The Working Tools Magazine Oct 2012

October 2012 Issue #56 $7.95

The Working Tools Magazine “Light” Version

Your source for Masonic articles, news and information covering all aspects of Freemasonry.

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Welcome to the October 2012 edition of

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www.twtmag.com Staff Editor in Chief Cory Sigler Assistant Editor Scott Schwartzberg Subscriber Information Published monthly as both Electronic and Printed formats.

WELCOME

The Working Tools Masonic Magazine

Success in Enlightenment Brethren, I don’t know how I could possibly thank you enough for making the rollout of the new TWT website as successful as you did.

We have not seen hits to the website like this since the start of TWT in 2006. We more than doubled the traffic!

The Apple IPad app was a wild success. In the first month of the hard launch we had more yearly subscribers sign up that I could ever dream of.

These stats are not being shared with you to gloat but said to reaffirm that the Brethren are indeed hungry for knowledge and enlightenment. It reaffirms that our work here is making a difference in educating the Craft and we are on the right path.

None of this could have been done without you!

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Submission Information Submissions can be sent to twtmag@yahoo.com Authors retain full rights of their published works.

This month I am thrilled with the articles that were submitted. Once again the authors are shining bright with their work. I have nothing but respect and admiration for the skills these writers have. It’s a gift we are lucky to receive.

This month’s mix of topics is second to none. We have a little bit of everything to satisfy your interests. I think you’ll be as pleased with them as I am.

Your comments and questions are always welcome.

Until next time...

Cory Sigler, Cory Sigler, Editor In Chief Past Master, Hawthorne Fortitude #200

Editorial Disclaimer Editor reserves right to edit all submissions for space, clarity, errors or changes as needed.

Postal Master Send address changes to The Working Tools Magazine. Po Box 72.

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The articles and opinions in “The Working Tools Masonic Magazine (TWT)” are not necessarily that of the Editor-Publisher. The author of any article or submission found in TWT does not represent the Grand Lodge or any Appendant Body of the Editor-Publisher. TWT is an Independent Masonic Magazine that reports on current news and Information regarding Freemasonry and Appendant Bodies of Masonry.

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General

Featured Writers

Ask The Reader

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Word of the Month

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Kyle Ferguson

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Sam Katz

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Mohamad Yatim

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This Month in Masonry

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Masonicfundraiser.com

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Old Tyler Talks

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Michael Shirley & Todd Creason

Masonic Smoking Pipes

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Kendall Jewell

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Matt Johnson

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William Stephey

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Appendant Bodies

Joseph Mascaro

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• York Rite

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Paul C. Smith

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Jacob Lucas

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Shawn Gorley

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Barry Newall

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Michelle Snyder

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Karen Kidd

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David Browning

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John Nagy

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David Ellis

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• Scottish Rite

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Sam Katz

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Jacob Lucas

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The Working Tools is published monthly by Corsig Publishing & Cory Sigler, It is not affiliated with any Grand Lodge. Letters or inquiries should be directed to Cory Sigler, Editor, at E-mail: TWTMAG@yahoo.com All letters become the property of the Working Tools. Photographs and articles should be sent to the attention of the Editor. Every effort will be made to return photographs but this cannot be guaranteed. Please include a selfaddressed stamped envelope. The Editor reserves the right to edit all materials received.

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This Months Contributors Scott Schwartzberg Raised in 2007 at USS New Jersey No. 62 in Cherry Hill, NJ, Scott is currently Marshall of Boynton Lodge No. 236, Boynton Beach, FL. He is one of the founding members of Boynton Lodge Esoteric Research Group (B.L.E.R.G.), a member of the SR Bodies at the Valley of Lake Worth, and YR Bodies of Ft. Lauderdale.

Dr. John S. Nagy is a Master Mason and author of the “Building Series” of Masonic Education books. His books and his workshops cover aspects of Masonry designed to Build Better Builders. You can find out more about him, his books and his workshops through his website at: http://www.coach.net

Matt Johnson Matt Johnson is a member of Pioneer Lodge #82 in Arizona as well as a member of the Royal Arch and the Scottish Rite. He is on a one man crusade to bring "critical thinking to the masses" through his article "Believe the Best". Join him on Facebook and check it out at believethebestblog.blogspot.com."

Kyle James Ferguson is a member of Union Lodge No. 291 in Scranton, PA & Kingsbury Lodge No. 466 in Olyphant, PA. He is also a Royal Arch Mason, a Cryptic Mason, a member of the Allied Masonic Degrees, and a 32° in the AASR, NMJ where he is Junior Warden of the Keystone Lodge of Perfection in the Valley of Scranton. He is a member of The Masonic Society, a Level 1 Scholar in the PA Academy of Masonic Knowledge, a Fellow of the Grand College of Rites, and is the author of a blog called The Philosophical Freemason (http://philosophicalfreemason.blogspot.com/).

Jacob Lucas is interested in the history of the Craft and its ritual. He is an officer in his Symbolic Lodge, as well as his Scottish Rite Valley and York Rite Bodies. He provides Masonic Education at meetings.

Michael Gambarrotti Raised in August 2009 at Boynton Lodge No. 236, Boynton Beach, FL, Mike is currently JW of Boynton Lodge No. 236 and the District 32 Chairman for the Florida Masonic Child ID Program.

Shawn M. Gorley Raised to Master Mason at Mountain Lodge # 281 in Altoona PA. He is a member of The Masonic Society, The Philalethes and currently working toward level one certification in the Pennsylvania Academy of Masonic Knowledge.

Barry Newell Raised to Master Mason in 2006 in Oriental Lodge #60, Boise ID. WM in 2009. Served as Excellent High Priest for Boise Chapter #3, RAM, and currently sit as Illustrious Master for Idaho Council #1, Cryptic Masons. I also sit as Generalissimo for Idaho Commandery #1. I am also a member of the Order of the High Priesthood and the york Rite College. Member Scottish Rite since 2011.

David Browning David Browning is a Master Mason and is installed as the Senior Deacon of Selma Lodge 320 in Selma, North Carolina. He is a Certified Lecturer and is currently serving as the District Deputy Grand Lecturer for the 16th Masonic District. He resides with his wife and three children in NC.

Paul C. Smith P.M. of Rockingham Lodge No. 76 in Candia, NH the Founding Master of General Court Lodge No. 1784 (America’s only special, legislative lodge) and is the Founding and Current Master of Phoenix Lodge, U.D.; New Hampshire’s first TO lodge. He is a trustee of NH MasoniCare and is currently serving as a Grand Steward. He is a member of The Masonic Society, the Scottish Rite, York Rite, AMD, SRICF, Royal Order of Scotland, SYRCNA and Order of Knight Masons.

