The Florida York Rite Mason Vol. 3 Issue 3

The Florida

Vol. 3 Issue 3

n o s a M e t i York R

Masonry and Its Symbols

The Florida York Rite Mason Magazine

Volume 3 Issue 3 October 2009

Official Quarterly E-Publication of the Florida Grand York Rite Bodies

Content Page 3 - Words from the Grand York Rite Communication Committee Page 4 - The Fellowcraft Degree - Winding Stairs Page 9 - Book Review - The Lost SymboL Page 10 - Symbols & Symbolism Page 13 - Illustrated by Symblos Page 16 - Behind the Symbol Page 20 - Plot Summary “The Lost Symbol Page 21 - 2010 Grand York Rite Convention Souvenir Program Page 24 - News From Across The State Page 28 - Knights Templar Drill Teams in Florida Page 29 - York Rite Leadership - Reengaging Lodge Members by S.K. David A. Aponte Page 31 - York Rite Membership - Retaining Members By S.K. Henry Adams Page 33 - York Rite Announcements Page 39 - Knight Templar Items

Article(s), Event(s), News, Announcements , etc, to be published in our next issue, need to be forwarded to the following Companions, on or before the next deadline: David A. Aponte - daponte1@tampabay.rr.com ; Charles “Chic” Cicero - Ciceros@tampabay.rr.com or Ron Blaisdell - ron@Blaisdell.com

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Words From The GYR Communications Committee

Symbols Companions and Sir Knights: Fraternal greetings. I hope everyone is doing well. Summer is definitely over. Every York Rite Bodies in Florida is working full-steam with stated meetings, events, festivals, etc. With the same dynamics, Dan Brown published his new novel “The Lost Symbol”. In the novel, our fraternity is seen in a positive light. The History Channel has presented in the past months more documentaries on Freemasonry than in the previous two years. More recently, the channel presented a 2 hour program titled :The Holy Grail in America”.

Due to this phenomenon, we have printed articles related to Masonic symbols. We hope this will refresh for some the meaning of some our Masonic symbols. For others, we hope it incites a curosity to further your Masonic education.

The deadline for our next issue is December 15th.

Please submit your articles, pictures, and events timely.

ANNOUNCEMENT The Communication Committee is looking for a creative, hard-working and computer-skilled Companion to be the next Floirda York Rite Mason Magazine editor. Software and training will be offered.

Deadline December 31, 2009

A Companion and friend e-mailed me the art of this issue’s cover. It conveys the symbolic universe of Freemasonry. Unfortunately, the name of the Brother/Companion who did the art is unknown.

But we thank him as it gave us the theme of our issue. The

Other news we need to convey, the Communication Committee is seeking an editor for the magazine. This is due to the responsabilities I will be assuming in the next two years. My duties will finish after the April issue. Companion / Sir Knight if you are interested we will help you with the software, training and provide guidance. Let us not have this communication media die due to inertia.

We need your assistance and support.

Fraternally

S. K. David A. Aponte, Grand Generalissimo

Are you the image of Freemasonry, in general, and York Rite, in particular?

Chairman

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The Fellow Craft Degree – Winding Stairs, the Two Pillars and Karen Armstrong

by Companion Casey Fletcher

The ceremonies of Freemasonry make great use of many symbols. These symbols facilitate and encourage the careful consideration of virtues and ideals. Symbols are subject to broad interpretation and use; Freemasonry affords us the great advantage of being able to think freely about their possible meanings and how to apply the life lessons they may suggest.

Master Mason lecture that some deeper symbolism is suggested for them.

From there we continue climbing steps of history and science. The five orders of architecture are explained – this seems like all history. The proposition that is not and that the five orders of architecture symbolically conceal some lesson, is also a paper for another day. To the Fellow Craft, they are all history.

The 2nd degree or Fellow Craft degree of Freemasonry and its Lecture, at face value, seems pretty straight forward.

The Lecture says so itself: “the second degree embraces science and history”. The Fellow Craft degree is sandwiched in between two degrees stuffed full of symbolism, allegory, philosophy and not a little morality. This paper reviews its Lecture and attempts to zero in on potential symbolism related to the two pillars.

The Five Senses? All science. The optional portions of the Lecture do contain some symbolism, but let’s face it, these five steps are history and science.

“What therefore could be a more proper subject for the investigation of Masons?”

Let’s first briefly recount the Lecture. After some introduction, we approach a porch about which nothing is said or explained; perhaps the subject of this porch is a paper for another time.

Before we pass between two pillars, they are described; how they were constructed, their use as an archive, their size, dimensions, how they were ornamented. This sounds like history that we can find in 2nd Chronicles, Chapter 3 and 1st Kings Chapter 7, if memory serves correctly. They may also allude to the Pillars of Enoch. The Globes atop the Chapiters seem to be a modern addition, modern as in perhaps the late 1700s or early 1800s. So the Globes don’t qualify as Scriptural history, but easily fall into the category of science.

Next we start climbing steps. Fifteen in all.

The 1st three are pretty straight forward – a little history or Masonic education. They’re explained as representing the three degrees of Freemasonry and the three Officers of the Lodge. It is not until the

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Next? Seven liberal art and sciences. There is some philosophy here, but the big message is “get an education”. Learn to write, speak, reason, compute and figure; round our education out with music appreciation.

Study the universe.

So finally we make our way to top and sneak past two guards to reach the Middle Chamber, only to hear more geometry, science and history. While the closing portion of the Lecture in The Florida Monitor is entitled “the Moral Advantages of Geometry”, let’s admit something to ourselves. When we hear this Lecture, we hear history, the origins of Freemasonry; we hear science, we hear “get an education, improve yourself” – none of which should be dismissed or glossed over as trivial or inconsequential. The Lecture contains important admonitions – but admonitions that are very obvious.

Too obvious. Too obvious for us Masons, so let’s slow down and back up.

First, let’s back track to think about the steps.

Let’s return to that unexplained porch at the base of the stairs. These are not just stairs, they are winding stairs.

Picture them in your mind. The stairs probably start in the corner of a room. Three steps up to a landing; then, say, a 45 degree bend; up five steps to another landing and then another turn; perhaps a turn of 90 degrees. We’re

The Fellow Craft Degree – Winding Stairs, the Two Pillars and Karen Armstrong told there are seven more steps, but they are hidden from our view. We can not see all the steps from the porch. Picture these stairs in your mind.

We stand at the base of the stairs and we perceive something up there. What is it? Is it Light?

Is it Danger? Is it a fool’s errand to climb these steps?

Is there Wisdom to be found up there? We can not see the top, the Middle Chamber...because the stairs wind.

Not until the 3rd step can we see the 8th, not until the 8th can we see the 15th. We must begin this climb without knowing where the next step may lead, what is beyond the next turn. We see the climb; we may perceive it as arduous, requiring perseverance and strength, but we can not see the whole path, we cannot see the destination. There is something profound here.

The symbolism of the winding stairs may be life itself. For such it is with life, we climb, grow, we toil, yet we know not where the journey of today’s step leads; we know not its fate or outcome. Perhaps when envisioning this mental picture of the Winding Stairs, we will flash back to the lessons of the Entered Apprentice Lecture. For certainly, to embark upon such a journey, not knowing the itinerary, not really knowing the destination, what the obstacles are, where the rest stops may be -- such a pursuit certainly will require some combination of Prudence and Fortitude, and perhaps some Temperance also.

Well, we’re still in the porch, at the bottom of the stairs, so let’s focus on those two pillars, those two beautiful brazen pillars. Is their presence in Masonry merely some recitation of Biblical history, with a little spherical science place atop them?

Is that it? The remainder of this paper ponders this question and is its real point. What may we learn from these two pillars – these two pillars through which we must first pass?

The pillars may have been first introduced in the Entered Apprentice Lecture. The pillars may represent or symbolize two perpendicular parallel

lines that represent the Holy Saints John. (When learning the Entered Apprentice Lecture, it took some hard thinking to figure out how something can be both perpendicular and parallel. It took a while for the light bulb to come on and to realize the lines are perpendicular to the earth, like a Plumbline, and parallel to each other. So also are the pillars, perpendicular and parallel.)

The two pillars may represent the Holy Saints John and if we perceive them as such, they link us back to lessons learned earlier and, thus, induce some spiritual reflection and some Masonic pondering.

Now recover that mental picture of the winding stairs. Erase it and start over. Instead, think about the old tracing boards, the winding stairs reaching to an upper chamber…winding stairs rising from a mosaic pavement and surrounded by Masonic symbols.

What is missing from this picture?

There are no hand rails! No guard rails to keep us between the ditches, so to speak.

Think about that. No hand rails. OSHA would have a fit!

There is nothing depicted upon the winding stairs of those old tracing boards to keep us from tumbling off either side.

Perhaps that is why we first past through the pillars.

The guard rails are only at the front of the journey. Perhaps this is a clear message or admonition that our lives, thoughts and conduct best be in balance as we start climbing. Harmony and balance are required at the beginning of the journey – they are not outcomes, they are prerequisites in our search for Light.

We can go a lot of directions with such pondering. Some may be quite simple: the pillars may symbolize a balance between Labor and Refreshment; a balance between work and family; harmony between our vocations and avocations; a balance between our operative lives and our speculative lives.

And as we embark on our journey, we must

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The Fellow Craft Degree – Winding Stairs, the Two Pillars and Karen Armstrong maintain this balance and harmony. Which is not so simple – not so simple as balancing work and play.

We must also balance the many competing virtues and ideals we, as Masons, seek to exemplify.

Do virtues compete and conflict? Think about that.

Mercy. Justice. Do we seek to exemplify both? Of course. Can we have both in full proportion at the same time? Tough order to fill. Perhaps one pillar is Mercy and the other is Justice.

We can make a list of such competing virtues or worthy ideals and ascribe one to each pillar.

Generosity Liberality Open-mindedness Kindness

Servitude Security Charity Patience

Free Will

Toleration Physical

Thrift Frugality Conviction Firmness Leadership Liberty Self-reliance Action Determinism Zeal Metaphysical

Consider how often in our lives, and indeed in our civilization, we experience conflict, confusion and contention because two worthy ideals collide or compete. Perhaps this is the metaphor of the two pillars – balance. Balance in our lives, actions and society. Perhaps these two pillars admonish up to harmonize competing virtues and worthy ideals.

Without such harmony, the climb up the winding stairs is for naught. We’ll fall off one side or the other. The hand or guard rails are only at the bottom of the stairs, at the start of the climb.

Let’s continue our pillar-pondering by thinking about the mother of all competing propositions, names we might give these two pillars in the porch of King Solomon’s Temple.

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Reason

and/or Science

Faith Religion

Could not our passing between the two pillars, admonish us, indeed demand us of, to find some balance, some harmony between Reason and Faith?

Can we attain any glimmer of Light, any small seed of Wisdom that does not require us to demonstrate and possess both? Can we have one without the other?

