of themselves be veiled, the reader may gain more
satisfaction from the following explanations if he refreshes his
mind on the examination before proceeding further.

Consider the first question asked the Entered Apprentice.  The
Bible describes man as made in the image of God.  Before his
"temptation and fall," allegorically narrated in the story of the
Garden of Eden, he was perfect.  It is to this original state of
perfection the candidate alludes.  It is obvious the answer is not
literal, so it can only be allegorical.  To understand the allegory
it is necessary to understand the terminology used.  The Bible
refers to two "Jerusalems": one the material city of that n ame,
the other the symbolic "Holy City." The meaning of the Hebrew word
"Jerusalem," as generally translated, is given as a "place or city
of perfect peace." But the last syllables, "shalom," do not convey
their true Hebrew meaning when translated "peace." They imply far
more: "wholeness" - "completeness in all parts" - "complete,
inferring perfection"; thus, "completeness of being."

"John" from the Hebrew "Jochonan" or "Yochonan," means "favored of
God, or "favored by God." "Lodge" is a very elastic word of many
inferences.  There is the "Masonic Lodge," embracing all Masonry;
the specific "Lodge," meaning a room; also the specific "Lodge,"
meaning a constituted membership, irrespective of where they may
be; "the Lodge on High," which refers, not to a place, but to a
state of existence.  A "Lodge of Jerusalem," then, would be a i
"state of existence, in completeness of being, favored o f God." No
reason is given why anyone should leave such a state of existence.
For that answer one must refer to the story of the Garden of Eden.
Suffice for our purposes that the answer indicates the candidate's
familiarity with all these facts, and also a knowledge of the means
of remedying his condition.  Psychically, he desires to LEARN.
From a material viewpoint, he wishes to subdue his passions.
Spiritually, he desires to improve himself in F reemasonry.  What
then is this Freemasonry in which he de sires to improve himself?
Elsewhere it has been defined as the "subjugation of the human that
is in man by the Divine." It is through this subjugation that he
eventually REGAINS his lost estate, his Divinity.

Subtly, it is brought out in the next question and answer that he
has not yet regained his Divinity, even though he has attained to
the degree of Entered Apprentice.  In the question, which is in the
form of an inquisitive statement, the word "PRESUME" is prominent.
The candidate replies with no categorical statement, his answer
concurs in the presumption.

Previously it was stated that the first degree dealt with the
material, and this fact is emphasized by the manner in which an
Apprentice claims he may be known.  The Fellow-craft lecture
states: "The five human senses are HEARING, SEEING, FEELING,
SMELLING and TASTING; the first three of which are deemed
peculiarly essential among Freemasons." Added to these material
means are the perfect points of entrance.

"Perfect" is defined as: "Without defect, lacking nothing.  Fully
skilled and accomplished." Therefore the "perfect," or "fully
skilled and accomplished," entrance into Freemasonry is illustrated
by the four cardinal virtues of TEMPERANCE, FORTITUDE, PRUDENCE and
JUSTICE.  Here is the instruction that the TRUE MASON may be known
by HIS CONDUCT.  This is also one of the reasons why the statement
is later made to the candidate that it is not known if he will ever
become a Mason.  On serious consideration the reasonableness of
this statement becomes apparent.  How can it be known if any
individual will ever became a Master Mason, IN FACT? It cannot be
known whether he will guide his life by the constructive principles
outlined in Masonic teaching, and so conduct himself that he will
reach his goal.

What makes a man a Mason? Is it the mere promise to "do certain
things" and "refrain from doing certain other things" which we term
an "obligation"? More correctly, this but binds him to the
Fraternity, makes him a MEMBER of the material organization we call
a "Lodge"; but it in nowise makes him a Mason.  That which makes
him a Mason is "THAT OBLIGATION" each individual owes to Deity.

Here we discover that all the truths of Freemasonry are not
elucidated in exact chronological order, but are found scattered
and hidden throughout the ritual and actual workings of the Lodge.
In an unexpected place we discover more light on the nature of the
"obligation." It is contained in the prayer offered in the regular
closing of the Lodge.  The pertinent portion of that prayer is as
follows: "Pardon, we beseech Thee, whatever Thou hast seen amiss in
us since we have been together, and continue to us Thy presence,
protection and blessing.  MAKE US SENSIBLE OF THE RENEWED
OBLIGATIONS WE ARE UNDER TO LOVE THEE; and as we are about to
separate and return to our respective places of abode, wilt Thou be
pleased so to influence our hearts and minds that we may, each one
of us, PRACTICE OUT OF THE LODGE THOSE GREAT MORAL DUTIES WHICH ARE
INCULCATED IN IT, and with reverence study and obey the laws which
Thou hast given us in Thy Holy Word."

