Grand Lodge of Kansas - Complete Mentorship Program

Preface The success of our fraternity lies in our ability to effectively mentor the next generation of leaders within our Craft. This is not a new concept; in fact, Freemasonry is the original mentorship program with the wisdom of generations transferred in the process of the “attentive ear” receiving instruction from the “instructive tongue,” and the candidate embracing that instruction to his “faithful breast.” In the basic sense, it is how our great fraternity came to fruition, prospered, and ultimately, will continue to flourish for future generations.

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Table of Contents Preface ........................................................................................................................................................... i Table of Contents ......................................................................................................................................... iii Laying the Cornerstone ................................................................................................................................. 1 Step 1: The Committee ............................................................................................................................. 2 Step 2: Communication............................................................................................................................. 3 Step 3: Relationships ................................................................................................................................. 5 The Mentoring Process: 10 Steps to Success ................................................................................................ 7 Summary of the Process ........................................................................................................................... 7 Explanation of the Process ........................................................................................................................ 8 Starting Your Journey .................................................................................................................................. 13 What Is Freemasonry? ............................................................................................................................ 13 What Freemasonry Is Not ....................................................................................................................... 15 Who Is Eligible for Membership in the Masonic Fraternity? .................................................................. 16 What Freemasonry Expects of You ......................................................................................................... 17 Your Lodge .............................................................................................................................................. 18 The Grand Lodge of Kansas ..................................................................................................................... 19 Origin ....................................................................................................................................................... 20 Free and Accepted .................................................................................................................................. 21 Is Freemasonry a Secret Society? ........................................................................................................... 22 What Subjects are barred from Discussion in a Masonic Meeting? ....................................................... 23 Is Freemasonry a Religion? ..................................................................................................................... 24 Why can’t an Atheist become a Freemason? ......................................................................................... 24 Can a Roman Catholic become a Freemason? ........................................................................................ 24 Do Freemasons engage in Politics? ......................................................................................................... 25 Why have Freemasons been persecuted in totalitarian countries’? ...................................................... 25 What constitutes Masonic Charity? ........................................................................................................ 26 Free Will and Accord? ............................................................................................................................. 26 What is symbolism and why is it important to Freemasonry? ............................................................... 27 What is the significance of the term “Blue Lodge?” ............................................................................... 28 What about those “High” Masonic Degrees? ......................................................................................... 29 The Entered Apprentice .............................................................................................................................. 31 An Interpretation of the Ritual of the First Degree ................................................................................ 31 A Freemason’s Faith ................................................................................................................................ 32 The Tenets ............................................................................................................................................... 32 Symbolism of the First Degree ................................................................................................................ 35 Duties, Privileges and Limitations of an Entered Apprentice ................................................................. 38 Proving your proficiency to the Lodge .................................................................................................... 39 Additional Information for the Entered Apprentice ................................................................................... 41 To what do we refer when we talk about the Ancient Mysteries? 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When and Where was the first Grand Lodge formed? ........................................................................... 42 Who was the First Mason in America? ................................................................................................... 42 What and where was the First Lodge in American formed? .................................................................. 43 Mentor .................................................................................................................................................... 43 Why must an Applicant for Masonry first be prepared in his Heart? ..................................................... 43 What is a Candidate Duly and Truly Prepared? ...................................................................................... 44 Why am I from a Lodge of the Holy Saints John of Jerusalem? .............................................................. 44 What is the Significance of the Candidate’s Journey around the Lodge Room? .................................... 45 What is the proper Form and Situation of a Masonic Lodge Room?...................................................... 45 Worshipful Master .................................................................................................................................. 46 What is the Symbolism of the Masonic Altar? ........................................................................................ 47 What is the Significance of the Holy Bible in Freemasonry? .................................................................. 47 What is the Real Purpose of the Obligation? .......................................................................................... 48 What Penalties will I actually incur if I violate my Obligations? ............................................................. 48 What is the Purpose of the Due Guard? ................................................................................................. 49 Apron ...................................................................................................................................................... 49 When do Masons wear the White Apron? ............................................................................................. 49 What connection has “Something of a Metallic Kind” with Masonic Charity? ...................................... 50 What Special Significance has the Northeast Corner of the Lodge? ...................................................... 50 How did the Ritual Originate? ................................................................................................................. 50 How Many Degrees had Ancient Freemasonry?..................................................................................... 51 Why does the Ritual contain so many unfamiliar Words and Phrases? ................................................. 52 When should I Arise or be seated while Lodge is in Session?................................................................. 52 What is the meaning of the word “tyle”? ............................................................................................... 52 Rights of the Entered Apprentice ........................................................................................................... 53 Entered Apprentice Proficiency Exam ........................................................................................................ 55 The Fellowcraft ........................................................................................................................................... 57 Operative Fellow Crafts .......................................................................................................................... 57 Speculative Fellow Crafts ........................................................................................................................ 58 Wages or Responsibilities ....................................................................................................................... 59 An Interpretation of the Ritual of the Second Degree ............................................................................ 60 Equipment of a Fellow Craft ................................................................................................................... 61 Symbols and Allegories ........................................................................................................................... 63 The Winding Stairs .................................................................................................................................. 64 Fellow Craft Represents Manhood ......................................................................................................... 65 Masonry's Methods ................................................................................................................................ 66 Duties of a Fellow Craft ........................................................................................................................... 66 Additional Information for the Fellow Craft ............................................................................................... 69 When and Why Did Masonry change from Operative to Speculative? .................................................. 69 What is the Length of my Cable Tow? .................................................................................................... 70 What are the Basic Teachings of the Second Degree? ........................................................................... 70 iv | P a g e

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Why does the Middle Chamber Lecture of the Fellowcraft Degree contain such elementary Subjects? ................................................................................................................................................................ 71 What is the Symbolism of the Approach to the Middle Chamber? ........................................................ 72 What are the Actual Wages of a Fellowcraft? ........................................................................................ 74 The Letter “G” ......................................................................................................................................... 75 The Rights of a Fellowcraft...................................................................................................................... 76 Fellowcraft Proficiency Exam ...................................................................................................................... 77 Master Mason ............................................................................................................................................. 79 The Circumambulation............................................................................................................................ 79 The Hiram Legend ................................................................................................................................... 80 The Word ................................................................................................................................................ 82 Privileges of a Master Mason.................................................................................................................. 84 Universality of Symbolic Masonry .......................................................................................................... 85 "When Is a Man a Mason" ...................................................................................................................... 86 Declaration of Principles ......................................................................................................................... 87 Additional Information for the Master Mason ........................................................................................... 90 What are the Essential Differences in the First Section of the Master Mason Degree and the Corresponding Sections of the two Preceding Degrees?........................................................................ 90 Why is the Master Mason Degree called Sublime? ................................................................................ 90 What is a Clandestine Lodge and a Clandestine Mason? ....................................................................... 91 What is the Meaning of the word “Dotage” as used in Freemasonry? .................................................. 92 Why does Masonry deny admission to Women? ................................................................................... 92 What importance is attached to the Signs, Words and Tokens of Masonry? ........................................ 93 What is meant by “Travel in Foreign Countries?” .................................................................................. 93 Wages of a Mason................................................................................................................................... 95 Solomon’s Temple................................................................................................................................... 96 Solomon, King of Israel ........................................................................................................................... 97 Hiram, King of Tyre ................................................................................................................................. 97 Trestle board ........................................................................................................................................... 97 What Masonic meaning applies to the Sprig of Acacia? ......................................................................... 97 Why is it said that a candidate is raised to the Sublime Degree of a Master Mason? ........................... 98 Hiram Abif and the Legend ..................................................................................................................... 98 Master Mason Proficiency Exam .............................................................................................................. 100

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Laying the Cornerstone The successful construction of King Solomon’s temple originated with a cornerstone. A cornerstone that was initially a rough ashlar, and after much skillful work became the perfect ashlar that was the bulwark for the foundation of the temple. So it is with a lodge on a speculative basis. A lodge is not the building where brothers meet to conduct their business, rather, it is the brothers themselves that nurture the fraternal bond that truly creates the lodge. In doing so, there is knowledge and experiences that Brothers can share based on their own unique path for “further light.” It is this light that is precious to the future success of our fraternity, and it is this light that we must make a priority to protect, and teach to the next generation of brothers. The most important decision to make for the success of this task is to create a culture in our lodges that integrates mentoring into our everyday lives.

It will start with a single brother standing up during lodge and simply asking what their lodge expects to accomplish with new candidates. How do we take better care of them? How do we teach them? What expectations does this lodge set? This will initiate the process of getting the lodge started on a path that nurtures the mentoring process. Through these conversations, they will begin to realize the importance of including the mentee in the comradery and brotherhood of lodge. In addition, these brothers promote true brotherhood when they are honest with each other about their expectations. In The Purpose Driven Life, Rick Warren states, “real fellowship happens when people get honest about who they are and what is happening in their lives.” That is the foundation we are creating: an atmosphere of true fellowship that encourages the growth of new Masons. Only then are we able to open our arms and not let a candidate feel out of place or alone when he comes to lodge. The members of the lodge must be cognizant of this fact, and 1|Page

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realize who is at the center of attention on degree work nights and ensure that it is so. We have all attended lodge at home or abroad, and have witnessed situations where members are pushing candidates through; perhaps singularly, two or even three at a time. If we are honest, let us acknowledge the problems here, of which are occurring in our lodges today. First, we should never push the candidate through the degrees, and second, to truly invest in the candidate we must put them through one at a time. It is a travesty for lodges to think they must crowd them around the altar or take away much of their masonic experience for the pure fact that the members of the lodge are too selfish with their time, not selfless. Be honest and identify where we are falling short, because it is the only possible way to move forward. After the air is cleared, it is time to really get to work. Start by following the steps below to redefine your Lodge, and to institute a mentoring culture that will ensure future success.

Step 1: The Committee To help safeguard against problems such as this, it is imperative that the Worshipful Master immediately set up a formal committee on mentoring. This should be a stand-alone committee, but it can be a sub-committee under Masonic education; however, the former is much more appropriate if we are placing true emphasis on mentoring. The concept here is to formally give a small group of committed lodge members a platform for their discussions, in which they can converse freely the specifics about their efforts. The committee should consist of three to four members who feel as though they are able to devote themselves to the work of mentoring new members. This small committee is responsible for every aspect of the mentoring process. Matt Nelson writes in Lodge Leadership: A 5 Step Guide to Masonic Reform, that a mentor program is designed “to help create good Masons and Lodge members by teaching the basic philosophies of 2|Page

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Freemasonry, educating in the customs and ceremonies of the craft and developing a habit of attending Lodge, meeting Brothers, and generally becoming comfortable with organization.”

While Brother Nelson is correct, mentoring goes beyond that basic framework to include all aspects of life. It is much more. Mentors should strive to show candidates and Brothers how to inculcate Freemasonry into their everyday, which is how to effect positive change in the lives of others. We talk the talk, now let’s show them how to walk the walk and improve their lives and lives of those around them. Obviously, this is no simple task, therefore it is important for lodges to recognize this and place emphasis on Mentoring by creating a Mentoring Committee.

Step 2: Communication In doing so, invariably, new ideas will come to fruition. These ideas will be discussed in the committee, and the best way to implement them will result. One such idea is the necessity of formally communicating with the candidate. The initial method to do so is to insert a questionnaire into the petition for the potential candidate to answer, which will initiate the candidate’s journey in considering the depths of our great Fraternity (Attachment 1). He will ponder, and answer, in-depth questions that will be read in a tiled lodge. However, we shouldn’t thrust this questionnaire in front of the candidate and expect magic to happen. Instead, lodge members should be encouraged to support the potential candidate in answering the questions.

Not to answer them for him, but to be that sounding board to encourage that man that to just write with his heart. These answers will serve to introduce the Brothers to the potential candidate.

The next formal communication will occur once the Master has accepted the unanimous ballot of the lodge. For this communication, and subsequent ones, the lodge will create a letterhead, 3|Page

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or rather a quality letterhead that is professional in nature and speaks to the formality and solemnity of the organization this man will join. This letterhead will be used to officially communicate with the candidate and helps create an air of importance in the steps he is about to take. The Secretary will utilize this letterhead to send a formal letter of congratulations to the candidate (Attachment 2), and will include the fact that he is unanimously elected to receive the degrees of ancient craft masonry. Moreover, information relative to who his mentor is and the fact that the mentoring process has begun. The purpose here is to make the candidate feel special, and to start mentally preparing him for the upcoming relationship that will ensure his success in the lodge.

The committee will also offer suggestions to the Worshipful Master pertaining to the candidate care when the candidate is present. For example, the lodge should conduct a festive board for the candidate on each of his degree nights. The committee should also take special care to invite any recommenders or top line signers, in addition to family and friends of the candidate. There is no reason they can’t come up for dinner, whether they are a Freemason or not. All lodge officers should also be present, and encouraged to actively engage the candidate in conversations that will open a doorway into the new initiate’s aspirations and feelings about the lodge. As the mentor is always beside his charge, he should carefully listen, and learn about the mentee from his discussions with other Brothers. Moreover, the mentor will guide conversations down the most productive path; that is the path that teaches the mentee the most important lessons of our craft. The mentor will also provide answers and questions at particular times of the discussions to nurture the candidate along. The most important element here is, that the candidate feels as comfortable as possible during the process of building new relationships within 4|Page

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the lodge. He is just learning about fellowship and brotherhood from the masonic perspective, and these are some of his first impressions to do so. This is where honesty comes a full circle-we must be honest with ourselves and the candidate, otherwise the relationships built during this impressionable time are riddled with insecurity and indecisiveness, creating a foundation that is unsustainable for any length of time.

