Freemasonry is a post-collegiate mostly-all male fraternity dedicated to the social development of the member to form a broader sense of the self and their community.
Two weeks ago Pride of Mt. Pisgah #135 Prince Hall Texas had its election and installation of new officers. For those who think that all Lodges operate always holding to a line of succession, I have news for you. Pride of Mt. Pisgah does not always. The last chnage in line two years ago saw the Junior Warden elected to Master and the Senior Warden staying as Senior Warden. This year the Senior Warden was elected Master and the Tresurer was elected Senior Warden. The Junior Warden stepped down and the Tyler was elected the new Junior Warden. Whatever works best for the Lodge is what we do. Every election is different and there are no automatics for Pride of Mt. Pisgah.
We are a young Lodge. We have some old timers but they generally don’t come anymore. So the Lodge room is filled with mostly 20 and 30 year olds. There are a few of us, like me, that could be any of these cats father. And we are growing keeping the same age bracket. We raise from 3 to 9 candidates per year and about half of those remain very active.
2009 is our come out year. We will be buying ourselves a Masonic building after renting for some time. Our community focus will be on the improvemnt, education and mentoring of individual people outside of Masonry. We will gather for casual Masonry strengthening the bonds of the mystic tie. Teaching, education and mentoring will continue to make our Lodge one of the most knowledgable Lodges in the state of Texas.
Awhile back a fork confronted me in the middle of the road. Left or right, the choice was mine. My choice led me here, to family and I am proud to be a member of Pride of Mt. Pisgah and fortunate that this time I made the best choice that could have been made.
State population: 2,834,797 as of 2007 (estimated),
About the Grand Lodge:
The Grand Lodge of Arkansas does not have a listing on Wikipedia.
“Organized Masonry came to Arkansas soon after the formation of the Arkansas Territory in 1819. The first lodge was established at Arkansas Post, the seat of the new Territorial Government, under a dispensation by the Grand Lodge of Kentucky. By 1819, Arkansas Post was a village of about one hundred persons. Since Masonry had been active for a long time in the older states east of the Mississippi, it was quite natural that some of those coming to Arkansas Post would be members of the Masonic Fraternity. Many of them were prominent in the affairs of the Territorial Capitol, and as a result of their efforts, a Masonic Lodge was established there. No records remain of that Lodge except the scattered entries in the Proceedings of the Grand Lodge of Kentucky from whom the dispensations, and later a charter, were obtained”.
From the Grand Lodge website on Freemasonry in Arkansas
Some of what I found on my visit:
URL: The Grand Lodge of Arkansas has a very straight forward URL at http://www.argrandlodge.org which easily appears on a quick search at Google. The URL is clever in that it implements the short AR U.S. Post Office abbreviation for the state which is a very utilitarian approach to a field that it otherwise saturated with non state specific names.
Visually, as you arrive at the site, as with the name, it immediately appears as a very straight forward construction that is both purposeful and well formed. A big attention grabber is the Grand Lodge logo and deep red banner at the top and the stately gray background, with the photo of the Grand Master in the middle. It definitely gives the feeling of authority and leadership, which carries through in the structure. Generally speaking, the site at first glance seems to have much to offer by way of content.
Built in one of the most scalable formats with navigation across the top and on the left side, the site can go a long way in adding future content. On the top navigation, there are a number of drop down tabs that a visitor can follow to their destination pages which emulates the side navigation (except when encountering password controlled lodge operations pages).
The site overall all has a good look and feel. Once the visitor gets into the navigation pages, they are treated to a variety of content anchored with images and icons. Unfortunately there was a lack of uniformity to the artwork and the various icon art the quality and tone detracting from the authoritative red/grey/and black color scheme.
On the front of the site, there is a great depth of navigation but not much to connect it visually to the state. Unlike the Grand Lodge of Arizona, with their immediate extensive use of imagery, here we find the opposite, in that there is no real visual connection to the state other than a small silhouette logo on the bottom right corner.
Informational Content:
I did find that the site has a lot of information in it. My favorite bits included the biography of Albert Pike and the well developed history of the Grand Lodge. Both of these elements added a great deal of depth, and give an impression of its connectivity to the fraternity.
Additionally, there is a great wealth of information for new Masons under the education link including break downs of the various Masonic symbols. This is a great asset that any visitor could make use of, particularly brothers from that state. The educational snippets, Awards programs, and the charitable endowment plans are good ways to let the membership know what is going on and how they can interact.
However, as the site has a lot of good Masonic information, it is very light of any conversion mechanism, meaning that for as much as any Masonic visitor would find the information interesting there isn’t much to showcase to a young first time visitor who may have an interest what Arkansas Masonry is about. On one hand, this seems to support the word of mouth development, but in an age increasingly shopping on line first, the site disengages the new or first time visitor with a lot of information.
Let me qualify this by saying that there is a “How to become a Mason” page, that is very thorough. It approaches the situation in a Q & A style FAQ by going through the myriad questions that a petitioner may have. This is not, by itself a bad system, but in an age when a visitor to a website spends about 90 seconds on content, the particulars of “How To” get lost in the volume of content. At the very bottom of that page is a link to “Contact the Membership Team” which leads to a form page for the aspirant to fill in, which is a great way to capture the information. The only thing I would suggest is to move that contact form to the top and with its own abbreviated “How To” and then insert it into the top level navigation so it stands out. As it stands now, it is three clicks deep (with the submission) from the main page, and buried in the site.
At the bottom of the left side navigation is the sites links page, with images to the appendant bodies and various organizations important to the state. It was good to see that the Grand Lodge recognized many of the various groups and listed them so a user could quickly click in and check them out. Some of the interesting links I found were the Ruffian Chapter of the Order of the Widow’s Sons (a Masonic motor cycle club), and the Scimitar Shrine of Little Rock. The links pages use of images in the navigation, I think, is a dynamic way to entice the viewer to look deeper into the content.
One thing I did not see was a page dedicated to contacting the Grand Lodge. The site does include its contact information at the bottom of each page with the address and phone number, but it limits users who want to send an electronic correspondence, unless it is to the webmaster. The quickest remedy to this is to add a page that could include addresses, maps, contact names, numbers, and email, and so on. Ideally this would also be in the mix of the top level navigation.
Calendar/Events/Call to Action:
The troubling thing I noticed right off was that the front page news tab was devoid of any news. This seems a natural place to include upcoming calendar items and events. As I ventured through the site, I did not easily find the calendar of activities around the state, or any informational mentioning anything that was going. Once at the calendar (located in the General Grand Lodge Links) I found a wide variety of information, from degrees, conferences, educational programs, banquets and so on. From a visitor stand point, because of its location, it leaves one wondering what to do when visiting or traveling to the state and it is not until after significant searching (clicking) that its activities became obvious. From an organizational stand point, the calendar would be an excellent inclusion for the front page news or to be grouped with the news so that it is easier to find.
Overall:
Generally, the sites informational content is good, and goes a long way to communicate to the membership about the Grand Lodge and its operations. But it does not address clearly the how and why to become a Mason efficiently, in that where it does go into detail it is to much information. It definitely gives a rich textual experience of what the state offers but misses tying it into some visual aspects of the state.
From the first time visitor stand point the site does not immediately engage with any conversion mechanism (look, click, sign-up). That may be overstating the purpose of the site, but it does not seem to take into consideration the non Mason who may visit with a keen interest to find out about Arkansas Masonry. As a quick comparison, the link mentioned above to the Scimitar Shrine is a very advanced and developed site with video and some interactivity which may be a glimpse into the level of importance (value) that the bodies place in their activities.
