Freemasonry, memento more, skull and bones death

Death in Freemasonry | Symbols and Symbolism

In this installment of Symbols and Symbolism we look at Albert Mackey’s entry in his Encyclopedia of Freemasonry on the subject of Death. More broad than a mere memento mori, or skull and bones. Rather, Mackey equates the sentiment ones passing as the entrance to eternal existence.

Mackey writes,

The Scandinavians, in their Edda, describing the residence of Death in Hell, where she was east by her father, Loke, say that she there possesses large apartments, strongly built, and fenced with gates of iron. Her hall is Grief; her table, Famine and Hunger, her knife; Delay, her servant; Faintness, her porch; Sickness and Pain, her bed; and her tent, Cursing and Howling. But, the Masonic idea of death, like the Christian’s, is accompanied with no gloom, because it is represented only as a sleep, from whence we awaken into another life.

Among the ancients, sleep and death were fabled as twins. The Greek sophist, Old Gorgias, when dying, said, “Sleep is about to deliver me up to his brother;’’ but the death sleep of the heathen was a sleep from which there was no awaking.

The popular belief was annihilation, and the poets and philosophers fostered the people’s ignorance, by describing death as the total and irremediable extinction of live. Thus Seneca says—and he was too philosophic not to have known better—that “after death there comes nothing,” while Vergil, who doubtless had been initiated into the Mysteries of Eleusis, nevertheless calls death “an iron sleep, an eternal night,” yet the Ancient Mysteries were based upon the dogma of eternal life, and their initiations were intended to represent a resurrection. Freemasonry, deriving its system of symbolic teachings from these ancient religious associations, presents death to its neophytes as the gate or entrance to eternal existence. To teach the doctrine of immortality is the great object of the Third Degree. In its ceremonies we learn that live here is the time of labor, and that, working at the construction of a spiritual temple, we are worshiping the Grand Architect for whom we build that temple. But we learn also that, when that live is ended, it closes only to open upon a newer and higher one, where in a second temple and a purer Lodge, the Freemason will find eternal truth.

Death, therefore, in Masonic philosophy, is the symbol of initiation completed, perfected, and consummated.

Additionally, Mackey’s entry on Death in the Ancient Mysteries reads,

Each of the ancient religious Mysteries, those quasi-Masonic associations of the heathen world, was accompanied by a legend, which was always of a funereal character representing the death, by violence, of the deity to whom it was dedicated, and his subsequent resurrection or restoration to life. Hence, the first part of the ceremonies of initiation was solemn and lugubrious in character, while the latter part was cheerful and joyous. These ceremonies and this legend were altogether symbolical, and the great truths of the unity of God and the immortality, of the soul were by them intended to be dramatically explained.

This representation of death, which finds its analogue in the Third Degree of Freemasonry, has been technically called the Death of the Mysteries. It is sometimes more precisely defined, in reference to any special one of the Mysteries, as the Cabiric death or the Bacchic death, as indicating the death represented in the Mysteries of the Cabiri or of Dionysus.

Texas MasoniCon 2018, The Aftermath

Good things and fine times need to be savored and contemplated before revealing. And so, I have done exactly that with Texas MasoniCon 2018. This was truly an event to be savored and reviewed and revered. It is unlikely that so many Masonic speakers of such talent can be showcased all in one place in one day. But you have to hand it to Brother Rhit Moore of Fort Worth Lodge No 148, AF & AM and his team, Gabriel Jagush, Mark McCaghren, and Billy Hamilton They did it and did it up proud.

Registration started with coffee and pastries at 7:00 AM on a Saturday morning and we finished up at 5:00 PM. There were six Break Out speakers conducting workshops and three keynote speakers.

 

THE BREAKOUT SPEAKERS

A.   Daniel Pearson ~ Archetypes And Their Power In The Masonic Myth

Daniel Pearson

Pearson defined Archetypes and went on to speak about, collective unconsciousness, Jung, Syzgies, and rebirth.

He referenced Joseph Campbell’s work, Mythological Aspects of Masonry – The Hero Of A Thousand Faces and The Masks Of God.

Then it was on to the concepts of Apotheosis, Elements of the Hero and Elements of the Hero In Masonry. That led to a long discussion of the Monomyth in Masonry.

 

B.   David Bindel ~ Creativity In Masonry

David Bindel

Bindel started off his talk with the question “Who Comes Here?” He told us that was a very important question in Masonry.  Who are we? We don’t ask often enough about the symbolism of Masonry, Bindel contends. He went on to say that we need to ask the candidate what it means to him, invoke a personal story. “Who Comes Here’ imparts how important it is. What are our intentions as a new Mason? What do we want to get out of Masonry? Ask these questions of the Brothers going through the degrees.

Bindel asks, what if during the degree the Conductor had not jumped in and answered the question but let the candidate answer it? “What do you most desire?” What if the candidate answered not the Conductor?

“Masonry doesn’t need to be all things to all people, just a meaningful experience,” proclaimed Bindel.

Masons historically were builders, he went on to say. We can look at the building of King Solomon’s Temple, what building a temple means and how it relates to building ourselves. When our spiritual temple is finished God comes to dwell in us. The Temple rebuilt is a symbol of us changing our views, refining our conception of Deity enabling us to build finer temples for Deity to reside in.

“A degree is about giving an experience to a Brother,” Bindel emphasizes.

Before concluding he asked us all to remember three important points as builders:

  1. Build yourself
  2. Build Lodges
  3. Build experiences

C. Larry Fizpatrick ~ The Hiramic Legend

Larry M. FitzPatrick

Fitzpatrick pointed out that while the Hiramic Legend came into practice in 1725 or maybe even sooner in 1711 in the Grand Lodge of Ireland, that it had many ancient origins…similar allegories from much earlier.