Step 3: Relationships The most important concept to understand is that mentoring is based on creating a relationship that nurtures the emotional and intellectual growth of candidates and Brothers. It is the process of the “attentive ear” receiving instruction from the “instructive tongue,” and the candidate embracing that instruction to his “faithful breast.” The mentor must wear any hat necessary to become a part of his charge’s life. This may include the necessity for the mentor to teach, coach, advise, inspire and council; or just simply be the role model in dress and action, and ultimately a good friend. Someone a candidate or new brother can open up to about lodge, family or work; the process of which begins the growth of a better man. It is also when conversations materialize between a mentor and his charge that involve fears, motivations, triumphs and goals. This is the real meat of mentoring because when goals are known, the mentor can guide the candidate to personally discover that path. Perhaps the mentor will need to introduce the new brother to more knowledgeable member of the fraternity to further his education; that is expected, but initiate and nurture that interaction, don’t just drop him off. In conversations with the new Brother, the mentor will invariably discover fundamentals that make that new brother a unique member of the fraternity and will need to share that insight with a Brother added to the mentoring team. Examples of these insights are the new Brothers’ time constraints, learning 5|Page

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styles, motivations, strengths and weaknesses. Members of the lodge need to have these insights if they are involved with the mentoring process, preventing them from inadvertently making the candidate uncomfortable or placing everyone in an awkward position. Make sure that candidate knows that you, the mentor, are there for him throughout his journey, wherever he may traverse, but that you are willing and able to get him all the information or help he needs.

Freemasonry is the ideal mentorship program. Everyone has someone they turn to for advice and counsel. Our tradition describes three classes of masons throughout our ritual. Moreover, history states that stone mason guilds of Europe, who constructed the magnificent cathedrals seen today, required that masons enter an extensive apprenticeship program followed with becoming a fellowcraft or journeyman, and ultimately a master mason. Even today in the skilled crafts of construction there still exists the apprentice, the journeyman and the master. Our tradition states that we are the original mentors. However, somewhere along the way history, tradition and obligations were forgotten and the craft suffered tremendously. This will be corrected in the months and years to come though, as mentorship is incorporated into the daily lodge life. As more new members enter our ranks under the umbrella of what masonry is supposed to be, not just a social club that meets for coffee. Where learning and self-improvement for the betterment of others and the craft is primary. That is our goal.

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The Mentoring Process: 10 Steps to Success Summary of the Process 1) Invite the potential candidate to dinner at the Lodge, and introduce him to the Brothers there.

2) Insert questionnaire into the Petition, and read it to the Lodge upon its return.

3) After unanimous ballot, send acceptance letter to the candidate that introduces the Mentor.

4) Mentor meets with candidate and family to answer questions and allay an uncertainty.

5) Mentor introduces relevant masonic education as provided in this manual. Additional information is always welcome.

6) Mentor meets candidate at Lodge or arranges to take him to his degree work.

7) The candidate is not left alone.

8) The Mentor will make introductions to other members of the lodge.

9) The Mentor will assist the candidate in passing all the lodge’s proficiency qualifications.

10) Above all, the Mentor must nurture the relationship to enable his charge’s development as a Master Mason, at that very moment and into the future.

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Explanation of the Process After the unanimous ballot for the candidate by members of the lodge certain actions begin to take place. One is the formal letter to the candidate, and the other is the mentor of the candidate must organize to meet the candidate and his family. At this point we also deviate from current and past mentor programs alike. These programs typically consist of five meeting, one of which is before the degree work. This will not be the case for Laying the Cornerstone. Let’s look at Dr. William J. Rothwell’s definition of a mentor in Becoming an Effective Mentoring Leader, which uses only two words to describe what a mentor does: “uplifter” and “enabler”. At what point do these words suggest our job is accomplished in five meetings? It is not possible. Therefore, we will not put a number to how often the mentor needs to meet with the candidate, because there is not a time frame for building a mutually beneficial relationship. It takes time to learn about each other’s families and lives, and this is the time to do so because the mentor is creating the foundation for the relationship in these initial meetings. It must be realized that this relationship is a two-way street here, not only are you learning about the mentee, but the mentee is learning about you. The most successful relationships are those based on mutual respect, and if the mentor sets himself up in the position to enable and sustain a candidate, then there must be respect and trust in the relationship. That is why it is so important to invest the necessary time during this critical period of the candidate’s growth. In moving forward with this program, realize there are no time constraints; the mentor will meet as many times as necessary to ensure that the correct information is understood. This will be the same as the mentor navigates the candidate through the three degrees and afterwards.

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The next item to determine is where to meet the candidate. The most obvious place is in the candidate’s home so that he feels most comfortable, which also affords the possibility of meeting his family. The mentor will take this time to soothe any uncertainties the wife of the candidate may have. She may know nothing at all or she may have misconceptions. Assure her of how this life-changing path will benefit her, and their family. That, through the candidate’s pursuit to improve himself through masonry, he will become a better husband, father and friend; it is a natural result of trying to improve our lives. Also clear any misunderstandings about time, and try to ascertain the parameters for future meetings. Do they live a busy life and the wife does not seem too excited about her husband spending time away? The answer is probably to keep meetings short and at his home. Do whatever works for the wife in this area, because she can make or break a candidate’s progression through the degree work. As the relationship begins to form and understandings about the candidate’s position with his family begins to take shape, it is advisable to try to get the candidate up to the lodge. This also affords the opportunity to teach the candidate by examples in the lodge. Much of the information introduced throughout the degree work will be relevant to the position of the lodge, the two brazen pillars, the orientation of the officers, items hanging on the wall and so on. By showing the candidate these examples it allows the mentor the best possible atmosphere for teaching, where he can physically show the candidate, let the candidate touch and let the candidate see the objects of discussion.

Furthermore, the more the candidate is in lodge, the more comfortable he feels on meeting nights or degree nights. This is key for success, to make the candidate comfortable and hungry for knowledge.

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Enthusiasm nurtured in the candidate through the days leading up to the first degree will enhance that candidate’s first experience in a tiled lodge. Under no circumstance will he be disappointed if the mentor thinks of the candidate first; and, for that matter, the lodge itself on that night. Prior to planning to pick up the candidate, the mentor will inform the lodge of the candidate’s development. The mentor will let them know of his particular interests and topics which to begin conversations with. Every member of the lodge should know something to talk to the candidate about prior to the Entered Apprentice degree, and it is the mentor’s job to make sure that happens. The mentor will also make sure the lodge conducts a festive board, even if he must do it himself. It is a celebration to bring a good man to our lodge and make him a Brother, and we will make him feel welcomed.

In doing so, it is necessary to always accompany the candidate, except in the changing room. He must always feel that there is a Brother at his side as he prepares for the ritual. In addition, after the ritual when the new Brother is seated on the sidelines, the Mentor or a knowledgeable Brother must be at his side. Invariably, the initiate will have questions as the lodge proceedings continue, and someone needs to be available to answer those questions. The lodge should continue this practice of accompanying a new Brother any time he comes to lodge. It is common to witness a new Brother seating himself in the North for the purpose of having a better vantage point of what is going on in the lodge. If a lodge is not careful, he will do so alone. Special attention must be attended to when the new Brother is in lodge to ensure someone is by his side.

The Mentor must also be attentive to the educational needs of his charge. When a candidate is introduced to the Craft, everything is new. The ceremony, the ornaments, the terminology and many other intangibles. Therefore, it is imperative for the Mentor to use every opportunity 10 | P a g e

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possible as an educational experience. This mentorship program will divide the masonic education into four specific areas: Candidate, Entered Apprentice, Fellowcraft and Master Mason. This is done purely to divide information by relevance to the candidate’s progress. If the Mentor finds himself lacking knowledge on a particular topic, find someone who can assist. It will also grow the circle of Brothers who are able to support the candidate and who the candidate relies on. Be careful not to force too much information and overwhelm the mentee, instead be strategic with the information and create the right time for the right discussion. In addition to discussions on educational components of the lodge, there is also a proficiency exam that the candidate will need to pass to be deemed proficient.

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Starting Your Journey The candidate is curious about the Fraternity and needs to be introduced to the Lodge. Not the ritual or the business portion of the Lodge, but what it means to be a Freemason. Take him to your dinners, include him in community activities and offer a general-type masonic education as provided in this section of the Mentoring Program, as you see fit to nurture his growth. Above all, make him feel included and desirous of being a part of your Lodge.

What Is Freemasonry?

There have been many definitions of Freemasonry. Perhaps one of the simplest and most direct is that employed by our English brethren: "Freemasonry is a system of morality, veiled in allegory, and illustrated by symbols." The idea of teaching through allegories and symbols, however, is not a new one. All great teachers have more or less followed this method.

The system of morality to which we have referred as Freemasonry is that which every Mason is bound to profess and practice. If it includes principles with which he was more or less familiar before his entrance into Masonry, he will nevertheless find these presented in new ways and under forms different from those with which he was previously familiar. If he finds in Masonic teachings nothing startlingly new, he must remember that in some respects at least there is "nothing new under the sun;" and that the essence of morality is to be found in the utter simplicity (though not the ease) of its requirements.

The elemental principals of Freemasonry are exemplified in the three degrees of the Symbolic Lodge (or the constituent Lodge, as it is called in our Grand Lodge jurisdiction). When one speaks of a "Masonic Lodge," it is ordinarily the Symbolic Lodge which he has in mind.

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Each Lodge has its own officers, headed by the Worshipful Master, its own committees, and its own appropriate activities. On the other hand, each Lodge is subject to the jurisdiction of the Grand Lodge in the state or country where it is located. Thus, the Grand Lodge of Kansas exercises jurisdiction over every regular Lodge within the state. No other Grand Lodge has a right to invade this territory for any Masonic purposes whatsoever. There are 52 Grand Lodges in the United States: one in each state, and one in the District of Columbia and one in the territory of Puerto Rico. Therefore, in becoming a member of a Kansas Lodge, you become subject not only to the general customs and usages of the Fraternity, but to the laws, rules and regulations of the Grand Lodge of Kansas, as well as to the by-laws of your particular Lodge; but Masonry never requires of you anything which might conflict with your duty to God, your country, your neighbor or yourself.

In your progress through the degrees of the Symbolic Lodge, which may require some weeks or months, you will be "initiated" as an Entered Apprentice, "passed" to the Degree of a Fellow Craft, and "raised" to the Sublime Degree of a Master Mason. There is, of course, a ritual appropriate to each degree, the significance of which will become apparent to you as you proceed. Your primary duty is to approach each degree calmly and solemnly, with mind and spirit attentive to the lessons imparted. The entire ceremony is of a most serious character, and you need have no apprehensions whatever as to the manner of your reception into each degree.

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What Freemasonry Is Not So that you may not have a wrong conception of the institution, it may be well to point out to you some things which Freemasonry is not, and which it has never claimed to be. a) Contrary to the opinion held by many, Freemasonry is not a charitable institution, as such. It is true that one of the fundamental principles of the institution is the practice of charity. But this and other similar modes of conduct must proceed from that "purity of life and conduct" which is one of the great objectives of all Masonic teachings. b) Freemasonry does not insure its members against the vicissitudes of old age, provides no sick benefits, as such, issues no policies on the lives of its members, and pays no death benefits of any kind. Not that it disbelieves in these and other means by which modern civilization undertakes to reduce suffering and privation quite the contrary. But it confines the matter of individual relief to those cases where such relief becomes necessary, in spite of all the efforts of a brother or of his family to maintain their economic independence. Your part in this procedure is far more likely to be that of a contributor rather than a beneficiary, except in that larger sense, in which every man benefits from the fact that "it is more blessed to give than to receive'. c) Freemasonry is not a religion. It has a philosophy of its own, which is in harmony with the church, the school, and all other worthy institutions. The teachings of the fraternity transcend all denominational and sectional divisions. Its sympathies are as broad as humanity.

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d) Freemasonry does not lend itself as a means for promoting selfish interests. Any underlying purpose of such nature in your mind will eventually become apparent to your brethren, and you will inevitably suffer the loss of their respect.

Who Is Eligible for Membership in the Masonic Fraternity?

As you have been informed previously, not every man can fulfill the requirements of Masonic eligibility. The primary requisite is, of course, moral character. One whose reputation in the community is questionable cannot expect to become a Mason. But there are additional requirements which the petitioner must have, such as the following: a) He must be a believer in a Supreme Being, called by Masons "The Grand Architect of the Universe." b) He must be at least eighteen years of age. c) He must be of good morals and repute, of sound mind, able both mentally and physically to support himself and family. d) He must be in such financial circumstances that he can maintain himself as a member of the Lodge and meet the financial obligations imposed thereby without undue sacrifice by himself or his family. e) He must be a loyal citizen and one willing to discharge his duties to God, his neighbor and himself.

You, like Masons in all ages before you, have come of your own accord to knock at Masonry's door. Two brethren have recommended you; they have done more—they have vouched for your character and the sincerity of your motives. In a real sense, therefore, they are your Masonic

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sponsors. You, for your part, have resting upon you the great responsibility of seeing that they and others, who have accepted their assurances, shall not be dis appointed.

What Freemasonry Expects of You Your obligations as a member of the Fraternity will not conflict with those you have already assumed by virtue of your membership in modern society. On the contrary, the Masonic Fraternity reiterates, reinforces and reemphasizes them.

Thus, in asking Masonry to share with you its past, present and future, and all the privileges of its brotherhood, you must bear in mind the fact that the relationship is a reciprocal one, and therefore certain things are expected of you. Remember always: a) That the calling of a Freemason is a high one, and that you should never suffer yourself to derogate from it. b) That loyalty to home, to country, and to the Fraternity is expected of you at all times. c) That patriotism is a bounden duty and you should not countenance disloyalty or rebellion. d) That the Masonic institution stands for liberty, equality and fraternity not only for Masons, but for all mankind. e) That freedom of thought, speech and action is the watchword of Freemasonry, so far as this is not incompatible with the same rights on the part of others. f) That, in like manner, every Freemason is the enemy of ignorance, bigotry, oppression, superstition, and of all mental and spiritual darkness.

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g) That a Mason champions the weak and the oppressed; and challenges the arbitrary assumption by anyone of the power to dictate the actions, beliefs and destinies of any group or individual. h) That the time-honored virtues so cherished by our forefathers are still "coin of the realm" among Masons and that humility, patience, charity, and gentleness are among the hallmarks of purity and integrity of character.

Your Lodge The Lodge to which you have applied for admission is one of the working units, not only of the Grand Lodge of Kansas but of the Fraternity as a worldwide institution.

It dispenses charity, encourages and contributes through its members, to the moral and spiritual uplift of its community. Hence your Lodge deserves your loyal cooperation. There is always work for the new member, and his punctual and regular attendance upon Lodge meetings is one of the first duties. Through this means, as well as through a study of Masonic Literature, conversing with well-informed brethren and otherwise, the young Mason obtains that store of information which enables him to become an efficient and useful member.