Sam Katz Raised April 1992, Certified to Master the 3 Blue Lodge Degrees by January 1993 and appointed an Instructor of Philadelphia Temple School of Instruction, 1995 served as Worshipful Master of Equity Lodge #591, PA F&AM, 2006 joined Endeavor Lodge #17 DE AF&AM, a dual member of Union Lodge #7, served as Marshal in the Divan of PP James T. Ruby of NUR Shrine in 2011, coordinator of Sussex County Shepherds Unit, appointed an Ambassador for the Valley of Lower Delaware of the AASR-NMJ and the webmaster for www.endeavorlodge17.org, www.valleyoflowerde.org and www.district3de.org.

Michael H. Shirley is a Past Master of Tuscola Lodge No. 332 (IL) and Leadership Development Chairman for the Grand Lodge of Illinois. He's also a member of the Illinois Lodge of Research, the Scottish Rite, the York Rite, Eastern Star, the Tall Cedars of Lebanon, and the newly-chartered Illini High Twelve No. 768 in Urbana-Champaign (IL). The author of several articles on British history, he teaches history at Eastern Illinois University.

Todd E. Creason, 33° is the author of several books and novels, including his popular “Famous American Freemasons” series.

He’s a Past Master of Ogden Lodge No. 754 (IL), a member of the Illinois Lodge of Research, and of both the Scottish Rite and York Rite. He's also a member of the Ansar Shrine (IL) and Charter President of the new Illini High Twelve No. 768 in ChampaignUrbana (IL).

William Stephey Jr. Is currently the Senior Steward of Ionic Lodge #31 Newport DE. Very active in both York Rite and Scottish Rite Masonry, also he serves as Captain General, of St. Johns Commandery and is Master of Entrances on the Council of Sovereign Princes of Jerusalem in the Valley of Wilmington . His real treasures; however, are found in the love his Brothers have shown him.

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Masonic Symbolism & Words Brought to you by www.masonicdictionary.com This Month’s Entry is:

“Calling On and Off” “Calling Off” A technical term in Freemasonry which signifies the temporary suspension of labor in a Lodge without passing through the formal ceremony of closing. The full form of the expression is to call from labor to refreshment, and it took its rise from the former custom of dividing the time spent in the Lodge between the work of Freemasonry and the moderate enjoyment of the banquet. The banquet formed in the eighteenth century an indispensable part of the arrangements of a Lodge Communication. "At a certain hour of the evening," says Brother Oliver, "with certain ceremonies, the Lodge was called from labor to refreshment, when the Brethren enjoyed themselves with decent merriment." That custom no longer exists; and although in England almost always, and in the United States occasionally, the labors of the Lodge are concluded with a banquet; yet the Lodge is formally closed before the Brethren proceed to the table of refreshment.

Calling off in American Lodges is now only used, in a certain ceremony of the Third Degree, when it is desired to have another meeting at a short interval, and the Master desires to avoid the tediousness of dosing and opening the Lodge.

reply in the negative, while other equally good jurists differ from them in opinion.

The difficulty seems to be in this, that if the regular meeting of the Lodge is closed in form, the subsequent meeting becomes a special one, and many things which could be done at a regular communication cease to be admissible. The recommendation, therefore, of Brother Moore, that the Lodge should be closed, and, if the business be unfinished, that the Master shall call a special meeting to complete it, does not meet the difficulty, because it is a well settled principle of Masonic law that a special meeting cannot interfere with the business of a preceding regular one. As, then, the mode of briefly closing by adjournment is contrary to Masonic law and usage, and cannot, therefore, be resorted to, as there is no other way except by calling off to continue the character of a regular meeting, and as, during the period that the Lodge is called off, it is under the government of the Junior Warden, and Masonic discipline is thus continued, Doctor Mackey, for the reasons cited by him in regard to Brother Moore, was clearly of opinion that calling off from day to day for the purpose of continuing work or business is, as a matter of convenience, admissible.

The practice may indeed be abused. But there is a well-known Thus, if the business of the Lodge at its regular meeting has so legal maxim which says, Ez abusu non arguitur in usum. "No argument can be drawn from the abuse of a thing against its accumulated that it cannot be transacted in one evening, it use. " Thus, a Lodge cannot be called off except for has become the custom to call off until a subsequent evening, continuance of work and business, nor to an indefinite day, when the Lodge, instead of being opened with the usual for there must be a good reason for the exercise of the ceremony, is simply "called on," and the latter meeting is practice, and the Brethren present must be notified before considered as only a continuation of the former. dispersing of the time of reassembling; nor can a Lodge at one regular meeting be called off until the next, for no regular This custom is very generally adopted in Grand Lodges at meeting of a Lodge is permitted to run into another, but each their Annual Communications, which are opened at the must be closed before its successor can be opened. beginning of the session, called off from day to day, and finally closed at its end. We do not know that any objection “Calling On” has ever been advanced against this usage in Grand Lodges, because it seems necessary as a substitute for the When a Lodge that is called off at a subsequent time resumes adjournment, which is resorted to in other legislative bodies, work or business, it is said to be called on. The full expression but which is not admitted in Freemasonry. But much is called on from refreshment to labor. discussion has taken place in reference to the practice of calling off in Lodges, some authorities sustaining and others - Source: Mackey's Encyclopedia of Freemasonry condemning it. Thus, many years ago, the Committee of Correspondence of the Grand Lodge of Mississippi proposed this question : ''In case of excess of business, cannot the unfinished be laid over until the next or another day, and must the Lodge be closed in form, and opened the next, or the day designated for the transaction of that business?" To this question some authorities, and among others Brother C. W. Moore (Freemasons Monthly Magazine, volume xii, No,10), 7

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This Month in Masonry October October 1st - On this date in 1928, the Philalethes Society was organized.

“ History of the Philalethes Society” Established in 1928, the Philalethes Society is devoted to the promotion of the highest quality Masonic education and research. It was created on October 1, 1928, when a small group of Masonic writers gathered at the Masonic Library at Cedar Rapids, Iowa for a very serious purpose. They were some of the most renowned Freemasons of their day: Robert I. Clegg (editor of new editions of Mackey's classics), George H. Imbrie (editor of Kansas City's Masonic Light), Cyrus Field Willard (formerly of the Boston Globe), Alfred H. Moorhouse (editor of The New England Masonic Craftsman), Henry F. Evans (editor of Denver's Square and Compass, and William C. Rapp (editor of Chicago's Masonic Chronicler).