So does one pillar represent Reason and one Faith? To focus squarely on that question, we’ll consider the writings and thoughts of two modern day writers and thinkers, Richard Dawkins and Karen Armstrong.

Richard Dawkins is a scientist, an evolutionary biologist and writer. His most famous book is The God Delusion. His earliest work was The Blind Watchmaker which was a counter argument to William Paley (1743–1805; the parable of the watchmaker was derived by him).

Karen Armstrong is a prolific writer on comparative religion. One of her more prominent books is The History of God. Some of their recent thoughts were extracted from an article published in The Wall Street Journal on September 12, 2009, entitled “Man and God”.

Their article was presented as a point – counter-point on the matter of Science and Religion (their article was clearly not intended as a discourse on Masonic symbolism). The purpose of including portions of it in this paper is not to replicate their point, counter-point, but to digest enough of their thoughts to ponder the issue at hand: could one pillar be Science or Reason and the other pillar be Religion or Faith?

In the article, Richard Dawkins asserts and

The Fellow Craft Degree – Winding Stairs, the Two Pillars and Karen Armstrong advocates for Reason or Science, and only for them.

Here is a condensed version of what he had to say (none of his words have been changed, but many have been omitted for brevity or because they are not applicable to the symbolism we’re considering). This paper borrows only so much of Dawkin’s position as to make the case for Science and Reason and/or to provide a contrast and introduction to the comments of Karen Armstrong that will follow his: “Before 1859 it would have seemed natural to agree with the Reverend William Paley, in "Natural Theology," that the creation of life was God's greatest work. Especially…human life. …

What is so special about life? It never violates the laws of physics. Nothing does… But although life never violates the laws of physics, it pushes them into unexpected avenues that stagger the imagination…

The laws of physics, before Darwinian evolution bursts out from their midst, can make rocks and sand, gas clouds and stars, whirlpools and waves, whirlpoolshaped galaxies and light that travels as waves while behaving like particles. It is an interesting, fascinating and, in many ways, deeply mysterious universe. But now, enter life. Look, through the eyes of a physicist, at a bounding kangaroo, a swooping bat, a leaping dolphin, a soaring Coast Redwood. There never was a rock that bounded like a kangaroo, never a pebble that crawled like a beetle seeking a mate, never a sand grain that swam like a water flea. Not once do any of these creatures disobey one jot or tittle of the laws of physics. Far from violating the laws of thermodynamics…they are relentlessly driven by them. Far from violating the laws of motion, animals exploit them to their advantage as they walk, run, dodge and jink, leap and fly, pounce on prey or spring to safety.

Never once are the laws of physics violated, yet life emerges into uncharted territory. And how is the trick done? The answer is a process that, although variable in its wondrous detail, is sufficiently uniform to deserve one single name: Darwinian evolution, the nonrandom survival of randomly varying coded

information. We know, as certainly as we know anything in science, that this is the process that has generated life on our own planet…

It starts with primeval simplicity and fosters, by slow, explicable degrees, the emergence of complexity: seemingly limitless complexity—certainly up to our human level of complexity and very probably way beyond…

Darwinian evolution is the only process we know that is ultimately capable of generating anything as complicated as creative intelligences. Once it has done so, of course, those intelligences can create other complex things: works of art and music, advanced technology, computers, the Internet and who knows what in the future? Darwinian evolution may not be the only such generative process in the universe. There may be other[s]… that we have not yet discovered or imagined. But, however wonderful and however different from Darwinian evolution… they cannot be magic. They will share with Darwinian evolution the facility to raise up complexity, as an emergent property, out of simplicity, while never violating natural law…”

This quotation of Dawkin’s omits his conclusions about God, simply because they are not the topic at hand. His contribution to this paper is in his role as a scientist. Hopefully, we can hear and respect his case for Science and Reason and use his words to make the case that perhaps one of those pillars on the porch represents Science or Reason. If we listen closely to Dawkins in this regard, we may hear a portion of the Fellow Craft Lecture “Numberless worlds are around us…which roll through the vast expanse and are all conducted by the same unerring law of Nature.”

His view presents a contrast and introduction to Armstrong’s; Armstrong might persuade us that one pillar is Religion or Faith and that it must be in harmony with the pillar Science or Reason.

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The Fellow Craft Degree – Winding Stairs, the Two Pillars and Karen Armstrong

As with Dawkins, none of Armstrong’s writing in the article have been changed, although a lot has been omitted in the interest of brevity. “…Darwin may have done religion…a favor by revealing a flaw in modern Western faith. Despite our scientific and technological brilliance, our understanding of God is often remarkably undeveloped—even primitive. In the past, many of the most influential Jewish, Christian and Muslim thinkers understood that what we call "God" is …a symbol that points beyond itself to an indescribable transcendence, whose existence cannot be proved but is only intuited by means of spiritual exercises and a compassionate lifestyle that enable us to cultivate new capacities of mind and heart.

But by the end of the 17th century, instead of looking through the symbol to "the God beyond God," Christians were transforming it into hard fact. Sir Isaac Newton had claimed that his cosmic system proved beyond doubt the existence of an intelligent, omniscient and omnipotent creator, who was obviously "very well skilled in Mechanicks and Geometry." Enthralled by the prospect of such cast-iron certainty, churchmen started to develop a scientifically-based theology that eventually made Newton's Mechanick and, later, William Paley's Intelligent Designer Symbolism was essential to premodern religion, because it was only possible to speak about the ultimate reality—God, Tao, Brahman or Nirvana—analogically, since it lay beyond the reach of words. Jews and Christians both developed audaciously innovative and figurative methods of reading the Bible, and every statement of the Quran is called an ayah ("parable"). St Augustine (354-430), a major authority for both Catholics and Protestants, insisted that if a biblical text contradicted reputable science, it must be interpreted allegorically. This remained standard practice in the West until the 17th century, when in an effort to emulate the exact scientific method, Christians began to read scripture with a literalness that is without parallel in religious history.

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Most cultures believed that there were two recognized ways of arriving at truth. The Greeks called them mythos and logos. Both were essential and neither was superior to the other; they were not in conflict but complementary, each with its own sphere of competence. Logos ("reason") was the pragmatic mode of thought that enabled us to function effectively in the world and had, therefore, to correspond accurately to external reality. But it could not assuage human grief or find ultimate meaning in life's struggle. For that people turned to mythos, stories that made no pretensions to historical accuracy but should rather be seen as an early form of psychology; if translated into ritual or ethical action, a good myth showed you how to cope with mortality, discover an inner source of strength, and endure pain and sorrow with serenity.

In the ancient world, a cosmology was not regarded as factual but was primarily therapeutic; it was recited when people needed an infusion of that mysterious power that had—somehow—brought something out of primal nothingness: at a sickbed, a coronation or during a political crisis. Some cosmologies taught people how to unlock their own creativity, others made them aware of the struggle required to maintain social and political order… There can never be a definitive version of a myth, because it refers to the more imponderable aspects of life. To remain effective, it must respond to contemporary circumstance…

Religion was not supposed to provide explanations that lay within the competence of reason but to help us live creatively with realities for which there are no easy solutions and find an interior haven of peace… religion is not an exact science but a kind of art form that, like music or painting, introduces us to a mode of knowledge that is different from the purely rational and which cannot easily be put into words. At its best, it holds us in an attitude of wonder, which is, perhaps, not unlike the awe that Mr. Dawkins experiences … when he contemplates the marvels of natural selection.

The Fellow Craft Degree – Winding Stairs, the Two Pillars and Karen Armstrong

But what of the pain and waste that Darwin unveiled?

All the major traditions insist that the faithful meditate on the ubiquitous suffering that is an inescapable part of life; because, if we do not acknowledge this uncomfortable fact, the compassion that lies at the heart of faith is impossible.

The almost unbearable spectacle of the myriad species passing painfully into oblivion is not unlike some classic Buddhist meditations on the First Noble Truth ("Existence is suffering"), [which is] the indispensable prerequisite for the transcendent enlightenment that some call Nirvana—and others call God.”

Armstrong appears to be standing in or traveling through our Masonic porch, seeing our two pillars and calling them Reason and Faith. She recognizes, and perhaps admonishes us to consider the lessons and values of each and find harmony between the two.

---- But as we started this presentation, let’s remember that Freemasonry affords us the great advantage of being able to think freely about the possible meanings of symbols and individually to decide what life lessons may be espoused.

In retrospect, perhaps the Fellow Craft degree is all simply about embracing science and history. Sometimes a pillar is just a pillar. Maybe it is just that simple.

But maybe not. Maybe, these two pillars we so routinely consider, and maybe even dismiss as historical and scriptural artifacts or relics, have a still higher significance. They may be gigantic symbols. Those two perpendicular, parallel columns may be symbolic hand rails, admonishing us to find, develop and maintain balance and harmony

between and among competing virtues and ideals, not the least of which is Faith and Reason, Mythos and Logos; to find and maintain that harmony we need as we climb the winding stairs of life in search of that Light which emanates from within a higher chamber and from a Greater Source.

----------------------------The author is the Tyler of Winter Haven Council No. 115, Allied Masonic Degrees, which convenes in Lakeland, Florida. He reads a lot and readily professes that this paper contains little in the way of original thinking. His humble apologies are offered to Mr. Dawkins and Ms. Armstrong as well as to the many authors whose writings he may have subconsciously plagiarized without proper acknowledgement herein.

Book Review The Lost Symbol Author Unknown I need to approach this review in two parts, one from a reader lay perspective, and one from a Masonic perspective. The Masonic perspective can be found here.

Dan Brown’s new book, The Lost Symbol, reminded me of a parable. A parable is a story embellished with perhaps some grains of reality to convey a broader idea of truth. Dan Brown in his new book, The Lost Symbol, has artfully woven an update of an ancient parable into a modern suspense novel that features prominently the one group that should Look for this symbol to continue reading the book review

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Symbols and Symbolism By: Bro. Carlos Antonio Martinez, Jr, 32º, P:.V:.M:.K:.

(Reprinted from www.FremasonInformation.Com)

Symbols reveal the intriguing mechanism of Heaven and Earth; they explicate the “gear” of human machinery; they conduct mankind to the atom and the relations between individuals and nature; they narrate the evolution of those human races that barely made it to the boundaries of Science and Civilization.

Daily events are not as insignificant as they seem at first sight. Symbols have accompanied Man and Woman since the beginning of time and have helped them to communicate with the Divine through the perspective of all religions.

The principal function of the Symbols is to grant access to levels of reality that are otherwise unapproachable, and to open the Human Understanding to unsuspected perspectives.

It is a fact that the word Symbol is used rather lightly in our vocabulary: We Free-Masons are told about a triangle, a circle, a cross, a star, a few tools of construction, about the history of a good man killed by evil individuals… Here lies everything that is praised by the Intelligence of all nations. Whilst landscapes change from one region to another, that matters very little, for there, where sketches of triangles, stars, crosses, crescent moons and working tools appear, people still relate the stories of Good Gods and their Messengers-Prophets who once lived amongst them.