While each Lodge, as already indicated, is an integral part of and subject to the Grand Lodge of Kansas, it is important to remember that it is nevertheless a separate entity and has its own officers and by-laws. The presiding officer is called the Worshipful Master, and he is assisted by other officers designated as Wardens, Deacons and Stewards. There are also the Treasurer, the Secretary, the Chaplain, and the Tyler.

Early in your Masonic career you should take advantage of opportunities for rendering such service as you can, though never in a forward, aggressive, or unseemly manner. When you 18 | P a g e

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become a Master Mason you will visit other Lodges whenever possible, always prepared to prove your identity as a Mason in good standing whenever there is no brother present who can vouch for you.

In these and similar ways not only will you enable Masonry to mean much to you, but you will broaden your Masonic experience to fit yourself to make a real contribution to the Fraternity, of which you should become a vital part.

The Grand Lodge of Kansas Masonry came to Kansas by way of Missouri. It was on March 17, 1856 that representatives of three Lodges assembled in the Masonic Hall in the City of Leavenworth and proceeded in a regular and constitutional manner to organize the Grand Lodge of Kansas. From that small beginning has come our present organization with close to 19,000 members in over 240 Lodges in the state.

The Grand Lodge is composed of "First; The Past Masters, Masters and Wardens of the Lodges within this Jurisdiction; Second, The Past and Present Elective Grand Officers and the present Subordinate Grand Officers of this Jurisdiction; Third, the representatives’ proxies of the present Masters and Wardens of the Lodges in this Jurisdiction" (There is a slight limitation regarding proxies, as provided for in the third category).

The Grand Lodge is the supreme power and authority in Masonry, legislative, executive and judicial, with exclusive jurisdiction over the degrees of the Symbolic Lodge. The executive head of the Grand Lodge is the Most Worshipful Grand Master. The Grand Secretary has charge of the general administrative duties of the Grand Lodge, Committees and boards whose titles suggest

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the nature of their functions perform the special duties of the Grand Lodge. In general, the business of the Grand Lodge is carried on in a way similar to the activities of the Symbolic Lodge.

Origin How old is Freemasonry? No one knows. Freemasonry was not created at a given moment, or in a single day, month, or year. It is a growth whose roots extend in many directions, often beyond historical record.

An unknown scribe wrote the first recorded document mentioning Freemasonry. Known as the Halliwell Manuscript or Regius Poem it was written around 1390 A.D. It is written in verse, on vellum, 4 by 5 inches in size and bound in Russian leather; the manuscript is housed in the British Museum. In this document, as well as in more than 100other ancient documents known as the “Gothic Constitutions,� the story of King Athelstan of England (925-940) is related wherin in 926 A.D., he invited the Masonic Guilds to commence the construction of abbeys and towers. Thus, Operative Masonry in England can be traced to this date, 926 AD.; we are unable to document any earlier date, thus Masonic history prior to that year rests entirely upon legend.

Modern or Speculative Freemasonry, as we know it today, evolved from the Grand Lodge of England which was organized in London in 1717. Untold volumes have been written concerning this question of Masonic origin, and much has found its way into print that is pure fancy and with no basis in fact. The earnest Masonic student is therefore cautioned against placing credence in anything that purports to establish a definite place, date, or even a specific era, as the beginning of Freemasonry.

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than any fraternal order now extant, is beyond dispute and may be a source of infinite pride to every Craftsman.

Free and Accepted Masons are “Free and Accepted” for reasons to be found in the early history of Freemasonry, which the candidate is urged to study with diligence. Our Masonic ancestors were skilled artisans whose work was essential to the welfare of Church and State, and to the process of their day.

Although the lives and labors of most workmen were encircled by restrictions of many kinds, these expert craftsmen were exempt from the heavy hand of autocratic power “free” to pursue their labors and live the lives in a manner consistent with their skills. They were “free” from many things, which made burdensome the lives of common workmen.

In a social sense, too, they were “free” men, not bound, not in captivity; and it has long been an established custom that only men who are “freeborn and of lawful age” can become members of our Fraternity.

The word “accepted” also carries a special meaning. During the late years of Operative Masonry, education or “learning” was difficult to get. Association with learned men was almost impossible outside of the Church. Thus, thoughtful men sought membership among the Freemasons of their day; not with the idea of practicing Operative Masonry, but to receive a part of the learning and the social contacts to be had from such an association. A place was made for theses men by taking them in the operative Craft as “accepted” Masons; members who had something to offer and who also desired to receive something from the Lodge, but they were distinguished from the operative Freemasons by the title “accepted.” They were speculative Masons, as the term is understood today. As the operative Craft waned, the number of “accepted” or speculative 21 | P a g e

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members grew in proportion until, early in the 18th Century the Fraternity became wholly speculative.

Is Freemasonry a Secret Society?

Freemasonry is not a secret society; rather it is a society with secrets. A secret society, among other things, meets in a secret place unknown to the general public; its membership is secret and nothing is publicly known concerning its aims, principles and organization.

Masonic Lodges usually occupy a prominent location in the community and their Temples customarily are identified by a display of one or more well-known Masonic emblems. Anyone may see who enters or leaves a Masonic Temple, and most members of the Craft wear Masonic insignia somewhere on their persons so all may see that they hold membership in the Fraternity.

Masonic principles, ideals, philosophy, and purposes may be known to anyone who desires to make inquiry, or to read about them in the multitude of books available to any man, woman or child. They are often even discussed in public notices. The organization of the various Masonic bodies also is a matter of common knowledge. Its leaders, and usually the great majority of its membership, are known and respected by all who endorse men of high purpose.

The only secrets of Freemasonry are its methods of recognition, which are to protect it against intruders and imposters, and its system of symbolic instruction. The internal affairs of a Lodge are also private and should be so treated by every member, just as he would treat the private affairs of his own family.

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What Subjects are barred from Discussion in a Masonic Meeting?

First, it is well to constantly bear in mind that Masons, when meeting as such, are always on a common level. There is no distinction of worldly position, class, race or creed. Every Mason is entitled to his own thoughts and beliefs, according to the dictates of his own conscience, as long as he believes in one Supreme Being and conforms to the laws and usages of the Fraternity. King, prince, potentate or President come together in a Masonic Lodge on common footing and without social distinction; for here each stands before his Creator as a man, nothing more and nothing less.

Freemasonry seeks to unite men not separate them. Therefore, any subject is barred from discussion in a Masonic Lodge that might create friction or contention between men who are otherwise favorably disposed toward each other. This applies with particular force to discussion concerning any specific religion and also to partisan politics. This does not mean that there can be no differences of opinion, or arguments or debate about legitimate Lodge business or other matters that affect the Lodge’s welfare. Such discussion is wholesome and progressive, as long as it is confined to good taste and genuine tolerance for the opinion of others. In all legitimate debates, however, it is a maxim that peace and harmony must prevail. Therefore, when the Lodge has “spoken,” either by a secret ballot or a show of hands, from that instant the decision of the Lodge must be accepted by all, even those who may have voted “nay.”

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Is Freemasonry a Religion?

Definitely not. Although it is deeply religious in many of its ways. While affiliation with a church is not a prerequisite for membership, a large majority of Masons do belong to a church of their choice. Since Freemasonry is not a religion, no Mason can conscientiously substitute his belief in and loyalty to the Fraternity for the Church of his choice. If he attends no church, that is strictly his own affair; but if he thinks or says that “Masonry is his religion,’ he knows neither the character of religion nor of Masonry.

Why can’t an Atheist become a Freemason?

An atheist denies the existence of a Supreme Being. This is directly contrary to a fundamental Landmark of Freemasonry, and also to a primary requisite for admission to the Fraternity.

Can a Roman Catholic become a Freemason?

The relationship between Freemasonry and Roman Catholicism is grossly misunderstood, not only by the general public but also by too many members of our Fraternity. There is no “war,” cold or hot, between the two, so far as Freemasonry is concerned. There is absolutely nothing in any of the Masonic doctrines, rules or regulations to prohibit a member of the Roman Catholic Church from becoming a Freemason merely because he is a Roman Catholic. If such was the case, our claim of universality and that we have no theological dogma and make no distinction between men because of their religious beliefs, would be sheer hypocrisy.

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Do Freemasons engage in Politics?

Not as Freemasons, for to do so in the name of the Fraternity, or as a member thereof, not only would be contrary to our rules and regulations but also would nullify one of Freemasonry’s basic objectives; to unite men of every county, sect and opinion. However, as a citizen of his country, state and nation, every Mason is urged to perform his civic duties through all possible channels of expression. He is not barred from participation in politics as a citizen. Many prominent politicians and statesmen of the past and the present have been and are members and staunch supporters of our Ancient Craft.

Why have Freemasons been persecuted in totalitarian countries’?

Communism, Fascism and all so-called subversive “isms” breed and thrive on darkness and ignorance. These forms of government are based on hatred of all persons outside their group and practice intolerance by suppressing all types of freedom. Persuasion is by force, not by intellect. Freemasons say, above all else, “Let there be Light.” The dictator, as such, must have control of every phase of the lives of his people, else he cannot be a “dictator.” Freemasons believe inherently in freedom and democracy and love and understanding between all men.

Therefore, they can do naught but oppose a dictatorship and dictators will tolerate no opposition, as history has amply proved. Thus Freemasonry and Communism, Fascism, etc., cannot co-exist.

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What constitutes Masonic Charity?

The very form of a Lodge, as you will learn, is limited only by the vastness of the universe. Masonic Charity should be equally extensive and refers to Charity in its broadest sense. Therefore, one of the basic tenets of a Mason’s profession is Relief. The Mason who understands this fully and practices Charity to this degree in his daily life is thereby discharging his Masonic obligation to Masonic Charity.

Free Will and Accord?

Every act a Mason performs, as a Mason or in the name of Masonry and throughout his entire life, is the result of his own “free will and accord.” Never is he told that he shall not do anything except as it may be implied in the ritual or in the rules and regulations of the Fraternity, which apply to all for the common good. It follows, therefore, that even a man’s first approach to our portals must be upon the same basis; a voluntary act, unbiased by solicitation from any member.

Thus he is prompted in his desire to be a Mason only be a favorable opinion of the Institution, and is unbiased by friends and not influence by mercenary or unworthy motives. He is a “free” man, performing a “free” act; and when finally, he becomes a Mason he will find that his freedom of thought and action is one of his most cherished privilege’s.

The Fraternity flourishes, prospers and spreads its teachings through the mode of life exemplified by its members. Thus every Mason, by the example of his personal life and by the acts perform of his own “free will and accord,” becomes a silent but active Masonic ambassador to the world at large. Thus, and only thus, do we attract desirable men to apply for membership.

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What is symbolism and why is it important to Freemasonry?

Symbolism is the use and interpretation of symbols and emblems. Literally, a symbol is a comparison. The word symbol is derived from two Greek words meaning to throw together, to place side by side. Thus, “a symbol is a visible representation of some object or thing, real or imagined, employed to convey a certain idea.” We have no other way to express ideas than by the use of symbols. Words themselves are only symbols. When we say a man is “lion-hearted,” we use symbolism. In ordinary usage, however, by symbol we mean an object that stands for an idea. The Flag is a symbol of our Country; the Cross is a symbol of Christianity; the builder’s Square is a Masonic symbol of Virtue.

Extending this conception further, ceremonies and actions may also be symbolic. The military salute is a symbol of obedience and discipline. The hearty handclap may symbolize several ideas, such as friendship, faith or sympathy. Kneeling for prayer is a symbol of humility, submission or obedience-reverence. A great Masonic scholar once said, “The symbolism of Masonry is the soul of Masonry.” This becomes apparent when we realize that it is not enough merely to state ideas; they must be driven home with emphasis that not only will impress but also will be retained by the candidate’s mind. So these ideas, garnered from the wisdom of ages, are represented by symbols.

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What is the significance of the term “Blue Lodge?”

Although the organization, which confers the degrees of Entered Apprentice, Fellow craft and Master Mason is commonly called the “Blue Lodge,” its correct name is “symbolic lodge.” How, when or why the term “Blue Lodge” originated is not known, but there have been many attempted explanations for this description. The prominent author states the following: “The three degrees of Symbolic Masonry are clothed in or ornamented with blue, whence they are commonly known as Blue Lodge Masonry. Blue is the color of truth or fidelity; and it is a remarkable fact that the Brethren have ever remained true to the blue degrees. Under the reign of William III of England, blue was adopted as the favorite color of the Craft.”

“This durable and beautiful color was adopted as the peculiar characteristic of an institution which has stood the test of ages, and which is as much distinguished by the durability of its materials or principles, as by the beauty of its superstructure. It is an emblem of universal friendship and benevolence; and instructs us that, in the mind of a Mason, those virtues should be as expansive as the blue arch of heaven itself.

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What about those “High” Masonic Degrees?

“A man I know has gone as ‘High’ as a Mason can go?”

The emphasis here is on the adjective “high” and as such shows a failure to appreciate a fundamental lesson taught in Masonry; to wit, all Master Masons meet under all circumstances upon a common level. When you are finally made a Master Mason, you will be as “high” in Masonic stature as any Mason can go, no matter how many subsequent degrees you may receive in the appendant bodies.

However, after receiving the Master Mason degree, it is possible to learn more about Masonry in two ways: by diligent study and by taking degrees in appendant bodies which are intended to advance your knowledge. These degrees may be called advanced degrees, but in this process you gain no “higher” stature as a Mason; the Master Mason degree is the summit of our ancient and honorable craft.

The most common pathways for a Mason to travel in receiving these advanced degrees are the York and Scottish Rites. Both pathways provide a Mason with some 32 degrees, and in doing so considers himself “to have gone as far as he can go.” This only displays his own ignorance. Coil’s Masonic Encyclopedia lists over 1100 advance Masonic degrees; whereas many of these are defunct, 323 degrees can hardly be considered as going as far as a Mason can go.

For true Masonic advancement, there is no substitute for self-study.

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The Entered Apprentice It is important to recognize the air of uncertainty that occurs after the First Degree. The candidate turned Mason did not know what to expect, prior to experiencing the ritual. Ask him how he felt about the ritual, the obligation and just about the whole experience in general. The Brother has never experienced what he partakes in his First Degree. Make sure he walks away feeling comfortable and confident that he will succeed in becoming a Master Mason.

An Interpretation of the Ritual of the First Degree The Masonic Lodge room is represented in the ritual as a symbol of the world. The particular form in which this symbol is cast harks back to early times when men believed the earth to be square and the sky a solid dome; but while this no longer represents our idea of the physical shape of the world, the significance remains the same.