  • Ronayne’s Exposure
  • Carlile’s Exposure
  • Prichard’s Exposure
  • Pikes Porch and The Middle Chamber
  • Nerval’s Journey To The Orient
  • Les Compag nos Du Tour de France

The Sources of the Hiramic Legend

  • John Theophilus Desaguliers
  • James Anderson who was first an Operative Mason
  • Isaac Newton – “Chronology of Ancient Kingdom”
  • Ancient Mystery Schools
  • Comacine Masters French Companionage
  • Scottish Operative Lodges
  • Turkish/Arab Legend – Nerval’s Journey to the Orient

The Legends:

  • Egyptians – Osiris, Isis, Horus
  • Babylonian/Sumerian – Tanmuz, Dumuzi, Inania
  • Hindus – Brahma, Vishnu, Shiva
  • Persians
  • Greek/Romans

Fitzpatrick explained that the purpose and meaning of the Hiramic Legend is Fidelity, Courage, Endurance and Self -Sacrifice.

However, the hidden meaning is an Allegory for the Path of the Sun. There is a Zodiac Association of the 12 Tribes of Israel and the Hiramic Legend. The path of the sun through the Ecliptic is 6 months above the Equator and 6 months below.

TROPIC OF CANCER – EQUATOR – TROPIC OF CAPRICON

The path of Venus forms a 5-pointed star.

D.   Pete Normand – English Freemasonry Before The Grand Lodge Era

Pete Normand

This was by far the most detailed and long fact sheet talk about Masonry.

Normand explains that he is not talking about Scottish Masonry.

He emphasizes that 1717 is just about the birth of Grand Lodge Freemasonry. Before that time, however, there was much Masonic activity.

Freestone Masons existed Centuries before English Masonry was more formerly organized.They were artisans, sculptures with an understanding of geometry. The Romans imported builders. The Normans imported Masons. Sadly most of the Masons in London either left town or died from the Black Death Plague of 1348-1349.

Then, after the Plague, as Masons began to return to London, a labor dispute arose in 1756 between the more skilled (and better paid) Freemasons and the less skilled Rough Masons. So, the Mayor of London asked the Freemasons and Rough Masons to sit down and come up with a set of statutes to govern their common craft. These Statutes of 1356 were created by a committee composed of 6 Freemasons and 6 Rough Masons, and it is likely that these Regulations soon led to the creation of the London Masons guild, known as the Fellowship of Masons.

The Regius (Halliwell) MS. is undated, but most scholars say that it was composed about 1390, but since it is a poem, it is obvious that it was composed from an earlier version of what we usually call the “Gothic Constitutions,” more accurately called the “Manuscript Constitutions.”The Fellowship of Masons  was granted a Coat of Arms of 1472. The Coat of Arms was found all over England and proves that these Masons considered themselves a National Body.

The Fellowship of Masons was changed to the Company of Freemasons and later the Company of Masons by government edict.

Normand spoke about the dissolution of the Monasteries by Henry VIII and the Protestants. Henry VIII and the Reformation tore down the Catholic Gothic Style considered superstition. After the dissolution of the monasteries during the 1530s, the remainder of the 1500s was considered a period of “dark ages” for the Masons, because their primary employers (the monasteries) had been closed, forcing the Freemasons and Rough Masons to find work elsewhere. It was at this time that Freemasons first began admitting Non Operatives into their Lodges.

Next, we come across the The Original Account Book which was the financial records of the Guild beginning in 1619. An entry in 1620 shows that 6 men paid additional fees to become members of the Livery, Officers of the Guild. In 1621 3 of the 6 paid additional fees to become a Mason. Thus Operative Guild members were “Made Masons.” In further entries in the old account book, it becomes evident that they were being admitted into a secretive body within the guild known as “The Accepçon” (or “The Acception”).

Evidence that all this was not just a London thing was that Elias Ashmole was “Made A Free Mason” on October 16, 1646. In March of 1682 records show that Ashmole received a Summons to appear at a Lodge the next day This was about holding a Lodge not going to a Lodge, the distinction being that any group of Masons could form a “Lodge” for the day and in the future another group, some of the same Masons, could form a Lodge which had an existence of one day. Ashmole wrote extensively about Accepted Masons who were also Operative Masons.

In 1686 Dr. Robert Plot wrote the book, “The Natural History of Staffordshire.” He wrote about a manuscript of Lodge meetings and the signs of acceptance.

William Dugdale and John Aubrey described customs of Freemasonry long before the formation of a Grand Lodge.

During the reign of King James II (1685-1688) it appears that The Acception, composed of both operative and non-operative members, fearing that their meetings at Masons Hall might bring down unwanted scrutiny on the guild, the accepted Masons (both operative and non-operative) decided to stop meeting at Masons Hall in Basinghall Street, and moved their meetings to various taverns, inns, pubs and alehouses around London. Apparently, other accepted Masons were already doing the same, but the guild’s meeting hall was no longer a meeting place for The Acception. And so, at that time, The Acception, as a separate entity, disappeared from the historical record, as its members blended in with the other members of the “Society of Freemasons,” as it was often called during the 1600s.

Within a few years, by 1691, there was a group of accepted Freemasons holding a lodge on a regular basis at the Goose & Gridiron Alehouse in St. Paul’s Churchyard. Prior to the Great Fire of 1666, that venue was marked by a sign with the Musicians Guild coat-of-arms, which had a swan & lyre. But, after the Great Fire, when the building was restored, the proprietor put up a carved and painted wooden swan, with a gridiron in place of a lyre. (I guess he couldn’t find a lyre.) But, the swan had a very short neck and looked more like a goose, and Londoners started calling the place “The Goose & Gridiron,” in much the same way that others would call the “White Swan Pub,” the “Mucky Duck.”

Conclusion: Freemasonry was alive and well for at least 100 years before it was more formally organized.

E.   Brad Billings – Astronomy & Masonry

Brad Billings

Billings talked about these astronomical representations in the Lodge and Masonic symbolism

  • The Winding Stairway
  • Opening and Closing we talk about the positioning of the Sun
  • Mosaic Pavement
  • The Masonic Altar – place of Masonic Light
  • Point Within A Circle and its astronomical layout
  • Jacob’s ladder
  • The Lesser Lights

Regarding the Masonic Altar Billings pointed out that in circumambulation the right hand is closet to the Bible, the Light and the left hand represents the Sun. The answers to the four questions the candidate gives affirms that in God I am Light.