They gave birth to the Philalethes Society because they recognized that all Freemasons are charged to spread Masonic Light, but sometimes that Light can be hard to find. Reflecting upon this problem, founding president Cyrus Field Willard said: Those who have been members of the Fraternity for a number of years have known men who were little more than "good fellows," but because they were appointed to some minor position by a friend who was Master, they continued to go "up the line" until eventually they landed in the Master's chair.

And after serving in the office for a year, they had signally failed "to set the Craft to work and give them instructions whereby they might pursue their labors." It was the realizing sense of this that prompted the formation of an association to bring together in one body the writers who felt that the great mass of Freemasons in the United States should have more information on the fundamentals of Freemasonry.

What Does Philalethes Mean?

The Greek word philalêthês (pronounced "fill-a-laythayss") was used by ancient writers such as Aristotle and Plutarch, and means "a lover of truth." The word came into Masonic circles through alchemical mystic Robert Samber (1682–1745), who used the pseudonym Eugenius Philalethes; Samber's use, in turn, was an homage to 8

Thomas Vaughan, an earlier alchemist who had used the same name. Finally, a Rite of Philaléthes was founded in Paris in 1772, devoted to the study of esotericism. Founding President Cyrus Willard wrote in 1937 that the Philalethes Society took its name from the Parisian Philaléthes.

Early Structure In the earliest days, the Society described itself as "An International Body of Masonic Writers." Official membership was limited to forty Fellows, who were drawn from writers and editors of the many Masonic newspapers and magazines that existed before the second world war.

Its Fellowship is limited to 40, like the French Academy, but the Correspondence Circle is unlimited in number. … Its purpose is to bring together the Masonic writers of the world who seek the Truth in Masonry.

This structure consciously imitated both the Académie Française (in the limitation of forty Fellows) and the world’s premier lodge of Masonic research, Quatuor Coronati № 2076 in London, England (in allowing non­ members to participate through an unlimited "Correspondence Circle").

Members of the Correspondence Circle were also called "corresponding members."

Today, members of the Correspondence Circle are merely referred to as "Members." The number of members who are designed Fellows is still restricted to forty.

Notable Members The Philalethes Society has attracted some of the greatest minds in Freemasonry. Among (Continued on page 9)

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(Continued from page 8) the original forty Fellows were Cyrus Field Willard, Harold V. B. Voorhis, Rudyard Kipling, Oswald Wirth, Robert I. Clegg, Louis Black, J. Hugo Tatsch, Charles S. Plumb, Harry L. Haywood, J. S. M. Ward, and Charles C. Hunt.

Fellows elected since that time have included Masonic notables such as Carl H. Claudy (1936), Arthur Edward Waite (1937), Ray Denslow (1945), Allen E. Roberts (1963), S. Brent Morris (1980), John Mauk Hilliard (1981), Wallace McLeod (1986), Thomas W. Jackson (1991), Norman Vincent Peale (1991), Robert G. Davis (1993) and Leon Zeldis (1994).

Origins of the Journal

only after the war ended that the Philalethes Society was able to release the first issue of Philalethes. The first issue, dated March, 1946, was edited by Walter A. Quincke fps.

Philalethes: The Review of Masonic Research and Letters has long served as the de facto magazine for North American Freemasonry.

The Tradition Continues It was the intention of the founders that the Philalethes Socety would effectively serve the needs of those in search of deeper insight into the history, rituals and symbolism of Freemasonry.

In the Society's early days, all of its publications appeared in other, established Masonic periodicals—many of which were edited by Fellows of the Society. There was no seperate Philalethes journal. Many of the Society's earliest publications were issued under the slogan, "With Rough Ashlar and Tracing Board," and under the motto, "There is No Religion Higher than Truth." Both of these maxims reflect the viewpoint that Freemasonry is a serious and deeply personal quest for Truth and Light.

Today, our mission is much the same as when we began nearly a century ago. A new generation of Freemasons is in search of Masonic Light. Not satisfied with simplistic answers, they ask for new ideas, more information, deeper engagement, expanded fraternal contact, and a more profound exploration of the meaning of the Craft. The members of the Philalethes Society are united in that quest for knowledge.

Unfortunately, the Great Depression took a toll on many of the Masonic periodicals, and after that the hardships of World War Two caused nearly all of them to fold. It was

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Membership in the Philalethes Society (see website to order)

Benefits of Membership There are several advantages of membership in The Philalethes Society: One year of Philalethes: The Journal of Masonic Research & Letters, our world-renowned quarterly magazine.

Access to Members-Only forums on Yahoo and Facebook Discounted price on back issues of Philalethes Fellowship in a local Chapter of the Philalethes Society (where available) Participation in the Annual Assembly and Feast Correspondence with like-minded Master Masons throughout the world

Current Issue- Spring 2012

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Direct access to Masonic scholars who can assist with your own research

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“Freemasonry: A Better Way Of Being” By: Michael H. Shirley, PM & Todd E. Creason, PM

"Freemasonry is kindness in the home; honesty in business; courtesy toward others; dependability in one's work; compassion for the unfortunate; resistance to evil; help for the weak; concern for good government; support for public education; and above all, a life-practicing reverence for God and love of fellow man."

In our first piece, “The Craft in Thirty Seconds”, which was published in the September issue, we discussed how important it is for every Freemason to have a thirty-second elevator conversation ready, when that inevitable question “What is Freemasonry?” was presented to us. We wanted to talk about it, because it’s not something Freemasons discuss very much—the fact that we are each representative of the Craft of Freemasonry is not something most Freemasons think about very much. But we should all be prepared to answer that question meaningfully when we’re asked.

It might be a new idea in our more modern world, but it’s not a new concept. If we look at the example provided by one of the most famous American Freemasons, George Washington. The George Washington Masonic Memorial in Alexandria Virginia proposes, in concert with its presentation of Washington the man and Mason, the definition of Freemasonry quoted above. It applied to Freemasonry in Washington’s time. The implication of the monument and the words is that Freemasonry is timeless. Is it? Does this definition apply today as it did more than two centuries ago?

Let’s have a look at this definition, one piece at a time, and see if we can find a satisfactory answer.

Freemasonry is kindness in the home . . .

An archaic definition of “kindness,” which George Washington would have understood, is “affection.” And this most magisterial American aristocrat was affectionate in his home, with his wife, his stepchildren, and their children. Affection is marked by a true concern for others, and an unfailing wish for their best interests in all things. As our families take up so much of our time, it’s easy to get frustrated at their demands, and to want to get away. But we are away often enough, as Washington was when called to his duty. Our duty calls us to embrace our families with true affection, to cultivate kindness in a way that can never be archaic.