The world thus represented is the world of Masonry; the Masonic career from beginning to end, including all that lies between. The West Gate through which the candidate enters represents birth. In the First Degree the candidate is ushered into Masonic life; the old life with all its accessories has dropped from him completely. He now enters on a new life in a new world.

Masonry is systematic, well-proportioned and balanced. Duties and work are supervised and regulated, controlled through laws written and unwritten, expressed through landmarks, traditions, usages, constitutions and by-laws, guided and directed through officers vested with power and authority. The candidate obligates himself to uphold that lawful system when he salutes the Master, he signifies his obedience to the legally constituted officers; when he follows his guide, and fears no danger he expresses his trust in, and loyalty to, the Fraternity. The Entered Apprentice Degree is not an idle formality, but a genuine experience, the beginning of a new 31 | P a g e

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career in which duties, rights and privileges are real. Members are called craftsmen because they are workmen; Lodges are quarries because they are scenes of toil. Freemasonry offers no privileges or rewards except to those who earn them; it places Working Tools, not playthings, in the hands of its members. To become a Mason is a solemn and serious undertaking. Once the step is taken, it may well change the course of a man’s life.

A Freemason’s Faith Freemasonry, while not a religion, is vitally religious. Its entire philosophy, all its teachings are predicated upon the existence of God, a God in who men can place their trust and from whom all our strength and wisdom flows in response to prayer.

The Tenets The Principal Tenets of Freemasonry Are Brotherly Love, Relief and Truth. It is necessary not to overlook the work “principal”, for it signifies that, while our Fraternity lays the great emphasis on these three teachings, yet there are others which must not be overlooked. By a “tenet” of Freemasonry is meant some teaching so obviously true, so universally accepted, that we believe it without question. Examples lie everywhere.

Freemasonry considers Brotherly Love Relief and Truth to be teachings of this kind, true in the sense that no man can question them: they are obvious, self-proving, axiomatic. It is not uncommon for men to consider Brotherly Love, while highly desirable, as not practicable, and therefore but a vision, to be dreamed of but never possessed. It is challenging for Freemasonry to call these “tenets” thus stating that they are both obviously and necessarily true. Unless you grasp this, and see that the principles of Freemasonry are self-evident realities, not visionary ideals, you will never understand Masonic teachings.

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What, then, is Brotherly Love? Manifestly, it means that we place on another man the highest possible valuation as a friend, companion, an associate, a neighbor. By the exercise of Brotherly Love, we are taught to regard the whole human species as one family. We do not ask that from our relationship we shall achieve any selfish gain. Our relationship with a brother is its own justification, its own reward. Brotherly Love is one of the supreme values without which life is lonely, unhappy, ugly. This is not a hope or a dream, but a fact. Freemasonry builds on that fact, provides opportunities for us to have such fellowship, encourages us to understand and to practice it, to make it one of the laws of our existence; one of our Principal Tenets.

Relief is one of the forms of charity. We often think of charity as relief from poverty. To care for the helpless or unemployed is deemed usually responsibility resting on the public. As a rule, the public discharges that responsibility through some form of organized charity, financed by general subscription or public funds. Our conception of relief is broader and deeper than this. We fully recognize the emergency demands made by physical and economic distress; but we likewise understand that the cashing of a check is not necessarily a complete solution to the difficulty.

There sometimes enters the problem of readjustment, or rehabilitation, of keeping the family together, of children’s education, and various other matters vital to the comfort, for the assurance of a sincere and welfare of those concerned; and through the whole process there is the need for spatial continuing interest and friendship, which is the real translation of our first Principal Tenet: Brotherly Love.

Masonic Relief takes it for granted that any man, no matter how industrious and frugal he may be, through sudden misfortune, or other conditions over which he has no control, may be in temporary need of a helping hand. To extend it is not what is generally described as charity, but 33 | P a g e

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is one of the natural and inevitable acts of brotherhood. Any conception of brotherhood must include this willingness to give necessary aid. Therefore, Relief, Masonic ally understood, is a tenet.

By Truth, the last of the Principal Tenets, is meant something more than the search for truth in the intellectual sense, though hat is included. Truth is a divine attribute and the foundation of every virtue. To be good and true is the first lesson we are taught in Masonry. In any permanent brotherhood, members must be truthful in character and habits, dependable me of honor on whom we can rely to be faithful fellows and loyal friends. Truth is a vital requirement if a brotherhood is to endure and we therefore accept it as such. Thus, Brotherly Love, Relief and Truth are the Principal Tenets of Masonry. There are other tenets, also, teachings so obvious that argument is never necessary to sustain them. With this in mind we urge you to ponder the teachers of the Craft as your progress from degree to degree. You may not find them novel, but novelty is unimportant in the light of the knowledge that the truths upon which Freemasonry is founded are eternal. The freshness of immortality is on them because they never die; in them is a ceaseless inspiration and an inexhaustible appeal. They are tenets of Freemasonry because always they have been tenets of successful human life.

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Symbolism of the First Degree “The symbolism of Masonry is the soul of Masonry. Every symbol of a lodge is a religious teacher, the mute teacher also of morals and philosophy. It is in its ancient symbols and the knowledge of their true meanings that the pre-eminence of Freemasonry over all other orders consists. In other respects, some of them may compete with it, rival it perhaps even excel it; but by its symbols it will reign without a peer when it learns again what its symbols mean, and that each is the embodiment of some great, old, rare truth.”—Albert Pike.

Without specifically reviewing, one by one, the various symbols you have observed, their general significance may be summarized and at the same time perhaps made even more clear in their personal application. All through Masonry you will find that “light” has a great symbolic meaning.

Light as opposed to darkness suggests many opposites, with light always symbolizing the principles for which Masonry stands; and its opposite—darkness—typifying those things which are antagonistic. Moreover, before your initiation, you were in darkness concerning much of Masonry, but later were partially enlightened, and in this sense light is a means of discovery.

Mental or spiritual blindness cuts off the individual from all that makes life worth living, but as light comes with increasing intensity he finds himself entering new existence. Light has made this possible, but it remains for him to explore, to understand, to conform.

Your complete acceptance and pledged compliance with whatever Masonry may have in store justified your release from the symbolical restraint of the Cable Tow. One symbolic ceremony in which you participated and which was not fully explained at the time holds a number of meanings: one, that our passage from station to station may remind you that Masonry is not a

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static experience, but one of progress; a journey not solitary, but enriched by the guidance and fraternal spirit of your brethren.

The explanation of the presence of the Holy Bible on the altar could not tell the whole story, although true in itself. It represents the Sacred Book of the Law, but has not exclusive rights as such on the altar of Freemasonry for the supremely sane reason that no one religion has exclusive rights within the Fraternity. The Veda of the Brahman, the Zend vesta of the Parsee, the Koran of the Mohammedan have among Masons of these faiths, as rightful a place upon our altar as the Holy Bible. In any faith, however, its Sacred Book of the Law is the symbol of man’s acknowledgement of and his relation to Deity. And in this universality of Masonry is one of our greatest lessons: Tolerance.

The working tools of our ancient Operative Brethren still survive in both actual and symbolic form. We are concerned only with the latter, but in them live some of the most significant lessons Masonry has to teach. Their application in spiritual, ethical and moral; their application is also unfailingly practical, in that they claim admission to our commonplace, everyday routine, and their influence should rest thereon with considerable weight. It should be helpful to have a brief reminder of the working tools already presented. Your attention was directed to our recognition of a Supreme Being; to a realization of service to our fellowmen, with especial emphasis on our fraternal ties, to steady adherence to our chosen vocation, implying both present and (hopefully) future independence; and to proper conversation of our energies—the sum of all these being a Well Balanced chart for living. Thus the working tools of the speculative Entered Apprentice is the Twenty-four-inch gage and the Common Gavel. Ever Bering in remembrance that spiritual lesson they teach, diligently to divide our time to serve our God, provide for our families and rest 36 | P a g e

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and refreshment and to constantly shape our souls as to be pleasing to the Grand Architect of the Universe.

One of the Great Lights is the Compass—truly a working tool of the Operative Mason. While it assisted in making accurate measurements so vital to the architect’s plans in assuring proportion and stability (both necessary also in character building), its symbolic use likewise excludes beyond its circle what is harmful and unworthy. You will recall the exalted symbolism of the White Apron.

There is yet another concept of profound significance: the Apron has always been the badge of a Worker; and underlying the lesson of industry is the great principle of constructive work as opposed to that which is Destructive. Our ancient Operative brethren were builders, not wreckers, remember that the creative impulse has always been the soul of progress. We as speculative Masons view the white apron as an emblem of innocence and the distinguished badge of a Mason.

Other working tools are yet to be presented their very presence will declare there is constructive work to be done, and their nature will indicate the direction this work is to take. You will also encounter other symbols, each one with a depth of meaning which will challenge your interest and reveal still more of the character and purpose of our great Fraternity.

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Duties, Privileges and Limitations of an Entered Apprentice As an Entered Apprentice you have an immediate and personal interest in this subject, but you should also realize that it has a permanent and important interest for every Mason, however long it may have been since he received the First Degree. In a sense we always remain Entered Apprentices; the teachings of the degree remain always in effect; its obligation and charge, subject to additions in the succeeding degrees, continue to be binding. As Masons we are associated with Apprentices, work with them, perhaps are sought by them for counsel.

Therefore, it is important for us to have as clear an understanding as possible of the duties, privileges and limitations of Apprentices.

An Apprentice cannot vote or hold office and can only sit in a Lodge of Entered Apprentices. He is entitled, if requested, to a Masonic burial and he may walk in public Masonic processions. An Apprentice may not visit or sit in a Lodge except when opened on the First Degree. Nevertheless, he possesses certain important rights and privileges. He has the right to be instructed in his work.

If charged with violating his obligation, he is entitled to trial. He has the right to hope for advancement to a higher degree. Also, the apprentice possesses modes of recognition by which he can make himself known to other Apprentices, as well as to brethren who have taken additional degrees, and he has the privilege of using them. Complete faithfulness to his obligation and implicit obedience to the charges are among his important responsibilities.

It is also the duty of the Apprentice to learn the required portions of the degree with thoroughness, not only because he must prove himself proficient in order to advance, but also because it contains Masonic teachings of fundamental importance that remain forever binding

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on every Mason. In a measure the degree is compete within its own field, and its teachings should be permanently incorporated as a part of his Masonic life.

Freemasonry preserves a secrecy about all its work, it meets behind tiled doors; it throws over its principles and teachings a garment of symbolism and ritual; its Art is a mystery, a great wall separates it from the profane world. In asking you to learn well the duties, privileges, and limitations of an Entered Apprentice, we also urge you to think of apprenticeship in the larger sense. It is not particularly difficult for a worthy candidate to become a member in name only, but we want your own ambition to extend far beyond that perfunctory stage. We believe that you wish to become a Mason , and that no idle desire for the honor of bearing the name has been your motive for seeking our fellowship. If this is true, we urgently advise you not to be content with the letter and outward form in this, your beginning period but to apply yourself with freedom, fervency and zeal to the sincere and thorough mastering of our Noble Art. Proving your proficiency to the Lodge In order that you may prove to your Brothers and your Lodge that you completely understand the obligation of your Entered Apprentice degree, and you know and understand how to recognize a fellow Entered Apprentice, it will be necessary you commit to memory the Signs, Token, Word and Obligation of this degree. Your mentor and coach will be happy to assist and lead you in this endeavor. It will be preferred you deliver this memorized work in open Lodge. In addition, it will be necessary you take a written test which will chronicle your advancement in Masonry.

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Additional Information for the Entered Apprentice To what do we refer when we talk about the Ancient Mysteries?

There is evidence of an elementary type of craft association as early as the time of the construction of King Solomon’s Temple around 1012 B.C. We find the Dionysian Artificers’ men banded together as a trade group specializing in architecture. Some authorities contend that the Dionysian Artificers were sent by Hiram King of Tyre to assist King Solomon. In addition to the bond established by reason of their vocation, the Dionysian Artificers were united even more closely by rite and ceremonies of the Dionysian Mysteries, one of the many primitive religious sects which flourished in the pre-Christian era in Greece, Rome, Egypt and Persia. There were many of the Ancient or Classic Mysteries, as they are called, among which were the Mysteries of Eleusis from Greece; and the Celtic Mysteries of the Druids from Britain and Gaul. Seemingly common to all these mysteries was the purpose of imparting to their members a moral code to be followed during life and the inspirational emphasis on hope for life after death. The subject of the Ancient Mysteries is a fascinating study in itself.

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When and Where was the first Grand Lodge formed?

The Grand Lodge formed in London in 1717 by four lodges meeting in a tavern room has persisted through a continuing history to this day and hence it is to that Grand Lodge that credit is given as being the “First Grand Lodge.” All of our information comes from Anderson’s reconstructed minutes written 20 years later. There were four officers: A Grand Master (although we are not certain that he was called that at the time), a Deputy and two Grand Wardens. This Grand Lodge was given jurisdiction over all of the lodges in London and Westminster. New lodges could be formed only with a warrant from the Grand Master. This Grand Lodge never did declare or announce that it had expanded its jurisdiction to all of England, yet that expansion came as the merit of the new organizations was demonstrated and requests for warrants were received from all parts of the realm.

Who was the First Mason in America?

The first speculative Mason to come to America is reputed to be John Skene, a native of Aberdeen, Scotland. He arrived in the colonies in 1682. He was number 27 on the membership role of Aberdeen Lodge No. 1 territorial. This lodge has minutes going back to 1670, which show that each Mason registered was required to make his mark (a sign by which his work would be labeled). This lodge was the mother lodge of Dr. James Anderson, who later authored England’s Constitutions of 1723. Skene was Deputy Governor of West Jersey from 1685 to his death in 1690.

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What and where was the First Lodge in American formed?

The first Masonic Lodge to be chartered in America was St. John’s Lodge in Philadelphia, Pennsylvania. The Constitution and other documentation show that it came into existence in 1727. The Constitution of some 22 pages exists; Brother Thomas Cormick penned the work and it is the oldest Masonic document in America.

Mentor Who is responsible for the proper instruction of a candidate?

The Worshipful Master of the Lodge bears the full responsibility as the leader of the Craft for that year. However, a lodge that actively mentors its candidates and utilizes the Mentorship Program will designate a qualified Brother to act as the candidate’s special advisor and instructor. This Mentor will take all necessary steps to ensure that the candidate is receiving adequate instruction and education on life as Brother Mason. This appointment can last as long as the Mentor and his charge are receiving benefit from each other’s company, which very well may be a life time.