Here is the "obligation" which makes a man a Mason: The "OBLIGATION
WE ARE UNDER TO LOVE THEE"; the "obligation" to PRACTICE OUT OF THE
LODGE THOSE GREAT MORAL DUTIES INCULCATED IN IT"; the "obligation"
to "improve oneself in Freemasonry"; to grow from the potential to
the Ideal Man.  This development may be attained by the practice of
the cardinal virtues and by conforming one's life to the plans of
the Supreme Architect as it is given to understand them.  Thus the
candidate discovers that, IN A SENSE, his "obligation" has made him
a Mason, not of itself, but through his recognition of his
obligation.

A desire originating in the heart, in contradistinction to the cold
logic of the objective mind, is an intuitive desire for spiritual
advancement.  THE REAL DESIRE to become a Mason is a "desire for
knowledge," an unselfish desire, and it cannot be actuated by any
other motives.  When the applicant sincerely subscribes to the
lofty sentiment of his original declaration he may truthfully claim
the desire originates in his heart.

The fact that this degree is material has been pointed out in a
number of instances, and there remains further evidence of this
thesis.  One need but visualize the position of the candidate
described as that "due form," together with the symbolic import of
the "square." A custom of Operative Masonry will also substantiate
this assertion.

In Operative Masonry it is customary to lay the cornerstone of a
structure in the north-east corner.  A corner-stone laying is
generally made an occasion of ceremony, and is symbolical of the
nominal starting point of the building.  Thus, this custom of
placing it in the north-east corner indicates that at that
particular point the first step toward the actual construction of
the edifice was commenced.

When thus placed, it is then and there that spiritual evolution
begins; and that evolution is just as definitely in harmony with
Universal Law as is material evolution.  Material evolution
advances the RACE to a relative level.  ALL are placed in the
north-east corner, upon the first step; ALL are given an EQUAL
opportunity.  Thenceforward the individual must do for himself what
evolution (the Lodge) previously did for him, and his further
advancement is strictly his INDIVIDUAL, PERSONAL RESPONSIBILITY.


CHAPTER VII

Entered Apprentice Lecture

"There is no special law for anybody, but anybody can specialize
the law by using it with a fuller understanding of how much can be
got out of it."

-Thomas Troward


THE third section of the first degree treats of a Lodge, its Form,
Supports, Covering, Furniture, Ornaments, Lights and jewels: How
situated and to whom dedicated." These are the introductory words
of the Lecturer to the Candidate, following the explanation of the
rite of initiation whereby he has just been inducted into the
Lodge.  As this lecture is usually printed in full in manuals of
almost all jurisdictions the writer considers that fact sufficient
criterion for him to quote as freely therefrom as see ms desirable.

"A Lodge is a certain number of Freemasons, duly assembled, with
the Holy Bible, Square and Compasses, and a Charter from a Grand
Lodge authorizing them to meet and work."

To "meet and work" means to assemble and "OPERATE" in Masonry.  But
as we are informed that the Holy Bible is the "Great Light" of
Masonry and is given us "as the rule and guide of our faith and
practice," it is apparent that it is a necessity in any regular
lodge.  The "Square and Compasses" are emblematic of the dominion
of the spiritual over the material, the achievement of which is the
only true purpose of "meeting and working." While comparatively of
modern origin, the "Charter from a Grand Lodge" is e ssential for
the "material" subordinate Lodge to operate "LAWFULLY." A Lodge can
be formed without a charter from a Grand Lodge, but it would be
clandestine and not "recognized" by "regular Masons," and it will
not prosper because it operates "illegally." From this we learn a
lesson in the spiritual operation of Universal Law. Just as a
"clandestine lodge" can be formed, having all the outward
appearances of a "regular Lodge," so certain spiritual and psy chic
forces may be invoked, having the appearance of the genuine, but
not being in conformity with the Constructive Principle in nature,
will react to the detriment of the individual.  One need but turn
to some of the more recent findings of modern psychology to verify
this lesson.

"The form of a Lodge is * * * from east to west, between north and
south, from the centre to the circumference, and from earth to
heaven." This is "said to denote the universality of Freemasonry
and that a Freemason's charity should know no bounds." This is only
the "rational explanation." This description of a Lodge is not that
of the material Lodge but of the Universe itself.  It extends from
east to west, from north to south, from the centre to the
circumference and from earth to heaven.  Figuratively, i t extends
from "earth to heaven." Scientifically, it extends or encompasses
earth (material) and heaven (spiritual).