He also pointed out that the Ruffians stand counter clockwise. After the slaying they stay in a place of darkness.

F.   John Tolbert – Freemasonry is Free Thought

John Tolbert

Tolbert suggested that Masonry has drifted away from its original concept.

He says to the poor & blind candidate for Masonry, “You are lacking something. We have it for you: LIGHT.” Listen to our prayers – Ecclesiastes 12 and Psalm 133 – you are brought into a Priesthood, dedicating yourself to a spiritual path.

Even the Templars borrowed Psalm 133.

Freemasonry is free thought, a position where truth is based on logic and/or reason, not authority or revelation.

Tolbert talks about the Latitudinarians  Latitudinarians, or latitude men were initially a group of 17th-century English theologians – clerics and academics – from the University of Cambridge in Cambridge, England, who were moderate Anglicans (members of the Church of England, which was Protestant). In particular, they believed that adhering to very specific doctrines, liturgical practices, and church organizational forms, as did the Puritans, was not necessary and could be harmful: “The sense that one had special instructions from God made individuals less amenable to moderation and compromise, or to reason itself.”[1] Thus, the latitudinarians supported a broad-based Protestantism. They were later referred to as Broad Church.

An analogy could be the battles between the Whigs and the Tories.

Tolbert also brings up William Schaw who in his Statutes of 1599 addressed those regulations which govern the structure of Freemasonry. The Art of Memory was directly connected to this ancient Statute.

What followed was a discussion of Stocism, that self control is the key to Enlightenment without which the dignity of Freemasonry is lacking.

These points were made:

  • Direction
  • Control
  • Responsibility
  • Rebels, heretics and non conformists

Freemasonry had many of the latter in its earlier formation:

  • Elias Ashmole – a free thinker and Alchemist
  • John Theophilus Desaguliers – hung around with Isaac Newton for 20 years
  • Isaac Newton – Newtonism, a new way of looking at life.

Therefore, Freemasonry is a product of:

  • Hermetic thought
  • Renaissance thought
  • Free Thinkers

 

THE KEYNOTE SPEAKERS

The beautiful Hall at the Fort Worth, Texas Temple where the Keynote Speakers made their presentations

Fort Worth Masonic Temple

 

  1. Piers A. Vaughan – The Magician, The Mystic and the Mason – The Unlikely Origin of the Scottish Rectified Rite

Piers A. Vaughan

Vaughan starts off with Baron von Hund who authored the Rite of Strict Observance. On the ruins of this Order rose the Scottish Rectified Rite

The Magician:  Martinez de Pasqually

The Order of Elus Colen

In the highest degree, the Reaux-Croix, the initiate was taught to use Theurgy to contact spiritual realms beyond the physical.

De Pasqually put forth the philosophy underlying the work of the Elus-Cohens in his only book, Treatise on the Reintegration of Beings, which first uses the analogy of the Garden of Eden, and refers to Christ as “The Repairer”. The ultimate aim of the Elus-Cohen was to attain – whilst living – the Beatific Vision through a series of magical invocations and complex theurgic operations.

 

The Mystic:  Louis-Claude de Saint-Martin

Here we see a mystical tradition in which emphasis is placed on meditation and inner spiritual alchemy. Saint-Martin moved away from theurgic ritual towards what he called “The Way of the Heart.”

Vaughan talks about Gnostic Philosophy and The Three Grand Principals here.

 

The Mason: Jean Baptiste Willermoz

He brought together the philosophy of Pasqually and Saint-Martin to create The Rectified Scottish Rite, also known as Order of Knights Beneficent of the Holy City or Knights Benefactor of the Holy City

 

Thus we can see the connection between Martinism and Freemasonry.

 

  1. Michael Poll – The Battle of New Orleans

Michael Poll

Poll was the story teller of Texas MasoniCon.

He recounted that Pete Normand took him to Holland Lodge No 1 in Texas named after John Henry Holland, PGM of the Grand Lodge of Louisiana. So why was Texas’ first Lodge named after a Louisiana Mason?

The Grand Lodge of Louisiana was created at the same time as the War of 1812. The final battle which the Americans won was decisive and actually occurred several weeks after the treaty was signed.

Andrew Jackson was given command of the area. The Americans did not know where the British would land. Jackson was very short on munitions. He had to pick a spot to ambush the British, but the question was how could he make the British fall into the trap? That answer will come at the very end.

Jackson set up his troops on the Rodriguez Canal 5 miles outside the city of New Orleans. Packingham, the British Commander walked right into the ambush. With the Mississippi River on their right and swamp and fog on their left it was like shooting ducks in a pond. The British were decimated. 2000 British were killed that day.

But things didn’t add up. Packingham could have sailed right by the American fortifications and into the City of New Orleans without opposition. Jackson had put all his eggs in one basket, the Rodriguez Canal. So why did the British land there? Someone, a spy, told them that they could land there unopposed and undetected and no one would know they were there until it was too late. They could sneak up on the city and take it.

Jean Lafitte

The spy was the pirate Jean Lafitte. Lafitte secretly met with the British and told them for a fee he would let them know where to land their ships in the New Orleans area that was away from American troops – a safe harbor. He then decided to double cross the British and offered his services to General Jackson along with a generous supply of powder and munitions. The offer came at a price, that Jackson would see that he got pardoned and several other renumerations. Jackson accepted Lafitte’s offer but before Lafitte could meet with the British to set them up for an ambush he was arrested and jailed by the government of Louisiana.