And it’s never been more difficult to raise a family than it is today. There are so many distractions. Families today can all live under one roof and still not be together as a family. There is television, computers, videoFerguson games, email, school, By featurediPods, TWT writer Kyle activities, and a constant barrage of text messages. While we all 11

live together under one roof, very often we’re living our own lives and interacting with the world in ways Washington would have never dreamed possible.

Getting together for something as basic as a family meal is often nearly impossible. Kindness in the home requires a connection, and today, we often fail at that.

Freemasonry, as time consuming as it can be, requires us to remember that our family is our priority, and reminds us to devote our time and attention to them. A life Masonically lived requires an affectionate connection, well tended, with those we love.

. . . honesty in business . . .

In George Washington’s day, a man’s word was his bond, and his livelihood often depended upon whether he could be trusted to do the things he promised. Character was king, and respect was earned through a man’s actions. We live in a very different world today, in which shortcuts and getting ahead at the expense of others are seen by too many as being “smart practice.” But as Freemasons, we strive to be men of honor, for whom a handshake is a contract. Our word must be our bond. . . . courtesy toward others . . .

In the eighteenth century, courtesy was a given. People acted toward one another with a ritualistic politeness that made the functioning of society possible. In today’s world of Internet flame wars and 24-7 reality yell fests, that world seems lost. But it need not be. Freemasonry teaches us to act with respect toward other people, both in lodge and out. That we meet on the level and part upon the square is assumed in our ritual, and our ritual informs our practice in our daily lives. When we meet someone, whether he is a Mason is immaterial to our conduct toward him. He is our equal in the sight of God, and we must treat him as such in all circumstances. He is as beloved of God as we are, and if we would imitate God, as the Craft calls us to do, we ought to start from a position of love and respect, which is necessary for real courtesy. . . . dependability in one's work . . .

A craftsman who was not dependable was not likely to make it in George Washington’s era. In the world we live in, a “come in late, take a long lunch, and leave early” mentality isn’t uncommon. Just finding a contractor who will return a phone call can be a challenge. As Masons, when we set out to work, whether we are teachers or plumbers or bankers, we are representing to the world that we will show up, work hard, and do what we say we will. Our ritual teaches the possibility of perfection, which we will never reach. But we may dependably get closer to it if we work as Masons.

(Continued on page 12)

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“Freemasonry: A Better Way Of Being” - Shirley and Creason (Continued from page 11) . . . compassion for the unfortunate . . .

Washington’s love for his men, and his concern for the wounded, sick, and dying among them, was one of the things that made him a great leader. As we see suffering in the world, our duty as Masons compels us to relieve it if possible, for compassion is not only a feeling: it is an action, and we are called to right action in every circumstance. If we see someone down on his luck, standing in the unemployment line, or using food stamps to feed his children, our response cannot be a superior sort of contempt, because none of us know what tomorrow may bring, nor do we know the other’s story. We have to feel and express compassion, if only to offer up a prayer for the other person, who is as beloved in God’s eyes as we are.

. . . resistance to evil . . .

Both good and evil were most evident in the 18th century. Then and now, most people know the difference between good and evil, but in today’s world, all too often, we tend to worry more about ourselves and less about what other people do. But resisting evil doesn’t just mean resisting it ourselves; we have to fight against it wherever we see it. We just don’t want to get involved when we know the liquor store is selling to underage drinkers so we do nothing even though it could prevent a tragedy. When we see the bruises on a co-worker and suspect abuse in the home, and say nothing and do nothing to help, we make that abuse possible.

When we see a friend spiraling into the clutches of drug abuse and fail to reach out, we let him fall. As Freemasons, we must strive to always resist evil in our own lives, and wherever we may find it in the world. . . . help for the weak . . .

George Washington’s overriding sense of duty would never have allowed him to do anything other than help the weak. A man who hasn’t the strength to raise himself cannot be expected to do so, and our central ritual has us raised as if from the dead, not of our own power, but by King Solomon himself. We were helpless, and a Mason’s hand reached out in aid. And so we reach out to others weaker than ourselves, to give of our strength as we embrace them. . . . concern for good government . . .

In the brawling arena of politics, has always been hard to remember that people with whom we disagree are not our enemies. This was as true in Washington’s day as our own. In the charge to the candidate in the First Degree, the new Mason is admonished to be exemplary in his duties as a citizen, and not to have anything to do with subverting the peace and good order of society. We are to run our Lodges in keeping with the principles of that charge. As Masons, we are to participate in the affairs of our Lodges with respect and intelligence, to vote based on the

good of the whole, and to accept the results with equanimity. We are to work for the good of Freemasonry in general and for our Lodges in particular. If we could remember that in the larger political world, how much better would society be? . . . support for public education . . .

The American experiment with opening access to education for all people began early, and it's most enthusiastic proponents thought of education as a way to reconcile differences among citizens with a common culture of arts and sciences and practical crafts, enabling ordinary people to improve their lives in ways hitherto unseen. As children of the Enlightenment, our lives rooted in the seven liberal arts and sciences, Masons then and now have embraced the ideal of public education, however delivered, as a means to improve the world. . . . and above all, a life-practicing reverence for God and love of fellow man.

Masons in Washington’s day and in ours have worked to adore their Great Creator in ways connected to the everyday world of work, family, and community. We are cemented, if we live rightly, by moral and social virtues, which keep our eyes on both heaven and earth. If we look only to heaven, we cannot love our fellow man, as we cannot see him; if we look only to earth, we forget who made it. With reverence and love, we seen man as the likeness of God, and treat him accordingly.

Freemasonry, in George Washington’s time and ours, calls men to a better way of being in this world, where behavior rather than birth determines a man’s nobility. And if the world today looks markedly different now than then (and it does!), Freemasonry’s values have never changed. We apply them a little differently because our society has changed. We have different challenges today. We have new technologies that make many things easier, but other things much harder. Freemasonry has even changed.

We have websites, blogs, automatic calling systems, email, twitter accounts, and even iPhone applications that tell us, turn-by-turn, how to guide us right to the front door of a lodge, in a city we’ve never visited before, just in time for the meeting—and we’ll likely know at least a few of the members from Facebook.

But even considering all that—what inspired men like George Washington more than two hundred years ago still applies.

Nothing fundamental has changed. The definition is exactly the same. We’re on the same mission today we were then. And the mission is simple: to make good men better according to constant principles and changing circumstances. We are called to be better husbands, better fathers, and better citizens. We are called, simply, to be ever-better human beings in the society in which we live. As the Washington Masonic Memorial tells what Freemasonry is, Washington himself might have described the mission of our Craft when he said, “Let us raise a standard to which the wise and honest can repair; the rest is in the hands of God.” Amen.