The spiritual man is a member of this "Lodge , meeting and working
in that Great Lodge, the Universe.  There he is to practice "those
great moral virtues" which are inculcated in the (material) Lodge,
and which will assist the Great Architect in the building of "that
Temple" which He has planned and over which He presides as Master.

"The supports of a Lodge are three, denominated, Wisdom, Strength
and Beauty; because there should be Wisdom to contrive, Strength to
support and Beauty to adorn all great and important undertakings."
This allegory, like many another, has two distinct meanings which
may be more readily appreciated in the statement of Pythagoras that
"God made two things in His image - the Universe itself, and man."
It is a mathematical axiom "that things equal to the same thing are
equal to each other." If both the Universe and Man are made in the
image of God, Man is also in the image of the Universe; he is the
Universe in miniature.

As symbolical of the Universe, these three columns represent the
Wisdom of Universal Mind, the Strength of that Great Power, and the
resultant Beauty and harmony which Infinite Wisdom, working through
Infinite Power, has produced.  As emblematic of man, we find the
three sides of the triangle: the Wisdom of the psychical, supported
by the Strength of the physical, resulting in the Beauty of the
spiritual.  Again in a different form, under different allegorical
treatment, we are taught the same lesson of Mas onry: Man is
triune, and no man is perfect, nor can he attain to perfection
without giving due consideration to each plane of being; all three
must be blended in the perfect harmony, which is the Perfect Man.

"The covering of a Lodge is no less than the clouded canopy or
star-decked heavens * * *" The "heavens" typifies the spiritual as
"above the material" and is so used here.  "Heaven" is not a place
but a state of being.  "We hope to at last arrive by the aid of
that theological ladder which Jacob, in his vision, saw extending
from earth to heaven * * *" The statement that this ladder had
"three principal rounds" is not in conformity with ancient
teaching, which attributes seven rounds to the ladder.  The exp
lanation of the seven rounds is occult and, as the lecture refers
to three rounds, our explanation will attempt to cover the lecture
rather than raise the question as to the correctness of its
statements.  If the reader will refer to page 120 where the "seven
liberal arts and sciences" are discussed, further light on the
"seven" is revealed, and it is directly in connection with these
rounds of the ladder, although the ritual does not call atte ntion
to the connection.

That theological ladder which Jacob saw in his vision had "three
principal rounds which are denominated Faith, Hope and Charity;
which admonishes us to have Faith in God, Hope in Immortality and
Charity to all mankind." "The greatest of these is Charity; for
Faith may be lost in sight; Hope end in fruition; but Charity
extends beyond the grave, through the boundless realms of
eternity." It is no coincidence that it is possible to substitute
for "Faith, Hope and Charity," IN THE SAME SEQUENCE: Physical, Psyc
hical and Spiritual.  This passage will then read: "THE GREATEST OF
THESE IS SPIRITUAL; for the Physical may be lost in sight (death of
the body); the Psychical end in fruition (the intellect may
perceive the ultimate and have no more to learn); but the SPIRITUAL
EXTENDS BEYOND THE GRAVE, through the boundless realms of
eternity." Thus the means of attaining "heaven" or perfection is
pointed out to us.  Again, the candidate bas been told of man's
trinity of being, and another symbol is made use of to light the
way.

"The ornaments of a Lodge are the Mosaic Pavement, the Indented
Tessel and the Blazing Star.  The Mosaic Pavement is emblematic of
human life, checkered with good and evil." That is the least that
it typifies.  Its real purpose is to furnish an insight into the
working of the Great Universal Law of compensation.  It is a
repeated reminder that there is "darkness)) as well as "light," an
"ebb tide" as well as "flow." It also contains a more subtle
lesson.  The "Mosaic Pavement" of Solomon's Temple was the fl oor
across which the ancient Jew walked toward the Holy of Holies;
thus, to arrive at that sacred place he must use the black squares
as well as the white to walk upon.  He learned that, as he
progressed through life toward perfection, he should profit from
the so-called "evil experiences," the ills and misfortunes,
encountered along the way, equally with the "good." From this the
ancient Jew was to formulate that philosophy which grew to be the
dominant factor in his life, and which no doubt is largely res
ponsible for his preservation to this day.  He discovered that,
while one may not be able to change conditions and has little
control over them, he can control HIS OWN ATTITUDE TOWARD THOSE
CONDITIONS.  He might not be able to escape stepping upon the black
squares in the pavement, but he could use them as stepping stones
to further his progress toward his desired goal!

Mackey gives a lengthy description in his Masonic Encyclopedia of
the Indented Tessel, recites the varied names by which it has been
called and supplies an exoteric explanation of its symbology.  He
neither gives, nor does he infer, any esoteric significance.  The
writer has been unable to discover any ancient symbology with which
it may be connected.  Pike disposes of it as having no symbolical
meaning, "and if any is attached to it, it is fanciful and
arbitrary."