W CC Clayborn, the first Governor of Louisiana, felt New Orleans was lawless and disliked the Lafittes immensely. Governor Clayborn put a bounty on the Lafitte brothers plastering the New Orleans area with posters. In retaliation the Lafitte brothers put a bounty on Governor Clayborn and plastered New Orleans with posters. Alas, the government got to Jean Lafitte before he could get to the Governor. In jail Lafitte let Jackson know there was no deal unless he was released and pardoned. Jackson pleaded with Governor Clayborn to release Lafitte but the Governor stubbornly refused.

The jailer, however, against orders released Lafitte and the deal with Jackson went through. That is how the British got ambushed and lost the battle. The jailer was a young John Henry Holland who ultimately would become the Grand Master of Masons in Louisiana and for whom Holland Lodge No 1 in Texas is named. This is how Freemasonry played a big part in the Battle of New Orleans and the future prospects of General Andrew Jackson.

In 8 years Jackson would become Grand Master of Masons in Tennessee and 6 years later President of the United States.

Now you know the rest of the story!

 

  1. Chuck Dunning – Masonry Is A Contemplative Path Toward Wholeness

Chuck Dunning

Dunning started his presentation by working backwards on the 5 big words in his title.

(5) WHOLENESS

Wholeness is not just having all the parts in one place. It is peace, harmony and unity.. The Temple is also a model for each one of us. It is more than the sum of its parts or our parts.

 

(4) TOWARD

The work is never finished in this world. We are going to make mistakes, to fail. But there are two follies to avoid

  1. Unnecessary self-loathing and self-punishment
  2. Believing we are arriving at a state of perfection

 

(3) PATH

A way, one traveled a travel by others who have gone before us – the ancient landmarks

There is a three-step process in travelling or working on this path:

  1. Awareness – Be aware of all the parts, our materials and tools
  2. Understanding – How do the parts relate to each other.
  3. Action – Act by experimenting with the parts

 

(2) CONTEMPLATIVE

Mindfulness, meditation, prayer, The Art of Memory are all ways we go deeper with awareness, understanding, and action

(One) MASONRY

We don’t need other traditions. It is our own contemplative effort that reveals the depths. We don’t need to bring in outside processes to help. It’s all right here in the Craft, right before us.

Dunning then turned to the Texas Monitor and made these observations

  • In the Initiation there is meditation.
  • Masonry does not expound on the truths of its symbols (hence the need for contemplation).
  • Lodge is open on not in a certain Degree, meaning we should freely contemplate on its symbols rather than be limited in the exact words.
  • A Mason should hear, study, observe and develop these symbols for himself
  • The Charge at the opening of a Lodge – “Wisdom dwells with contemplation.”

Some other observations that Dunning made:

Speculative means contemplative – looking into symbolism

Meditation yields inspiration. Hiram Abiff would retire to prayer before designing on the trestle board.

Develop awareness, deep thinking, understanding

Action through experimentation

The Fellowcraft’s lecture on hearing and the Master’s lesson on the Beehive are examples of how our wholeness has both private/internal and and social/external dimensions.

Again: Awareness, Understanding, Action

The single word that sums it all up is….LOVE!

We find love throughout the ritual of Masonry:

  • Last tool presented to a Mason – The Trowel, to spread brotherly love and affection
  • “Behold how good it is and how pleasant it is for Brothers to dwell in unity”
  • The tenets of our profession – Brotherly Love, Relief and Truth
  • Covering of the Lodge – Jacobs ladder – the highest virtue is charity which is caritas, agape, love
  • The first tool, the 24” gauge = 3 divisions of loving effort
  • Common gavel – to use it is as act of love for ourselves and others

Love is hard work. To manage our emotions, to have a commitment to live this way is hardly easy and pleasant. Love can bring us struggle, regret, disappointment. But the mystery about love is that it has no opposite that can transcend it. We can feel hate but still do loving things.

LOVE IS DIVINE. It is the essence of peace and harmony.

Love is our:

  • Work
  • Wages
  • The Mystic Tie

TEXAS MASONICON 2019 IS ON JULY 26 – 27. Mark your calendars! 

https://www.texasmasonicon.com/

statue, time, square and compass, death, scythe

Time in Freemasonry

Continuing the series of the broken column and the weeping virgin, in this episode of Symbols and Symbolism we look at Albert Mackey’s entry into the Encyclopedia of Freemasonry as he examines the figure of time in the Jeremy Cross statue of early American Freemasonry. the statue, a newer invention in the collection of symbols, it remarkably follows in the vein of the 24 inch gage and the hourglass.

Mackey writes,

The image of Time, under the conventional figure of a winged old man with the customary scythe and hour-glass, has been adopted as one of the modern symbols in the Third Degree. He is represented as attempting to disentangle the ringlets of a weeping virgin who stands before him. This, which is apparently a never-ending task, but one which Time undertakes to perform, is intended to teach the Freemasons that time, patience and perseverance will enable him to accomplish the great object of a Freemason’s labor, and at last to obtain the true Word which is the symbol of Divine Truth. Time, therefore, is in this connection the symbol of well-directed perseverance in the performance of duty.

This symbol with the broken column, so familiar to all Freemasons in the United States is probably an American innovation.


statue, virgin, time, broken column, freemasonry

The Weeping Virgin

In this episode of Symbols and Symbolism we look at a short entry from Albert Mackey’s Encyclopedia of Freemasonry examining the figure of the weeping virgin. A newer invention in the symbolism of Freemasonry, Mackey draws an ancient parallel to its cryptic iconography.

time, virgin, broken pillar, art, illustration
Time, the weeping virgin and the broken column.

The Weeping Virgin with disheveled hair, in the Monument of the Third Degree used in the American Rite, is interpreted as a symbol of grief for the unfinished state of the Temple.

Jeremy Cross, who is said to have fabricated the monumental symbol, was not, we are satisfied, acquainted with Hermetic Science. Yet a woman thus portrayed, standing near a tomb, was a very appropriate symbol for the Third Degree, whose dogma is the resurrection.

In Hermetic Science, according to Nicolas Flammel (Hieroglyphics, chapter xxxii), a woman having her hair disheveled and standing near a tomb is a symbol of the soul.