As a visiting Mason, the site is enjoyable and does entice additional time spent to look at its wealth of resources and goings on to get a feel for what Masonic life is like there. As a visiting non Mason, it definitely leaves me wondering why becoming a Arkansas Mason is valuable.
Which is the greatest? The strength of wine, the power of Kings, or the influence of women?
Illustrious Order of the Red Cross of Constantine
Those of you that have been received in the Illustrious Order of the Red Cross will doubtless recognize this question. In the degree, Darius offers this question for discussion in his forum and a discussion ensues on the correct answer. This question brings some critical concepts to light for all Masons.
The foundation for this story is found in the Apocrypha.
The Apocrypha is a collection of works that were considered for addition in the Bible, but were generally not included in canonical texts. Because these books are not in most Bibles, many Masons are unfamiliar with the content of these works. The story relating to the aforementioned discussion is found the the book of 1 Esdras.
“And when they had eaten and drunken, and being satisfied were gone home, then Darius the king went into his bedchamber, and slept, and soon after awaked. Then three young men, that were of the guard that kept the king’s body, spake one to another; Let every one of us speak a sentence: he that shall overcome, and whose sentence shall seem wiser than the others, unto him shall the king Darius give great gifts, and great things in token of victory…The first wrote, Wine is the strongest. The second wrote, The king is strongest. The third wrote, Women are strongest: but above all things Truth beareth away the victory.” (1 Esdras 3:3-12)
Throughout the rest of the third and fourth chapters, the discussion relating to these questions take place. Not surprisingly, the man which states that “Truth beareth away the victory” is considered the victor.
For the Mason, these four influences may be applied to the four cardinal virtues: temperance, fortitude,prudence, and justice. The strength of wine leads to disregarding the concept of temperance. This virtue instructs the Mason to “avoid excess, or contracting any licentious or vicious habit.” However, the strength of wine encourages indulging in excess and creates vicious several vicious habits. The man who claims that wine is the strongest defends his thesis by saying:
“It maketh the mind of the king and of the fatherless child to be all one… It turneth also every thought into jollity and mirth, so that a man remembereth neither sorrow nor debt: And it maketh every heart rich, so that a man remembereth neither king nor governor; and it maketh to speak all things by talents:And when they are in their cups, they forget their love both to friends and brethren, and a little after draw out swords…(1 Esdras 3:19-22)
The power of kings requires that the virtue of fortitude be considered. The virtue of fortitude is described in Masonic ritual as “that noble and steady purpose of the mind whereby we are enabled to undergo any pain, peril or danger, when prudentially deemed expedient.” The man who claims that the king is the strongest states of the king:
And yet he is but one man: if he command to kill, they kill; if he command to spare, they spare; If he command to smite, they smite; if he command to make desolate, they make desolate; if he command to build, they build; If he command to cut down, they cut down; if he command to plant, they plant. (1 Esdras 4:7-9)
These sentences can describe only one thing: absolute tyranny. Fortitude is that virtue which admonishes the Mason to resist the efforts of tyranny to influence him to forsake his own morals. The strength of kings does not refer only the power of monarchs, but the power of any person who may use their influence for unscrupulous purposes.
The influence of women mandates that the virtue of prudence be observed. Masonic tradition states that this virtue “teaches us to regulate our lives and actions agreeably to the dictates of reason, and is that habit by which we wisely judge, and prudentially determine, on all things relative to our present as well as to our future happiness.” Does not the lust for women cause the Mason to momentarily consider forgetting the dictates of reason or sacrifice a happy future for a moment of pleasure? The man who makes this assertion says: “Yea, many there be that have run out of their wits for women, and become servants for their sakes.Many also have perished, have erred, and sinned, for women (1 Esdras 4:26-27).” Certainly, the lure of peculiar form and beauty will influence a man to disregard the virtue of prudence.
However, the third man who asserts that the influence of women defeats the strength of wine or kings also states that truth is the victor over all of these influences. This is consistent with the Masonic view of justice, which the ritual states “is the very cement and support of civil society.” For justice to be served, the truth must be ascertained. The man who introduces this argument to the conversation says that:
As for the truth, it endureth, and is always strong; it liveth and conquereth for evermore. With her there is no accepting of persons or rewards; but she doeth the things that are just, and refraineth from all unjust and wicked things; and all men do well like of her works. Neither in her judgment is any unrighteousness; and she is the strength, kingdom, power, and majesty, of all ages. Blessed be the God of truth. (1 Esdras 4:38-40)
Truth leads to justice and to overcoming the vices presented by the strength of wine, the power of kings, and the influence of women. Only through truth can the problems created by the influences be identified and corrected. It provides the support of civil society and is even symbolically represented by the feet, the foundation of the body. Therefore, truth is certainly the victor.
This article comes from Jeremy Gross, who you may know better as the 47th Problem Euclid and author of the Masonic blog Corn, Wine, and Oil. His blog is very insightful and it is recommended that you visit his site for more thought provoking articles on Freemasonry.
I have been writing a lot about Jewish Mysticism, but for this article, I’d like to share another Jewish tradition that is somewhat more mundane, and yet possibly more profound. There is an ethical tradition in Judaism called Mussar. While the Modern Mussar movement is less than two centuries old, it taps into a tradition that goes back for nearly a millennium. It is part of Mitnagdim (the opponents of the Hasids) Yeshiva study, especially in the Litvisher (or Lithuanian Jewish) tradition. That’s ironic, because I am much more influenced by Hasidic Mysticism, and I’m a Galitzianer (Gallician Jew), and the Litvishers and Galitzianers traditionally butt heads with each other (kind of like a Jewish version of the Hatfields and the MacCoys). But a good set of techniques is precious, so I will take wisdom where I find it.
Modern Mussar practice was initiated by Rav Yisroel Salanter , who studied with Reb Zundel Salant , of Salantai, Lithuania. There is a story that Rav Yisroel was a dilligent student, but a failure in business. After losing his umpteenth job, he went to Reb Zundel in despair. Reb Zundel suggested that he become a rabbi. Rav Yisroel thought about it long and hard, and went back to his teacher. “I don’t know that I can be a rabbi. People will come to me for advice, and life and death may hang on my decisions. People will take on a career and avoid others based on what I tell them. People will marry based on my suggestions. What if I am wrong? I couldn’t bear to have people led astray because of my error. The very idea of it terrifies me.” Reb Zundel replied, “And you’d rather that a rabbi be a man who didn’t worry about his mistakes and their consequences?”
There are many stories about Rav Yisroel’s moral righteousness. During a cholera epidemic, he turned his students away from the Beth Midrash (house of learning) to attend to the sick, even though the disease was deadly and highly contagious. On that Yom Kippur, everyone is supposed to fast, but he encouraged the sick to eat, because he felt that the preservation of life was more important. When the pious sick refused, he publicly ate a piece of cake at the bimah, after Shacharit services, and begged those who felt weak to join him. For this, he was nearly fired as the head of his school, but his mastery of Torah during his exit interview was enough for him to keep his job.
He believed in Mussar, and believed that Mussar was for everyone, men, women, the Orthodox, even those who were lax in their observance. He worried that someone could study Torah and Talmud, the great works of Mysticism, secular knowledge and business, and still not study himself and his own behavior. He felt that without ethical self-examination, other achievements were hollow.