The "Blazing Star" consists of two equilateral triangles - the
shield of David, also sometimes known as the Seal of Solomon.  The
equilateral triangle with an apex pointing downward is emblematical
of the Creator, the apex pointing toward the Universe, the Created.
The equilateral triangle with an apex pointing upward is the symbol
of the perfect man, made in His image, the apex pointing to God,
the Creator.  When intertwined as a six-pointed star they form a
SINGLE FIGURE, symbol of the final unity of God and the perfect
Divine Man.  This is the symbol of AT-ONE-MENT.  Likewise it is the
symbol of the Buddhist's Nirvana, the misunderstood and, therefore,
much maligned "absorption into the Universal" of the individual.
Here within the symbol itself is the refutation that this
"absorption" is annihilation, as ineptly interpreted by the Western
Religionist.  Study the six-pointed star produced by combining
these two triangles.  Note carefully that thus intertwin ed they
form a SINGLE figure, yet each retains i ts own identity and the
outline is clearly discernible. The star is emblematic of the
complete harmonic relation between the positive and receptive
forces of nature.  It depicts the "action and reaction" of Oriental
religions.  To the Mason it may well demonstrate the Perfect
Ashlar, placed in "that proper position," in "that house not made
with hands, eternal in the heavens."

The "Rough Ashlar" is a stone as taken from the quarry in its rude
and natural state.  "The Perfect Ashlar" is a stone made ready by
the hands of the workmen, to be adjusted by the working tools of
the Fellow-craft. * * * By the Rough Ashlar we are reminded of our
rude and imperfect state by nature; by the Perfect Ashlar of the
state of perfection at which we hope to arrive by a virtuous
education, our own endeavours, and the blessing of God."

The first thing that occurs to one in contemplating the Ashlars is
the incorrect symbology in most of our modern Lodge rooms, where a
Rough Ashlar and a Perfect Ashlar are exhibited, consisting of a
rough stone and a polished stone.  These stones are invariably
oblong in shape.  To carry out, properly, the intended symbology
they should be perfect cubes.

"By the Rough Ashlar we are reminded of our rude and imperfect
state by nature." This statement is a direct contradiction to the
claim made by the Apprentice in answer to the first question asked
him in his proficiency examination.  Therein he claimed his "state
by nature" was "one favored of God, in Completeness of being," far
from being "rude and imperfect." It is also at variance with Sacred
Scripture, which informs us that man's ORIGINAL STATE "by nature"
was PERFECT, prior to man's fall from that high estate as depicted
in the story of the Garden of Eden.  As encountered in our daily
lives, man's state is admittedly "rude and imperfect." By erroneous
thinking, man applies the Universal Destructive Principle and
brings himself to a state which may be correctly so described.

It is a universal truth that the negative is but the absence of the
positive, and man's present state is evidence of this fact.  It is
also illuminating proof of the creative power of mind.  Man's
tendency to think limitations, illness, war and poverty, has
created for him the things he visualizes, in STRICT ACCORDANCE WITH
LAW, and brought him to his PRESENT "rude and imperfect state."

The Perfect Ashlar is the same stone, "AFTER it has been made ready
for the builder by the hands of the workmen." The meaning is thinly
veiled in allegory.  Apparently the design was not to make this
lesson too difficult of discernment.  The "workman" is the
subjective mind, breaking off the "rough corners)l at the prompting
of the objective mind, "the better to fit us for the builder's
use."
     
According to the quotation, three things are essential.  First,
acquire a "virtuous education"; second, it is "only by our own
endeavours" and lastly, "by the blessing of God." Again the "Ask,
Seek, and Knock" is evident.  We alone must do the "educating." WE
must do the "striving." We cannot expect Universal Law to DO FOR US
that which, by its very nature, it can only DO THROUGH US.  Only
after we have done our part, and of our own volition have helped
ourselves, may we expect the "blessing of God" - the w orking of
Universal Law.  IT MUST BE OF OUR OWN FREE WILL AND ACCORD!

"A Lodge is situated due East and West * * *. " Peoples who
worshipped the Sun faced the East, where the physical light first
appeared each morning.  This is the "rational explanation" of the
Master rising in the East.  However, the esoteric significance of
this custom has its origin in occult philosophy.  This philosophy
is of the Great Masters of India, who are said to have first
discerned and promulgated it.  It teaches the essential truth of
man's being, and this knowledge of the East travelled westward with
man's migration to the West.  Therefore the ancients "looked to the
East" as the source of INTELLECTUAL and SPIRITUAL LIGHT, just as we
look to the East or to the Master of the Lodge for Masonic
enLIGHTenment.  In passing, the writer cannot resist the
opportunity to remark what glorious progress Freemasonry could
enjoy if the Masters of our Lodges understood Masonic symbology,
and fitted themselves to be IN FACT one of the "lesser lights" of
the Lodge over which each presides.  The Craft might not the n look
to them in vain for enlightenment.