Jeremy Cross (b.1783, d. 1861) became a mason in 1808 and soon became a student of Thomas Smith Webb. In 1819 he published The True Masonic Chart or Hieroglyphic Monitor, in which he borrowed liberally from the previous work of Webb. The Weeping Virgin first appeared as an illustration as rendered by the American copperplate engraver Amos Doolittle, appearing in Crosse’s The True Masonic Chart.

We Revisit Concert Pianist Brother Hando Nahkur

Freemason Hando Nahkur discusses his homeland, Estonia, how and why he became a Mason and what the life of a Concert Pianist studying for his Doctorate is like. Along the way we get to watch him perform.

 

Brother Hando Nahkur

This visit with Hando we were really much more able to do justice to his performances as a classical Concert Pianist. Two clips of Hando playing, Rachmaninoff and Liszt are sharp and crisp and oh so wonderful.

Hando also brings us some delightful insights into Estonian culture with beautiful pictures to illustrate his native land. Don’t miss the part about Tall Hermann’s Tower or the Singing Festival of 30,000 Estonian singers.

This latest Hando video also coincides with his release of his newest album, Lisztomania.

Be sure to visit Brother Hando’s website for more of his music and dates of upcoming concerts:

http://handonahkur.com

 

the moon in masonic symbolism.

The Moon in Freemasonry | Symbols and Symbolism

Symbolic, even among the symbols of Freemasonry, the moon plays an essential part in the esoteric nature of Freemasonry. Not a primary component of the ritual, the celestial body none-the-less features prominently in the rites and rituals of the lodge harkening back to older and more esoteric traditions.

In this installment of the Symbols and Symbolism of Freemasonry, we look at a reading on the luminous orb that encircles our planet in both a reading of Albert Mackey’s Encyclopedia of Freemasonry and from an excerpt of the book, The Master Mason: The Reason of Being – A Treatise on the Third Degree of Freemasonry on the topic.

Mackey writes on the moon:

The adoption of the moon in the Masonic system as a symbol is analogous to, but could hardly be derived from, the employment of the same symbol in the ancient religions. In Egypt, Osiris was the sun, and Isis the moon; in Syria, Adonis was the sun and Ashtaroth the moon; the Greeks adored her as Diana, and Hecate; in the mysteries of Ceres, while the hierophant or chief priest represented the Creator, and the torch-bearer the sun, the officer nearest the altar represented the moon. In short, moon-worship was as widely disseminated as sun-worship. Masons retain her image in their Rites because the Lodge is a representation of the universe. where, as the sun rules over the day, the moon presides over the night; as the one regulates the year, so does the other the months, and as the former is the king of the starry hosts of heaven, so is the latter their queen; but both deriving their heat, and light, and power from him, who has the third and the greatest light, the master of heaven and earth controls them both.

From The Master Mason

In its culmination, [the third degree] is the transition through life and death in order to be reborn anew with an understanding of the spiritual world that has always been around us but now made visible. The moon, here, is key as Yesod leads to our understanding of becoming an emblem of the reflective nature we assume in this transformation. Like the moon, we reflect the light of the Great Architect capturing what is impossible to see without becoming blinded by its radiance. This is, of course, a metaphor but no less appropriate to the change we undergo and the purpose we assume in becoming masters. Like the moon, each of us reflect the glory of the divine sun in phases, exerting our gravitational force over the tides of our interactions.

Texas Masonicon

What is Texas Masonicon? Here is how they tell it:

In their efforts to seek more light, the brethren of Fort Worth Lodge #148 began a tradition of bringing in guest speakers for Masonic educational talks. Talk after talk, our membership flourished and was enriched. After how much we have enjoyed the benefits of this program, we have decided to share this experience with other brothers who desire to seek more light.

Masonic education is a critical component to every brother’s journey in the Craft. However, it can be extremely hard to come by, even though our fraternity is filled with extraordinary speakers who will gladly share their research. We felt it was our responsibility to share the results of our educational program and create a Masonic educational event that would benefit the Craft on a larger scale. The location? The Fort Worth Masonic Temple.

They’re calling it: Texas MasoniCon

The last two Aprils Ezekiel Bates Lodge in Attleboro, Massachusetts has held a Masonicon. It is generally an all-day event of Masonic speakers from different parts of the country gathered together to make presentations and includes followup workshops and group participation.

PM of Fort Worth Lodge #148, Rhit Moore, will tell you that this is a team effort. But we know he is one of the driving forces behind this Masonic Conference. We have chronicled the accomplishments of Moore here on Freemason Information before: https://freemasoninformation.com/2018/02/the-secret-of-a-successful-lodge/

PM Rhit Moore

Fort Worth, Texas Masonic Temple

Texas MasoniCon is intended to be an annual Masonic educational conference, and will bring together interested Brothers looking for more light in Masonry with knowledgeable authors and dignitaries from around the country.

Their keynote speakers for their inaugural convention will be three distinguished Masonic authors: Bro. Michael Poll is the founder of Cornerstone Publishing, V.E. Piers Vaughan is Past Grand High Priest of New York, and Bro. Chuck Dunning is the founding Superintendent of the Academy of Reflection.

 

Michael Poll

MICHAEL POLL

Michael R. Poll is the owner of Cornerstone Book Publishers. He is a Founding Fellow and Past President of The Masonic Society, a Fellow of the Philalethes Society and Fellow of the Maine Lodge of Research. and a contributor to Heredom, the publication of the Scottish Rite Research Society.

A New York Times Bestselling writer and publisher, he is a prolific writer, editor and publisher of Masonic and esoteric books, having published over 200 titles.

Piers Vaughn

PIERS VAUGHAN

Very Excellent Piers Vaughan is a Past Grand High Priest for New York Grand Chapter. His Masonic membership began in England in 1979, and he joined a number of Orders before joining St. John’s Lodge No. 1 in New York. He has traveled extensively across the USA and in many countries abroad giving lectures on a number of topics, ranging from history to talks on the symbols and esotericism of Masonry. An interest in 18th Century French Masonic Ritual led him to translate a number of important treatises and rituals into English.