To the majority, these signs are supernatural characters.

Their complex secret reveals a divine history, the legend of a good and exemplar individual, a martyrdom, a hero’s task, which multitudes adore without even comprehending. This, is the religion of ancestors murmured by multitudes. It is the identical fervor that moves the Arab to prostrate himself before the Cube of the Ka’aba, the Christian before the Cross, and the Jew before a Rectangular Wailing Wall.

Symbols are as ancient as the Human Race; they were the manifest expression of the first twinkle of Intelligence that enabled Men and Women to formulate ideas that took shape in their minds before the magnificent

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spectacle of nature. It is by way of symbols that the Egyptians communicated their knowledge of Esoteric Philosophy. Generally, the first teaching of a word, in various ancient civilizations such as: Chaldeans, Mayans, Greeks and Celts, consisted of symbols.

According to those who make a living through Science, these “signs” are symbols with which men represent their activities. To the Priest, they manifest the Truth revealed by God, they are the sacred letters of that great book known as Heaven. To the Initiate, Symbols constitute the synthetic expression of a marvelous and ancestral science of which men have lost all memories.

They teach in an immutable form all that has been, all that is and all that will be. In short, symbols represent the crystallized gems of the great works of the past, left by all races before perishing, in order to transmit, through Time, their intellectual soul.

Mackey defines Symbol as a visible sign through which a spiritual sentiment, an emotion or idea is represented. Lawrence Frau defines it as an emblematic figure or significant imagery. The creed or summary contained within the articles of any faith. The eternal and visible sign through which we connect to an idea, an emotion and/or a spiritual sentiment.

The French word Symbole comes from the Greek Sumbolon which literally means: to compare. Rene Alleau, in his work “Nature of Symbols”, states: The Symbol “squeezes”, or, rather, suggests irrational truths, retaining as a consequence an air of mystery; it escapes in great part the domain of Reason, and though said reason is not all spiritual it merges with the sacred, thus becoming the language of the Gods.

The objective character of a symbol that represents something material to sight and touch, as depiction of a more profound thing, was more comprehensible to the human mind of the early ages of the world.

One of the ideas of Symbolism is to suggest the

Symbols and Symbolism inexplicable, to make it acquiesce by the transpositions that it permits to effectuate from one order to another, from the inferior to the superior. Its graphic mode of expression is based on the relation of analogy between the idea attempted to convey and the image by which is transmitted.

ANCIENT MYSTERIES AND SYMBOLISM With respect to the term “Mysteries”, no semi-educated mind can doubt that Symbols were the Universal Language of Ancient Theology, for the Tutors of the Ancient World – in likeness with Nature – imparted their teachings by way of sight. The ancient sages of Persia, Egypt and Greece adopted the custom of surrounding their doctrines with enigmas difficult to interpret, illustrating men and women with imagery and parables that were more within their reach and knowledge. So were the Mysteries a succession of symbols, and the oral aspect of the same an explanation of their significance; in them were amalgamated sacred commentaries, ideas about Physics and Morals, theories about Creation, allegories about Nature, the relation between planets and elements, and all other conceptions regarding the relation between the Gods and mankind.

The word Mystery comes from the Greek word Musterion, which means: “Secret that must remain Occult”, hence the strict Silence that must be observed and our consequential familiarization with another term which is etymologically applied to everything related to Mysteries: “Mystic”, a word derived from the Greek “Mustikos” which is an adjective of “Mustes” or Initiates, a reason for which Mystic is considered a synonym of Initiate, and henceforth the essential “mysterious relation” between Initiations and Silent Secret Doctrines. In the most exterior sense, Mystery is that which should not be talked about, that which is prohibited to make known to the outsider. In a second more interior sense, the Mystery designates what is received in Silence, that about which no discussion should be had, for these are truths that by virtue of their supra-natural/rational nature, are above any discussion.

Finally, there is a third much more profound sense in which the Mystery is properly Inexpressible, it can only be contemplated in silence, and for that reason is incommunicable.

There exists an alliance between philosophical systems

and symbols that are evident in monuments of all ages, and in the symbolic writings of the Parents of Nations that later came to be part of the rituals of Secret Mystic Societies. It was in this way that Patriarchs and Matriarchs alike expressed themselves through a constant series of invariable and uniform principles that form a harmonious and perfect conjunction which together define a ceremony of religious and cryptic nature that necessitates a preparation or initiation on the part of the individual who desires to comprehend them. Thus exist Lesser and Greater Mysteries, being the first ones those of symbolic nature and common use, those that comprise all that is related with the development of possibilities of the human condition and that culminate with what has been denominated Restoration of Primordial State; and these are nothing but the preparation for the Greater Mysteries, which appertain to the realization of supra-human states, taking the individual from the condition in which he/she was left in the Lesser Mysteries and conducting him/her through stages of spiritual order until the Supreme Identity. Hence the dominance of the Greater Mysteries over Metaphysical Knowledge. They are the most exalted and bring the initiate/adept closer to the occult truths of divinity. To characterize these two terms – Lesser and Greater Mysteries – we can utilize two geometric symbols: to the first we can assign a horizontal line, symbolical and representative of human dominion, which, in turn, serves as a base to the second: a vertical line allegorical of one’s ascension to the heavens, a supra-human realization identified with superior states.

All the philosophers that illustrated antiquity were disciples of initiation, being the progress and foundation of the mysteries what, in those times, permitted mankind to free itself from superstitions. Only the Mysteries could liberate man and woman from barbarousness. From them are derived the doctrines of Sages of the likes of Zoroaster, Confucius, Plato and, of course, Hermes Trismegistus. Such is the vastness and timelessness of the Ancient Mysteries that fragments of them can be appreciated still

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SymbolsandSymbolism influencing the various Rites of the modern Masonic Order. Some of the most important to date are the rites of Osiris in Egypt, those of Mithra in Persia, those of Adonis in Syria, those of Dionysius and Eleusis in Greece and those of the Druids among the Celts, to mention a few. In all the Mysteries can be found a common factor indicating a same origin: all initiations had a funereal aspect and were about a type of mystical death and resurrection alluding to a heroic personage or semi-god. Through the assimilation of the Mysteries the Candidate was instructed in the subordination of the Degrees, physical trials and tests of knowledge were given in the darkness of the night, the aspirant had to be solemnly and severely tried and entirely purified in order to attain Wisdom and Light. The Esoteric character of the mysteries remained preserved by way of mandates and oaths of secrecy whose violation was punished with death.

The legend of Osiris offered our fore-brothers and sisters their first glimpse of the Masonic Symbolism of Immortality, when Isis found a lush acacia tree over the grave of her dead husband Osiris. This imagery and concept was taken – much later – by the Jews, mainly due to their leaders Moses and Joseph who were both Egyptian Priests and Nobles. At some point, much later in time, the story of Hiram, the martyr-hero of the 3rd Degree, was created, emulating for posterity his allegorical death and resurrection in the persona of every initiate, and the

rather timely and propitious symbolism of the sprig of acacia; In the mysteries of Mithra, Zoroaster secluded the initiates in lugubrious caverns, a striking ceremony that was later adopted by most Mystery Schools until it reached the Masonic ritual in the form of the Chamber of Reflection; The Eleusian initiation demanded that the aspirant remain stationary through various intervals of time, hence the Ages of Masonry; In the mysteries of India, the candidate journeyed three times describing a circle that stopped in the South, Symbolic Masonry has preserved these journeys or “travels’ in the form of Circumambulation; And way before our BrothersKnights of the Order of the Temple came into existence, the Essenes conditioned the admission of all aspirants to the immediate surrender of their wealth to the Brotherhood and their works of charity.

In short, it is my opinion that, for all the aims and goals of our numerous rituals, symbols are of a great transcendence to the Masonic knowledge, compelling us to work in their internal mysteries seeking the Light in everyone of us and in those who surround us, always upholding our sacred principles of Liberty, Fraternity and Equality.

To conclude for the time being, I wish to proclaim that “Any day is good to fix things… including our lives”. Behold, how good and pleasant it is for Brethren to dwell together in unity!

Book Review The Lost Symbol Author Unknown be most apt to see the connection, the Freemasons.

Freemasonry, a fraternity “veiled in allegory and illustrated by symbols”, is central to the plot under pinning’s, but by its end, merely the back drop by which the modern parable is played out.

Brown, at his finest, is a genius at writing parables.

The The Da Vinci Code is a prime example, the telling of the story of the Christ, but not as a divine emanation of God, but rather a mortal man who walked the earth like the rest of us. Brown’s novel was a work of fiction then, just as it is now with

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his release of the The Lost Symbol . But artfully, he weaves in elements of reality and fact, so as to set his stage onto which the story unfolds, perhaps to give it a greater link into reality, or to simply paint enough real figures into the work so the less (or not real) elements blend in to diffuse with the rest. The more believable the story, the more real it feels for the reader.

In his latest book, The Lost Symbol , Brown brings the There is one mystery, though, that remains unsolved after three books.

Look for this symbol to continue reading the book review

Illustrated By Symbols THE SHORT TALK BULLETIN The Masonic Service Association of the United States Year and Volume Unknown Author unknown The Most popular definition of Freemasonry states that it is “a System of morality, veiled in allegory and illustrated by symbols.”

Many a brother has asked “Why illustrated by symbols?

Why not illustrated by plain statements of truth, completely defining the ’system of morality’?”

There are many answers. Among them is the truth that definition limits what is defined. Seldom has this been better expressed than by that philosopher who asked “Do you believe in God?” His answer: “Define what you mean by God. And when you have defined, no matter what your definition, I shall reply ‘No, I do not believe in God, because a God defined is a God limited, and a limited God is no God!” All mathematics are written in symbols, since our digits are symbols for quantities. Algebra used a symbol for a symbol, expressing quantities by letters, instead of numbers.

In the algebraic equation “a + b = c” any quantity may be assigned to any one, or any two of the letters and the equation still be true. Thus a + b = 4 is true if a is equal 1 or b to 3: it is true if a and b are each equal to 2; it is true is a is equal to 3 and b to 1. But note that the replacing of a symbol by a known quantity limits the equation. Go a step further and replaced two symbols by two quantities; write that 2 + b = 4 and the necessity for b as a symbol disappears; it can only equal 2.

If you are so fortunate as to receive a blank check, signed, it may immediately become a symbol of almost anything; a new house, a yacht, a trip around the world, a valuable jewel. But if across the face of the blank check is stamped “Not over $100″ your symbol is limited. It can no longer represent any of these things. It can be a symbol of a new radio, a suit of clothes, a watch. If the check is filled in and reads “Ten Dollars” it becomes symbolic of only those things which can be bought for ten dollars.