"Freemasons of the present day dedicate theirs [Lodges] to Saint
John the Baptist and Saint John the Evangelist, the two eminent
patrons of Masonry; and since their time there is represented in
every regular and well governed Lodge a certain point within a
circle embordered by two perpendicular lines, representing these
two saints; and upon the vertex of the circle rests the Holy Bible.
The point represents the individual brother; the circle the
boundary line of his duty, beyond which he is never to suffer his
passions, prejudices, or interests to betray him.  In going around
this circle we necessarily touch upon these two lines, as well as
upon the Holy Bible; and while a Freemason keeps himself
circumscribed within their precepts, it is impossible that he
should materially err."

The point within a circle is an ancient Egyptian sign for the sun
and Osiris.  It originally had no connection with the two
perpendicular lines, and most certainly not with the Holy Bible
upon the vertex.  Neither was the point in anyway connected with an
"individual." On some ancient monuments a point within a circle is
shown between two upright serpents, which were at times
conventionalized into two straight lines; however, the ascribing of
these lines to the Saints John is too far-fetched to be tenable.
The sign is astrological; possibly the three points which are
encountered in "going around the circle" have reference to the
three positions of the sun described in the opening of a Lodge by
the three principal officers.  This is purely speculation on the
part of the writer and I have no data to substantiate it.

Pike, commenting upon the symbology in Morals  and Dogma, states:
"It is said by some, with a nearer approach to interpretation, that
the point within the circle represents God in the centre of the
Universe. * * * In the Kaballah the point is Yod, the creative
energy, of God, irradiating with light the circular space which
God, the universal light, left vacant, wherein to create the
worlds, by withdrawing His substance of light back on all sides
from one point."

As the point is interpreted in some instances to represent Deity in
the midst of His Universe, so may it symbolize His "image and
likeness," man, in the centre of his universe, the vast expanse of
which is the only "boundary" or "limitation" placed upon him.  From
this man may learn that the possibilities of human evolution are as
boundless as infinity, the Universe itself.  If we must account for
the two parallel lines on either side of the circle, let them
remind us that man's evolution must be between th e two columns,
Boaz and Jachin. This evolution, this progress, must be of PERSONAL
CHOICE and it must conform to UNIVERSAL LAW.

This explanation purposely excludes the Holy Bible and the Saints
John, separating them from a symbolism of which they have no part.
The original introduction of the Saints John into Masonic symbology
was astrological.  Exactly how interpreted and how used has been
obscured by time, lack of written records and ignorance of
astrology on the part of those who have handed down the symbology.
St. John's Day, celebrated December 27th, is near the winter
solstice (December 22nd). Undoubtedly this has some conne ction
with the material phenomenon of the sun at the furthermost southern
point, and the shortest day of the year.

A peculiar feature of Saint John's the Baptist Day is that it is
claimed to be his actual birthday.  Usually the "Saint's Day" of
other saints is the day of their death, looked upon as the "day of
birth" into a better life.  It is most unlikely that any evidence
exists for this date, and it appears as arbitrary.  Such being the
case, it cannot be termed coincidence that it is named as June
24th, or within two days of the summer solstice June 22nd.
Attention is also directed to the fact that from that date ( in the
northern hemisphere) the length of the day decreases.  In John
3:30, John the Baptist is quoted as saying: "He must increase but I
must decrease." Again the reader is reminded of the three positions
of the sun described by the officers of the Lodge in the opening
ceremonies.  If taken in conjunction with the four (apparent)
orbital positions of the sun a vast field of speculation is opened
up. This, however, is beyond the province of the pr esent work, and
must be left to such further thought as the r eader cares to devote
to it.

Prior to the sixteenth century Saint John the Baptist was the only
patron saint of Freemasonry, Saint John the Evangelist being
introduced subsequent to that time.  Dr. Dalcho says: "The stern
integrity of Saint John the Baptist, which induced him to forego
every minor consideration in discharging the obligations he owed to
God; the unshaken firmness with which he met martyrdom rather than
betray his duty to his Master; his steady reproval of vice, and
continued preaching of repentance ;ind virtue, make him a fit
patron of the Masonic institution." Mackey says of Saint John the
Evangelist: "His constant admonition, in his epistles, to the
cultivation of brotherly love, and the mystical nature of his
Apocalyptic visions, have been, perhaps, the principal reasons for
the veneration paid him by the craft."