V.E. Bro. Vaughan has written the Capitular Development Course, and Renaissance Man & Mason.

 

Chuck Dunning

CHUCK DUNNING

Chuck Dunning has been a Master Mason since 1988, is a member of Blue Lodges and Scottish Rite Valleys in both Texas and Oklahoma, and also belongs to a number of Masonic research societies. In the Scottish Rite, Chuck is a Knight Commander of the Court of Honor, Director of Education for the Guthrie Valley in Oklahoma, and a Class Director for the Fort Worth Valley in Texas. In 2012 he became the founding Superintendent of the Academy of Reflection, which is a chartered organization for Scottish Rite Masons wanting to integrate contemplative practice with their Masonic experience.

Bro. Dunning has authored Contemplative Masonry: Basic Applications of Mindfulness, Meditation, and Imagery for the Craft.

Their guest speakers are experts in Masonic leadership and education. They are:

  • Brad Billings – PM, Texas Lodge of Research

  • David Bindel – PM, Jewel P. Lightfoot Lodge

  • Larry Fitzpatrick – Past Grand Orator, GL of TX

  • Pete Normand – PM, Texas Lodge of Research

  • Roberto Sanchez – author The True Masonic Experience

  • John Tolbert – past DDGM

It is events like this one that is educating a new batch of leaders for the Masonic Fraternity of tomorrow. It is also a way of holding first rate Masonic Conferences that seems to be popular and catching on all across the U.S.A. There is a new day dawning on Freemasonry in America. American Masonry is becoming more national and less parochial in its outlook and that is helping it keep up with the 21st Century and the Information Age.

If you haven’t been to a Masonicon try it. You’ll like it!

book, The Great Work, knowledge, wisdom, willpower

The Great Work

book, The Great Work, knowledge, wisdom, willpower

The Great Work is, above all things, the creation of man by himself; that is to say, the fall and entire conquest which he effects of his faculties and his future. It is, above all, the perfect emancipation of his will.

For a good many years, I’ve written about the idea of producing to contribute to the Great Work. Yet, I don’t think I’ve taken the time to address what that idea means, to me or to the wide world when it comes to your self-development.

In basic terms, the Great Work is the idea of completing the development of our soul. By completing it, I mean finding within ourselves that spark of the cosmic consciousness and nurturing it to a state of understanding the wider universe around us.

A lofty goal and, not surprisingly, one that is seldom, if ever, brought to completion.

But, in undertaking such an endeavor, it’s important to not try and put the cart before the horse. While considering the Great Work as the length and breadth of a career, the reality is that the work itself is an ongoing pursuit made by degree, the production of which making small, nearly imperceptible changes to the inner life that slowly make themselves known in the external domain.

Complex Simplicity

So then, what is the Great Work? The easiest way to define what it is is to say that The Great Work is the quest for knowledge that ends in wisdom.

It seems almost too simple. It seems like a process many of us already undertake. In many respects it is. But what happens in the pursuit of the Great Work is the myriad distractions and attention-stealing interruptions that take us away from the pursuit of that work.

Like all the Mysteries of Magism, the Secrets of “the Great Work” have a threefold signification: they are religious, philosophical, and natural.
– Albert Pike

To further simplify the term, the Great Work is the betterment of oneself. Be it through learning and doing our trade, perfecting our life, providing for the health and welfare of our family or contributing to the uplifting of mankind. It’s in the undertaking of these tasks that the effort of the Great Work begins to shape the world around us.

The hardest part of understanding what the Great Work represents is knowing that the work is just that—work.

It isn’t something that you can buy on a shelf or order online. It isn’t something you can achieve in the simple reading of a text. No, the Great Work manifests itself in the assimilation of information and application in the real world. It comes out of the understanding of perspectives other than one’s own and seeing meaning from the eyes of the stranger. Think in terms of walking a mile in another person’s shoes. In this aphorism, the purpose is the development of empathy for the world around you, much in the way of the Golden Rule.

Purposeful Execution

With knowledge comes wisdom. From wisdom comes empathy. And yet, there is another component necessary to square the circle. That fourth component is the willpower to undertake such a change with the knowledge that it means a reexamination of past lessons learned in the past.

This is the purpose of the Great Work.

Without doubt, this path implies a measure of agreed upon change that, once begun, inculcates itself into your day to day existence. The seeker, desiring change (knowingly or not) wanting to assimilate knowledge must take the first step in this process by exercising their will to acquire it, fearless of where ever it may take them.

Many Paths, One Destination

Where does that knowledge come from? What path should one follow to pursue the Great Work? Many groups and organizations suggest theirs is the one true way. But, in reality, there is an infinite number of means to obtain knowledge, and just as many in applying it. The effort of undertaking the Great Work is in your mindful daily living, applying the lessons learned and when finding an impasse, seeking further enlightenment beyond where you find yourself now. This is the process of the Great Work, not the Great Attainment. It is work. It is an effort. It is a continually tested result and attunement to the world in increasingly broadening strokes and circles.

It is for this that the pursuit of the Great Work is called the Search for the Absolute; and the work itself, the work of the Sun.

This attunement happens in meditation. It happens in prayer. It happens in mindful interactions with other human beings in the world at large—both in your community and outside of it. One could argue that it happens in the comments in social media if they offer something constructive to the dialog seeking to uplift rather than tear down.

Pike, in Morals and Dogma, writes:

For all that we familiarly know of Free-Will is that capricious exercise of it which we experience in ourselves and other men; and therefore the notion of Supreme Will, still guided by Infallible Law, even if that law be self-imposed, is always in danger of being either stripped of the essential quality of Freedom, or degraded under the ill-name of Necessity to something of even less moral and intellectual dignity than the fluctuating course of human operations.