“The fact that we are each representative of the Craft of Freemasonry is not something most Freemasons think about very much” 12

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“Humility as a Masonic Virtue” Freemasonry is a Fraternity. Though ennobled by its purpose beyond all other fraternities and further set apart by its initiatic nature, it remains at its core a simple and elegant gathering of Brothers. As such, it stands to reason that at the core of Masonry, the bedrock of its foundation, is harmony between Brothers. Not only does this foundation imply and entreat equality, kindness and patience with ones Masonic family, but with the entirety of our human family.

Before we, as Masons, may spread the mortar of unity and harmony amongst the bricks that comprise the wall of humankind, we must first mix that mortar within the refining basins of our own actions. Beyond action, at its very root, lies thought. Changing thought changes action, which in turn implements our Masonic principles and changes the world.

Through transforming our thought processes we begin to transform ourselves. We embark upon the symbolic journey from rough to perfect ashlars, that ancient hermetic trek from men of clay to men of gold. Beginning to understand how to go about this process could be a daunting task had our ancient brothers not already left us the tools to discern the path and build that sublime bridge to self-actualization and personal transcendence.

By Bro Joseph R. Mascaro is the part of our thought process which screams “Me first.” It is a survival instinct that at once feeds on and fuels our feelings of offense, moments of greed, senses of entitlement and expectations of others to mold their lives around our own needs and opinions.

This psychological drive towards toward self-interest is something we all have and fall prey to at various times. However, it is not always apparent. Certain situations are obvious and therefore easy to recognize and avoid. For instance, if pie is being served while the Lodge is on refreshment you may want to have a second piece before some brothers have had their first.

In this situation it is easy to recognize your motivation, you want more pie, this is an apparent self-oriented desire. As such, it is also easy to overcome. One need simply exercise a modicum of discipline in order to wait until all have had their pie or have had ample time to retrieve it if they so desired.

However, the most detrimental incarnations of egotism are often the most insidious and subtle. Often these thought patterns manifest when we feel our established opinions or ideals have somehow been questioned or even threatened.

Often what could come out as a simple expression of a Fraternity is both a word to describe how we organize conflicting opinion, perhaps leading to a productive and ourselves and a principle tenet of Freemasonry. However, mutually edifying discussion, instead comes out as an angry what constitutes fraternal thought? Furthermore, how does expression of indignation. We frequently do not even realize fraternal thought manifest as fraternal action? Of course, we see this in our Masonic charities, as well as any time a Mason that the source of such a reaction is egotistical. We may have already accepted our opinions as superior or factual and reaches out to help another in a physical or material sense. therefore feel both natural and justified in their vehement However, let us also address the manner in which we can defense. Rather than seeking to understand the opinions of extend our fraternal thought to a point where it permeates our others we instead entrench ourselves in our own views. We lives, reaching every facet of our daily human interactions. assign our opinions and ways of life an importance above those of others. Not only is this rampantly egotistical, it also Let it be asserted that the greatest aide to this endeavor is inhibits our ability to discover new things and thus continue to humility. Masonry has counted amongst its brothers some of the world’s greatest figures of history, science and philosophy. grow.

In the history of the United States of America alone it has Yet, such personal ramifications are the least effects of so selfgiven us men the likes of George Washington, Benjamin centered an attitude. By far a more ignoble and regrettable Franklin and Albert Pike. Masonry attracts men who look for result personal growth, itself a noble form of ambition. Inevitably is the harm to our fellows when we consider our own comfort men of great character, intelligence, accomplishment and to be a greater cause than treating them with respect. personality find their way into the Masonic temple of brotherhood. These qualities After all, when we fall into a mode of thought where we are unwilling to compromise with are brought out all the more by others it is solely our own involvement in the Craft. comfort which we protect, our In order to foster harmony feeling of security in an among such men, indeed, established mode of thought. among all men, it behooves each of us, not only as Masons but as human beings, to eschew (Continued on page 14) our inherent egotism. Our ego 13

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“Humility as a Masonic Virtue” - Mascaro (Continued from page 13) Furthermore, and most importantly, when we do not exercise reason, kindness and a calm demeanor when in discourse with others we damage the reputation of our great fraternity. This, more than any other consideration, must guide our actions. When we act it is beneficial to always examine our actions and, rather than think whether or not they will benefit us personally, think instead whether or not they will benefit the most Masons possible and, beyond even that, the most human beings worldwide.

Does this mean we cannot assert our ideas? Certainly not, that would be against the spirit of inquiry which we hold dear.

However, there is a marked difference between a reasonable and level exchange of ideas and a rabid, chest thumping debate. When we attempt to “win” an argument, proselytizing and clinging to a desire to be correct rather than listening and participating in a rational give and take, we do the very didactic principles of discourse a disservice. The only time there can be a “winner” in an argument of ideas is when both participants leave feeling calmly educated, if on no other subject than the opinions of a brother.

It is a sad day when one holds their own opinion above the emotions and dignity of a Brother. Fostering fraternal bonds and helping everyone you speak to on a daily basis to feel respected, if not necessarily agreed with, is one of the greatest forms of charity possible. Giving money or time to a worthy cause is admirable and vital. However, fostering a feeling of brotherly affection is also very important, and one of the most

mutually fulfilling, far reaching and lasting actions we can take.

Of course, at Lodge, certain traditionally heated topics are banned from the chambers where we Labor at our Craft. Yet these topics, religion and politics, are not the only subjects capable of inspiring rancor. It also bears consideration that we should not only be concerned with proper behavior at lodge, but when at labor anywhere on Earth, that great lodge mortared in matter and tiled in time. This is certainly something to remember during an election year such as this one.

In the spirit of the gentle assertion I have made on the value of humility I entreat you sincerely to reconcile any disharmony between yourself and your fellows. Not just your fellow Masons, but your fellow humans. If there is anger or unease between yourself and another, reach out a hand, across borders, across party lines, or maybe just across the living room. It will ever be the aspiration and the domain of Masons to be the bigger men. Understand that no disagreement, no perceived slight or indignity, is worth a loss or lessening of love between brothers. When you reach a hand out in reconciliation, just as you do in giving to worthy causes, others see the Masonic ring upon it. Then you have acted in a way that honors not only yourself, but all Masons.