The closing paragraphs of this lecture: "Mother Earth alone of all
the elements having never proved unfriendly to man," deals with the
material man and material conditions.  It is appropriate that in
the lecture of the MATERIAL DEGREE of Freemasonry the MOST MATERIAL
OF THE FOUR ELEMENTS is stressed.  The earth is spoken of as the
"kindly provider" and "sustainer" and finally, "when at last he is
called to pass through the 'dark valley of the shadow of death,'
she once more receives him, and piously covers his remains within
her bosom.  This admonishes us that from Earth we came, and to
Earth we must shortly return."

This is a dissonant note, contributed by some "inexpert player" in
the great orchestra which is Masonic Philosophy.  It is entirely
out of harmony with the profound teaching of the Mysteries, the
true parent of Freemasonry.  The Mysteries and, correctly
interpreted, Freemasonry, teach the candidate concerning the
physical and material, not with the view of impressing upon him
"that from Earth he came and to Earth he must shortly return." The
object in teaching him of the material is that he shall make his b
ody into a fitting habitation for the soul, that the material may
serve as a solid foundation for his psychical and spiritual
development.

According to the teaching of the Mysteries, insofar as we know
them, physical death was but an incident in man's experience, no
more important than any other physical incident.  Alan's present
attitude toward death is but further evidence of how far he has
shayed bona the truth regarding himself.  The Mysteries' only
interest in death of the physical body was to teach man that it was
inevitable, and NOT TO BE FEARED.  The profound lesson of the
Mysteries was how man might live his IMMORTAL LIFE, of which th is
life IS A DEFINITE PART, in conformity with the Constructive
Principle OF HIS OWN BEING.

CHAPTER VIII

Fellow-Craft

"Thus he shewed me: and, behold, the Lord stood upon a wall made by
a plumb-line, with a plumb-line in his hand.  And the Lord said
unto me, Amos, what seest thou? And I said, A plumb-line.  Then
said the Lord, Behold, I will set a plumb-line in the midst of my
people Israel; I will not again pass by them any more."

-Amos VII; 7-8

AS IN the preceding degree, we should continue to carefully analyze
words whereby we may arrive at the exact meaning intended.
"FELLOW" - "Companion or associate; one of the same kind, or in the
same position with others-an equal.  "CRAFT" - in the sense used -
is a contraction of "CRAFTSMAN," who is defined as "one who
practices a certain trade, especially a skilled and artistically
inclined worker."

In the light of the foregoing, a "FELLOWCRAFT" may be defined as "a
companion or associate of others in the same position, practising a
certain trade, and being especially skilled and artistically
inclined."

One who has not learned the spiritual meaning of the degree of
Entered Apprentice, and applied the knowledge in his daily life,
has not attained to a level of spiritual consciousness where he may
comprehend the lesson of the degree of "Fellow-craft" and benefit
therefrom.  In the language of the Lodge, he has "NOT made suitable
proficiency in the preceding degree."

In commenting on the Mysteries is discussed the emphasis which was
placed on the necessity of "making suitable proficiency in the
preceding degree" before the neophyte could advance.  Here a
similarity is discovered.  In addition to the questions asked in
the preceding degree, the interrogator demands to know if the
candidate has made the necessary progress.  In early times, when
all business was transacted in the Entered Apprentice Lodge and
Apprentices might attend those meetings, an Apprentice might rema
in in that degree for a year before being "passed." Thus he learned
the workings of the Lodge, became acquainted with its peculiar
language and such of the symbology as he could understand.  He
truly made "suitable proficiency." Our modern Lodge might well
return to such practice.  It is true that such procedure might
result in less "MEMBERS" but, inversely, the order might thereby
make" more "MASONS," which is the avowed intent.

The Scripture quoted in this degree was not taken from the Bible
merely by chance because it mentions a plumb-line, one of the
working tools of a Fellow-craft.  As in all things Masonic, there
is a definite reason for this particular passage of Scripture.  It
may be more understandable if we quote from another translation,
rather than the King James version which is used in the Lodge.

In 1853 Rabbi Isaac Leeser, feeling the need for a direct
translation of the Old Testament from the original Hebrew to
English, for the benefit of the many Jews who no longer could read
Hebrew, completed such a work.  This passage is hereafter quoted
from his translation, together with his comments on the meaning of
the passage.  "Thus he shewed me: and behold the Lord was standing
upon a wall (made) by a plumb-line, and in his hand was a
plumb-line.  And the Lord said unto me, what dost thou see, Amos?
And I said a plumb-line.  Then said the Lord, behold, I will set a
plumb-line in the midst of my people Israel; I will not farther
indulge them anymore."