It is not until we elevate the idea of law above that of partiality or tyranny, that we discover that the self-imposed limitations of the Supreme Cause, constituting an array of certain alternatives, regulating moral choice, are the very sources and safeguards of human freedom; and the doubt recurs, whether we do not set a law above God Himself; or whether laws self-imposed may not be self-repealed: and if not, what power prevents it.

28th Degree—Knight of the Sun, or Prince Adept.

It is in this operation of seeking, working and finding the Great Work that we employ in the exercise of the Hermetic Art. This is the heart of the Great Work.


Read: Why Brotherly Love Relief and Truth in Freemasonry?

Lost Masonic temple, Los Angeles,

Something Lost: The Los Angeles Scottish Rite Cathedral

window, sculpture, Scottish Rite
Stained glass in Los Angeles Acottish Rite Temple.

I spent some time last weekend visiting the Marciano Art Foundation (and gallery) in Los Angeles. It is an amazing space with near limitless potential almost in the heart of the city of angels. What makes the space relevant to Freemasons is that the space that the Foundation Galley occupies was once the jewel of modern Freemasonry as the Los Angeles Scottish Rite Cathedral.

Building a Masonic Temple

sculpture, Albert Stewart, Los Angeles
the Double Headed Eagle of the Scottish Rite.

Built in 1961, the Scottish Rite Temple was the design by Millard Owen Sheets, a prominent American artist in the early century known for his mosaics on the mid-century Home Savings of America banks that populated California. His work stretched well beyond the Golden states adorning buildings with his mosaic and collections of collaborative artists work. Sheets was not a Mason but in his discussions with the then temple board, his charge was to construct a temple of epic proportions. Sheets own words in describing the project, recalls the project this way:

…I was surprised by the tremendous number of things that had to be incorporated in this temple. First of all, the upper degrees of [Scottish Rite] Masonry are given in an auditorium, and they are given in the form of plays. They have incredible costumes and magnificent productions of the basic concepts that are ethical and have at heart a religious depth, and they draw from many religions, as far as I understand. I’m not a Mason, but I do feel that it’s a tremendous attempt toward the freedom of man as an individual, and the rights of man as an individual, and respect for various races and creeds. I won’t say this is always obtained, but certainly, that’s been the spirit. They felt that they wanted to depict this in every form.

He goes on to describe the huge mural on the eastern wall, describing it as:

The huge mosaic on the exterior east end of the temple at that time was the largest mosaic I’d ever made. It starts out with the builders of the temple from the days of Jerusalem, and King Solomon, who built the temple, and Babylon. Then it jumps up to the Persian emperor, Zerubbabel. When the Crusaders went to the Holy Land, they built a place called Acre, which is still a very important historical monument to the period of the crusaders. Of course, there were other temples and I showed Rheims cathedral in the process of building. I showed the importance of [Giuseppe] Garibaldi, the Mason who broke away from the Roman Catholic church because of what he felt was its limitations and dogmatism. Ever since then, there’s been a certain quarrel, I gather, between the Masons and the Catholics. Then there is King Edward VII in his Masonic regalia as one of the great grandmasters. We had the changing of the guard at Buckingham Palace, which is part of the King Edward section. I think the final part of that mosaic shows the first grand master of California in his full regalia being invested in Sacramento. It’s a kind of historical thing going way back to the ancient temple builders and coming right up through to actual California history, which the California sun at the top symbolizes.

Millard Sheets, mosaic, Los Angeles, Scottish Rite
Millard Sheets History of Freemasonry mosaic in Los Angeles.

The mural he surmises represents that law and concepts of religion were involved in the great temples. Certainly, the Gothic cathedrals were the book for the people who couldn’t read. Well, they didn’t think of the American people not being able to read, but they wanted to show graphically the intensity of feeling throughout history toward the Meaning of Masonry.

In like manner, Sheets worked with sculptor Albert Stewart to adorn the master builders of history along the edifice.

The work and consideration alone that went into the temple might well be enough to say it was a great asset and jewel in the crown of Freemasonry. But like all crowns, they tarnish with time and often fall from the heads of the kings they once adorned.

Heyday of Masonry

By 1994, the Scottish Rite Temple in Los Angeles was all but abandoned. The Los Angeles Conservancy says of the space that it was the result of “years of declining membership” that the temple was vacated.

By their own telling, the Los Angeles Scottish Rite says of the temple that, “Due to zoning changes in Los Angeles over the years, it was increasingly difficult — and finally impossible — for the Valley to generate the revenue from renting the Cathedral necessary to maintain the building. It eventually became unavoidable that the building should be sold, which was accomplished in 2013.”

Ironic when you consider by its own admission that the Valley of Los Angeles held a “…one day class of 330 candidates in November 1974, [bringing] the membership to over 11,000. In 1980, Los Angeles was the largest Valley in the second largest Orient in the Southern Jurisdiction, and the 14th largest Valley in the Jurisdiction.”

And yet, this modern imposing temple fell into ruin.

After abandoning the temple it sat nearly empty save for a few unremarkable semi-urban businesses in the ground floor foyer. I remember that time, passing the building in awe at its grandiose presence and bewildered at the neon atm sign unintelligently fixed to its entryway. By all accounts, it could have been a Roman ruin in a landscape that had moved on and forgotten it.

But that was Freemasonry then

Millard Sheets, Scottish Rite, Los Angeles
Foyer at the Marciano Art Foundation.

In 2013, the temple was given a new lease on life in the hands of Maurice and Paul Marciano granting “the public access to the Marciano Art Collection (now closed) through presentations of rotating thematic exhibitions.”

Upon visiting, my first impression was that space is remarkable. Entering from the garage and walking through the foyer, it was impossible to not feel the energy of what it had been constructed for. Indeed, I had entered hallowed ground. It still felt like a once great Scottish Rite Hall. Standing at point, in the near pitch blackness of what was once the theater space, now the art installation of Olafur Eliasson’s Reality projector, I felt compelled to give the signs of the degrees — there, by my self, for the ghosts of the past to see that a brother had come to visit.