Why must an Applicant for Masonry first be prepared in his Heart?

The heart is the traditional seat of man’s affections, passions and desires. All the actions of a man’s life issue and proceed from the heart. As a man’s heart is, so will his life be. If his heart is clean and pure his life cannot be wicked and vicious. Fundamentally, Masonry’s first concern is with the strengthening of character in the individual; the building of a Spiritual Temple, and unless the heart is receptive, the mind will not properly respond to this basic objective.

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What is a Candidate Duly and Truly Prepared?

The wearing of special garments furnished by the Lodge is symbolic. It emphasizes the concern of Freemasonry with a man’s internal worth, rather than with his external adornments of position, wealth or environment. By wearing these garments, the candidate also signifies the sincerity of his intentions.

The hoodwink demonstrates that the sightless needs a guide, and it symbolizes our dependence upon moral teachings for guidance in our daily conduct. “We walk by faith and not by sight.” The hoodwink also signifies that the candidate has laid aside the distractions of the outer world and is prepared to concentrate upon the lessons he will receive in the Lodge room.

The cable-tow symbolizes the length or extent of the candidate’s responsibility as measured by the “scope of his reasonable ability” to live up to his obligations.

Why am I from a Lodge of the Holy Saints John of Jerusalem?

According to a Masonic legend, the first or Mother Lodge of the Fraternity was located at Jerusalem and anciently was dedicated to King Solomon. Later, Lodges were dedicated to St. John the Baptist, then to St. John the Evangelist and finally to both. The legend further declares that all Lodges are descendants of the original Lodge at Jerusalem; so, in keeping with this tradition, we say that every Mason hails from such a Lodge, which is equivalent to saying that his is from “a just and lawfully constituted Lodge.”

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What is the Significance of the Candidate’s Journey around the Lodge Room?

This journey has a twofold purpose: to enable all present to view the candidate and ascertain that he is “duly and truly prepared,” and to demonstrate one of the most ancient of all religious rites, an important part of which was the circumambulation, or movement, around the altar in the same direction of the Sun. In his search for Light, the candidate starts from darkness, the North, travels to the East (the source of Light) and then by way of the South to the West and back into darkness. He again comes out of the North and passes through the same course again and again in his process, moving in the same direction of the sun.

What is the proper Form and Situation of a Masonic Lodge Room?

Lodges are usually laid out in the form of an oblong rectangle. If it is physically possible, and convenient, the East should be at the east end of the room and the West at the west end.

However, this is not an official requirement of the Grand Lode of Kansas and many Lodges are not so situated because structural conditions will not permit. It must be emphasized that the Masonic “East” is purely symbolic, for it represents the source of the Light; hence, the Worshipful Master’s station is located there. Obviously, it could be located at any point of the compass and still be the source of Light, as long as the Worshipful Master is seated there. This symbolism is clearly stated in the ceremony of opening and closing a Lodge.

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Worshipful Master a) Why is the Master called Worshipful? “Worshipful” is an old English word signifying “worthy of respect.” Masonically, it is a title of respect for the office of the presiding officer, the Master, who the Brethren believe possessed of sufficient knowledge, wisdom and integrity to preside over them in a proper manner. We use the word in its ancient sense, not in its modern sense of denoting awe and humility before a Supreme Being. b) Why does only the Master wear a hat? There are two reasons, both symbolic.

Keeping the head covered while all others are uncovered has long been symbolic of superior rank or office. By the same token, uncovering the head in the presence of superior rank has long been established as a mark of respect. Also, traditionally, the Maser of a Masonic Lodge wears a hat while presiding over his Loge because King Solomon wore a crown as a mark of royal dignity. c) What special courtesies are due the Worshipful Master? The powers of a Worshipful Master are very great, far more varied and positive than those of any other organization now in existence. From his decisions, there can be no appeal to the Lodge. He is answerable only to the Grand Lodge for acts growing out of his official duties. A list enumerating the specific powers and prerogatives of the Worshipful Master would be a long one indeed, and no doubt incomplete at best.

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What is the Symbolism of the Masonic Altar?

The altar is one of the most ancient symbols of mankind. It has had great significance for all ages since the dawn of history, and the candidate might profitably devote hours to the study of this one subject.

In Masonry, the altar among other things is a symbol of Faith. On it rest the Three Great Lights, and to it comes the candidate in search of Light and to offer himself, symbolically, to the service of his fellow man and the Grand Architect of the Universe. Here he takes his obligations. It is called and “Altar� because it is the piece of furniture in the Lodge upon which rests the Holy Bible.

In every activity of the Lodge, the altar is the focal point for all the Brethren, that the precepts for which it stands and the Great Lights that rest thereon may guide their every thought and action.

What is the Significance of the Holy Bible in Freemasonry?

This question obviously is too comprehensive to permit of complete treatment in the manual.

The following, however, represent a few of the fundamental facts concerning the place of the Holy Bible in Freemasonry. The Volume of the Sacred Law is one of the Ancient Landmarks of Freemasonry and is an indispensable part of the furniture of a Lodge. In our Grand Jurisdiction, it usually is represented by the Holy Bible, but any candidate not a Christion may, for his obligation, have substituted for it any other volume which he considers sacred: e.g., the Old Testament, the Koran, the Vedas, or the Laws of Confucius. In some foreign Lodges more than one Sacred Book is open on the altar at the same time, and the candidate may elect the one on which he wishes to be obligated.

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The Holy Bible, or the Volume of the Sacred Law, is open during all official meetings of a Lodge to indicate that its teachings are “the rule and guide of Faith,” by the Light of which we must ever guide our conduct.

What is the Real Purpose of the Obligation?

The obligation, and the manner in which it is taken, is visible and audible evidence of the candidate’s sincerity of purpose. Without it nothing he might say or do could be considered binding. By taking it, he gives irrevocable evidence of his sincere intentions. Thus, the Fraternity not only binds him to certain responsibilities, but also protects itself against a revelation of the secrets of Freemasonry, which have to do chiefly with its methods of recognition and of symbolic instruction. It should be here emphasized that the great truths taught by Freemasonry are not secret; only the manner of teaching them.

What Penalties will I actually incur if I violate my Obligations?

Violation of his obligations may subject a Mason to the scorn of his Brethren, or to losing his right of membership, but never to physical punishment of any kind. The penalties are symbolic and intended to emphasize the seriousness of the undertaking. The violation of a Masonic obligation is a most serious offense, which may deserve the severest punishment, but for which the Brother is penalized only be reprimand, suspension or expulsion from the Craft.

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What is the Purpose of the Due Guard?

It is primarily a reminder of your obligations and its use is a silent pledge to continue to perform m faithfully. The Due Guard is also a sign of salutation, and is used in our jurisdiction to enter or leave a Tiled Lodge. It is indicative of the degree in which a Lodge is working, and is, along with the sign, your pledge to conform to the usages thereof.

Note to Mentor: it would be helpful here to review the Due Guard and Sign with the candidate, and impress upon him the importance of giving both with precision. Too often this part of our ceremonies is given in a careless manner.

Apron The apron was used as a symbol in many of the Ancient Mysteries. In Masonic ritual, it is compared with some of the most noted and honored decorations of ancient and modern Europe, with the assurance that it, to, is an ennobling decoration. To Freemasons, the apron also is a symbol of the dignity of work, and of the care that should be exercised to do our work in a manner that reflects credit upon our character.

When do Masons wear the White Apron?

On all Lodge occasions; aprons and white gloves should be worn in public only for Masonic Funerals or during other strictly Masonic ceremonies which are under the direct supervision of a Lodge or the Grand Lodge, such as the public installations of officers, temple dedications or the laying of a cornerstone.

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What connection has “Something of a Metallic Kind” with Masonic Charity?

This ceremony is often called the Rite of Destitution. It not only charges us to give physical relief, but also to give thought and time to the aid of others, visiting the sick and sympathizing with the unfortunate.

What Special Significance has the Northeast Corner of the Lodge?

It has been suggested that it was a matter of practicality to begin a building at the Northeast corner because it is only in that corner that one can easily establish sight lines in the early morning because of the location of the sun. The first stone of a building is usually placed in the Northeast corner because that is the beginning, the liner where darkness (North) ends and light (East) begins. This custom is as old as mankind. The Entered Apprentice has but laid the foundation whereon to build his future moral edifice, that of life and character, and his position thus aptly symbolizes the end of the preparatory period and the beginning of the constructive period of human life.

How did the Ritual Originate?

The first actual information about a ceremony or “ritual” comes from a collection of documents that we call the “Old Charges” or “Manuscript Constitutions” of Freemasonry. They begin with the Regius Manuscript c. 1390.

When we study these as a collection, we reconstruct an outline of the admission ceremony that began with a prayer followed by a “reading” of the “Masonic History.” Then one of the elders held a book, sometimes referred to as “the book,” “the Bible” or “the Holy Bible” upon which the one to be admitted placed his hands. In that position, the regulations were red to him and after this, he took the oath, a simple oath of fidelity to the king, to the master and to the craft that he 50 | P a g e

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would obey the regulations and never bring the craft to shame. This early oath was copied from the guild oath of that time with no penalties; it was just a simple oath of fidelity.

How Many Degrees had Ancient Freemasonry?

There was only one ceremony during the 14th and 15th centuries, and this was presumably for the “fellow of the craft” because the apprentice had no stature in those day. The apprentice was “a piece of property” that belonged to his master who could be bought and sold in the same way that the master could buy or sell a horse. Nearly 150 years were to pass before parliament recognized that perhaps an entered apprentice was a human being with certain rights and privileges. About 1550, we find evidence for two degrees.

The first indications that three degrees were being considered was a single sheet of paper dated 1711 found among the papers of an Irish doctor and scientist, Sir Thomas Molyneux. In the records of Lodge Dumbarton Kilwinning of March 1726, we find the first minutes of the Masters (third) degree actually being conferred on a Gabrael Porterfield. Thus, at the time of the formation of the Grand Lodge in 1717, there were only two degrees being conferred.

The third degree was not a new invention. It was the original second degree, with its five points of fellowship and word, which was moved to the third place by a division of the original first degree into two. Eventually, the United Grand Lodge of England made the following important declaration concerning Symbolic (Blue Lodge) Masonry: “It is declared and pronounced that Ancient Craft Masonry consists of three degrees, and no more, viz., those of Entered Apprentice, the Fellowcraft, and the Master Mason including the Holy Royal Arch.” The Royal Arch has since been eliminated from the Symbolic Lodge and is now worked in the Chapters of Royal Arch Masons.

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Why does the Ritual contain so many unfamiliar Words and Phrases?

Much of the present ritual was written during the 18th century. Naturally it partook of the language and idioms of that period, plus words and phrases of an earlier day. The earlies rituals were designed by men who recognized the value of such words in “clinching” the attention of the candidate as well as their extraordinary power of expressing an idea either symbolically or literally. Changes have been made in the ritual from time to time, but these particular words and phrases have become such an integral part of Freemasonry that they will never be altered or abandoned.

When should I Arise or be seated while Lodge is in Session?

The gavel is the symbol of authority by which the Worshipful Master governs his Lodge. One sound of the gavel either calls the Brethren to order, initiates the rising of specific Brothers upon the Worshipful Masters request or seats the Craft. Two sounds of the gavel are a request for those standing to remain standing while the Worshipful Master asks other officers to stand.

Three sounds of the gavel bring the entire Lodge to its feet.

What is the meaning of the word “tyle”?

The word “tyle” is here presented in its archaic form merely because it thus represents another connective link with the earlier days of Freemasonry. The modern spelling is “tile.” The Lodge is said to be “tyled” when the necessary precautions have been taken to prevent the approach of “cowans and eavesdroppers,” intruders or persons not properly qualified to enter a Masonic Lodge. The Tyler is the officer who enforces these rules.

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Rights of the Entered Apprentice An Entered Apprentice has limited privileges. He is not required to pay dues and is not able to vote or hold office. He can attend any Lodge meeting opened on the Entered Apprentice degree, and can receive Masonic burial services or attend a Masonic funeral clothed as a Mason. He has no right to organized Masonic charity from the Lodge, although, of course, he may receive individual Masonic charity. He has the right of instruction by competent Brothers, and the right to ask for the opportunity of demonstrating his proficiency and advancing to the Fellowcraft degree. He may not receive his other degrees elsewhere without the consent of his Lodge.

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Entered Apprentice Proficiency Exam 1) When is a member allowed to pass between the Worshipful Master and the Altar?

2) Why is it important to have a Mentor appointed to you as a new Mason?

3) What are your limitations as an Entered Apprentice?

4) How do you suggest inculcating the duties you are charged with into your daily life?

5) What is symbolic about the Northeast corner of the Lodge?

6) What is your first lesson in Masonic Charity?

7) Why is the obligation significant?

8) Choose and discuss one of the Principal Tenets of Freemasonry.

9) Choose and discuss one of the working tools of an Entered Apprentice.

10) Why does Freemasonry require you to prove your proficiency?

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The Fellowcraft In the Fellowcraft Degree, the emphasis is on the zest for learning and the search for Truth. The degree symbolizes the value of knowledge and the cultivation of the mind. In this degree, the candidate takes a symbolic journey and receives instructions similar to those once given to the operative workmen. The degree is symbolic of one of the great goals which all men should seek; self-development in the journey of life.

Operative Fellow Crafts In the Operative period of Freemasons, the Craft was comprised of skilled workmen engaged as architects and builders. This is the time of the "Cathedral Builders" that dealt with THE ENTERED APPRENTICE. During this period skilled workmen were organized into a craft, the general form of which was called a "guild". This guild had officers, laws, rules, regulations and customs peculiar to it, and its regulations were binding on all members.

The guild divided its membership into two grades, the lower of which, composed of apprentices was explained to you in the preceding booklet. When an apprentice finished his long period of apprenticeship he stood an examination. If his record was good, and he could prove his proficiency under test, and the members voted in his favor, he was made a full member of the Craft. He then had the same duties, rights and privileges as all the others. He was their equal, and he was then called a "Fellow of the Craft."

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Speculative Fellow Crafts Now that the Craft is no longer Operative, the term possesses a very different meaning, although it is still used in its original sense in certain parts of the Ritual.