There is a pretty story-its truth is not vouched forthat when a certain king came to this country for a difficult eye operation, the physician who operated was nonplussed as to what sort of bill to send. Should he charge a thousand dollars? He had done the operation

for nothing, for a hundred dollars, for a thousand, even for ten thousand, depending on the ability of his patient to pay. But a king! A king wealthy, and a king who would have been blind without the operation.

The physician sent a bill reading: To saving eyesight. The King can do no wrong.

To the king the bill became a symbol, a reminder of kingly wealth, of kingly gratitude, of kingly need to see. It is said that he sent a check for a half a million dollars!

It is thus seen that definition of a symbol limits its scope, and Freemasonry, by using symbols which are not closely defined, makes it possible for many men of many minds, each to read his own conception of the truth into the symbols. Freemasonry thus becomes as great a “System of morality” as the mind of him who attempts to understand it may admit.

In his introduction to Hunt’s fine volume “Some thoughts on Masonic Symbolism” the late Jacob Hugo Tatche, noted student and Masonic historian wrote: “Freemasonry permits each individual to interpret and apply the lessons of the Craft as he sees best. It is this unique spirit of tolerance and freedom which frequently confuses opponents of the Fraternity.

One Mason places his interpretation upon a certain symbol or attribute of Freemasonry; another may take an entirely different view, and will cite evidence with which a third may be in entire variance; yet these three men can gather about our altars and labor together in perfect amity.

Long before Tatche, the great Albert Pike expressed the same thought in different language: “Masonry . . .follows the ancient manner of teaching.

Her symbols are the instructions she gives; and the lectures are but often partial and insufficient onesided endeavors to interpret those symbols. He who would become an accomplished Mason must not be content merely to hear or even to understand the lectures, but must, aided by them, and they having as it were marked out the way for him study, interpret and develop the symbols for himself.”

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Illustrated By Symbols Many years ago, the present writer tried to express the reasons for symbols as illustrations of the system of morality by asking: Why does Freemasonry veil in allegory and conceal in object or picture a meaning quite different from its name? Why should Freemasonry express immortality with acacia, brotherly love with a trowel, the world by a lodge, right living by a Mason’s tools?

That Freemasonry conceals in symbols in order to arouse curiosity to know their meaning is often considered the only explanation. But there are many more lofty ideas of why this great system of truth, philosophy and ethics is hidden in symbols.

Man has a triple nature; he has a body, and senses which bring him into contact with, and translate the meanings of, the physical world of earth, air, fire and water which is about him. He has a brain and a mind by which he reasons and understands about the matters physical with which he is surrounded. and he has a Something Beyond; call it Soul, or Heart, or Spirit, or Imagination as you will; it is something which is allied to, rather than a part of, reason, and connected with the physical side of life only through its sensory contacts.

This soul or spirit comprehends a language which the brain does not understand. The keenest of minds have striven without success to make this mystic language plain to reason. When you hear music which brings tears to your eyes and grief or joy to your heart you respond to a language your brain does not understand and cannot explain. It is not with your brain that you love your mother, your child or your wife; it is with the Something Beyond; and the language with which that love is spoken is not the language of the tongue.

A symbol is a word in that language. Translate that symbol into words which appeal only to the mind, and the spirit of the meaning is lost. Words appeal to the mind; meanings are expressed in words appeal to the spirit.

All that there is in Freemasonry which can be set down in words on a page leaves out completely the spirit of the Order. If we depend on words or ideas alone the Fraternity would not make a universal appeal to all men, since no man has it given to him to appeal to the minds of all other men. But Freemasonry expresses truths which are universal; it expresses them in a

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universal language, universally understood by all men without words. That language is the language of the symbol, and the symbol is universally understood because it is the means of communication between spirits, souls, hearts.

When we say of Masonry that it is universal we mean the word literally; it is of the universe, not merely of the world. If it were possible for an inhabitant of Mars to make and use a telescope which would enable him to see plainly a square mile of the surface of the earth, and if we knew it and desired by drawing upon that square mile a symbol to communicate with the inhabitants of Mars we would choose, undoubtedly, one with as many meanings as possible; one which had a material, a mental and a spiritual meaning.

Such a symbol might be the Triangle, he might reply with the 47th problem. If we showed him a circle, he might set down 3.1416- the number by which a diameter multiplied becomes a circumference. We could find a language in symbols with which to begin communication even with all the universe!

Naturally then Freemasonry employs symbols for heart to speak to heart. Imagination is heart’s collection of senses. So we must appeal to the imagination when speaking a truth which is neither mental or physical, and the symbol is the means by which one imagination speaks to another. Nothing else will do; no words can be as effective (unless they are themselves symbols); no teachings expressed in language can be as easily learned by the heart as those which come via the symbol through the imagination.

Take from Freemasonry its symbols and but the husk remains: the kernel is gone. He who hears but the words of Freemasonry misses their meaning entirely.

Most symbols have many interpretations. These do not contradict but amplify each other. Thus, the square is a symbol of perfection, of rectitude of conduct, of honor and honesty, of good work. These are all different, and yet allied. The square is not a symbol of wrong, or evil, or meanness or disease.

Ten different men may read ten different meanings into a square, and yet each meaning fits with, and belongs to the other meanings.

Ten men have ten different kinds of hearts. Not all have the same power of imagination, the same ability to comprehend. So each gets from a symbol what he

Illustrated By Symbols can. He uses his imagination. He translates to his soul as much of the truth as he is able to make a part of him. This the ten cannot do with truths expressed in words. “Twice two is equal to four” is a truth which must be accepted all at once, as a complete exposition, or not at all. He who can understand but the “Twice” or the “equal” of the “four” has no conception of what is being said. But ten men can read ten progressive, different, correct and beautiful meanings into a trowel, and each be right as far as he goes. The man who sees it merely as an instrument which helps to bind has a part of its meaning. He who finds it a link with operative Masons has another part. The man who sees it as a symbol of man’s relationship to Deity, because with it he (spiritually) does the Master’s work, has another meaning. All these meanings are right. When all men know all the meanings the need for Freemasonry will have passed away.

Freemasonry uses symbols because only by them can the Craft speak the language of the spirit, each to each, and because they form an elastic language, which each man reads for himself according to his ability. Symbols form the only language which is thus elastic, and the only one by which spirit can be touched. To suggest that Freemasonry use any other would be as revolutionary as to remove the Altars, meet in the public square or elect by a majority vote. Freemasonry without symbols would not be Freemasonry; it would be but dogmatic and not very erudite philosophy, of which the world is full as it is, and none of which ever satisfies the heart.

An undefined and therefore unlimited truth results from the slow growth in meaning of a symbol not tied down by confining words. The first flag was a skin raised on a banner that the savages of one tribe could tell their friends from their enemies. At first the skin but said “This is your tribe, do not slay us who carry it.” But as skins gave way to banners and banners to flags, the meaning of the symbol grew. Today the American flag symbolizes far more than the thirteen original colonies (stripes) and the states of the union (stars). It stands for home. It stands for democracy. It stands for liberty, freedom, justice, religious tolerance. To one man it means merely his farm and his children. To another it means all the farms and all the children. To a third it means all that life holds which is dear. To others it means the hope of the world. Define it; say that it means

only constitutional government, only an association of forty-eight states and under one president, legislature, judiciary, and it loses tremendously in value.

The Cross, now the symbol of Christianity the world over, was once a symbol of life; then it fell to the low estate of being but a means of a tortured death. Now it means love and hope and mercy and the infinite goodness of God; it means church and religion and faith and charity and all good works; it means salvation and heaven and the hereafter. And there will be many to testify that the more organized religion attempts to define it, the less beautiful and the less emphatic are its teachings.

Thus the reason for illustrating our “system of morality” by symbols, rather then by definitions, may be summed up; they symbol is as broad in meaning as the mind and heart which understand; the defined truth is no broader than its words. Freemasonry, universal in meaning and in content, can not be illustrated with anything less and still remain Freemasonry.

Book Review The Lost Symbol Author Unknown Will Langdon ever get to rest?

You'd think a 46-year-old Harvard symbologist's most strenuous chores would be grinding his Sumatran coffee beans in the morning or persuading bored undergrads to appreciate hidden meanings in the world around them.

Langdon does these things, but he's also the guy who survived an antimatter explosion at the Vatican and a Paris manhunt and uncovered the truth about the Holy Grail (though, according to the new novel, he's kept this a secret). Not your average academic.

The answer, then, to the question of rest is clearly no. Langdon, after all, specializes in what all esoteric evildoers need: rituals and their transcendent meanings.

He finds crucial connections that other people can't see, even in the most difficult, chaotic situations.

Look for this symbol to continue reading the book review

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Behind The Symbol THE SHORT TALK BULLETIN The Masonic Service Association of the United States VOL. 32 JULY 1954 NO. 7

Archaeologists have discovered many old cities, built on the ruins of still older cities, which in turn were erected upon the remains of cities still older. These several cities were built, existed for a time, were destroyed and forgotten and new cities built above. The artifacts found at the top are totally different from those found at the bottom of the complete excavations, as in natural, since the several cities may have been thousands of years in building, life, destruction and rebuilding.

Many common words in English must be read in context if they are to be understood, which is one of the reasons those who speak other languages from birth find English so difficult. The “good” man may be either the moral man or the physically strong man. The “good” earth is that which grows crops well, while “good” credit is trustworthiness of him who possesses it; a “good” game may be either one which men like to play, or so well played that men like to watch it.

Masonic symbols are like the many buried cities of Ur of the Chaldees; similar to the many words which mean different things at different times to different people when used in different ways. It may be too much to say that all Masonic symbols have more than one meaning, but it is certainly true that most of those objects or ideas or practices that we call symbols have at least two and most of them many meanings.

As a rule only one – and that the simplest– is described in the ritual. The rest, the individual brother is supposed to hunt out for himself.

A large book would be required to list all Masonic symbols and even suggest the several meanings

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of each. All that may be attempted here is a suggestion of the “symbol behind the symbol” in a few of Masonry’s pictures. The word “pictures” here refers to the oftquoted definition of Masonry.

“A beautiful system of morality veiled in allegory and illustrated by symbols”.

The symbol, then, is a picture. But it is not a mirror, which shows only what stands before it. It is an illustration that has more than one meaning.

The first, and among the most impressive symbols of Masonry to confront the candidate, to most initiates, is the apron. The candidate is told that it is “an emblem of innocence and the badge of a Mason”.

What is “innocence”, as the word here is used?

Surely not ignorance! The lamb, the baby, the lily are “innocent”, in the sense that they know nothing, especially nothing of evil. But a man grown – and no male less than a man grown may be a Mason – must know evil to distinguish the good.

Therefore, “innocence”, as taught by the apron must be other than ignorance.

Originally, the Masonic apron was a skin, worn to protect both the clothing of the workman and the body beneath the clothing from injury, and perhaps to provide a pocket in which to carry tools.