A disclaimer: I have read two books on Mussar, and studied some of two Mussar classics, and I’m about to start a personal Mussar practice. I haven’t started yet. I have all the spiritual authority of someone who has read a few books on Freemasonry, but has never taken any degrees, writing about Freemasonry. I’m hoping that the mistaken things I say next will come out being more truthful than silence, but I’m not guaranteeing anything.
What is Mussar? Mussar is not designed for the tzaddik, the holy man who is incapable of sin. Neither is it designed for the damned soul who is entirely governed by sin. It is designed for those who strive to do good, who sometimes end up doing evil, but are contrite when their evil deeds are pointed out to them. This is similar to Freemasonry, which cannot make evil men good, but can make good men better.
We are endowed with free will, and yet we fall into patterns that are hard to break. When we analyze where we have free will, we find our choices limited to certain things, while other things in our lives we are currently powerless to change. Anyone who has tried to break an addictive trait knows what I am talking about.
Mussar suggests that we have certain pivot points, called points of bechirah, where we could follow the inclination towards the good (called the yetzer hatov), or the inclination towards the evil (called the yetzer hara). A bechirah-point is a circumstance in our lives where each inclination has about a 50% chance of controlling the outcome. We have many of these points in our lives, with different issues. In Mussar practice, one observes one’s own behavior and actions, and keeps track of where the bechirah-points are on any given day, and if any new bechirah-points have emerged. The work is to use directed consciousness to tip the balance in favor of the yetzer hatov. What makes it hard is that the yetzer hara is really vocal, really loud and really persuasive. The yetzer hatov is pretty quiet. So one trains to listen to the voice of the yetzer hara and then deny it a victory. The metaphor given is one of a battlefield for your soul, with individual actions as soldiers, where some land is occupied by the yetzer hatov, and other land is occupied by the yetzer hara. The places where they share control is no-man’s land, and where they each control about 50% is the front line. One approaches the field of his soul like a general, planning battles, opening salients, and pushing the forces of the yetzer hara back. The yetzer hara is where excuses not to go to lodge this month come from, what urges you to eat a second piece of cake, what impels you to put a cigarette to your lips and persuades you to light it. The yetzer hara is always talking, which is why meditation is a practice designed to silence the inner monologue. The yetzer hatov is very hard to hear, most of the time. It takes silence for it to find a voice.
Mussar says that each of us has a spiritual curriculum, individually tailored to us personally. The two comparison examples given in the literature are, on the one hand, the master thief, raised by thieves, surrounded by thieves, who makes a living off of thievery. While stealing is against the Ten Commandments, the master thief does not struggle with the ethics of stealing on a day-to-day basis. But if the master thief were to be caught, he might have to kill the person who caught him. Or run away. The master thief is not a murderer. Yet. Killing someone now would be submitting to the yetzer hara. Running away without harming the other person would be listening to the yetzer hatov. The second example is that of the pious rabbi who obeys all of the commandments in the Torah. When it comes time for him to give the charity commanded of him by his religion, does he give away his money joyfully, or does he have a pang of regret? The pang of regret before a generous act is the voice of the yetzer hara. The thrill of joy before a generous act is the feeling of the yetzer hatov.
The Mussar practitioner makes a list of thirteen traits of the soul, called middot, that he would like to cultivate, and devotes a week to working on each one. The classical thirteen middot are equanimity, patience, order, decisiveness, cleanliness, humility, righteousness, frugality, diligence, silence, calmness, truth, and separation (isolating oneself when one is unable to behave appropriately). Other middot include fear of God, modesty, trust in God, and generosity. One is free to choose any thirteen virtues that he feels is relevant to himself. At the end of 13 weeks, it begins again. After four cycles, he makes a new list. He keeps a daily journal of what bechirah-points were challenged, and what the outcome was each time.
Also, the great classics of Mussar are consulted, often with a study-partner or chevrutah. The two chaverim take turns reading a paragraph each, and then debate their meaning. This dialectical process has many benefits. It encourages each partner to keep up with his partner, it gives each student a perspective other than his own, and each partner watches over the other to ensure that neither is overwhelmed or loses interest.These classics include Orchot Tzaddikim (The Ways of the Righteous), Mesilat Yesharim (The Path of the Just), by Rabbi Moshe Chaim Luzzato, Tomer Devorah (The Palm Tree of Devorah), by Rabbi Moshe Cordovero, Chovot ha-Levavot (The Duties of the Heart), by Rabbi Bahya ibn Pakuda , and Cheshbon ha-Nefesh (An Account of the Soul), by Rabbi Menahem Mendel Leffin (inspired by Grand Master MW Benjamin Franklin’s idea of the Thirteen Virtues). Because Freemasonry has influenced this practice, there is no reason why this practice cannot in turn influence Freemasonry.
Indeed, this whole practice of Mussar seems strongly congruent with Freemasonry. We are instructed to subdue our passions and improve ourselves in Freemasonry. We are given working tools for this purpose, and given some instruction as to their use. But how many masons do you know say to themselves, “I feel like I’m stuck. There is the rubbish of the Temple from past labors in the quarries I no longer need to harbor, gumming up the works. I need to apply the Common Gavel to them, shaping my Ashlar from Rough to Perfect. I also feel like the hinge on my Compasses is a bit sticky– it might need Oil.”? It seems to me that a version of Mussar tailored to masonic usage might give us techniques for using our working tools more effectively.
I’ve studied some of Mesilat Yesharim and Tomer Devorah, and although they are beautiful texts, I don’t believe these are very accessible to someone outside of Jewish scholarship. I studied them with a rabbinical student who was able to translate the Hebrew (we used bilingual translations), locate each scriptural or Talmudic reference, and explain some of the subtleties. Both authors were passionate mystics, and wrote mostly about Jewish mysticism and esoterica, and their works reflect their mystical intents. I think the introduction to Mesilat Yesharim is brilliant. But none of the above books would be entirely appropriate for the average Freemason to study. While I think the partner study of Mussar classics is a necessary component of the technique of Mussar, I’m not well-versed enough in masonic scholarship to provide appropriate substitutes specifically tailored for a Freemason looking to do ethical contemplation. One might start with Benjamin Franklin’s Autobiography, but I’m sure that better examples exist. At the very least, finding a Brother, expressing the intent to do Mussar together, checking in with each other on a periodic basis to gauge progress, and possibly reading a suitable book of ethics together would be a good start.
I was smoking a cigar with a Brother the other day and we got into a lively discussion on the Blue Lodge (aka, Craft or Particular Lodge). He wondered why I was so committed to the Blue Lodge and not the other bodies of Freemasonry. Although I joined the Shrine and High 12, my participation in these bodies can be described as spotty at best. As to the Scottish Rite and York Rite, frankly, they haven’t made their case for me yet.
My friend argued, “Surely you do not believe the body of Masonic knowledge stops at the Blue Lodge door?”
Perhaps not, but I countered that the Blue Lodge is the bedrock of the fraternity. If it crumbles, so will all of the other Masonic bodies.
The Blue Lodge represents the foundation of the fraternity. All of the other Masonic bodies are built on top of it and, as such, they are totally dependent on its existence. Yet, it seems people are anxious to be raised and move on to these other bodies that are seemingly more fun and interesting. Perhaps this is because there are more rules and regulations heaped on to a Blue Lodge than the other bodies. Consequently, Blue Lodges are inhibited by their Grand Lodges, some to the point of paralysis.
Small wonder people want to move on to other bodies.