Leeser's comments: "Meaning as a builder erects his wall straight
by the plummet, so shall Israel be dealt with after the strict line
of justice, with no longer indulgence for their crimes.  No farther
indulge them, more specific than pass by them anymore, or overlook
their transgressions."

The Entered Apprentice degree is material.  Instructions on the
psychical plane not having as yet been received, the Apprentice
cannot be held wholly accountable for his conduct.  He is granted
a, certain amount of "indulgence," and some of his errors of both
commission and omission are "passed by" or overlooked.  Now a
definite change is to take place.  He is given additional
instruction and information, intellectual reasons which his mind
can weigh and either accept or reject.  He will be PERSONALLY ACCOU
NTABLE for his future actions in the light of his newly acquired
knowledge.  Therefore he will be dealt with by the "strict line of
justice." His sins will not be overlooked.  "I will not again pass
by them anymore."

Even the preparation of the second degree is symbolical.  While the
first degree pertains to the development of the physical man, the
second deals with a different side of his nature, the psychical.
The candidate enters this degree, as far as the inner man is
concerned, in the "same condition" as in the preceding degree.  Not
satisfied with the light, or knowledge, he has so far obtained, "of
his own free will and accord," he gives the "knock" which will
cause the door to be opened for him to begin his jou rney for
"further light" in Freemasonry.  We have agreed that "Masonry is
religion." We have learned that religion is "the recognition of
man's relation to a divine superhuman power to whom obedience and
reverence is due," as well as "effort of man to attain the goodness
of God." By emphasizing this definition of religion we impress our
minds with what we are ACTUALLY REQUESTING when we say we wish
"LIGHT."

The candidate is received, as stated in the ritual, to symbolize
the complete union of the physical with the psychical.  The
physical is typified by the "horizontal line" of the still
incomplete triangle, whereas the psychical is symbolized by the
"perpendicular." When the horizontal is perfectly "level" and the
perpendicular is "plumb," the resultant meeting is a true
"right-angle." They meet upon the square.

Whenever one observes the "square and compasses" and discovers that
one point of the compasses is elevated above the square, he should
remember that Masonry is a progressive science.  MORE is implied
than is told.  This position of the compasses indicates NOT so much
the negative fact told the candidate as the positive fact that he
HAS recovered partial light and the spiritual is actually coming to
the fore, that he no longer is wholly concerned with the material.

The candidate is asked a question at a certain point in the
initiation, and a specific reply is given for him.  The real
answer, concealed within that answer, is a desire to go from the
material things pertaining to the Entered Apprentice to those
things psychical to be learned in the degree of Fellow-craft.

As we are told in the Bible, Jachin is one of the pillars of the
Temple of Solomon.  It denotes Universal Law.  No progress can be
made on any plane of existence except it be in accordance with the
Universal Law.  The candidate is "entering the Temple." As an
Entered Apprentice he gained admission by "personal choice"; now he
is confronted with the fact that "personal choice" is not enough,
it must also be in conformity to LAW.  It must be regular.

In the twelfth chapter of judges is related an historical happening
which is also highly allegorical, and the word Shibboleth plays a
prominent part in that allegory.  In a deeper sense it is so used
in this degree, but that explanation would entail Biblical
interpretation and we are not here attempting such a pretentious
work.

We have a modern expression used to indicate the utter lack of
harmony between oneself and another when our thinking is so far
apart that there is no common meeting ground.  We say, "We do not
speak the same language." So it is with "Shibboleth." It is more
than a word; it is in one word the expression of an existing
condition.  One NOT a "Fellow-craft," in the fullest meaning of the
term, can immediately be detected for he "cannot frame to pronounce
it aright." His thinking is so foreign that, to emphasize our
meaning with the modern expression, "he does not speak the same
language."

The ancient Hebrew Priest in conferring the blessing, extended his
right hand, palm downward, over the heads of the congregation.  He
held his left hand partially aloft.  The left hand aloft signified
he was RECEIVING the blessing from God, the right hand outstretched
that he was PASSING the blessing on to the congregation.  It must
be taken into consideration that the Hebrew Priest, unlike the
Roman Catholic Priest, was NEVER claimed to be THE REPRESENTATIVE
OF GOD ON EARTH.  He was only the intermediary b etween God and the
Children of Israel, the "go-between." When the locale of the
Fellow-craft degree is recalled, it may be helpful to our
explanation if we refer to the Priest as the MIDDLE-man.

This is the psychic degree.  The ancients taught that mind was the
result of the entrance of the spiritual into the material.  The
Scripture used in the Entered Apprentice degree states: "There the
Lord commanded the blessing, even life for ever more." This
blessing was symbolically received by the one hand and conferred
with the other.  To have "life for ever more" necessitates
knowledge, and the duty of the intellect is to gather and assay
that knowledge.