The operative apron was not necessarily white.

When it gave way to the smaller and “token” apron of lambskin (because that is a soft and pliable material), white, the color of “innocence”, became associated with the apron. It is still associated, but the innocence is that of intent not

Behind The Symbol to do evil, not of knowledge of evil. The Mason is “innocent” when his heart is gently towards weakness, chivalrous towards those dependent upon him, tolerant of his fellows’ weaknesses, forgiving of his brethrens’ mistakes.

Beneath this is the really great meaning of the apron; that of the dignity and worth of labor, the honor of being a workman, the glory of being a contributor to life and living. Perhaps this attitude toward labor and the laborer that in the early Middle Ages were considered mean and of no account, is Masonry’s greatest contribution to a modern philosophy of life. That Mason who reads into his newly acquired lambskin the thought that it is a badge signifying that it is an honor to do constructive work, has hold of the symbol behind the symbol” of innocence and the real value of that which is “more ancient than the Golden Fleece”.

In the Entered Apprentice Degree, an initiate learns the importance of the cornerstone, but so little stress is laid upon it ritualistically that many remain in ignorance of its principal significance – the “symbol behind the symbol” which is the necessity of sacrifice in any well-ordered life.

The whole subject of cornerstones, cornerstone laying, cornerstone ceremonies, is bound up in the dreadful “foundation sacrifice” rites of the dark Ages when superstition ran rife and it was believed that buildings would fall if not protected by “good spirits” in the Other World. To provide these “good spirits”, human beings were buried alive in hollow cornerstones, there to die a hideous death by suffocation, that their released spirits might guard the building to be erected upon the stone, against the evil work of the powers of darkness.

The rite survives only in the beautiful modern Masonic ceremony of laying the cornerstones of buildings. We are no longer superstitious about it, but we still hollow out the cornerstone and place therein small objects for posterity to see; the list of those who erected the building, coins of the day, a book, a photograph, a daily newspaper – whatever the imagination of the committee in charge may suggest.

We have the ceremony; we forget, most of us, its origin, but in freemasonry he who hunts for the symbol behind the symbol will find in the emphasis upon the cornerstone the need of sacrifice; the sacrifice of time, of effort, of thought which all good men in general and all good Masons in particular must make if they are to play other than a selfish part in the lives of their communities.

Few Masonic symbols are less understood – and the fault if that of the ritual and not the philosophy which is Masonry – than the “certain point within a circle”.

Both its derivation and its real meaning have become obscured with the passage of years and with, alas, good will but poor execution of the ritual tinkerers – those good men and true who have altered ritual to “make it nearer to the heart with the best of intentions but without much knowledge of what they did.

Moronically, the point within the circle was the beginning of the process in which the King’s Master Mason, overseeing and managing the building of a great Cathedral, tried the squares of the workmen that they might be true ninety-degree angles.

Every schoolboy knows the simple geometrical demonstration, but in days when only the few could read and write, this was the great secret – the “secret of the square.”

Draw a circle. Put a dot upon it, anywhere. Draw a line through the center of the circle so it crosses the circle on both sides. Connect the dot with the points where the straight line crosses the circle. The result is a right angle.

It was thus that the King’s Master Mason tested the wooden squares of his stone Masons. Originally, “While a Mason kept his tools circumscribed by the point and circle, they could not materially err”.

Today the line across has become two; we have added the Holy Sts. John and the Holy Scriptures and we now circumscribe our passions and not out tools, thus losing the old significance of the symbol.

But the meaning is still there; the symbol behind the symbol is the need of true tools for our work, whether the tools are of wood and metal for labor upon material, of science and wit for work upon the affairs of life.

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Behind The Symbol In other words, the symbol behind the symbol is the need for standards known to be correct to which to hew, and a right pattern to follow during all of Masonic life. “…. and they went up the winding stairs into the middle chamber.” (I Kings VI-8) The Winding Stairs is one of the great symbols of the Fellowcraft Degree. It has a hidden, a covered, a buried meaning not easily to be seen without some intensive looking and not even hinted in the ritual.

William Preston, who was more “father of the ritual” of the Fellowcraft Degree than any other, hoped to make this ceremony in Freemasonry a vehicle which would create a desire for a liberal education in those who received it; hence the emphasis upon the liberal arts and sciences, the orders of architecture, etc. \ But philosophers of Masonry have seen a deeper meaning in the stairs. As the Fellowcraft Degree as a whole is one of manhood– as opposed to youth in the Entered Apprentice Degree, and old age in the Master Mason Degree – they find in the winding stairs that incentive to courage without which no man successfully combats the evils, dangers and misfortunes of life.

The point is that the stairs wind.

It does not take courage to climb a straight stair, on which every step can be seen from the one before and the top is in view from the beginning. If there are perils on the way on a straight stair, they can be noted and preparations made.

But on winding stair, but one or two steps ahead are visible. What is around the corner? To what difficulties or dangers does progress on an unseen stairway lead?

It takes courage to ascent. The Angel of Death may stand with sword drawn around the next bend. There may be lions in the path, difficulties to surmount, and dangers to overcome.

Yet man climbs – aye, he climbs because he is a man, a man grown, a man self-sufficient, and willing, and able to face what life brings. The Fellowcraft Degree as a whole is a preparation for successful manhood; nothing within it has a greater incentive for him who can see with mental eyes the symbol behind

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the symbol of the winding stairs, than this thought of the courage a real and whole man must have if he is to reach the Middle Chamber…

The second great symbol of the Fellowcraft Degree is the letter G. Of its obvious meanings the degree is sufficiently explanatory. But why the emphasis upon geometry?

“Prove all things – hold fast to that which is good (I Thessalonians V: 21).

There is no such thing as a proof of a belief which has no evidence; man cannot” prove God” in the same way in which he can “prove” an algebraic equation.

Faith is a matter of the heart; geometry is a matter of the mind. But there is a meeting point where mind and heart touch. And there is a meeting point where faith and science touch.

The “question of the watch” has confounded many who have refused to believe in a Creator. It is possible for the human mind to believe that a watch can make itself, wind itself. It must be the work of a man.

Inasmuch as it can predict, it must work in accord with natural laws.

No one who found a watch, going, could be convinced that it had not been would within thirty-six hours, and had not been put where it was found by a human agency.

Geometry proves the visible universe to be a great watch. Geometry can predict the future, just as a watch can predict the interval of elapsed time before a certain hour. As, obviously, man did not create the solar system, or the laws by which geometry can predict the eclipses, the sunrise and sunset, the phases of the moon, the tides, they must have had another, not a human creator.

Geometry proves that the universe runs according to law.

Masons name the creator Great Architect of the Universe. Other men have a thousand different names for Him. But it is Geometry that produces the nearest possible “proof” of His existence. Hence the symbol behind the symbol of the letter G is the scientific demonstration not only that “order is heaven’s first law” but also that there is a Creator, name Him as you will.

One of the many mysteries which Freemasonry

Behind The Symbol presents to those who love and follow her in the absence of comprehension, on the part of the many, of the real content of the Master Mason Degree. It is, apparently, being unable to see the forest because there are so many trees; an inability to see the ocean because there are so many waves and so much foam!

No greater ceremony to express man’s longing for and belief in immorality has yet been conceived; no more beautiful mental rainbow has ever arched through the skies of the mind than “The Search for That Which Was Lost”. Yet too many see only the literal story of the tragedy of Hiram and thus fail to see as their personal own a vista which has for a far horizon the realization of the dearest hope of all mankind.

The histories of all peoples reflect a belief in an ancient and lost Golden Age; an Arcady; a Fairyland; a Lost continent in which all men were happy and all joys were constant; a place and time of contentment before evil came to the world.

It is the basis for all the “searches”– for the hope of the recovery of the Holy Grail; the wish for a faith, which cannot be undermined; the longing for a certainty about life here and hereafter.

Had we lost merely a word – one or more syllables – how easy to invent another. But the “word, which was lost” is the memory in man’s consciousness that there is a Something Beyond his senses, the knowledge they bring him, his understanding of the life he lives. It is his longing to possess this again – as racial memories demonstrate that he once possessed it – which is Masonicly expressed in The Search.

This is the symbol behind the symbol of the Master Mason Degree.

Book Review The Lost Symbol Author Unknown Consider an early incident in "The Lost Symbol," a scene that is as gruesome and allusive as the opening of "The Da Vinci Code" (in which a dying, blood-covered curator in the Louvre arranged his body into a puzzle).

wealthy friend Peter Solomon, a high-ranking Mason, to deliver a speech in the Capitol building. The moment he enters the rotunda, however, Langdon discovers there is no speech.

The "invitation" has been faked by an individual who wants our hero to find something that has been conspicuously positioned -- a severed hand (Solomon's), marked with Masonic tattoos and propped to point to an 1865 painting of George Washington depicted as a pagan god. As horrific as this is, Langdon recognizes that the grisly object resembles something called "the Hand of the Mysteries." "[I]t seems the man we are dealing with, in addition to being mentally unstable, is also highly educated," Langdon says. "This hand is proof that he is well versed in the Mysteries as well as their code of secrecy. . . . the Hand of the Mysteries is a sacred invitation . . . " That educated, unstable person calls himself Mal'akh ("angel" in Hebrew), and in him Brown gives us a villain as unique, zealous and eerie as the albino monk Silas in "Code." Mal'akh is a muscled, tattooed eunuch -- a chameleon-like figure who seeks a hidden Masonic pyramid because, the legend goes, it contains the power of transformation (a common quest, Brown reminds us, in the ancient world). It seems Mal'akh gained the trust not only of Peter but also of Peter's sister Katherine, a scientist through whom Brown introduces the theme of science versus magic -not to mention the possibility that a wedding might be in Langdon's future.

Like the "cryptex" in "Da Vinci Code," an antique object aids Langdon and Katherine on a hunt across -- and beneath -- the city, a hunt in which they are helped -- and hindered -- by characters including the blind dean of Washington's National Cathedral and the gnomic director of the CIA's Office of Security, Inoue Sato (don't mess with her).

Look for this symbol to continue reading the book review

Langdon arrives in Washington D.C., invited by his

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Book Review The Lost Symbol Author Unknown All of this is going to feel very familiar to readers of the previous Langdon books, even though Brown has shifted from foreign places to plant his thriller firmly on American soil. That, of course, is fine for Langdon: He finds this country's past as rich and mysterious as any other's. "Seriously," he tells his students, "Washington, D.C., has some of the world's finest architecture, art and symbolism. Why would you go overseas before visiting your own capital?"

Why, indeed. Some people believe Freemasonry's origins in medieval craft guilds include a darker, conspiratorial side. Historians point out that the secrecy of Scottish Rite Freemasonry, in particular, has led to its being the least understood of Masonry's variants -- a situation Brown exploits to the fullest with depictions of occult ceremonies.