These other Masonic bodies often behave autonomously, as if they were independent of the Blue Lodge.
They’re not. They are totally dependent on it. Yet, they rarely lift a finger to help the Blue Lodge. Instead, they fly overhead like vultures waiting to pick off the new members for their own organizations. This is resulting in a growing rift between the Blue Lodge and the other bodies, a very unhealthy situation. Instead of snatching bodies, the other Masonic organizations should be looking for ways to cooperate with the Blue Lodge, such as attracting members, presenting educational programs, helping in fund-raisers, assisting in Lodge newsletters and web sites, etc. Instead of an adversarial relationship, they should be building a spirit of cooperation and trust. Unfortunately, this is not what is happening. Relations have gotten so bad that some Lodges flat-out refuse to let the other bodies in their doors.
I guess the point of all this is that we are all on the same team, but we should always be cognizant of the fact that the Blue Lodge is the bedrock of the fraternity. I like to think of it as the offensive front-line of a football team; without them, everyone else will get clobbered.
Keep the Faith.
Freemasonry From the Edge
by W:.Tim Bryce, PM, MPS timb001@phmainstreet.com Palm Harbor, Florida, USA A Foot Soldier for Freemasonry
NOTE: The opinions expressed in this essay are my own and do not necessarily represent the views or opinions of any Grand Masonic jurisdiction or any other Masonic related body. As with all of my Masonic articles herein, please feel free to reuse them in Masonic publications or re-post them on Masonic web sites (except Florida). When doing so, please add the following:
Article reprinted with permission of the author and www.FreemasonInformation.com. Please forward me a copy of the publication when it is produced.
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If anything in life is constant, it is change. – Bryce’s Law
Like so many of you, I am often mystified as to why there is so much trouble in the middle East. We could easily blame it on religious fanaticism, be it Christian, Jewish, or Muslim. Perhaps. But I tend to believe it can primarily be attributed to change (or the fear of it). In this part of the world, there is great suspicion over the cultural differences between religious groups. Each side fears if they make peace and accept the other parties, it will have an adverse affect on their culture which is something they simply will not accept. In their minds, each believes they follow the “true calling” and will not tolerate any discussion to the contrary. Frankly, I do not think anyone is trying to change the moral conviction of the other; nonetheless, the fear remains.
We see similar examples of the fear of change, on a much smaller scale, in business, the volunteer non-profit organizations we participate in, and in society in general. Change is a fact of life. Change happens every day before our eyes in the most subtle ways. Change is constant. And instead of resisting change, we should learn to understand it and learn to cope with it. Refusal to deal with change is simply denying reality. For example, I see substantial changes in the schools my children attend, not just the difference between my generation and theirs, but the changes in their own schools in the short time since they have been going to school. I have also witnessed substantial changes in the workplace since I entered it in the 1970’s.
In the systems world, I.T. departments should readily understand the nature of change for they typically devote 80% of their work effort on modifying and improving corporate systems. As an aside, I find it rather amusing that systems people, who are supposed to be the merchants of change, are often the most resistant to it themselves.
It would be nice to believe change always represents progress. Not necessarily. Change can also be counterproductive if a new convention is introduced that doesn’t improve the statuesque. This is probably the biggest cause for the fear of change; that it will not improve our livelihood but, instead, cause a decline in our way of life.
Change is not a technical problem as much as it is a people problem. Implementing changes to our mechanical devices is nothing compared to how the human being must deal with the device.
WHAT CAUSES CHANGE?
There are fundamentally three reasons for change:
Political/Government influences – representing new or modified laws, rules and regulations to be implemented either dictated to us or by majority rule. This is closely related to…
Cultural influences – society, fashion, religion, customs and language, even the physical environment affects change. For example, the use of our vernacular or our personal appearance represents subtle changes in attitudes and morality. Mother nature, with its tempest of storms, affects how and where we live. The evolution of technology falls into this category as well. For example, consider how the PC, cell phones, video players, and the Internet have affected our lives over the last few years. We now live in a fast-paced world where we expect everything on demand.
Competitive/Economic Influences – in order to succeed in life, it is necessary to evolve and improve in order to win. Do we really want to just “Keep up with the Jones'” or do we want to get ahead of them? Economics also influences our way of life and represents our safety blanket. For example, if we do not feel economically stable, we will alter what we are doing in life to safeguard our family and ourselves.
As an aside, these three agents of change greatly influence our information requirements. Those who understand this will adapt accordingly and be masters of their destiny. Those that do not, will fall behind.
There are three degrees of change:
Subtle – representing minor changes occurring daily which we accept (either gladly or grudgingly). Subtle changes can be as insignificant as a change in our speech, form of address, a new hair style, etc. We will either like and embrace such changes or we will simply tolerate them.
Moderate – representing significant modifications to the status quo. This includes such things as upgrades to our systems and procedures, changes to our policies, and material changes affecting our way of life. Moderate changes are either mandated or requires some tact or diplomacy to implement.
Radical – represents changes upsetting the status quo. This includes complete overhauls of systems, the introduction of totally new ways of conducting business, and such things as mergers, diversification, closings, and divorce.
Understand this, resistance to change grows as we move from subtle to radical. Subtle changes are those we understand and readily adapt to, but unending changes turning our world upside-down will not always be greeted with enthusiasm.
“Living without change would be inconceivable and unbearable. At the same time few of us would care to go on living in the midst of ceaseless, chaotic, completely unpredictable change.”
– Hadley Cantril
WHY DO WE RESIST CHANGE?
Let us now consider the fundamental reasons why we resist change:
We are creatures of habit. We long for stability in our lives which represents a comfort zone we want to live in. Any proposed change to this comfort zone is greeted with suspicion. This is perhaps the biggest reason for resistance to change.
Fear of the unknown. Going into a dark room is difficult even for the bravest of souls. As human-beings, we have a natural tendency to want to be in control of our actions and behavior. As such, the unknown is terrifying and causes us to invent rationales for why we shouldn’t do something; even worse, ignorance leads to fabrications of the truth and gossip.
Human emotion. Humans are capricious, and tend to do only what pleases them. We may elect to cooperate or stubbornly resist for no apparent reason. As such, we must recognize man as a political animal who will only do those things they feel are in their best interest. We do not like our authority or territory challenged whereby we might lose control. Consequently, we will sabotage any change coming our way.
Ignorance. We are either unaware a problem exists or that a better solution can be found. Many people are comfortable operating in a state of ignorance, they do not want to know about problems or anything affecting their environment.
Combinations of the above.
A person’s age also affects resistance to change. As we get older we become more set in our ways and less likely to accept change. In contrast, younger people are much more adaptive to change. A lot of this has to do with the fertility of the mind. Our most creative and energetic years are in our youth where we believe the sky is the limit. This is why the military wants young soldiers for they believe themselves to be fearless and want to prove themselves to their superiors and family. In other words, they have not yet learned they are not indestructible. But after they have been burned a couple of times, they start to become jaded and start to challenge the rationale for why they are asked to perform certain tasks. Further, the military realizes younger minds can be shaped more readily than older ones.
As we all know, implementing change is not a simple matter. A lot depends on the perceptions of people. If we believe a change to be worthwhile, we will readily accept it; if not, we will bitterly resist it. As humans, we act on our perceptions which is not necessarily synonymous with reality; it is how we believe something to be regardless if it is true or not. Hitler and Joseph Goerbels were acutely aware of this phenomenon and distorted people’s perceptions in order to bring about sweeping changes in Germany. Both the press and politicians in general are also astute in this regard and attempt to influence public perceptions, thereby bringing about the changes they champion. Advertising agencies are also aware of this, as should business and non-profit groups interested in bringing about change.