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“The Symbologist”

By Michelle Snyder, OES

“An Ancient Star” For our ancestors, knowledge of the heavens was a decisive factor in survival, and for millennia they recorded astronomical patterns. Ca. 12,500 BC, lunar calendrics, and stellar and solar 24 hour clocking are evident in inscribed notations which evolved with mankind. Sometimes engravings or paintings were made to record these patterns. One particularly stunning example is the hexagram, now also called Solomon’ s Seal, Magen David, or Star of David. The hexagram is one of the oldest and most universal symbols.

Hexagons are six-sided shapes. Evident on the crust of the earth, in the formation of rocks, dried corn, and snowflakes, they are formed by pressure from without. This is the basis of the “hex”: subjects of the “hex” find themselves surrounded by pressure. Hexagrams of overlapping triangles were used in the days of Solomon to contain evil spirits, trapped by the surrounding pressure.

A hexagram is a six pointed star composed of two overlapped triangles. The beginnings of the hexagram are seen as far back as 77,000 years, with an upward pointing triangle symbolizing winter solstice sunrise and sunset. (see below) By 14,500 BC, summer and winter solstice sunrise and sunset are represented with overlapping triangles.

Duncan-Enzmann photo of solstice symbol, Altamira Cave, 16,500 BC The Magen David is commonly associated with Judaism today, but it is actually a relatively new symbol of the Jewish faith. Although it appears occasionally in their early artwork, it has never been exclusively Jewish. The evolution of this familiar symbol can be observed with the following series (Duncan-Enzmann):

Blombos 77,000 BC

Denekamp 31,000 BC

Solutrean 20,000 BC

Altamira 16,500 BC

Altamira 16,500 BC

Altamira 16,500 BC

Current

With the simple diagram below, it is easy to depict the movement of the sun from winter solstice, through the spring equinox, to summer solstice, and back to autumnal equinox. Even small children are able to understand and remember; our ancestors taught the very young how to tell time and season astronomically:

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“The Symbologist” (Continued from page 15)

Winter solstice

Spring equinox

Summer solstice

Autumn equinox

Winter solstice

According to Christopher Knight in “Solomon’s Power Brokers” the hexagram known as the Star of David has roots not only in ancient astronomical observation, but observations done at a particular place. The diagram below shows the hexagram created by the sun’s shadows at winter and summer solstices, as it appears at the latitude of Jerusalem.

As with most symbols the hexagram gained layers of meaning as it flowed through time and cultures, coming to symbolize the union of opposites: male and female, fire and water, error and truth, active and passive, darkness and light, ignorance and wisdom. These interpretations are not unreasonable considering the astronomical origin of the symbol – from observations based on light and shadow.

The Symbologists’ bio’s Michelle is an author, speaker, columnist, and blogger. Her post-graduate degree is from the University of Wales. She lives outside Boston where she teaches classes in symbology and works with a children's theater group. She is co-owner of White Knight Studio with her husband Jay, a MM at Meridian Lodge in Natick, MA. Their work with Dr. Duncan-Enzmann’s translations of Ice Age Language is the subject of several books and seminars they produce. Michelle’s artwork, inspired by her love of symbols, mythology, and folklore has appeared in galleries from Massachusetts to California. Michelle is also an officer in OES, Palestine 114. http://whiteknightstudio.blogspot.com/

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“The Twenty-Four Inch Gauge, a Measure of a Lifetime”

By Bro. David Browning

I am currently the Senior Deacon in the Lodge as well as the 16th District Deputy Grand Lecturer. At the beginning of the year I fully felt that I was giving Masonry everything that was expected of me and more. After I changed jobs my responsibilities at work became very demanding and I really had to slack off from visitation, service to the district, and on several occasions have even had to miss our Stated Communications due to travel required for my new position. In addition, life events such as my daughter getting married, the loss of a dear loved one, and other family matters also put a strain on my ability to give back to the Fraternity. I dare ask the question, does this lack of balance makes me less of a Mason? I will attempt to answer this question in the paragraphs below.

balance at any particular point in life but I think that this is truly the lesson.

The twenty-four inch gauge is the measure of our balance throughout a lifetime, not at any given point in time.

When I first was Entered, Passed, and Raised I had a routine job that allowed me a lot of flexibility. At that time I was able to spend a lot of time learning the catechisms as well as the lectures of the three symbolic degrees. I did a lot of visitation, helped with work in the Lodge, and never missed a meeting unless there were extenuating circumstances. At this time I also would say that I was more than ready to help out a worthy Brother, spend time studying the Great Light of Masonry, and overall had what I would consider In the First Degree we are taught that “The working tools to be a good balance. At this time I never doubted my of an Entered Apprentice are the twenty-four inch gauge veracity to the Fraternity but fast forward to March of this and the common gavel.” When they are presented to us year when I landed my new job and everything got turned we ponder their use and most likely think little else about it upside down. So back to the original question, does this for quite some time. Upon joining the Fraternity I was lack of balance make me less of a Mason? I believe the really blessed to have a very good work-life balance that answer is no, as the balance will be maintained throughout allowed me to devote a lot of time to the Lodge and a lifetime. I believe that at any given point in time we will District events and never had any doubts that I was to spend disproportionate amounts of time in one of the areas some extent within the bounds of equilibrium that the we are taught to focus on while neglecting the others but twenty-four-inch gauge is meant to teach us; however, that over the course of our lifetime that this will equal out to a situation changed and I have really been torn about my large degree and thankfully we have the Blessings of Deity lack of ability to serve the Fraternity these last several to overcome our discrepancies and shortcomings. months. As I often think about various topics and write about them this one is particularly personal to me and I would like to share my thoughts about the lesson I believe we are being taught when really reflecting upon the twenty-four inch gauge of the Entered Apprentice Degree.

We are taught that “The twenty-four inch gauge is an instrument made use of by Operative Masons to measure and lay out their work, but we as Free and Accepted Masons are taught to make use of it for the more noble and glorious purposes of dividing our time. It being divided into twenty-four equal parts are emblematic of the twenty-four hours of the day which we are taught to divide into three equal parts, whereby are found eight hours to the service of God and a distressed worthy brother, eight for our usual avocations, and eight for refreshment and sleep.” I think that we would all be challenged to find very many who have this good of a 18

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The Coaches Coach: “Our Masonic Youth”

By Bro. John Nagy Are we expecting too much from our youthful Brothers?

– Dr. John S. Nagy Research reflects what our nation’s forefathers knew long ago: You cannot expect wisdom to be a principle component of youthful character. They believed this so strongly that they incorporated this ideal into our nation’s laws. Ever since that incorporation, citizens must reach specific age1 points before they are considered eligible to hold important governing positions. Examining these limits in the Light of some of Freemasonry’s Jurisdictions lowering their age requirements, one cannot help but ask, “What did our forefathers know about maturity?”