Hidden knowledge takes many shapes in "The Lost Symbol." Alchemists, Egyptians and rabbi sages are invoked; so are the U.S. government's eavesdropping tactics in the war on terror, superstring theory and the New Agey-sounding study of noetics, which Katherine believes one day will enable the mind to bring about real changes in the physical world.

Brown's narrative moves rapidly, except for those clunky moments when people sound like encyclopedias ("The sacred symbol of the Hebrews is the Jewish star -- the Seal of Solomon -- an important symbol to the Masons!"). But no one reads Brown for style, right? The reason we read Dan Brown is to see what happens to Langdon: We want to know if he will overcome slim odds to uncover Mal'akh's motives and a cunning plan that, while not involving a vial of antimatter, is a major threat to national security.

And yet, it's hard to imagine anyone, after reading "The Lost Symbol," debating about Freemasonry in Washington, D.C., the way people did Brown's radical vision of Jesus and Mary Magdalene in "Code." That book hit a deep cultural nerve for obvious reasons; "The Lost Symbol" is more like the experience on any roller coaster -- thrilling, entertaining and then it's over.

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Plot Summary The Lost Symbol, developed under the working title “The Solomon Key”, is a 2009 novel by American writer Dan Brown. The plot is set in Washington, D.C. The story takes place over a period of 12 hours in Washington, D.C., with a focus on Freemasonry.

Robert Langdon is summoned to give a lecture in National Statuary Hall at the United States Capitol, with the invitation apparently from his mentor, a 33rd degree Mason named Peter Solomon, who is the head of the Smithsonian Institution. However, instead of an audience for his lecture, Langdon finds the severed right hand of Peter Solomon tattooed into a symbolic 'Hand of the Mysteries' which seemingly points to the fresco The Apotheosis of Washington on the inside of the Capitol dome.

Mal'akh (“angel” in Hebrew), a brilliant, tattooed eunuch villain -- a chameleon-like figure who seeks a hidden Masonic pyramid because, the legend goes, it contains the power of transformation and power. He takes Peter Solomon hostage and demands Langdon to unlock the Ancient Mysteries in return for Peter's life.

In a fiery nighttime explosion, Mal'akh also destroys the Smithonsonian-sponsored laboratory of Dr. Katherine Solomon, Peter's younger sister,. Dr. Solomon main studies is in noetics, which she believes one day will enable the mind to bring about real changes in the physical world. In addition, the CIA, gnomic director of the Office of Security, Inoue Sato, is pursuing Mal'akh in the interests of National Security.

Want to find out how the novel ends? Well, you’ll have to read the book.

2010 Grand Convention Souvenir Companions and Sir Knights: The members of your Grand York Rite Souvenir Program Committee are pleased to announce that we have begun our efforts early this year to sell ads for our 2010 Souvenir Program.

We have 3 objectives to accomplish: 1) To increase the ads from previous years.

2) To publish a more enticing, professional and informative Souvenir Program.

3) To financially help offset a grand portion of the Grand Convention expenses.

In order for us to meet our objectives, we need the help and assistance of all our Companions and Sir Knights inFlorida.

How can you help?

First: Have your York Rite Bodies purchase an ad.

Second: Have the Companions become boosters and purchase a name line which will be included in the program.

Third: go out and sell, sell, sell. Sell ads to your local Blue Lodges, Appendant Bodies, Masters & Wardens Associations, Masonic brethren that are business owners and local businesses in your area.

Target business leaders with whom you may have some influence. We need to go beyond the box to make this a success.

The next page is a copy of the Souvenir Program form. Make as many photocopies of the form as necessary.

Once you get the ad, with the form filled out, the ad layouts, and payment, send it to: E. Randy Spradling Grand Chapter Souvenir Program Chairman Suite 318 PMB 212, 5100 S. Cleveland Ave, Fort Myers, FL 33907 Phone: 239-634-3267

E-mail: Freemason@aol.com

DEADLINE IS ON OR BEFORE JANUARY 30, 2010 The success of this enterprise no longer lies with the Committee but with the Craft. This will be your success not ours.

A word of caution, NO AD WILL BE PUBLISHED THAT IS NOT PAID FOR. Please make sure your ad layout can be reproduced. If you have a PDF format of your ad, please e-mail it.

So before you send those ads in, make sure the ad layout, form and payment are included. ***Note: Donations / contributions are not tax deductible as Charitable Contributions as the Grand York Rite Bodies are not a “501(c)(3) Corporation�; however, the Donation / Contribution may be deductible as an ordinary business expense. Sponsors are urged to consult with their tax advisor.

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FLORIDA GRAND YORK RITE CONVENTION SOUVENIR PROGRAM BOOK Grand Chapter of Royal Arch Masons * Grand Council of Royal & Select Masters * Grand Commandery of Knights Templar

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FLORIDA GRAND YORK RITE CONVENTION SOUVENIR PROGRAM BOOK Grand Chapter of Royal Arch Masons * Grand Council of Royal & Select Masters * Grand Commandery of Knights Templar

2010 GOLD SUPPORTERS (ONE PRINTED NAME PER BOX— PLEASE PRINT LEGIBLY — NO SIGNATURES)

USE ADDITIONAL PAPER , IF NEEDED PAGE 2

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NEWS ACROSS THE STATE

York Rite University 2009 At the beginning of August, York Rite University held their annual Leadership seminar. Those in attendance enjoyed the different presentations. The ladies had a presentation on the York Rite Charities. R. Exc. Charles “Bob� Cooper and R. Exc. Wayne Thigpen (left picture) coordinated York Rite University. S.K. Lyn Williams (right picture) talked on several topics.

From District Five Sir Knights and Companions, District 5 had a very successful one day class this past Saturday. We had in attendance, 5 Past Grand Commanders, 1 Past Grand High Priest, and Illustrious Companion Carl Gilmore, Grand Master of the Grand Council. In addition we had all the district deputies from District 5 and the District Instuctors of the Chapter and Commandery present.

I have established a plan whereby we will have a normal class in the Spring (Feb. and March) and a short of time class in the Fall (Sept.) However I think the SOT class will be a Friday night and Saturday as the one day proved too taxing and lengthy to do justice to the work. We have split up the degrees and orders by the four YR bodies in my district so at each Festival everyone will know what they are responsible for and after repeated practice will improve upon the quality of the work. In this way with a regular schedule we will be able to tell candidates a definite time when they can expect to be able to join our Fraternity and everyone can plan accordingly instead of the haphazard arrangement we have had in the past. I would strongly suggest other districts to consider this if they have not already a viable plan in place.

Oh, by the way, we Knighted 33 new members of the Order of the Temple.

Courteously and Fraternally,

Harry V. Eisenberg, M.D.

DDGC District 5

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NEWS ACROSS THE STATE GRAND COMMANDER VISITS DAMASCUS COMMANDERY

By S. K. Corbin P. Elliott, Correspondent

On May 12, 2009, Right Eminent Grand Commander Ideal Baldoni made his official visitation to Damascus Commandery No. 2 K. T. in Jacksonville. Pictured here are the officers, members, and visitors with Sir Knight Ideal Baldoni, Right Eminent Grand Commander of the Grand Commandery, K. T. of Florida, after the meeting.

Standing, from left to right, in the first row were: Charles R. Cooper, PC, DDGM, PDDGC, PDDGHP; Corey D. Kosciuszko, Sentinel; Jimmy A. Dorsey, Std.B.; Darryl A. D’Angina, KYGCH; M.E. Grand High Priest of the Grand Chapter, R.A.M. of Florida; Ideal Baldoni, KYGCH, KCT, R.E. Grand Commander of the Grand Commandery, K. T. of Florida; Corbin P. Elliott, KYCH, KCT, DDGC, District 12; Samuel D. Hope, E. Commander, Damascus Commandery No. 2 K.T.; Wilmer T. Atwell, PDDGM, Captain General; Ernest Beeman, KYCH, PDDGM, PDDGHP, PDDGC; and Loren Lee, KYCH. Seen, from left, in the back row were: William H. McClean, PC, Prelate; Robert G. Atwell, KYCH, PDDGC, Recorder, Bradford Commandery No. 43; William F. Ellis, S.W.; Leland E. Stanford, III, PC, PDDGC; Edward Dunn, E. Commander, St. Augustine Commandery No. 10; Burt F. Maguire, PC, KTCH, Recorder of St. Augustine Commandery No. 10, K.T.; and William Ferrell, KYCH.

Updated Florida Grand Council Constitution An updated version of the Constitution for the Grand Council Royal and Select Masters of Florida has been posted in the "Grand Council" section of the "Forms and Files" on www.flgyr.org web site.

This version has been updated with all KNOWN legislation passed between the last update and our 2008 Convention.

In addition it has had numerous small corrections (spelling, grammar, partial phrases). For instance, the Marshal and Sentinel who were by mistake not included in the Installation Ceremonies, have been added.

Lastly, it has had an Appendix added, Appendix F, which is the approved Rulings and Decisions of the Most Illustrious Grand Masters. These have been indexed to show their appropriate spots in the Rules and Regulations.

Let York Rite Shine in ‘09

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NEWS ACROSS THE STATE District 7 York Rite Meeting

By S. K. Corbin P. Elliott, Correspondent

The District 7 Grand York Rite Meeting was held in Jacksonville on October 1, 2009.

A wonderful turnout of Companions and Sir Knights enjoyed a fine dinner and excellent words of wisdom from our Grand Presiding York Rite Officers. Pictured here were the Grand Presiding York Rite Officers with their accompanying Grand Officers and District Deputies and District Instructors from District Seven.

Shown, from left to right in the first row, were Wayne Y. Thigpen, KYCH, Ex. Grand Sentinel, Grand Chapter. RAM of Florida, DDGM, Dist. 8, Grand Council R. & S. M. of Florida; Charles R. Cooper, Ex. Grand Master of the 1st Veil, Grand Chapter RAM of Florida, DDGM, Dist. 7, Grand Council R. & S. M. of Florida, D. I., Dist. 7, Grand Commandery K. T. of Florida; Darryl A. D’Angina, KYGCH, Most Excellent Grand High Priest of the Grand Chapter, RAM of Florida; Carl E. Gilmore, REPGC, Most Illustrious Grand Master of the Grand Council, R.& S. M. of Florida; Ideal F. Baldoni, II, KCT, Right Eminent Grand Commander of the Grand Commandery, K.T. of Florida; Henry A. Adams, , E. Grand Senior Warden, Grand Commandery, K.T. of Florida; and Howard H. Gardner, Right Illustrious Deputy Grand Master of the Grand Council R. & S. M. of Florida.

Seen in the back row, from left, were: Carl S. Amos, DDGHP, Dist. 7 Grand Chapter, RAM of Florida; M. Daniel Fullwood, R. I. Grand Principal Conductor of Work, Grand Council R. & S. M. of Florida; Dayle L. Schrock, I. Grand Conductor of the Council, Grand Council R. & S. M. of Florida; and Corbin P. Elliott, KYCH, KCT, DDGC Dist. 7, Grand Commandery, K. T. of Florida.