Before we turn everyone into propaganda ministers though, let us consider the fundamentals for altering perceptions which is commonly referred to as the three canons of discourse: ethos, pathos, and logos, representing emotional appeals at ethical, emotional, and logical levels. We deliver these arguments through media appealing to our senses and intellect and “voila” you have the recipe for manipulating perceptions:
Rhetorical Argument (the message) X Media = Perception
Before we try to sell people on a particular change, we have to weigh the impact on its effect (subtle, moderate, or radical) versus the costs and benefits involved. “PRIDE” Special Subjects Bulletin Number 19 (“The Elements of Cost/Benefit Analysis” – Apr 11, 2005) includes a description for performing a Cost/Benefit Analysis.
We must recognize from the outset the cost of change is proportional to resistance to it. The higher the degree of change (“subtle” versus “radical”), the more costly it will be to implement.
Regardless of the scope or degree of change, in order for it to be successfully implemented, it must become a natural part of our lives (our culture). In other words, we have accepted the change and alter our lives to implement it. If we fail to adapt to it, the change will not take affect in the manner we had hoped. Let me give you an example, years ago my wife worked for a large jet engine manufacturer in the mid-west where she ordered specific parts for the assembly line. A lot of the ordering was done manually using index cards and paper forms. The company believed this to be antiquated and ordered the design of a new Order Processing System. Millions of dollars were spent on the project for a new “state of the art” system. As the system neared initial start-up, the order processing staff was given rather cryptic training in the use of the system. The system may have been a good one, but the developers underestimated the human element of change. So much so, when system startup came, the order processing staff simply ignored the new system and continued with their index cards and manual forms. This was a major setback for the systems people. What had they done wrong? Three things: first, they didn’t solicit support for the project from the order processing staff in the early stages of the project, nor did they have a representative from the staff participate in the project; Second, the training of the staff was done badly (cryptic instructions were given instead of offering education in terms the staff could understand), and; Third, the systems department failed to provide adequate technical support during system startup. Consequently, the order processing staff ignored the new system, went back to their old ways of doing things, and sent the systems staff back to the drawing boards.
Anytime we are interesting in introducing any major change, there are three things we must do:
Solicit support from the people who will be affected by the change thereby getting them “on board.”
Train them effectively (in terms the staff will understand).
Follow-up and support the people until the change becomes a natural part of the culture.
By doing so, we set at ease concerns people have about the merit of the change. If this is not done, people will either ignore the change, or even worse, deliberately sabotage it.
Implement as much change as the people affected can assimilate. Too much change may be too difficult for people to cope with. In this event, stage your changes over times. Always remember, “You eat elephants one spoonful at a time.”
TREND ANALYSIS
The Implementation of change is considered so important by some companies, they will track the frequency of changes and the degree of severity by either maintaining logs or plotting time lines (or both).
Such analysis is useful for spotting trends. If there is increased frequency of change, a manager should be asking questions as to why. Perhaps there is something fundamentally wrong with the product or object we are managing.
THE NEED FOR CHANGE CONTROL
People will tolerate a certain amount of change, but complete chaos, where change occurs rapidly and unpredictably, is difficult for anyone to tolerate. “Controlled” changes, on the other hand, are more palatable to accept. To do so, we have to itemize and prioritize a backlog of anticipated changes and implement them under structured conditions as time and costs permit, thereby adding “rhyme and reason” to changes as opposed to helter-skelter.
Taking control over the implementation of changes (or “Change Control”) is essential in order to move from a “reactive” management style to a “pro-active” style. In other words, we take charge of change as opposed to changes taking charge of us.
CONCLUSION
Change is a fact of life and as such, we must either learn to adapt to it or perish. In fact, it is our duty to change, to aspire, to progress, to seek perfection and evolve. Change is natural.
Change impacts the lives of people and, as such, affects their emotions and insecurities. To implement change requires an appeal to the perceptions of people in terms of how it will improve their livelihood. If the change is misunderstood or if it is perceived as something having an adverse effect on the status quo, it will be steadfastly resisted. However, if a change is pitched properly, not only will people welcome it, they will help implement it for you.
Implementing change means overcoming fear and establishing trust. And remember, bite off only what your people can chew. Since change is an evolutionary process, stage your changes over time. As one part of your overall plan is implemented, phase in the next.
Finally, I will leave you with this quote from Machiavelli’s, “The Prince” written in 1513:
“It must be remembered that there is nothing more difficult to plan, more doubtful of success, nor more dangerous to manage than the creation of a new system. For the initiator has the enmity of all who would profit by the preservation of the old institution and merely lukewarm defenders in those who would gain by the new ones.”
I guess some things never change.
Keep the Faith.
Freemasonry From the Edge
by W:.Tim Bryce, PM, MPS, MMBBFMN timb001@phmainstreet.com Palm Harbor, Florida, USA “A Foot Soldier for Freemasonry”
NOTE: The opinions expressed in this essay are my own and do not necessarily represent the views or opinions of any Grand Masonic jurisdiction or any other Masonic related body. As with all of my Masonic articles herein, please feel free to reuse them in Masonic publications or re-post them on Masonic web sites (except Florida). When doing so, please add the following:
Article reprinted with permission of the author and www.FreemasonInformation.com
Please forward me a copy of the publication when it is produced.
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Not so much the physical age in years, but the age of its being. What I mean by that is the age of a Masonic existence in light of the age in which we live in today. The reason this seemed relevant to me was that as we examine the landscape of society, with its myriad of organization (both non profit and philanthropic) it seems that the age of the local community champion lodge has passed. I’ll admit that this is a generalization, that “what is in one place is not in all places” but in those areas that are diverse and developed, it would seem that the effectualness of the lodge, as it is presently configured, pales in comparison to the broader reach of the community in general. So the question that arises in my mind is if the drop in membership is something more than merely a drop of knowledge in the fraternity?
Stephen Dafoe, in an article written for the Journal of the Masonic Society (issue 2 autumn 2008) indicated that the problem was not a matter of poor showing, that many men were coming to the doors of the lodges, but that the problem was retention. Of those that did come, that the attrition rate was significant of those who returned, that the drop in membership was higher in Non Paid Dues and Suspensions for Not Paying Dues than in the completion of the degrees region wide. The study was on a very narrow slice of North American Masonry, but I think you can extrapolate the data to suggest a wider, more endemic issue, that once new members come, only a very small portion return year after year.
In the past, I’ve talked about the various reasons that some attribute to this: the lack of openness, the disparity in age, the degree of interest of those already in attendance, or the degree of which the aspirant to the west gate is prepared or ready to be made a mason, that those who petition are not of the right caliber or quality for the degrees and naturally leave of their doing.
But as much as those have been the problems, my question turned back to society in general: has something changed in the modern society that has shaped the aspirants’ idea (or perception) of what the Masonic lodge “should be”, and when they get there. Is it not what they expected? If the latter then it is a good lesson on expectations that seldom are they met, but underneath the surface of that expectation, is there something missing that society is pre-engineering into their consciousness that they are just not seeing when they enter into our chambers?
I plan to explore these ideas in upcoming posts to see if we can break down some of the ideas and formulate some new ideas to bring to the public forum. But before we can do that, I’m curious to know what you think. Is the drop of membership representative of something more? Is there a societal or sociological change in modern day that is different than it was 6o years ago?