There should be no doubt in any Masterful Mason’s mind that Masonic Work transforms good men toward the better.

It does this by engaging their hearts and minds in activities designed to Work areas of their brains that promote improved and mature thinking. These areas are specific and Masons who engage in helping others develop should take note of these areas early on to determine this Work’s effectiveness.

One standard of effectiveness measurement is the telltale characteristics of maturity.

Masonic Coaches and Mentors should well acquaint themselves with methods that can both develop and ascertain maturity in those they are asked to assist in Masonic Work. It might occur to the many Brothers who Perpend the current state of the Craft that their failure to acquaint themselves with such Light weakens the Fraternity and causes our Brothers to focus attention on Superfluous matters and activities. Reviewing the division line between Youth and Manhood might be a good starting point for those interested in being a force for nurturing change within the Craft.

Youth

It might surprise some people to know that adulthood does not begin between ages 18 and 21. Yes, this age range is 19

considered the “legal” age of consent and the time when those who reach it can and do take on many “adult” activities and responsibilities. It is also around the time when a person is judged and held accountable as an adult. This age range is also long past when participation in biological reproduction can and sometimes does occur for some of us.

Benchmarks set up by modern society as predetermined transition points between Youth and Adulthood are not however when biological adulthood begins. Biological adulthood in humans occurs several years later, and in some cases much later, if at all.2 Human Biological Adulthood is dependent upon the “coming to fruition” of a specific portion of the brain called, “the PreFrontal Cortex”.

Pre-Manhood

According to researchers, the PreFrontal Cortex (PFC) is the portion of the human brain responsible for differentiating Youth and Adulthood. The PFC is proportionally larger in humans than all other animals. It has also grown proportionally bigger in relation to other portions of the human brain over the time humans have purported to have existed on earth. In humans, the PFC continues to grow into the mid twenties. This growth though is in size only and other important PFC interconnections continue to change and grow long after this point.

This is well indicated by further important character development taking place long after the time that the PFC reaches its full size.

Coaches and Mentors should know that Character is a very good indicator of overall and specific maturity. A lack of maturity indicates further PFC development is necessary. The

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“Our Masonic Youth”- Bro John Nagy (Continued from page 19) characteristics3 of an undeveloped PFC are many. Here are just a few: • Lack of foresight • Unfocused attention • Short attention span • Inappropriate behavior • Little to no impulse control • Unrealistic self-assessments • Little to no delayed gratification • Ill-formed strategies and planning • Lack of weighing behavioral consequences • Disorganized thinking and problem solving • Little to no modulation of intense emotions • Behavior doesn’t adjust as situations change • Inappropriate risk taking and dangerous behavior • Inability to consider the future and make predictions • Short-term rewards take priority over long-term goals • Inability to consider multiple streams of complex and challenging information These are but a few of the many distinguishing characteristics that help identify males who have further growth required of their PFC before reaching adulthood. It benefits all Masonic Coaches and Mentors to recognize these characteristics as they support our next generation of males through their Masonic development.

Manhood Research the PFC enough and you’ll learn that it does many things important to our Masonic path. It is responsible for planning, decision-making, inhibition, social interaction, self-awareness, longterm memory formation and understanding other people.

Included in this, the PFC also watches, supervises, guides, directs and focuses behavior!When mature, it both knows and exhibits Wisdom.

If it has not become clear yet, the PFC is responsible for facilitation of Executive Functions characteristic of mature males. These Functions include but are not limited to Time Management, Judgment, Impulse Control, Planning, Organization, and Critical 20

Thinking. Furthermore, every one of these Executive Functions is what Masons should find exemplified by at least one of our first three Grand Masters.

What To Do As a Coach or Mentor, what do you do with all this Light? First on the “to-do” list should be improving your awareness of the telltale Characteristics of immaturity. Some aspects are more obvious than others but they are all important to know as you Work with others who depend upon your support and guidance. Once you can recognize and identify specific Characteristics, Work toward becoming willing to share your awareness with those whom you Work. This does not mean you should though. It merely means that improving your awareness positions you to properly assist those current and future Brothers who show signs that they are indeed ready to take further steps along the Masonic path.

Points to Perpend: 1. Should Manhood be determined by Mature Character or chronological age?

2. Is the Craft allowing some Brothers to Pass before they achieve Maturity?

3. Have you ever allowed a man to Enter into Freemasonry or Pass from one Degree to another without Perpending his Maturity?

4. How do you determine a man’s Maturity when tasked with this important undertaking?

5. How Mature must you be to willingly accept any negative reactions provided by Brothers who don’t want to hear your observations?

Dr. John S. Nagy is a Master Mason, Lodge Musician and Masonic Education provider for his two Lodges and for others who support his sharing.

He is author of the “Building Series” of Masonic Education books. His books, Building Hiram, Building Boaz, Building Athens, Building Janus and Building Perpends, his Videos “The Coaches Coach: Building Builders” Parts 1 & 2 and his Uncommon Masonic Education Workshops cover aspects of Masonry designed to Build Better Builders. His materials are used to instruct Blue Lodge, Scottish Rite and York Rite Candidates in Symbol Recognition, Understanding and Application. You can find out more about him, his books, his videos and his workshops through his webpage at: http://www.coach.net/BuildingBuilders.htm

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Th e B B u ild in g THE BUILDERS B e t t SERIES e r B u i ld e r s B o o k S e r i es s This Masonic Education Series shares Light that helps ‘Build Masonic Mastery!’ – Dr. John S. Nagy You cannot find a better overview of the Veiled Work of Masons. This Uncommon Masonic Education book series shows the Work that brings ou t Mast ery in Masons.

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These books assist Ment ors, Coaches, St udy Gr oups, Lect ur ers, I nst ru ct ors, Lodge Educat ion Of f icers and Gener al Lodge Mem bers with instruction that makes sense. In addition, these books are excellent for instructing higher Degree Candidates with the basics missed by typical Masonic Education offerings.

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“The Crown and the Cross ” The Crown and the Cross is a familiar symbol in Christianity world where the sovereign can receive and is a peculiar logo of the Knights Templar Order within the divine inspiration to justly rule.

York Rite of Freemasonry. As the In the Masonic Templar Orders Knights Templar is founded upon there are many crosses used, Christian principles so too are our but we will only talk of a few symbols. and discuss the general symbolism. For the Sir Knights To point out the obvious, this symbol of the Templar Orders and is the combination or uniting of two Christians, the cross reminds us separate symbols - the crown and the of the crucifixion of Jesus Christ, but is much older cross. United this symbol has its own than the Christian religion. First lets look at what a unique history and meaning, but cross is. separately each symbol has a much larger history and symbolic interpretation.