St. Augustine Commandery #10 Presents Honorary Membership to the Grand Commander

By S. K. Corbin P. Elliott, Correspondent At his official visit to St. Augustine Commandery No. 10, K. T. on September 28, 2009, the Commandery presented to Sir Knight Ideal Baldoni, II, Right Eminent Grand Commander of the Grand Commandery, K. T. of Florida, an Honorary Membership in St. Augustine Commandery No. 10, Knights Templar.

Pictured at the presentation were, from left to right: Edward Dunn, E. Commander of St. Augustine Commandery No. 10; Ideal F. Baldoni, II, KCT, R. E. Grand Commander, Grand Commandery, K. T. of Florida; Burt Maguire, KTCH, PC, Recorder of St. Augustine Commandery; and Charles R. Cooper, PC, PDDGC, DI, Captain General of St. Augustine Commandery No. 10.

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S.O.O.B. Assembly#220 Presents Check to Damascus Commandery

NEWS ACROSS THE STATE

By S. K. Corbin P. Elliott, Correspondent

Assembly No. 220 of the Social Order of the Beauceant, on September 8, 2009 presented a check for $2,000 to Damascus Commandery No.2, Knights Templar, to assist the Commandery and pay its share of the new insurance bill for the Jacksonville York Rite Temple.

Beauceant Assembly No. 220 has the tradition of preparing dinner, shared by the Sir Knights, and then they meet and conduct their business at the same time as the Commandery has its Stated Conclaves.

Pictured are the Beauceant Ladies presenting the check to the Commander Samuel Hope and Sir Knights of Damascus Commandery No. 2, at the conclusion of the Stated Conclave. Shown, from left to right, in the first row were: Jimmy A. Dorsey, St.B.; Samuel D. Hope, E.C.; Mrs. Jimmy Dorsey, Mrs. William Farrell, Mrs. George Dillinger, Mrs. Ben Jordan, S.K. Ben Jordan, and visiting S.K. Henry A. Adams, E. Grand S.W., of the Grand Commandery, K.T. of Florida.

Shown, left to right, in the second row were: Corbin P. Elliott, KYCH, KCT, DDGC, Grand Commandery K.T. of Florida; William Farrell, KYCH; Mrs. Charles R. Cooper, Charles R. Cooper, PC, PDDGHP, PDDGC, DDGM, Ex.G.M. 1st V, Grand Chapter R.A.M. of Florida, Recorder of Damascus No. 2; and Corey D. Kosciuszko, Sentinel of Damascus No. 2.

Seen, from left, in the third row were: D. J. “Gunny” Wilkerson, Warder; Lewis E. Duffey, Gen.; Wilmer T. Atwell, PDDGHP, PDDGM, C.G.; and William F. Ellis, S.W. of Damascus Commandery No. 2, K.T.

1st General Grand Chapter Sweetheart Award

By S. K. Corbin P. Elliott, Correspondent The first General Grand Chapter Royal Arch Sweetheart Award in Florida was presented by Most Excellent Darryl A. D’Angina, Grand High Priest of Royal Arch Masons of Florida, and the officers of Gainesville Chapter No. 2 R.A.M. to Mrs. Doris Thigpen. This was done at the York Rite District 8 Meeting in Gainesville on September 1, 2009. The General Grand Chapter, R.A.M. International Sweetheart Award was just recently created and authorized by Most Excellent General Grand High Priest of the General Grand Chapter of Royal Arch Masons, Emory J. Ferguson.

Mrs. Doris Thigpen, Masonic wife and mother, has supported and assisted the Gainesville Masonic bodies, especially the York Rite, for many years. She is now 97 years old. Her son, R. Exc. Wayne Thigpen, Grand Master of the 1st Veil, was on hand for the presentation.

Shown, from left to right, were: M.E. Harvey L. Ward, Sr., KYGCH, MEPGHP, Grand Chapter R.A.M. of Florida; M.E. Darryl A. D’Angina, KYGCH, MEGHP of the Grand Chapter, R.A.M. of Florida; Mrs. Doris Thigpen; and E. Rev. Daniel L. Williams, E. Grand Prelate of the Grand Commandery K. T. of Florida, Eminent Commander of Pilgrim Commandery No. 7, K.T., and Excellent High Priest of Gainesville Chapter No. 2 R.A.M. Seen standing behind Mrs. Thigpen, were Mrs. Peggy Thigpen, wife of Wayne Thigpen; and S.K. Wayne Y. Thigpen, KYCH, PDDGHP, DDGM., Mrs. Doris Thigpen’s son.

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Knights Templar Drills Teams in Florida The Triennial of the Grand Encampment in Roanoke Virginia is now history. There were several drill teams competing from across the country in the Class D Drill Competition. It was thrilling to watch these teams compete. It would be nice for the Knights Templars of Florida to compete in the next Triennial in 2012, in Alexandria Virginia. The Class D Competition is one that we could easily handle. I and others are willing to help get teams established in Florida, and teach these basic skills. We need at least 12 Sir Knights for each team. They do not necessarily all have to belong to the same Commandery. We would slowly start learning how to march and handle a sword. This would only take four to six hours, each month. As the teams improve in marching and sword manual, then more complicated moves could be added. Once your team learns some basic commands (approx three months) then, they could begin to march in parades, and do basic drills at other Masonic related groups.

We maybe be able to establish a fund where Commanderies and other interested groups could donate, to help pay for the travel expenses of the drill teams as they compete in drill competitions regionally and nationally. This would be an excellent way to get more visibility in front of the general public to the Florida Knights Templars.

For more information please contact Ronald Bertie at Rjbertie@aol.com Fraternally,

Ronald Bertie Drill Master General

Grand Commandery, Knights Templar of Florida

Remember, You are the Image Page 28

of York Rite, in particular, and Freemasonry, in general.

York Rite Leadership Topic: Re-Engaging Lodge Members Turning the Negative Into Positive

By S.K. David A. Aponte, Grand Generalissimo Chairman Knight Templar Education Committee

Disengaged members exist in all types of Masonic organizations.

You can spot them by their indifferent, blasé attitudes. They don't care about the organization, and they send negative signals everywhere they go.

Disengaged members drive other members away, and their bad influence rubs on the rest of the lodge. Yet few members start off disengaged. It's typically a process that happens over time, as their expectations and how the lodge functions grow further and further apart.

Fortunately, you can re-engage members and build back their pride and commitment. But you'll need to make a continuous positive effort. There are three steps that will help your Lodge to reengage your members.

First STEP - Find out who are the engaged members in your Lodge.

Engaged members are those that go above and beyond their duties to get things done. They're committed to the Lodge’s success, and they're willing to do what's necessary to reach the Lodge’s goals.

It's important to understand that while many "average" members are not quite fully engaged, that doesn't necessarily mean that they're completely disengaged.

However, these average members need re-engagement as well.

Second STEP - You must build a member-focused Lodge - one that recognizes that your members genuinely are your most important asset and resource. To re-engage members, you need to meet members’ expectations and provide a better lodge environment.

Third STEP - There are four re-engagement approaches to use.

their needs seriously.

•

Schedule within your meetings, conversations on issues and problems within the Lodge. When you keep communication open, you can often avoid potential conflicts and misunderstandings that can grow worse and lead to major problems.

•

Survey members on a regular basis. Use the issues you've identified as a starting point, and construct a questionnaire to discover what you're doing well and where there's room for improvement. Use the results to begin a re-engagement plan that will help you build a stronger and more devoted Lodge member.

1. Fact-finding - Activities that help you (a) understand disengagement and your current situation and (b) monitor your situation on an ongoing basis.

•

•

Ask yourself when you ever felt unenthused and unengaged.

When you understand the sorts of things that caused you to disconnect with your Lodge in the past, you may gain some insight into what members are feeling right now.

Talk to your members about their expectations, situations and issues that may be troubling them. Having clear expectations is a fundamental factor in re-engaging people.

If members feel that they've been treated unfairly, you need to know. Once discrepancies are found, work toward a resolution as soon as possible. This lets members know that you care and you take

• 2. Establishing an Environment for Engagement - Activities that help engagement flourish.

•

Be honest and forthright .

A little humility goes a long way toward re-engaging someone. What if the way you manage the Lodge contradicted any of the above points? What if you've been weaker in your commitment recently, and you've contributed to the current situation?

Admit it, apologize for your actions, and construct a solid plan to move forward. This

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York Rite Leadership Re-Engaging Lodge Members Turning the Negative Into Positive to know members, think about Summary ways to capitalize on their unique A member’s commitment is a strengths and talents. critical factor for success. When Provide fair and regular feedback. you have members who are comMost members respond incred- mitted to the Lodge, they'll work ibly well to praise and recogni- very hard to make the Lodge a tion. Make a conscious effort to success. It's extremely important, observe when members are do- therefore, that you actively reing things right, and show them engage people who are disconevery day that they're appreci- nected with the Lodge and that ated. When you need to provide you work to build and maintain corrective feedback, make sure the relationship between a memit's timely, and centered on a spe- ber and the Lodge.. cific task.

The bottom line is that members need to feel wanted. Show them 4. Motivators Practices - helps in- how much they're needed and crease motivation and engagement. why. Be honest and trustworthy.

Acknowledge that your mem• A big factor is building long-term bers truly are the Lodge’s most commitment. This is important valuable assets and resource. because it retains members with knowledge and experience within the Lodge. Discover their talents and figuring out ways to use those talents within the Lodge.

is a great way to start rebuilding your Lodge’s trust and show how supporting one another can make a huge differences • for everyone. By demonstrating your commitment to your Lodge, members will likely respond with a renewed commitment to you and the Lodge.

•

Put members to work. Members usually want to participate and be involved. They want and need to feel that they matter and that their contributions are valued.

•

It's also important that people feel able to voice their ideas and raise issues - without judgment or fear of punishment. To re-engage members, help them feel confident that you'll welcome their contributions and that you'll really listen to what they say.

•

Be a model for commitment to the Lodge. Members take their • cues from you, and they'll react to your opinions and actions.

3. Optimizing Factors - Activities that help avoid members’ stress, having them work in the right project or task, and providing feedback.

•

Identify and manage burnout. • Overworked members have a difficult time engaging.

•

Put members to work in the right project or task. As you get

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Help members understand the big picture. Some times, members don't understand what's going on in the Lodge. When that happens, it's easy for them to become disconnected and disillusioned.

Keep members well informed, and make sure they stay focused on the big picture.

A key part of engaging members is ensuring that the Lodge’s success matters to them.