Imagine if the richest people in the world got together to decide how you and your charitable dollars (given in person or through your hard spent marketed dollars) were parted. Well, on the heels of our conspiracy show this last Sunday, Tom Accousti of the Tao of Masonry pointed us to a Fox story about “secret” meeting of the richest entertainment/marketers who recently met behind closed doors to talk about charity.
The hit parade read like any secret G7 committee meeting: Buffett, Gates, Rockefeller, Turner, Winfrey, Bloomberg, Soros, all to discuss what they should do in light of the financial crisis.
“Each attendee was given 15 minutes to deliver a presentation on how they saw the future global economic climate, the future priorities for philanthropy, and what they felt the elite group should do.”
But, following our show Sunday, it makes me wonder, perhaps there is a secret cabal out there, only its not the Freemason’s calling the shots anymore, its the shining faces of capitolism 🙂
Other invitees included Eli and Edythe Broad, whose current fortune is estimated at $5.2B by Forbes Magazine; John Morgridge, former CEO of Cisco and his wife Tashia; Peter Peterson, senior chairman of the Blackstone Group; Julian Robertson, founder of Tiger Management Corp.; and Patty Stonesifer, former CEO of the Bill and Melinda Gates Foundation.
Masons often work to improve lodges by performing a number of tasks. Many actions have been taken or proposed in order to create better lodges and much debate has taken place about the proper way to improve Masonic lodges. However, in order to improve a lodge it is important that Masons take a step back and consider just what the term lodge means.
Albert Mackey
Mackey gives three definitions of the term lodge in his Encyclopedia of Freemasonry. The first definition is “a place in which Freemasons meet.” The second refers to the congregation of members which constitute the lodge. This definition compares the term ‘lodge’ to the term ‘church’ which refers to both the members of the organization and the building. The final definition that Mackey creates says that “the lodge, technically speaking, is a piece of furniture made in imitation of the Ark of the Covenant.” Mackey states that as the Ark contained the law of the Hebrews, the lodge contains the Book of Constitutions and the lodge’s warrant.1
Mackey’s definitions are somewhat different than the definition given in Masonic ritual:
The lodge is composed of a constitutional number of Masons, duly assembled, with the Holy Bible, square and compasses, and a charter or warrant empowering them to work.
So perhaps the literal definition of the word ‘lodge’ may be: an assembly of Masons with a warrant to work by a recognized grand jurisdiction or a word which refers to the meeting place of a group of Masons.
However, the lodge also has a symbolic meaning. Carl H. Claudy says:
The lodge is a symbol of the world. Its shape, the “oblong square” is the ancient conception of the shape of the world. The Entered Apprentice is taught its dimensions, its covering, its furniture, its lights, its jewels, and will learn more of it as a symbol as he proceeds through the degrees. Although a symbol of the world, the lodge is a world unto itself; a world within a world, different in its customs, its laws, and its structure from the world without. In the world without are class distinctions, wealth, power, poverty, and misery. In the lodge all are on a level and peace and harmony prevail.
Carl Claudy
Considering Claudy’s explanation of the lodge as a symbol, it is clear that the lodge has little to do with the brick and mortar of which the building is composed. The lodge is a peculiar society, a Brotherhood which is able to live by the Utopian ideals that the profane world can never realize
Therefore, to improve the lodge is to improve the Brotherhood. It matters not where the lodge meets or the condition of its building. Filling the coffers of Masonic bodies or accumulating numbers will not necessarily improve the Brotherhood.
Instead, the focus must be on improving the Brotherhood through the self-improvement of its members and the relief of its distressed.
A lodge is at least seven Masons with a warrant empowering them to meet and to practice Masonry. It is no more, it is no less. In order to improve the lodge, we must improve the Brothers which constitute that body. That is the only path to improving Masonic lodges.
1. Mackey, Albert G. Encyclopedia of Freemasonry and its Kindred Sciences. p. 449-451.
2. Claudy, Carl H. Introductory to Freemasonry—Entered Apprentice
Magick has been equated with the act of being sinful, evil, sinister and ungodly even, however, nothing could be further from the Truth. Many are not aware that we use magick in some form or fashion during our daily lives. Prayer, itself, is even a form of magick. Anytime one calls for his surroundings, context or environment to change and to conform with a will and desire and invokes this change by means of a greater power… that, of itself, is a form of magick. [Reference – 1st definition] One will find this basic definition within countless esoteric literature. I did not construct this particular post to offend or to disrespect any one’s particular creed, doctrine or religion; I wrote this post for the exploration of awareness.
I do not subscribe to any religion or creed or particular “God” or theology and I hold no religion greater than the other; however, I do hold in authority the intention(s) of one’s heart; which is my empiricism. I have found that organized religions and their respective Volumes of Sacred Laws can only tell you about the Truth (God – whatever one will like to call it), but Truth must be directly experienced for oneself through ones own Soul. For me, personally, only then can true faith be established; One does that by learning how to go within oneself and connecting with your Higher Nature; in which ever exists in Oneness with Everything. In’lakech. I study the teachings of all faith traditions and utilize their Wisdom to further refine my character, essence, and nature as I continue to spiral upward in degrees towards perfection.
So, with this particular post, that I had originally drafted and sent to my lodge in 2007, it was inspired by a conversation that my lodge Brethren were having in regards to the occult topic of “black magick.” What does magick have to do with Freemasonry? Well, this is just a discovery, among others, that I have come along during my personal journey. Enjoy…
“G-d appeared to Solomon that night in a dream and said, ‘Solomon, ask for anything you want, and I will give it to you.’
Solomon answered:
LORD G-d, you were always loyal to my father David, and now you have made me king of Israel. I am supposed to rule these people, but there are as many of them as there are specks of dust on the ground. So keep the promise you made to my father and make me wise. Give me the knowledge I’ll need to be the king of this great nation of yours.
G-d replied:
Solomon, you could have asked me to make you rich or famous or to let you live a long time. Or you could have asked for your enemies to be destroyed. Instead, you asked for wisdom and knowledge to rule my people. So I will make you wise and intelligent. But I will also make you richer and more famous than any king before or after you.”
~ V.S.L. ~ I Kings 3:7-12
Solomon was the son of a shepherd, and a former Prince himself, who eventually became a King. But how many are aware that the stifled voice of history would also tell you that he was also a magician, or a sorcerer, better yet… an adept of the arts of black magick? Indeed, just like another by the name of Moses who was still practicing Kemetian magick while leading the Israelites out of Kemet (Egypt) under the direction of YHWH. There is a Volume of Sacred Law that possesses a particular book called “Numbers,” and within Chapter 21 one will find a description of the Nehushtan that Moses used to heal the Israelites who were bitten by snakes.
This is what a Nehushtan or Nehustan, also known as the Staff of Asclepius at left.
Now it can be seen as a symbol better known as the “Star of Life” for the medical services.
Some will say that they have also seen two entwined serpents, on a single staff, as a symbol for the medical profession (below).
This particular symbol that you may have seen is known as the Caduceus; which was the staff that belonged to Hermes. This traditional mistake has been carried on for centuries. The true and proper symbol would be the Staff of Asclepius, whose single staff and single serpent was and is the true and original sign of the medical profession. I do not want to engage in severe tangents. One may begin their research regarding these points and the history of why the Staff of Asclepius is the appropriate symbol for the medical profession ——> (HERE).