Operative Freemasonry began to decline about the time of the Reformation in the sixteenth century when lodges became few in number and small in membership. A few of the Lodges in England began to admit into membership men who had no intention of practicing Operative Masonry, but who were attracted to it by the Craft's antiquity or for social reasons. These men were called Speculative Masons.

By the beginning of the eighteenth century these Speculative Masons had so increased in numbers that they were in the majority. Thus, it was that during the first quarter of that century, the Craft was completely transformed into the Speculative Fraternity which we now have.

Although they adhered as closely as possible to the old customs which had prevailed in the Operative Craft, there were some radical changes made. One of the most important of these was to abandon the old rule of dividing the members into two grades or degrees and to adopt the new rule of dividing them into three. The second grade became known as the Fellow Craft Degree, and the third eventually became the Master Mason Degree.

You are now known to us as a Fellow Craft. This term is also given as the name of the Second Degree and refers to the ritualistic ceremonies and other content of that degree, to a member of it, and to a Lodge when opened on it. Since you have passed through these ceremonies and assumed the obligations there-in contained and have been registered as a Fellow Craft upon the books of the Lodge, you have acquired certain rights and privileges. An explanation of some of these is the purpose of this booklet.

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Wages or Responsibilities One of the first privileges of the Operative Fellow Craft was to receive wages. As an apprentice he had been completely at the mercy and will of his Master. He did not work for a wage, nor did he need one. He worked to learn, and when he had finished his learning and graduated into an "equal" or a Fellow of the Craft, his whole outlook on life changed. He grew up. His labor entitled him to a wage, and since he was to receive wages and become self-reliant, he had to assume responsibilities.

So, it is with you as a Speculative Fellow Craft. You were told that Masonry is a progressive science, and that as you advanced or progressed, your duties and obligations would correspondingly increase. Isn't that true of life? As a child, you had no worries, few responsibilities and not too much was expected of you. Your mistakes were quickly excused because you didn't know better. Then as you grew in years and wisdom, you gradually assumed increased responsibilities and a great deal more was expected of you. Think back now upon your obligations as an Entered Apprentice and then as a Fellow Craft. Do you not see that a great deal more is expected of you? Again, how true this is of life! Man seems to grow in stature according to the responsibilities which he assumes, and as he becomes more mature in his habits and thinking he develops a philosophy by which he lives. If his pattern of living is what it should be, he will endear himself to his associates and his fellows. The wages of life are allegorical and sometimes difficult to define, but the esteem of one's brother is sometimes more valuable than any earthly wage that might be received.

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An Interpretation of the Ritual of the Second Degree As a Fellow Craft you stand as one in the prime of life. No doubt you are familiar with the three stages of human life; youth, manhood and age. The three degrees of Ancient Craft Masonry symbolize these three stations in the life span of man.

The Entered Apprentice represents youth standing at the portals of life, his eyes on the rising sun. The Master Mason is the man of years, already on the further slope of the hill with the setting sun in his eyes. The Fellow Craft is a man in the prime of life --experienced, strong, resourceful, and able to bear the heat and burden of the day.

The man in his middle years carries maxi-mum responsibilities. It is he upon whom a family depends for support. He is the Atlas on whose shoulders rest the burdens of business. By his skill and experience the arts are sustained. To his keeping are entrusted the destinies of state.

It is said that in the building of his Temple, King Solomon employed eighty thousand Fellow Crafts or hewers on the mountains and in the quarries. The description is suggestive, for it is by men in the Fellow Craft period that the hewing is done on the mountains or in the quarries of life.

The Fellow Craft walks in the full, uncolored light of noon. Everything stands starkly before him in its most uncompromising reality. If he were elated by boyish illusions of the ease of life and the sufficiency of his strength a little while ago, those illusions have now vanished in the heat of the day. After a few more years he will become mellow and resigned. But at high noon, this time has not yet come. It is for him to bend his back and bear the load.

What does the Second Degree say to the Fellow Craft, whether in Masonry or in the world at large? The answer brings us to a second great idea, namely that the Fellow Craft must so equip

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himself that he will prove equal to the tasks which will be laid upon him. What is that equipment?

The degree gives us at least three answers.

Equipment of a Fellow Craft 1) Experience - The first is that the Fellow Craft must gain experience from contact with the realities of life. You will recall what was stated about the Five Senses. That portion of the Middle Chamber Lecture was not intended as a dissertation on either physiology or psychology. It is symbolic and represents what a man learns through seeing, touching, tasting, hearing and smelling in short, immediate experience. A man garners such experience only with the passage of time. Each day he encounters facts. What he learns one day must be added to the next, and so on from year to year, until at last, through his senses, he comes to understand the world in which he lives, how to deal with it, how to master it.

2) Education - The second answer is the necessity of education. An individual's possible experience is limited. Could we learn of life only that which comes by our senses, we would be poorly equipped to deal with its complexities and responsibilities! To our store of hard won experience, we add the experience of others. We extend our own by the information of countless men brought to us through many channels. Our own knowledge must be supplemented by the knowledge of mankind.

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In the days when Masons were actual builders of great and costly structures, the Apprentice was a mere boy, ten to fifteen years of age, scarcely knowing one tool from another, ignorant of the secrets and arts of the builders. Yet, after seven years he could produce his "master piece" and per-form any task to which the Master might appoint him. How was this miracle accomplished? Not by his unaided efforts, but by the wise and patient guidance of accomplished Masons, and their imparting to him what they had been years in acquiring.

Such is education, symbolized in the Second Degree, by the Liberal Arts and Sciences.

Perhaps you were somewhat nonplussed to hear what was said about Grammar, Rhetoric, Logic, Arithmetic, Geometry, Music, and Astronomy. Perhaps you wondered what such schoolroom topics had to do with Masonry. Now you begin to see the connection. The explanation of these subjects was not intended as an academic lecture.

Like so much else in the degree, these matters are symbols, signifying all that is meant by education our training by others in skill and knowledge to perform or to understand certain tasks.

3) Wisdom - The third answer suggested here is of more importance than either of the others. It may be expressed by the word wisdom. Wisdom goes beyond knowledge. The latter gives us awareness of the world at points of immediate contact and competence for special tasks in the arts, professions, callings, and vocations. But a man's life is not confined to these considerations. He is not by day and night engaged in the same task; life is richer than that! It is compounded of all manner of things: a great variety of experiences; a constant succession of situations; a never-ending list of problems. The 62 | P a g e

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highway is crowded with people of varied reactions, emotions, characteristics, and behavior. The world is infinitely greater than what each of us now sees, hears, or feels; it is far more complex than our daily tasks.

The Middle Chamber, which is so conspicuous in the Second Degree, has many meanings. Among others, it is a symbol of wisdom. By the experience of the Five Senses, through the knowledge gained of the Liberal Arts and Sciences, the candidate is called to advance, as on Winding Stairs, to that balanced wisdom of life in which the senses, emotions, intellect, character, work, deeds, habits, and the soul of a man are knit together in unity, balance, and poise.

Symbols and Allegories The most outstanding symbol in the Degree of Fellow Craft is the Flight of Winding Stairs. In the Book of Kings, we read: "They went up with winding stairs into the middle chamber." We go up "with winding stairs" into "The Middle Chamber of King Solomon's Temple." Also, we travel up the winding stairs of life and arrive, if we climb steadfastly, at the middle chamber of existence, which is removed from infancy and youth by the steps of knowledge and experience. There is a symbolism in the fact that the stairway winds.

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The Winding Stairs The winding stairway is one which tries a man's soul. He must approach it with faith. Nothing is clear before him but the next step. He must believe that there is a top; that if he but climb long enough he will reach a Middle Chamber, a goal, a place of light. Thus, the Winding Stair and the Middle Chamber are symbols of life and manhood.

No man can see what he will become. As a boy he may have a goal, but he may arrive at other Middle Chambers than the one he visualized when he started the ascent. A man cannot know whether he will ever live to climb all the stairs. The Angel of Death may stand but around the corner of the next step. Yet despite a lack of know-ledge of what is at the top; although a Flaming Sword may bar his ascent, man keeps on climbing. He climbs in confidence that there is a goal, and that he shall reach it. And if perchance he does not, a Mason has faith that if he never sees the glory of the Middle Chamber in this life, a lamp is set to guide him to one beyond his mortal gaze; to the one set in the house not made with hands, eternal in the heavens.

We are taught that we should use the five senses that God has given us to climb the seven steps of the stairway which we designate as the seven Liberal Arts and Sciences. When we rise by Grammar and Rhetoric, we must consider that they mean not only language, but all methods of communication. The step of Logic means a knowledge not only of all methods of reasoning, but of all reasoning which logicians have accomplished. When we ascend by Arithmetic and Geometry, we must visualize all science. The step denominated Music means not only sweet and harmonious sounds, but all beauty, poetry, art, nature and loveliness of whatever kind. As for the seventh step of Astronomy, surely it not only suggests the study of the solar system and the stars, but that they symbolize a supreme creative power and wisdom, without which the universe could

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not exist. Furthermore, they made up a complete education in the renaissance and at the beginning of the enlightenment. From the classic period they were the quadrivium and trivium.

The former are most important to masons.

You recall the prominence which was given the Letter G. It may be considered as having a double interpretation: (1) as being the first letter of our name for the Deity in whose existence all Masons have professed belief, the continued expression of which is symbolized by the presence of the Volume of the Sacred Law upon the altar; (2) as being the initial of Geometry, regarded as the basic science of Operative Masonry, now symbolizing to Speculative Masons the unchanging natural laws which govern the whole material universe. Together they symbolize that attribute of God revealed to us through Geometry: God as the great Intelligence of the Universe. This is consistent as the entire degree makes its appeal to the intellect.

Fellow Craft Represents Manhood Again, the Fellow Craft represents manhood in its most splendid conception and its greatest responsibility. The days of his disillusionment are past; he faces facts, not fancies. He understands the immensity of the tasks before him and approaches them with the joy of one who is competent and resolved to conquer. His family depends upon him for support. The business world looks to him for judgment and guidance. The community needs his aid and advice in promoting the moral and spiritual welfare of its people. He is a patron of the arts and sciences.

He has faith in God and believes that "Blessed is the nation whose God is the Lord." He is untiring in his zeal to promote religion, freedom, and justice. There stands the Fellow Craft strong in body, soul, and spirit, and competent to cope with all of life's realities.

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Masonry's Methods While you, as a Fellow Craft, have yet to reach the climax of your journey in Symbolic Masonry, you have perhaps discovered that Freemasonry has a certain method of teaching that is its very own.

It is totally unlike the system employed in the schools, for instead of using teachers and text books and lessons, and endeavoring to expound its teachings directly, Freemasonry teaches with ritual, symbols and allegory. This method is not so easy as that of the school room, but it has certain definite advantages. It makes a Mason study and learn for himself. It forces him to search out the truth, and compels him to take the initiative so that the very act of learning is of educational value.

The purpose of secrecy is not to keep a candidate in the dark, but to stimulate him to see the Light, or Truth. The symbols and emblems do not conceal the teaching; they re-veal it; but in such a manner that a man must find it for himself. Only when a man finds truth for himself is he likely to keep it as a permanent possession.

Duties of a Fellow Craft Freemasonry is too extensive to be exemplified in a ritual or to be presented in one evening. It is not expected that one can learn Free-masonry in many evenings.

One degree follows another, and the members of each degree stand on a different level of rights and duties. This does not mean the Masonry presented in the First, or in the Second Degrees, so far as its nature and teachings are concerned, is less important or less binding than that presented in the Third Degree. All that is taught in the First and Second Degrees belong as vitally to

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Freemasonry as that which is taught in the Third. While there is a sub-ordination in the grades of membership, there certainly is no subordinate of the Masonry presented in each grade or degree.

As a Fellow Craft you can sit in either a Lodge of Entered Apprentices or of a Fellow Crafts, but not of Master Masons. Do not let this restriction cause you to look upon the Fellow Craft Degree as a mere stepping stone to the Third. Freemasonry gave to you one part of its teachings in the First, another in the Second, and in the Third it will give you yet another, but it is always Freemasonry.

Therefore, we urge upon you the same studious attention to your duties and responsibilities while you are a Fellow Craft that you doubtless expect to give when you are a Master Mason.

Remember that to these duties you are bound by the most sacred ties.

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Additional Information for the Fellow Craft When and Why Did Masonry change from Operative to Speculative?

The change occurred gradually over a period extending from the latter half of the 17th Century to the early part of the 18th Century. Gentlemen of that day, including rulers and high-ranking officials, who had no desire or intent to become stone masons or builders, sought membership in the Operative Lodges for the many spiritual, social and cultural advantages they offered. By consent they were admitted and became “accepted” Masons, whose interest in the Lodge was purely “speculative.” As the Gothic style of architecture began to decline, the demand for operative Masons, builders and architects, gradually diminished until, finally, the very existence of the operative Craft was seriously threatened.

Fortunately, at this time there was evidenced a growing interest in Speculative Masonry with a corresponding increase in the number of “accepted” members. If this interest had not prevailed, it is probable that the Craft would have passed into oblivion, and there would be no Freemasonry today. However, the Craft literally was “saved” by the “accepted “members, and in 1717, four old London Lodges held a joint meeting in the Goose and Gridiron Tavern and organized a Grand Lodge. Thus, the operative Craft became purely speculative; and, with the organization of the Mother Grand Lodge, Speculative Masonry became dominant and has remained so ever since.

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What is the Length of my Cable Tow? In the earlier days, a cable tow was as long as an hour’s journey, roughly three miles. However, the Baltimore Masonic Convention of 1843 declared that the symbolic length of a cable tow is “the scope of a Brother’s reasonable ability” and this is the generally accepted meaning today. In other words, a Mason is bound to his Brethren by a tie which is as long and as strong as his conscience dictates, and he must determine for himself what constitutes his reasonable ability.

What are the Basic Teachings of the Second Degree?

As an Entered Apprentice degree, with its moral instructions, is symbolic of life, the Fellowcraft degree is symbolic of manhood with its increased duties and obligations. Here the candidate is urged, literally and symbolically, to advance his education, particularly in the fields of history, science and the liberal arts, that he may occupy with honor his allotted place in the great structure of human society.