Your Actions Reflect York Rite

York Rite Membership Managing the Way Others Perceive Your Commandery

By S. K. HENRY A. ADAMS, Eminent Grand Senior Warden

Chairman, Membership Committee

You know your Chapter, Council and Commandery inside and out. You know who the members are, and what they want. You have served as an Officer with dignity, and love of Christian fellowship, and you are able to bring the “Light” of this fellowship to others. You may also know many Non-York Rite Masons, and what you thing they want. But maybe you need to know something more. Perhaps your Chapter, Council and Commandery needs to perform a self-evaluation of its reputation of “implementing change” to meet the needs of its membership. How do they perceive your York Rite Body. What are you doing right? What could you do better? What keeps potential members away from local York Rite membership, and yet they may be active in Symbolic Lodges or other Masonic organizations? Is there any way to change their perception of the Chapter, Council and Commandery.

The answer is “yes”! Any company or fraternity can research, and manage the way it is perceived by its current and future members or any other group that’s important to its success. Perceptual issues, if not positive, can have many tangible effects on a local “Body” ranging from revenue impact to morale. The key is for the leadership of the of the York Rite Body to identify and manage the perceptions of those it wishes to reach. This can be accomplished by borrowing from many of the traditional disciplines such as market research, marketing, public relations, customer service, and media advocacy programs. But these are fancy terms for performing a “situation assessment” of your organization. How can we do this quickly, determine if changes are needed, and prepare for our membership development efforts? Do we want to assure our selves that we have a good product with defined features and tangible benefits to sell to an emerging audience?

A Quick Situation Analysis - Simple market research can be accomplished by identifying three (3) separate categories: Existing Knight Templars, Former Knight Templars (who either demitted or are inactive in the Commandery), or Non-York Rite Masons active in Symbolic Lodges. Call a meeting of the Commandery leadership. Agree that the task at hand is to determine what changes in our product offering are needed, if any, to improve the perception of the Commandery by members, former embers, and potential members. Develop a list of names of people who you know and respect that fall into one of these categories. Agree as to who should contact them.

Active Knight Templars (satisfied customers) - Ask them what is it about the Commandery that creates the commitment, and desire to participate in our Order. Is it the meeting, the ritualistic conferral of the Orders, the family activities, programs, drill team, philanthropies, and fellowship? Ask them to identify areas that need improvement.

Ask them for any recommendations of changes that, if made, might bring back inactive Companions and Sir Knights, or assist in attracting new Companions and Sir Knights to join our ranks. Make a list of recommendations.

Inactive Companions and Knight Templars - (possibly dissatisfied customers) - These are the Sir Knights that are either inactive members or have demitted from our ranks. Performing a “product assessment” with this group requires patience and perseverance. But these are also the Sir Knights that may feel the Commandery did not meet their needs or expectations. Perceptions to these Sir Knights are based on first hand experiences. First, tell them how much they are missed. But begin to further explore the reason for their inactivity or separation. Fucus the questioning on what changes could or should be made to meet their needs. Listen intently, and avoid being defensive. Acknowledge their observations or recommendations, and make a list of them.

Potential Knight Templars (New Customers) - These Masons are the primary target of our membership development effort. These are the future Knights Templars that will not join our ranks unless we have the “right product” for

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York Rite Membership them. They may know little about our Christian Masonic heritage, but may have formed an impression of what it represents based upon perceptions. Share with them an overview of the York Rite, and emphasize the features and benefits of membership. Ask the to consider joining the York Rite. Invite them to a planned activity. But, does your local Commandery really meet their needs?

Feedback Results Once you know what motivates your target audience, you can take the appropriate action. Do they need to be reeducated, inspired, trained, won over or even entertaained? Must we “redefine” or change our product to meet their needs? How can we persuade them to join Templary?

Action Plans We might now have learned that our beloved York Rite is not meeting the needs or expectations of some current, former, or new members. Our product may need to be “re-engineered” for the existing, and perhaps be “redefined” for the new. We are not referring to changes in our Orders or our Christian teachings and principles, but changes in operations that might be considered. Perhaps we have learned that we may need more programs at Stated Conclaves involving diversified topics of current interest, more family involvement and scheduled activities. We may also need more Masonic education, leadership training, and increased promotion of our good works. Perhaps support in community projects, programs and activities for our youth, and more joint activities with other Masonic organizations. Maybe some “team building” is in order. Discuss the results of your feedback with the Commandery leaders, and decide what changes need to occur. Establish both short and long term changes that should be implemented. Begin the implementation process with enthusiasm.

Promote any Progressive Change Begin to communicate the changes, and include all three groups in the implementation process. We will grow together, not separately. You might be surprised at the enthusiasm this process can bring. You must develop effective programs that can best connect with your key perceivers. Finally, follow up. Continually monitor the results of your efforts and make adjustments to achieve the best possible results. Ask for restorations, and seek new members to become a part of the Order. Once this is accomplished, it’s not a once-and-for-all activity. Perceptions, like anything else can change over time. Changes in our social climate can have an ongoing impact on how your key perceivers get their information and form opinions. That’s why it’s important to continually track your efforts overtime making sure that our product offering meets the major needs of current members, rekindles interest to former members, and is attractive to potential members.

So Whats the Point Perceptual issues can be managed just as you manage finance, or growth of any enterprise. Taking this approach helps avoid the effects of “unfavorable opinions” by understanding the “needs” of your target audience, and implementing the changes needed to satisfy them.

With the implementation of creative new management techniques, we have the opportunity to re-examine our product and assure ourselves of the value received. Until you have seen your Commandery through the eyes of others, you haven’t seen one of your greatest opportunities for customer satisfaction and growth.

Promote Your Good Works. Write articles, take pictures, and publish your Crusade program activities. Promote your activities. No one can purchase a product they are unaware of.

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Colonel James “Nick” Rowe Priory Order of Knighthood

Cotillion Date: Saturday, October 17 Location: Tampa Scottish Rite Time: 5:00 PM - 9:00 PM Contact S.K. Ron Blaisdell for more information Do you have a computer? Are you connected to the Internet?

If you answered YES to the above questions, then....

Have you visited the Florida Grand York Rite website?

www.flgyr.org York Rite Information in Florida Events in our jurisdiction, News, Festival Dates, etc.

Remember this is your website for York Rite information.

The Temple of Solomon The monthly newsletter produced & published by the Grand Commandery’s Educational & Leadership Committee.

Purpose: To help the Constituent Commanderies with their monthly Masonic Education talk.

The newsletter is being sent electronically or by snail mail to the Constituent Commanderies in Florida on a monthly basis. It is also posted on the Florida York Rite web site.

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York Rite Festivals Fort Myers York Rite Bodies September 22: KT Order of Red Cross Conferral October 13: KT Order of Malta Conferral October 27: KT Order of the Temple

Jacksonville York Rite Bodies The York Rite Bodies of Jacksonville and Northeast Florida are happy and proud to announce the Fall York Rite Festival for the conferral of the Degrees and Orders of the York Rite of Freemasonry. The conferral of the Degrees and Orders will take place at: The Jacksonville York Rite Temple

1237 South McDuff Ave. Jacksonville, FL 32205

October 29, 2009

Thursday

6:00 PM 7:00 PM 8:30 PM

Dinner Mark Master Degree Past Master Degree

October 30, 2009

Friday

6:00 PM 7:00 PM 8:45 PM

Dinner Most Excellent Master Degree Royal Arch Mason Degree

October 31, 2009

Saturday

7:00 AM Breakfast 8:00 AM Royal Master Degree 9:30 AM Select Master Degree 10:30 AM Illustrious Order of the Red Cross 11:15 AM Mediterranean Pass & Order of Malta 12:15 PM Lunch 1:30 PM Order of the Temple

Ocala York Rite Bodies September 26, 2009 Saturday 9:00 AM Capitular Degrees

Noon Lunch

1:00 PM Continuation of Capitular Degrees October 14, 2009 Wednesday 7:30 PM

Cryptic Degrees

November 7, 2009 Saturday

Chivalric Orders Lunch Continuation of Chivalric Orders

9:00 AM Noon 1:00 PM

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School of Instruction District 10 When : Saturday, November 7, 2009 Where: Crestview York Rite Bodies - Crestview, FL Time: 9:00 Am - 2:00 PM

Lunch around Noon

Agenda: 1. What constitutes a complete uniform and how to correctly wear it.

2. How to properly use the sword and how to correctly salute with or without the sword.

3. How to correctly march and do facing movements and how to correctly open a commandry using the 9 man opening.

4. After lunch we are going to demonstrate a full/9 man opening.

5. Possible instruction for Chapter and Council officers during the School of Instruction.

S. K. Maulden District Instructor 10th

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S. K. Ronald L Parks District Deputy Grand Commander 10th

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Knights Templar SWORD CASE

100% Genuine Leather

Inside Lining

Gator or Lizard Embossed Color: Black Cost :

$50.00 Shipping cost is separate.

$5.00 from the sale will be donated to the Knights Templar Eye Foundation

We also have Sword Belt hooks: 2 for $4.00 Shipping & Handling separate If interested, please contact S.K. David Aponte by e-mail: daponte1@tampabay.rr.com or send a letter to: 6620 W. Constitution Lane, Homosassa, Florida 34448 with your name, address, phone number and the size of your sword from tip to tip. As soon as your case is done you will be notified prior to mailing.

Need Help Finding Knights Templar Items...

Knight Templar Uniforms Suit City, Sumpter, SC:

Ask for Joe. 1-803-773-2262 (not toll free)

Price of uniform is $110.00 plus shipping Shipping is about $14.00. Coat is Double Breasted and includes sleeve crosses and FLA # on breast pocket. Tell him the number of your Commandery and give him a credit card number and pants size. Those who have ordered from him say that these are light summer weight uniforms and great.

Universal Chapeau Boley - Ruyle

P.O. Box 130524

Tyler TX 75713-0524

1-800-553-0015 or 1-903-597-9545

These have an adjustable headband and comes complete with black underplume and 4 ply 8 inch by 22 inch white ostrich plume together with Sir Knight rosette.

Sir Knight Chapeau

$185.00 Mylar

Grand Officer Rosette add $95.00

Past Commanders

$230.00 Bullion

Past Grand Rosette add $95.00

They also have Chapeau cases, Malta and Red Cross Jewels, swords and belts.

SWORDS http://www.themaac.com/swords.html Scroll down to "Knights Templar Deluxe Dress Sword" These are stainless steel, not spring steel -- cost $50 for a Sir Knights sword.

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The Pyramid Symbol from “The Lost Symbol”

“...Brown goes to GREAT lengths to debunk and say what Freemasonry isn’t, covering the “is masonry a religion” issue, and even guffawing at the notion of secret geometric grids in the streets of Washington. Even the infamous MASON on the great seal on the back of the 1 dollar bill gets a quick walk on, only to of been used as a dodge for something else...” (Read the Book Review inside) The Florida York Rite Mason Grand York Rite Bodies of Florida P. O. Box 2740 Lake Placid, FL 33862-2740

Let York Rite Shine in ‘09 Official Quarterly E-Publication of the Grand York Rite Bodies of Florida