Returning to the topic at hand, some would imagine that after Solomon conversed with YHWH that he awoke with all knowledge and wisdom the very next day or maybe it was over the course of the next few days, months or years. We’re not certain as to how long it may have taken Solomon to achieve this level of intelligence, but an idea that we may all agree upon is that Solomon has been considered one of, if not, the wisest of men that had ever lived.
A question surrounding the enigma of Solomon’s mind: “How did Solomon gain this knowledge and wisdom?”
We know that he became full of wisdom, but what was the process or by what means or method did he achieve this state of being? It would appear that Solomon did leave the world a clue attesting as to how he gained his wisdom, but this clue was written in an encrypted fashion. This one small fragment of a clue can be found within the Testament of Solomon. [Reference] Before we start, I’d like to draw your attention and point out that as one begins to read this testament, you will see the term, that may be unfamiliar to most, ‘pseudepigraphic‘ within the introduction.
This particular term, which originates from the word ‘pseudepigrapha,‘ basically means that although the text states a particular individual as the author of the text, we cannot ascertain or prove 100% that the author (i.e. Solomon) really wrote the particular text; more than likely because we were not there physically to witness the alleged author (i.e. Solomon) scribe the account. Well if this be the case, then every Volume of Sacred Law should, can and will be considered as pseudepigraphic because no one “physically,” from this current day and age, has been able to witness any of the accounts scribed within the plethora of Volumes of Sacred Laws; unless, of course, you have accessed the Akashic Records (What’s the Akasha you might ask? More info – Akasha Records) which case I’ll have no disputes.
Personally, I thought it necessary to put the argument of the term ‘pseudepigraphic’ to rest before we begin this journey.
The Testament of Solomon – a book voted against at the Council of Nicea – deals with the construction of the Temple by Solomon and his workmen. It has been noted by archaeologists and theologians, at The Temple Institute, that the description of Solomon’s Temple was not of ordinary construction by any means. The work and dimensions of the Temple were extraordinary and according to the words of Solomon himself, all of the workmen that contributed to the extraordinary design were not ordinary men either — half of the workforce were demons summoned by our Order’s first legendary Grandmaster Solomon. These demons were controlled by a signet-ring that Solomon wore that bore a certain symbol. I’ll get to that particular symbol in a moment.
Over the summer months of 2007, I had a conversation with a Past Master and he had mentioned to me that he had read a book I believe to be entitled The Craft and It’s Symbols by Allen E. Roberts; but don’t quote me on that book. However, he stated that there were two plates (pictures) located in the back and that one of the plates looked malevolent in nature, and that the other plate was of an older gentleman with long hair and beard blowing in the wind. I then mentioned that in alchemy an older gentleman is normally equated with Father Time; even within our very own Craft, there can be found an older gentleman, or “Father Time,” playing in the hair of a Weeping Virgin.
The Brother stated that he was aware of this correlation, but these plates seemed to be “out of place” because the book did not expound on the plates at all and the sole topic of the book was in reference to King Solomon’s Temple. I began to wonder and I remember stating to the Brother that “…there has to be a correlation between the Temple and Time.”
A few weeks later, the same Past Master had given me a copy of a lecture and within this lecture can be found the following statements near the conclusion:
…even the word ‘temple’ meant time. King Solomon’s Temple was emblematic of one year or the time it takes the Earth to revolve around the sun is 365 and 1/4 day or 1 Earth year.
What is interesting to note is that a few scholars and religious historians, such as H. Van Dyke Parunak and Glen Taylor, have stated that the Temple of King Sol-Om-On was actually “constructed as a Sun Temple and was in harmony with the universe and solar calendar.” [Reference] According to a particular Volume of Sacred Law, we are told that Moses was instructed by YHWH to build a tabernacle and Moses was repeatedly warned to make sure he followed instructions precisely because the tabernacle represented heavenly realities.
Quick note: Interestingly, any quick search will show that the name of Solomon may be divided into three syllables:
Sol – Sun (Latin)
Om – Sun (Hindu)
On – Sun (Arguments between Persian / Egyptian)
Some theologians have likened the tabernacle to a solar calendar because it was perfectly accurate, perfectly usable, and perfectly meaningful as it charted time by hour, day, month, and year. Many theologians would also agree that Solomon’s temple was a permanent and larger scale version of the portable tabernacle that Moses was instructed to build. So it would be safe to presume that Solomon’s temple was emblematic of a solar calendar, or of “time” itself; being that it was a larger version of the tabernacle of Moses. [Reference – pg 120]
I do not want to go to far into this tangent… so I’ll get back on course.
Within this particular Masonic book, that I had mentioned earlier, we have the topic discussion of King Solomon’s Temple, an alleged picture of Father Time and a picture of a malevolent entity. Now where could one possibly find demons, temples and the art of construction all wrapped up within the same content of material? You guessed it…
Demons + Temple (Time) = Testament of Solomon.
Now I’m sure that someone is assured that I’m reaching. Really? Well, if so, then explain this:
Gematria, as many may be aware, is the numerical value of letters. A = 1, B = 2, and C = 3 etc. If we were to gather a basic value of the terms we would have the summation of 141.
Demons = 70
Temple = 71
70 + 71 = 141
The number 141 really isn’t a number. When we look at it closely 141 we will notice that the number 4 is between two parallel lines.
As you and I both know, parallel is a term in Freemasonry, geometry and in everyday life that refers to a property in Euclidean Space of two or more lines or planes. We should also realize that between the parallel lines isn’t really the number 4 at all… it is actually the planetary symbol for Jupiter.
In case one doesn’t know the correlation between Solomon and Jupiter… it would be Solomon’s Pentacles of Jupiter. I’ve placed an image of each pentacle of Jupiter below with the descriptions that follow after the images (Figures 18 – 21). In Figure 18, notice the symbol of a seemingly Square and Compass, the geometric echoes of the two triangles at the top of the wheel, and the ancient symbol for a female womb. All of these symbols can be found within the layout of the Lodge; even the exterior design of the Pyramid of Khufu can be found within the layout as well, but that is another topic.
Pentalpha
When you scroll down and view the Pentacles below, also take notice at the bottom of the wheel the three (3) parallel lines on the right side of the wheel. Here is a side note, remember when I stated that Solomon’s ring bore certain symbols?
Well, I would like to mention that it only takes two (2) parallel lines to form the Star of David on your Masonic ring and three (3) lines, which are polar opposite to a similar square and compass design, to form a pentalpha on your ring.
The importance of a pentalpha? Well it’s the symbol, according to the Testament, that was on the ring of Solomon to summon and control the various entities to build the Temple. Some state that he also used the Star of David, or Jewish Star, as a signet on a second ring to summon and control lesser demons to construct the Temple. However, below are the images for Solomon’s Pentacles of Jupiter:
Figure 18 — A Solomon Seal for acquiring treasure, improving, growing and succeeding in life. This Solomon Seal is composed of mystical characters of Jupiter. Around it are the names of the angels: Netoniel, Devecia, Tzedeqiah, and Parasiel, written in Hebrew.
The prominent angel on the seal is Parasiel considered the lord and master of treasures and lost secrets. Other angels included, Netoniel the angel of glory, fame and notoriety. Devecia who provides balance, tranquility, peace and quiet. The angel Tzedeqiah, who brings honor, fame, riches, glory. The first pentacle of Jupiter serves to invoke the spirits of Jupiter, and especially those whose names are written around the pentacle, among whom Parasiel who is considered the lord and master of treasures, and teaches how to become possessor of places.