The Cross is simplistic in shape, usually two intersecting beams, a vertical one Be thou faithful unto death, and I will give thee a intersecting a horizontal one. These may crown of life. vary upon religious denomination. There are basically four forms from which most other Revelations 2:10 crosses stem from. They are: Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.

James 1:12 Together they represent the reward awaiting in Heaven that the Faithful will receive after the suffering and trials of this life on Earth; the cross secures and the crown assures. Some have interpreted it to stand for the meaning of the life, ministry, message, and glory of our Blessed Redeemer, our Savior, Jesus Christ.

The Latin Cross (crux immissa) is a type of the cross in which the vertical beam sticks above the crossbeam.

The Greek Cross (crux immissa quadrata) is similar to the Latin Cross except that all four arms are of equal length. It is said this is the most ancient of the cross symbols used.

St. Andrew's Cross (crux decussata) is in the form of a diagonal cross (like the letter X). This cross also resembles the Greek letter Chi which is represented as 'X' which is one of the symbols Constantine saw in a dream which led him to victory against Maxentius, and which led Constantine to his legendary conversion to Christianity.

The Crown, by itself, has traditionally been a symbol of The Tau Cross (crux commissa) is a cross named authority and sovereignty, after the Greek letter it resembles. whether it is governance over a society/community or over There are several variations of these crosses, particular the oneself. Head coverings, like first two, that are commonly seen in the Templar Order. crowns, are also seen as a The first common one, the Latin Cross infused with rays symbol of victory like you of light emanating from the intersection is a badge of a would see with the wreath or Commander and Past Commander, and the Latin Cross in this garland. As I talked about in Symbols of Royal Arch Masonry manner is also referred to as the Passion Cross. The second is - Part 1: the Templar Cross which is a variant of the Greek Cross. The Symbolically we can see through its circular shape it denotes Templar Cross (Cross Formée/Patée) is created from four equilateral triangles whose apexes meet at a common center. perfection, which Heaven is seen as, and eternal life, and while wearing it we unite the spiritual world with this material In our Order the Templar Cross is (Continued on page 23) 22

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Traveling Templar (Continued from page 22) used to designate a Grand Commandery officer and a Past Grand Commander. There are many other crosses seen in the Chivalric Orders of Masonry, but we will come to those in a later article.

It is important to note that neither the Latin or Passion Cross was used as a Christian symbol until around the 7th century.

Prior to this, the lamb and fish were the most common Christian symbols. This style of cross has been seen throughout history in such places like Africa, the Far East, Assyria, Phoenicia, India, Persia, Mesopotamia, Scandinavia, and Mesoamerica/Pre-Columbian America. To these ancient cultures, the cross represented the Sun or has been a symbol of Earth and nature with the number Four representing the Cardinal directions, the changing seasons, the four winds, the quarters of the moon, and the alchemical elements. Like the crown does, the cross may also emblematically represent the union of Heaven and Earth. The number four also reminds us of the Four Evangelists and their Gospels. By it are we reminded of time and the delineation of seasons, as it was on the Fourth Day that God put lights in the firmament to separate light from darkness, to mark days, and to outline the passing of seasons and time.

There have been many older cultures that have taken the cross as an emblem. One that comes to mind the quickest is the Egyptian Ankh (sometimes referred to as the Handled Cross, the Egyptian Cross, the Key of the Nile, or Crux Ansata) which is basically a Tau Cross with an inverted tear shape on its top. It is said to represent Isis and Osiris in their sexual union. In other cultures the cross represents the four directions in which the Sun shines. In Scandinavia the Tau Cross symbolizes the fabled hammer of the god Thor.

As I stated above, the cross can be seen to represent the four elements which at its intersection symbolize the 5th element, Ether or quintessence, in Alchemy. With such crosses like the Templar Cross, you can also see a liberal representation that the four equilateral triangles symbolize the 12 Signs of the Zodiac. With the Greek Cross has been applied with a circular diagrams of the Zodiac to indicate the solstices and equinoxes. The Greek Cross within a circle has appeared all over the Paleolithic world as a symbol of the Sun It is amazing to see how the most simple symbols can have such an astonishing history and mean so much to so many of different beliefs and opinions.

Combined they seem stack and compound each other. Separately their 23

history and interpretations span the Ages. Combined they can represent so much dear to the followers of that humble Carpenter who sacrificed so much 2,000-years ago.

References 1. The Crown. (2010). Retrieved from Tarot Symbolism: http://tarotreadingpsychic.com/tarot-symbolism-the-crown/ 2. BOSTONWILL. (n.d.). Gravestone Art. Retrieved from Symbol & Meaning: http://bostonwill.tripod.com/id5.html 3. Christian Symbols Illustrated Glossary: Cross & Crown. (n.d.).

Retrieved from About.com: http://christianity.about.com/od/symbolspictures/ig/Christian-SymbolsGlossary/The-Cross-and-Crown.htm 4. Cross. (n.d.). Retrieved from Wikipedia: http://en.wikipedia.org/wiki/Cross 5. Crosses. (n.d.). Retrieved from MasonicDictionary.com: http://www.masonicdictionary.com/crosses.html 6. The Cross: An Overview. (2011). Retrieved from Campbell M Gold: http://campbellmgold.com/archive_esoteric/cross.pdf 7. Pastor Leyrer (2011, April 17). The Cross and the Crown. Retrieved from St. John's Evangelical Lutheran Church: http://www.sjtosa.org/groups/sermons/2011/04.17.11.htm 8. Maltese Cross. (n.d.). Retrieved from Wikipedia: http://en.wikipedia.org/wiki/Maltese_cross 9. Marshall, Jr., G. L. (2010, January). The Crosses of Templary.

Retrieved from Knights Templar magazine: http://issuu.com/gektusa/docs/0110 10. Moon, S. (2007, April 26). The Origin of the Cross Symbol Used in Christianity. Retrieved from Yahoo Voices: http://voices.yahoo.com/the-origin-cross-symbol-used-christianity307109.html?cat=34 11. Newell, B. E. (2012, April 2). Symbols of Royal Arch Masonry Part 1. Retrieved from Traveling Templar: http://www.travelingtemplar.com/2012/04/symbols-of-royal-archmasonry-part-1.html 12. Newell, B. E. (2012, June 8).

Symbols of Royal Arch Masonry - Part 2. Retrieved from Traveling Templar: http://www.travelingtemplar.com/2012/ 06/symbols-of-royal-arch-masonrypart-2.html

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