William Preston (1742-1818), to whom we are indebted for a generous portion of our Masonic Ritual, evidently intended the Fellowcraft degree to be the beginning of a liberal education; and indeed, in his day it was. Today every school boy is familiar with most of the facts presented by this degree, but he knows nothing or its symbolic interpretation or that it is intended to be an open door to further study. A learned Grand Master of Iowa has written, “The Fellowcraft degree symbolize that period of life when a man prepares for life’s work and strives to erect his spiritual Temple agreeably to the designs drawn on the Trestle Board. As a Fellowcraft: you receive more light in Masonry, you are invested with working tools so necessary for the tasks of manhood, you are encouraged to continue in the acquisition of knowledge, in the cultivation of the mind, and in the search for Truth.”

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Why does the Middle Chamber Lecture of the Fellowcraft Degree contain such elementary Subjects?

No matter how well grounded a candidate may be in the subject covered by the Middle Chamber lecture, he is not or ever will be so “learned” that he may conscientiously cease his studies and “rest on his laurels.” We say, “Masonry is a progressive science.” So, must the acquisition of useful knowledge be continually progressive in the life of a man, an ever-onward march that never ceases, else he becomes static or stagnant and his position in society becomes less secure and less valuable to his fellow man. Freemasonry expects its votaries to seek and learn and thus, by precept and example, to teach! Thus, can our Craft carry its beneficent influence into every avenue of human activity and accomplish its mission.

All useful knowledge rests upon elementary fundamentals to keep it in proper perspective, and to remind the candidate forcibly that the process of education never ceases. The Fellowcraft degree accomplishes this in an admirable manner, for it not only reviews the basic elements of education but in so doing it automatically reminds the candidate how far we have progressed in the acquisition of useful knowledge in our modern day. Thus, by contrast, it sets before him a progressive pattern for the future.

Look about you! Consider the elements that “disturb” our daily lives, all of them. Quickly the realization will come that most of the burdens borne by mankind result from the departure by the world’s people from the simple verities, the fundamentals which must guide humanity if it ultimately is to find real happiness, which lies only on the path to Truth. Thus, the Middle Chamber lecture, with its elementary fundaments, presents a logical approach to Truth and permits the candidate to view in true perspective, the Grand Architect and His Works.

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The detailed discussion on the Five Orders of Architecture, which is a prominent part of the Middle Chamber lecture has several objectives. While it fixes the candidate’s attention on the growth and the importance of architecture in general, and by inference displays the magnitude of its influence on the progress of man it emphasizes, too, that architecture is a symbol of the very foundation of Freemasonry, which is a speculative science derived from an operative art.

What is the Symbolism of the Approach to the Middle Chamber?

In its Companion to the Monitor the Grand Lodge of Iowa offers an excellent explanation that explains this fully.

“The journey to the Middle Chamber is based on a legend connected with the building of King Solomon’s Temple. Like most Masonic teaching, it is symbolic and if you would profit by its lessons and apply them to the building and beautifying of your own Spiritual Temple, you must really work as a Speculative Mason. It is said that at the building of the Temple, Fellowcrafts met in the Middle Chamber on the evening of the sixth day of every week to receive their wages.

None but worthy craftsmen were admitted, and these were invested with certain mysterious signs, tokens and words by means of which they were able to pass the guards. The journey is an allegory, a symbol of the journey of life and the reward for faithful living. In our journey from the quarries to the Middle Chamber, we are now within the precincts of the Temple, and before us is the beautiful arched gateway which leads to the inner court. Passing through this gateway, we come to the porch and the entrance of the Temple, where you observe two brazen pillars, one on the right hand and the other on the…meaning strength and establishment…or power and wisdom. Masonry conducts you between these pillars and earnestly recommends them to your attention. We hope that you may draw from them inspiration for your journey to the Middle 72 | P a g e

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Chamber of life. You need the things they typify, power – physical, mental and moral strength to stand for the right, strength on occasion to say “No”; control – that your power may not be wasted but bring only good to yourself and to your fellows; wisdom – to make the right decisions in the issues of life from day to day. If with strength comes wisdom, if with power comes control, you may confidently hope to reach your Middle Chamber and receive wages. There is nothing in the Biblical description of the Pillars to indicate that they were surmounted by Globes, but Masons of modern times have added them, delineating on one the divisions of the earth and on the other the heavenly bodies. Hence the Globes denote the universality of Masonry and teach us to regulate our lives that when we pass from earth, the terrestrial, it may be to that other and better world, the celestial. In our symbolic journey, we have reached a flight of winding stairs consisting of three, five and seven steps. In a symbolic sense, you are now preparing for your life work, and the stairs represent how you are to climb from the depths of your earthly nature to the heights of a moral and spiritual life. A winding stairway is one to try a man’s soul. You can see only to the next turning, perhaps only one step in advance. You will need to keep the Pillars constantly in mind, as symbols of your faith, for you cannot see the Middle Chamber; you must depend upon your faith, that there is a Middle Chamber. Once started, there can be no return; and as the Worshipful Master informed you it will be necessary that you make the regular advance; none other will serve. It is only by your own honest effort that you can climb the stairs.

And then, no matter how hard you try, you may never reach the Middle Chamber of your boyhood dreams. The stairway is long, and the Angel of Death may be just our f sight around the corner. The Pillars we may consider as symbols of our faith in God and the Three Steps teach that we are dependent of Him and that our first care should be to harmonize our will with His and 73 | P a g e

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build our Temple agreeably to the Diving plan. By the five steps, you are taught to use Order in the architecture of your Temple and to improve yourself by a rational development of all your natural powers. The seven steps symbolized that the crowning glory of man is the development of mind and spirit, your destiny as an immortal being requires you to ascend step by step until you reach the summit where the treasures of Truth await you. Unless you have acquired the secret signs, tokens, and words of the faithful Craftsman by putting into daily practice the moral and spiritual teachings found in the Great Light of Masonry, you cannot pass the inner door to the place of wages.”

What are the Actual Wages of a Fellowcraft?

Corn, wine and oil, symbolizing the wealth of life in mental and spiritual, not financial realms. In the Old Testament, these three were physical wealth; in Freemasonry, corn represents plenty, referring to opportunity, work, friends; oil represents joy, happiness and gladness; wine represents health, spirituality and peace. Together, corn, wine and oil represent the rewards of a good life. They are also the elements of consecration used in Masonic cornerstone laying’s, and dedication and in the constitution and consecration of a new Lodge. The meaning of the word corn, as it is used in the Fellowcraft degree, should be clarified. In the United States and particularly in the Middle East, the word generally is used when referring to “Indian Maize,” the “corn” which grows so abundantly in our fields. Most candidates therefore are confused when they hear reference to a “sheaf of corn” and then see it represented by a sheaf of wheat.

In most parts of the world, the word “corn” is used in its collective sense and refers to all small grain. This is its meaning when used in any of our Masonic ceremonies, and grain collectively is

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usually represented by wheat although any small grain such as barley, oats, maize, etc., may properly be used.

The Letter “G” The letter “G” is the symbol for Geometry; also, in American ritual, of the sacred name of Deity.

The symbolism of this important Masonic Emblem has been the subject of innumerable papers, books, and articles. Many of which have attempted to evolve esoteric meanings that are both complicated and fanciful. In his introduction to Freemasonry, Brothers Carl H. Claudy says, “Aye, God is always geometrizing. Geometry is particularly His science. Freemasonry makes it especially the science of the Fellowcraft Degree and couples it with the symbol of the Great Architect of the Universe. No teaching of Freemasonry is greater; none is simpler than this. The Fellowcraft, who sees it as the very crux and climax of the degree, the reality behind the form, has learned as no words may teach him for what he climbed the Winding Stairs and the true wages of a Fellowcraft, which he found within the Middle Chamber.”

In this country after 1750, the “letter” was combined with the Square and Compasses in Masonic lapel emblems, rings, etc. The combination is a symbol of Symbolic Masonry that is unique to America.

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The Rights of a Fellowcraft A Fellowcraft has no more rights than an Entered Apprentice, except the privilege of attending his own Lodge, which is working in the Fellowcraft degree.

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Fellowcraft Proficiency Exam 1) What are the four duties and responsibilities of a Fellow Craft?

2) What is an Operative Fellow Craft?

3) How many degrees did Operative Fellow Crafts experience?

4) What is an Speculative Fellow Craft?

5) How is a Fellow Craft asked to advance to that “balanced wisdom of life”?

6) What is the double interpretation of the Letter G? 7) What wage did the Operative Fellow Craft work for, and why?

8) What is meant by Freemasonry being a “progressive science”?

9) How do the working tools correspond to you, as a new Fellow Craft?

10) What is your most important experience, to this point, in the degree work?

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Master Mason The Master Mason degree exemplifies, by the now familiar methods of allegory and symbolism, Freemasonry’s answer to one of most profound mortal queries into the divine nature of the universe. In this degree, the recurrent theme of Brotherly Love, Relief and Truth is given further emphasis. As a Master Mason, you will also become a voting member of the Fraternity, with added privileges and responsibilities, which will be explained to you at the proper time.

It would be impossible to over emphasize the importance, the dignity and the sublime teaching of the Master Mason degree. It is the magnificent climax of all that has preceded. The power of the degree is such that Brother Edwin Booth, one of the greatest tragedian actors the world has ever produced, once said that he would rather play the leading role in the degree of Freemasonry than any other part that could be assigned to him in any of the great dramas of history.

The Circumambulation The circumambulation in each degree is accompanied by its own scripture recitation, and each is appropriate. However, that in the Master's degree is by far the most intriguing and impressive.

A Mason can never put out of his mind the majestic beauty of those lines from the Book of Ecclesiastes, nor can he forget the lesson which is there. This book of the Great Light is attributed to Solomon, who near the end of his long life undertook to preach against the vanities of the world. It is the product of a man who had known life, a life that was rich and abundant. It had contained everything, pomp and power, great wisdom, immense wealth and influence. His experience left little to be de-sired but perhaps something to be avoided. And now he speaks in the measured meter of a majestic poem and with allegory that for sheer beauty is matchless beyond words: "Remember now thy creator in the days of thy youth". NOW before one is 79 | P a g e

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contaminated by the world, now, before the pleasures fade and the lights fail. Now before strength gives way to weakness and before the mysteries of metabolism start these bodies down the western slope of life. Now before the mourners go about the streets, before it is too late, Remember NOW thy creator for surely and swiftly the time will come when there is no other help or hope, and these earthly bodies will, nay my Brother, these bodies MUST return to the parent dust. "Then the dust will return to the earth as it was, and the Spirit will return unto God who gave it."

To the Master Mason this should be hallowed, a portion of scripture that takes its place alongside the 23rd Psalm or the child's prayer. It will come back to him again and again, and clearer: NOW is the time to remember thy Creator. It is a symbol of the cycle of life coming to us from the best possible Masonic authority, King Solomon himself.

The Hiram Legend Let us now symbolically pluck our shoes from off our feet because the road we propose to travel traverses holy ground. Here is the essence of Freemasonry, the foundation of all its philosophy, the answer to all its seeking and yet its mystery of mysteries. To understand its symbolism is to under-stand Freemasonry; to miss its significance is to remain forever in outer darkness.

Looking at the story of the Master Builder merely as drama, our good brother, the late Edwin Booth, one of the world's great tragedians, said: "In all my research and study, in all my close analysis of the masterpieces of Shakespeare, in my earnest determination to make those plays appear real on the mimic stage, I have never, and nowhere, met tragedy so real, so sublime, so magnificent as the leg-end of Hiram. It is substance without shadow the manifest destiny of life which requires no picture and scarcely a word to 80 | P a g e

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make a lasting impression upon all who can understand. To be a Worshipful Master, and to throw my whole soul into that work, with the candidate for my audience and the Lodge for my stage, would be a greater personal distinction than to receive the plaudits of people in the theaters of the world."

But we must look further to understand the drama's symbolical significance, and our search will carry us back to the very beginning of spiritual thought among men.

Remember always that the Legend of Hiram is allegorical. There is a Hiram in the Biblical story of the building of Solo-mon's Temple. He is no doubt the same Hiram. But of the legend of his death as we have it, there is no trace in history, either sacred or profane. To pass through the second section of the Third Degree with the thought that you are portraying a historical event is to miss the meaning of the degree.

The idea that lies behind the Hiram legend is as old as religious thinking among men. The same elements existed in the story of Osiris, which was celebrated by the Egyptians in their ancient temples; the old Persians told it concerning Mithras, their hero god. In Syria, the Dionysian Mysteries had the very same elements in the story of Dionysius; for the Romans, Bacchus was the god who died and lived again. There is also the story of Tammuz, older than any of these.

These are collectively referred to as the ancient mysteries. They were celebrated by secret societies, much like ours, with allegorical ceremonies, during which the initiates were advanced from one degree to another in these old societies. Read these old stories for yourself and marvel how men in all ages have taught the same great truths in the same effective way.

The story was carried down from ancient days by the Roman Collegia; the Essences, who followed the teachings of the Christ; the Comacine Masters, who were temple builders, and moving from 81 | P a g e

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Rome to an island in Lake Como, carried northward the tradition of temple building. They, in their turn passed the tradition on to the cathedral builders of the middle ages, and they to the Freemasons who built the great churches and other holy edifices in England and the north countries, whose tradition we have inherited.

Thus, Masonry is a great fellowship of men of all countries and all ages who can discover in the religious teachings of all humanity, some of them crude indeed, the fundamental truth com-mon to them all, that God is the father of all mankind, and all men are brethren; that this principle is worth dying for and that he who remains steadfast in the service of this ideal may well hope for and expect immortal life.

The Word But the degree of a Master Mason has one other great mystery to show us. We speak of it sometimes as "The Word" sometimes as "The Secrets of a Master Mason," sometimes as "That Which Was Lost," and again as "The Lost Word." To us it is the symbol of the very truth concerning God and man and the relationship of God to Man and man to man. We never find it, and yet we constantly seek it, with only the assurance that some time, somewhere, when our labors here on earth are ended, when our temple is completed, when Wisdom, Strength, and Beauty exist at one and the same time, then we shall know it in all its fullness. Until then, we must be content with a substitute. So, Masonry must ever remain an unfinished story.

To every man must come a time when he thinks he has solved the riddle of the universe, and he says to himself, "Here is Truth! Here is the Word!" but, alas, the finite cannot comprehend the infinite, and all men's dreams of Truth must always fall short of the Absolute. But in the striving for it, men grow and, as men have put into the form of words and ceremonies their own 82 | P a g e

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comprehensions of the truth, they have left us a rich heritage to aid us in our own search. Let us be thankful for this birth-right.