Figure 19 — The Second Pentacle of Jupiter — This is proper for acquiring glory, honors, dignities, riches, and all kinds of good, together with great tranquility of mind; also to discover Treasures and chase away the Spirits who preside over them. It should be written upon virgin paper or parchment, with the pen of the swallow and the blood of the screech-owl.
Editor’s Note — In the center of the Hexagram are the letters of the Name AHIH, Eheieh; in the upper and lower angles of the same, those of the Name AB, the Father; in the remaining angles those of the Name IHVH. I believe the letters outside the Hexagram in the re-entering angles to be intended for those of the first two words of the versicle, which is taken from Psalm cxii. 3:–‘Wealth and Riches are in his house, and his righteousness endureth for ever. ‘
Figure 20 — The Third Pentacle of Jupiter — This defends and protects those who invoke and cause the Spirits to come. When they appear show unto them this Pentacle, and immediately they will obey.
Editor’s Note — In the upper left corner is the Magical Seal of Jupiter with the letters of the Name IHVH. In the others are the Seal of the Intelligence of Jupiter, and the Names Adonai and IHVH.–Around it is the versicle from Psalm cxxv. 1:–‘A Song of degrees. They that trust in IHVH shall be as Mount Zion, which cannot be removed, but abideth for ever.’
Figure 21 — The Fourth Pentacle of Jupiter — It serves to acquire riches and honor, and to possess much wealth. Its Angel is Bariel. It should be engraved upon silver in the day and hour of Jupiter when he is in the Sign Cancer.
Editor’s Note — Above the Magical Sigil is the Name IH, Iah. Below it are the Names of the Angels Adoniel and Bariel, the letters of the latter being arranged about a square of four compartments. Around is the versicle from Psalm cxii. 3:–‘Wealth and Riches are in his house, and his righteousness endureth for ever.’
Below, on the left, is a painting, from 1473, by Jacobus de Teramo which depicts Solomon conversing with the Genii, below that is Belial is presenting his credentials before Solomon.
Another similarity, among many, that can be found within our craft and the Testament of Solomon:
During the opening and closing of the lodge, the Worshipful Master, who can be seen as a symbolic version of King Solomon, states, within some jurisdictions such as Georgia, that: “The First shall be Last and the Last shall be First.”
During the workings of an Entered Apprentice degree, we should take notice that the WM places a cornerstone in the Northeast corner to further add onto the Temple…
It should be interesting to note that the current brethren of the Lodge would make
Solomon & Entity Bilal
up the symbolic stones of the unfinished Temple; however, normally, within Operative Freemasonry, the first stone ever to be laid is the cornerstone and then all other stones become apart of the project, but Speculative Freemasonry appears to do just the complete opposite…. we already have the stones (Brethren) that make up the Temple, whereas we continue to addcornerstones to our Temple. Operative is physical in nature, while the Speculative is spiritual (As Above So Below); the two are mirroring opposites of each other.
I would have you to take notice to the 118th verse of the Testament of Solomon that speaks of such a stone being added as the cornerstone to complete the Temple:
“…and the Temple was being completed. And there was a stone, the end stone of the corner lying there, great, chosen out, on which I desired lay in the head of the corner of the completion of the Temple. And all the workmen, and all the demons helping them came to the same place to bring up the stone and lay it on the pinnacle of the holy temple, and were not strong enough to stir it, and lay it upon the corner allotted to it. For that stone was exceedingly great and useful for the corner of the Temple. …. And I Solomon, beholding the stone raised aloft and placed on a foundation, said: ‘Truly the Scripture is fulfilled, which says: ‘The stone which the builders rejected on trial, that same is become the head of the corner.”
According to the pentacles above, it would appear that Solomon obtained his knowledge, riches, honor, and wisdom via magik. Through this magik, he was able to construct the world’s most enigmatic Temple (known to mankind) with the assistance of demonic principalities and humans working together in unison underneath the power of his signet ring with the blessings of YHWH. Imagine… this all began with a simple prayer or invocation within a dream. Within the mind good and evil actually came together in unison for one common cause.
Our speculative (personal and collective) Temple of Freemasonry appears to be constructed by men who have been considered to be “evil from the days of their youth,” according to a Volume of Sacred Law that houses a book called Genesis (8:21). And with a bit of thought, this statement could allow us to perceive that this imperfect or “evil” nature within Man, along with his good, is constructing his inner Temple underneath the signet of a masonic ring, with the blessings of Deity, in which “no man should ever enter upon any great or important undertaking without first invoking the blessing of Deity .”
The seal of a masonic ring subdues, circumscribes and subjects his spirit; squares his thoughts; controls and tames his inner-self all for the construction of a Temple of Conscience which will benefit the external world that comes into his immediate contact — just as the Temple of Solomon benefited all of mankind that came into its immediate contact. Truly your temple, as with Solomon’s, is a temple that is being constructed with neither an ax, hammer, or any tool of iron or metal that is capable of being heard by the physical senses. [Reference – bottom of pg 182]
Now, if you’re thinking that this is a mere twist of interpretation and coincidence that our Order could be intertwined into the “Craft” (magik), lastly, but certainly not least, the Tyler states that his duties are: “…to keep off all Cowans and Eavesdroppers…;” the definition of a cowan is as follows:
One who is a stonemason working without mortar courses.
A non-Witch or non-pagan.
An outsider, someone who is not a follower of the Old Religion
Not long ago… I was conversing with one of the Brothers at the lodge and I asked: “Why would the Tyler state that he is keeping off someone who is a stonemason (cowan), when masons are emulating stonemasons?” The Brother then replied: “Freemasonry is speculative.” After hearing his reply… I agreed nonetheless. So I therefore disregarded the first definition and payed attention to the latter two. My question which currently stands:
Why would the Tyler state that he is keeping off someone who is a non-Witch, or non-pagan, and/or an outsider that is not a follower of the Old Religion?
Do a search on the terms “Old Religion” and see what comes back.
Grandmaster Sulayman
I did an image search for a depiction of King Solomon and the picture at right is one of the first results, among many, that came back in my results. His left hand looks a bit unnatural… don’t you think? Finally my Brethren, I’ll close with the words of King Solomon himself:
“… though I marveled at the apology of the demons, I did not credit it until it came true. And I did not believe their words; but when they were realized, then I understood, and at my death I wrote this Testament to the children of Israel, and gave it to them, so that they may know the powers of the demons and their shapes, and the names of their angels, by which these angels are frustrated. ….. Wherefore I wrote out this Testament, that ye who get possession of it may pity, and attend to the last things, and not to the first. So that ye may find grace for ever and ever. Amen.”
~ Grandmaster Sulayman
Keep the mind attuned to a positive frequency!
In’lakech Namaste
Brother Isaiah 11 Tones :: Ahau W.C. Thomas 112 MWPHGL of Georgia former owner of the blog: Kingdom of Conscience ~ Osiris
Two weeks ago Pride of Mt. Pisgah #135 Prince Hall Texas had its election and installation of new officers. For those who think that all Lodges operate always holding to a line of succession, I have news for you. Pride of Mt. Pisgah does not always. The last chnage in line two years ago saw the Junior Warden elected to Master and the Senior Warden staying as Senior Warden. This year the Senior Warden was elected Master and the Tresurer was elected Senior Warden. The Junior Warden stepped down and the Tyler was elected the new Junior Warden. Whatever works best for the Lodge is what we do. Every election is different and there are no automatics for Pride of Mt. Pisgah.