Attention is especially directed to the consistency with which the
candidate's position, the Square and Compasses, the apron and the
working tools, all harmoniously reveal the one great Truth in this
degree.  The Square is of the utmost importance to the Fellow-craft
and, IN ANY MANNER MADE USE OF WHATEVER, it signifies the same
perfect union of the physical and psychical later discussed in
connection with the working tools.

No longer "a bearer of burdens," the Fellow-craft need not wear his
apron to protect his clothing.  He has departed from the material;
he no longer need bear burdens.  The candidate represents man
rising, in the process of evolution, from the level where he was
dependent on the brute-force of his physical body, to the use of
his mind.  Mind being creative, he may now, to the extent of his
knowledge, create his own conditions.  He wears his apron in a
manner to symbolize this fact.

All aprons seen in Lodges are not properly made - some are slightly
oblong.  The correct specifications would call for a perfect square
of approximately fourteen inches, surmounted by a triangle whose
base is the exact length of one side of the apron and whose apex
forms a ninety degree angle.  When the flap is turned down it
should appear as a triangle within a square. This symbolizes the
spiritual within the material.  Hereby man begins the evolution
which will eventually end in his assuming the likeness of his
Creator.  Thus the symbology of the apron repeats and verifies that
of the Square and Compasses.

Modern educators stress the fact that in teaching in the classroom
the results are largely dependent upon "the approach to the
subject." They explain that different subjects must be approached
in different manners.  This is equally true in Masonry.  The
Apprentice degree is material, that of the Fellow-craft is mental.
It is logical that the subjects should be approached differently.
One does not approach the psychical in the same manner as he
approaches the material; they are on two separate planes of ex
istence.  As we have seen, "one does not even speak the same
language" on these two planes.  Furthermore, just as the ancients
claimed the left side of man was the weaker and the right side the
stronger and more important, so is the material of less import to
man's life than his psychical existence.

Now for "a more noble and glorious" explanation of the working
tools than is given in the "rational explanation": Man is a triune
being composed of Body, Soul and Spirit.  The plumb typifies the
Soul, and is used to "erect perpendiculars." So it symbolizes the
upward aspirations of the Soul toward God.  The body is that
"level" which "stretches along the level of time." In the perfect
man we are building the soul, or plumb, must be joined to the body,
or level, by a right angle triangle, for the juncture of the two
lines must form a "perfect square."

Another emphasis regarding the working tools of a Fellow-craft in
contradistinction to those of the Apprentice is that the latter are
preparatory tools. The TWENTY-FOUR INCH GAUGE and the COMMON GAVEL
are used by "operative masons" AT THE QUARRIES to PREPARE stones.
"The Rough Ashlar is a stone as taken from the quarry in its rude
and natural state.  The Perfect Ashlar is a stone made ready by the
hands of the workman to be adjusted by the working tools of the
FELLOWCRAFT." The "Rough Ashlar" is measured w ith the "twenty-four
inch gauge"; its rough corners are broken off with blows from the
"common gavel"; and as the "Perfect Ashlar" it is sent from the
quarries to the building site of the Temple where the
"Fellow-craft, with his tools, the "plumb, the square and the
level, adjusts it into the structure.

Reviewing the discussion of the Apprentice's tools, we find the
"common gavel" is used to "divest our hearts and consciences of all
the vices and superfluities of life, thereby fitting our MINDS as
living stones * * *." Thus is seen the "Rough Ashlar" in transition
to the "Perfect Ashlar" - not two stones but one, and that stone is
the individual.

In the proficiency examination the Fellow-craft is not asked if he
is a Mason.  This question is differently phrased, and his answer
is significant.  A square is an angle of ninety degrees or a
"perfect angle," and it is consistent that a Fellow-craft should
refer to it.  Since the second degree deals with the psychical, and
as it is the purpose of the Fellow-craft to unite the physical with
the psychical in the perfect union, the degree of his attainment
may be measured, or he "may be tried," by the perfec t right angle.
Hence the square is not only one of the principal working tools of
his profession but is the logical instrument whereby to measure his
progress.

As viewed from a material standpoint the symbology is exact.  A
ninety degree angle may be obtained by using a square.  It may also
be made with the two other tools of the Fellow-craft.  Using the
"level" to lay a horizontal, and the "plumb" to erect a
perpendicular, a perfect angle is formed.  Phenomena that are true
can be demonstrated by trial and error; and the necessary tools to
test and prove his findings are furnished the Fellow-craft in the
"level" and the "p