More on Masonic Art in Los Angeles.

Perhaps it was at this point that a deep feeling of sadness began to stir. That feeling stayed with me while I looked at the art. But, that stirring became a tempest of emotion when on the last stop in the space, in a small red-carpeted room in the north-west corner of the building. There, in the small ‘room’ sat the “artifacts” left by the “Masons who abandoned the building.” I use quotes here as these were the words used by the docent stationed in the space to tell interested visitors what the strange aprons and funny hats were.

Relics of the Life Masonic

relics, Freemasonry, Scottish Rite, hats, Los Angeles
The relic room of Masonic artifacts left behind at the Marciano Art Foundation in the Old Scottish Rite in Los Angeles.

Unremarkable to anyone familiar with the fraternity, in the room was an odd collection of ritual ephemera, staging books, old New Age magazines, odds and ends of the life masonic, and a padded altar bench. To the lay observer, these things are oddities in a building full of modern art — trinkets of a bygone era “…left behind by the Masons before they abandoned the building.”

I can’t say for certain if it was the space, the items in the space or the words taken in the context of the aforementioned relics of what Freemasonry once was. Leaving the relic room, I was moved to tears — not for the casual housing of materials sacred to me, but tears for what those relics once represented to the people in the space. To the owners of the history that poured the foundation and raised the marble edifice. Perhaps more so, the thought that this was the future of Freemasonry. That an empty building full of abandoned “relics” was really what lay at the end of it all.

Yes, the building is just a building, but it effects the priest no less to see the church he loves dearly, laid low by a fire or an earthquake.

Masons are builders and buildings can be replaced. Walking through the bones of a structure built to show the “intensity of feeling throughout history toward the Meaning of Masonry” felt like a priest walking through the ashes of his fallen church.

working tools, past master jewel, trowel, mallet, rough ashlar
Some of the “relics” of Freemasonry at the Marciano Art Foundation in Los Angeles.

I wanted to feel optimistic about the space. I wanted to appreciate it for what it once was.

Instead, I left haunted—feeling depressed and overwhelmed. Not at the space or the modern art within its walls.

I left feeling haunted by the ghosts of what it once was.

Sheets went on to design the San Francisco Scottish Rite Masonic Center building, a structure in perpetual use to this day. And, the Scottish Rite’s Valley of Los Angeles retains a presence meeting at the Santa Monica Masonic Center.

And yet, the bones of the cathedral remain in the heart of the city. A fitting fate for the Royal Art in the city of angels.

Lost Masonic Art

The following is some of the imagery and iconography that still adorns the exterior of the old Scottish Rite in Los Angeles.


You can read more on the theme of being a Priest for Freemasonry in the book, The Master Mason.

Is 2b1ask1 Working?

2b1ask1, joining freemasonry

The mechanism behind the aphorism simply implying that if someone wants to be a mason, they need to ask one. Short, simple, and to the point.

The phrase encompasses the admonition that no Mason will (or can) ask someone to join or become one, because then the decision to join is solemn one—a turning point if you will. From existing in the profane world and a desire to enter into the company of like-minded individuals in pursuit of moral excellence, a theme I explore in the book The Apprentice. 

2b1ask1 is a mantra familiar to every mason today. But does it work?

So, to join those in pursuit of that moral excellence, you have to ask for admission.

This website, itself, saying of 2b1ask1, that: 

This process is as old as the fraternity itself and ensures that the individual seeking the degrees is doing so of his desire and will.

But is that the right interpretation of the 2 be one—ask one mantra? Should it be used in a way to necessitate those interested in the fraternity too, literally, have to ask to be one?

Or, should 2b1ask1 (alternatively written 2be1ask1 or tobeoneaskone) be interpreted as a slogan illuminating the process of how to become a mason, but NOT a barrier of admission necessitating the potential member to know beforehand.

In writing this, I went looking through a grand lodge constitution, but couldn’t find anything that implicitly said that the only way to become a member was to ask someone who already was one. In a more roundabout way, it implied the prospective member need fill out an application and then undergo the requisite investigation. It was in this process that it seemed to me that 2b1ask1 idea found resonance by ensuring the investigation went smoothly and avoided any hiccups causing the applicant apprentice from failing out of the process or receiving a cube in the vote.

Tradition

So then, is the probation of having to ASK a Freemason to become a Freemason really a tradition from time immemorial?

Or is it a process to ensure the vetting process of admission be a near guarantee of entry—for a variety of reasons, all of which were mostly positive but to a degree (pardon the pun) the most beneficial to all involved on every level.

With that in mind, is the 2b1ask1 mantra working?

To assume someone would know to ask is a leap. The fact of necessitating it requires the asker knows in the first place their task. This would seem to be a barrier to entry without a large marketing campaign behind it telling prospective members “…Hey, you have to ask to join.” Maybe looked at in another way, it should be said: “Call us, we won’t call you.”

What would be the cumulative net value of flipping the script on this? Rather than necessitating a public who might not know anything about the fraternity to have to ask about it, approach it from the other way and work on a referral basis. Almost like an affiliate or feeder pipeline. You refer a friend, and they refer one, and so on… Yes, this would fly in the face of tradition to an extent, but wouldn’t solve the pipeline issue facing American Masonry today?

Morality Question

If people don’t know about something, they can’t join in. Think about this same concept in other terms.

Would you NOT invite people to come to your church? What about joining another social group you may belong to A club outing, a fantasy football league, a seminar on some social or political issue. Certainly, these are not necessarily on par with joining a Masonic lodge, but they still involve group participation with individuals you trust and hold in esteem. 

What is it that Freemasonry demands to morally obligate people to have to ask to be part of?

Imagine how different things would be if the onus of asking was on the other foot.

Imagine how different things would be if instead of relying on others to ask to join, the fraternity instead turned outward and asked those it believed in amity with the ideals to join its ranks. 

Maybe the idea of requiring outsides to ask has been the root cause all along for the decline in membership. 

What do you think?