Again, as in the story of Hiram, we are not original in our philosophy of the Word. The Jewish people had a tradition of a great word of which none but the High Priest knew the pronunciation, and he might pronounce it only in the Holy of Holies of the Temple. They represented this word in their writings by four consonants. By this unpronounceable name of unknown spelling they tried to express the idea of the in-comprehensible infinity of Deity.

St. John the Evangelist is one of the patron saints of Freemasonry, and rightly so, because he also taught his followers about a word. "In the beginning was the Word, and the Word was with God, and the Word was God." Later he speaks of the Word being made flesh and dwelling among men.

Perhaps, as you ponder more on Freemasonry, you will be able to read these lines of the great evangelist and comprehend their mystic meaning.

Brother J. Otis Ball, in his booklet The Third Degree, has explained the Word thus: "But since we cannot attain this master's word, the pure and blameless life,' why are we so continually admonished to seek for it? Why seek for that which we cannot find? Why this ceaseless, endless search for perfection and truth, only to receive a substitute? Because in the very seeking for the Master's Word, 'a pure and blameless life,' we come nearer to it. Like the cathedral spires of Gothic architecture, which point upward although they never reach heaven, we find that in our seeking after perfection we come nearer and nearer to it.

"The seeking for the Master's Word, therefore, is the real purpose of Masonry that hieroglyphic moral system of types, emblems, and allegories. It should be the purpose and the object of every true and worthy brother to find this Master's Word. With the thought of the unity of God, the 83 | P a g e

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hope of immortality, and the seeking after the perfect life, we will build a temple that will be eternal. We will also exercise that charity toward the weakness and failings of others, which is incumbent on all Masons."

Privileges of a Master Mason Space does not permit the enumeration of all the privileges that, as a Master Mason, you now enjoy. Remember that with privileges come responsibilities, for as we receive, we must also give.

It is your privilege to enjoy the benefits that come from the great body of Masonry, not as a material reward or wage but that you may render greater service to your fellows. You are a member of your Lodge. It is your privilege to attend regularly and take part in the business and work of your Lodge always remembering that every right is subject to Masonic Law and custom.

It is your right to ask for and receive information concerning the operation of your Lodge, where to look for Masonic literature and how to use it. You may wish to visit other Lodges, and if they are "regular", that is, legally constituted, it is your right to request the privilege of visitation.

Informed brethren will instruct you in the formalities of visitations, and when you visit remember you have no right to interfere in the business of another Lodge. For while you will quite likely find a ready welcome in Masonic Lodges the world around, yet you have no vote or voice outside the Lodge to which you belong. In some Grand Jurisdictions, it would be necessary for you to pass a proficiency examination in the work of the Third Degree before you would be issued a dues card, or be entitled to visit a Lodge other than your own. We in Kansas require complete proficiency in the work of the first two degrees and urge upon every Master Mason to become fully proficient in the work of the Third Degree. However, we do not deny a brother the right to visit other Lodges so long as he can establish his right thereto, even though he has not mastered 84 | P a g e

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the "work lecture" in the Third Degree. Every Master Mason, however, should always be able to prove himself under all circumstances.

Universality of Symbolic Masonry You are now a member of a symbolic Lodge. It is the Symbolic Lodges which make up the great body of Masonry, and when we speak of the Universality of Masonry, we always mean Symbolic Masonry which is known and practiced the world around. We commonly refer to Symbolic Masonry as Ancient Craft Masonry.

Membership in Symbolic Lodges are never solicited. You are not permitted to solicit or ask any of your friends to "join", although it is entirely permissible to answer questions regarding the way a petition form may be obtained. Once the inquirer has let it be known that he desires help in securing admission, and if in your judgment he is worthy of the confidence of the Craft, you are at liberty to assist him with the necessary details.

While there is prohibition against solicitation of members for the Lodge, it may be that you will be solicited to petition for other degrees, in organizations which predicate their membership upon membership in the Lodge. This solicitation is entirely lawful and proper if done without undue pressure and after you have had a reasonable time to find your Masonic bearings.

In considering other organizations which base their membership requirements upon affiliation with the Lodge, you should understand that the Symbolic Lodge to which you now belong is the basis for all Masonry. Having received the three degrees of Ancient Craft Masonry in the Lodge you are now a Master Mason. There is nothing higher and nothing superior to this title. Other degrees may tend to offer explanations, and supplement the work of the Lodge, but in the character of a Master Ma-son, you have the necessary foundation upon which you may erect 85 | P a g e

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your Masonic edifice. Be sure to bear this title with honor and dignity, and in a manner that will reflect credit upon the great Fraternity of which you are now a member.

No matter what organization you may join, you are always responsible to the fundamental Laws of Masonry, which govern your conduct as a Mason. (See By-Law 1-110, LAWS OF MASONRY— Kansas-1958 Revised Edition).

"When Is a Man a Mason" Joseph Fort Newton ends his great book, The Builders, with a paragraph that has gone around the world. It has been translated into many tongues.

"When is a man a Mason? When he can look out over the rivers, the hills, and the far horizon with a profound sense of his own littleness in the vast scheme of things, and yet have faith, hope, and courage which is the root of every virtue. When he knows that down in his heart every man is as noble, as himself, and seeks to know, to forgive, and to love his fellowman. When he knows how to sympathize with men in their sorrows, yea, even in their sins knowing that each man fights a hard fight against many odds. When he has learned how to make friends and keep them, and above all how to keep friends with himself. When he loves flowers, can hunt the birds without a gun, and feels the thrill of an old forgotten joy when he hears the laugh of a little child.

When he can be happy and high minded amid the meaner drudgeries of life. When star crowned trees, and the glint of sunlight on flowing waters, subdue him like the thought of one much loved and long dead. When no voice of distress reaches his ears in vain, and no hand seeks his aid without response. When he finds good in every faith that helps any man to lay hold of divine things and sees majestic meanings in life, whatever the name of that faith may be. When he can consider a way-side puddle and see something beyond mud, and into the face of the most forlorn 86 | P a g e

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fellow mortal and see something beyond sin. When he knows how to pray, how to love, how to hope. When he has kept faith with his fellowman, with his God; in his hand a sword for evil, in his heart a bit of song glad to live, but not afraid to die! Such a man has found the only real secret of Masonry, and the one which it is trying to give to all the world."

Declaration of Principles We here present what may be regarded as a broad definition of Masonry, realizing that any definition of the principles of Freemasonry must be inadequate. Each of Masonry's children may find within it a meaning that is foreign to any other. Yet the newly raised Master Mason is entitled to something which may assist him in finding his own meaning, which in turn may have some part in influencing his life and conduct. We feel that the following may serve that purpose.

Freemasonry is a charitable, benevolent, educational, and religious society. Its principles are proclaimed as widely as men will hear. Its only secrets are in its methods of recognition and of symbolic instruction.

It is charitable, in that it is not organized for profit and none of its income inures to the benefit of any individual, but all is devoted to the promotion of the welfare and happiness of mankind.

It is benevolent, in that it teaches and exemplifies altruism as a duty.

It is educational, in that it teaches by prescribed ceremonials a system of morality and brotherhood based upon the Sacred Law. It is religious like; in that it encourages monotheism. The Volume of the Sacred Law is open upon its altar whenever a Lodge is in session and all members are encouraged to draw strength, comfort, guidance and salvation from the lessons contained therein and to turn to their creator often in worship according to the dictates of their own consciences. Reverence for God is ever 87 | P a g e

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present in its ceremonial, and to its brethren are constantly addressed lessons of morality, yet it is not sectarian or theological.

It is a social organization only so far as it furnishes additional inducement that men may foregather in numbers, thereby providing more material for its primary work of education, of worship, and of charity.

Through the improvement and strengthening of the character of the individual man, Freemasonry seeks to improve the community. Thus, it impresses upon its members the principles of personal righteous-ness and personal responsibility, enlightens them as to those things which make for human welfare, and inspires them with that feeling of charity, or good will, toward all mankind, which will move them to trans-late principle and conviction into action.

To that end, it teaches and stands for the worship of God; truth and justice; fraternity and philanthropy; and enlightenment and orderly liberty, civil, religious, and intellectual. It charges each of its members to be true and loyal to the government of the country to which he owes allegiance, and to be obedient to the law of any state in which he may be.

It believes that the attainment of these objectives is best accomplished by laying a broad basis of principle upon which men of every race, country, sect, and opinion may unite, rather than by setting up a restricted platform upon which only those of certain races, creeds, and opinions can assemble.

Certainly "no institution was ever raised on a better principle or more solid foundation; nor were ever more excellent rules and useful maxims laid down." What should I Expect from the Master Mason Degree?

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Additional Information for the Master Mason What are the Essential Differences in the First Section of the Master Mason Degree and the Corresponding Sections of the two Preceding Degrees?

Many of the differences are too obvious to require discussion. As a “progressive moral science” Masonry advances the candidate according to a regular pattern that should be apparent to him as the degrees unfold. The outstanding difference, of course, lies in the character of the numerous obligations that are assumed by the Master Mason. With emphasis it should be stressed here that each and every one of the points of the obligation is an important and complete entity-and each is to be rigidly observed and practiced. All are binding-forever.

If the new Master Mason will thoughtfully review his obligations from time to time, he will be constantly aware of his responsibilities, and will realize that each point has a highly important purpose and fits perfectly into an overall pattern which has been designed to establish his proper relationship to the Fraternity, to the Grand Architect of the Universe and all his Creatures.

Why is the Master Mason Degree called Sublime?

In its legend of the Craft “the Sublime Degree” departs utterly from the familiar. Instead of being concerned with moral principles and exhortations, as is the First Degree, or with architecture and learning, as is the Second, it answers the cry of Job, “If a man die, shall he live again?”

The legend of the Craft is at once the tragedy and the hope of man; it is virtue struck down by error, evil, and sin, and raised again by truth, goodness, and mercy. It is the story of the resurrection of that “which bears the nearest affinity to that supreme intelligence which pervades all nature.” It is the answer to Job. It is at once the beginning of the even more sacred legend-of that which was lost-and the assurance that at long las he who seeks shall find…

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“The Hiramic Legend is the glory of Freemasonry the search for that which was lost is the glory of life.”

“Never may we find it here. You shall gaze through microscope and telescope and catch no sight of its shadow. You shall travel in many lands and far and see it not. You shall listen to all the words of all tongues that all men have ever spoken and will speak-The Lost Word is not heard. Were it but a word, how easy it would be to invent another! But it is not a word, but The Word, the great secret, the unknowablesness, the will o’the wisp to follow, a pot of gold at the end of the rainbow.

Never here is it to be found, but the search for is the reason for life.”

“The Sublime Degree teaches that in another life it may be found.” *Quotations from “Introduction to Freemasonry” by Carl H. Claudy

What is a Clandestine Lodge and a Clandestine Mason?

A Clandestine Lodge is a Lodge not subordinate to any Grand Lodge recognized by the Grand Lodge of Kansas. A Clandestine Mason is a member of a Clandestine Lodge. Thus, neither a Clandestine Lodge nor a member thereof is considered to be a Masonic Lodge or a Mason by Grand Lodges or constituent Lodges of legitimate origin, descended from the Grand Lodge of 1717. To determine whether a given lodge is considered regular or clandestine, a Brother should refer to the book “List of Lodges, Masonic” kept by the Secretaries. If the lodge does not appear in that book, it must be considered clandestine.

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What is the Meaning of the word “Dotage” as used in Freemasonry?

Dotage may be defined as impotence of body as well as of mind from old age. It is a condition marked by childish desires with consequent loss of judgement and memory. No precise age can be fixed at which these deficiencies occur. They appear earlier in some individuals than in others.

The Lodge must determine for itself earlier in some individuals than in others. The Lodge must determine for itself whether a specific petitioner falls in this category. But however old a petitioner may be, if he is in the possession of his healthy mental faculties, his age alone does not disqualify him. It is not the number of his years, but their effect on his mind that should be the basic test.

Why does Masonry deny admission to Women?

One of the unquestioned Landmarks of Freemasonry is that a candidate for initiation must be a man. This of course, prohibits the initiation of women. Freemasonry began at a time when it was a “man’s world.” Women, so to speak, were relegated to work in the home. This early tradition became imbedded in Masonic law by the passage of time.

Speculative Masonry is also the application of Operative Masonry to moral and intellectual purposes. Thus, since only hale and hearty men were employed by the Craft in the construction of the ancient edifices, so modern Lodges have the indispensable requirement that the candidate for Freemasonry must be a man, capable of performing such work, as the Master shall assign him.

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What importance is attached to the Signs, Words and Tokens of Masonry?

First, they are an essential part of our mode of recognition, whereby a Mason may prove himself to be a member of the Craft, in the Dark as in the Light. Although of themselves, they are not sufficient proof of membership in the Fraternity, they constitute very important links in the chain of evidence. Thus, they become an essential part of a Brother’s examination for admittance as a visitor to a Lodge, in the absence of proper avouchment. You are reminded, too, that each sign, word and token have a symbolic meaning, which should enrich the mind and improve your conduct as a Mason.

Precision in the execution of all movements connected with signs and grips is a splendid attribute for any Mason to cultivate. It not only gives evidence that he understands the meaning of what he is doing, but also indicates his respect for the dignity of his membership. “Sloppy” or careless, half-hearted movements are unsightly and have no place in a Masonic Lodge.

What is meant by “Travel in Foreign Countries?”

Our ancient operative Brethren desired to become Masters so, when they traveled in foreign countries, they could still practice their craft. Speculative Freemasons still desire to “travel in foreign countries” and study their Craft that they may receive such instruction as will enable them to do so, and when so traveling, to receive a Master’s Wages. But the “foreign countries” do not mean to us the various geographical and political divisions of the Old World. Nor, do we use the Word we learn as a means of identification to enable us to build material temples and receive coin of the realm for our labor. “Foreign countries” is to us a symbol.

Like all the rest of the symbols, it has more than one interpretation, but unlike many, none of these is very difficult to trace or understand. Freemasonry itself is the first “foreign country” in 93 | P a g e

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which the initiate will travel; a world as different from the familiar workaday world as France is different from England, or Belgium from Greece. Surly such a land is a “foreign county” to the stranger within its borders; and the visitor must study it, learn its language and its customs, if he is to enjoy it and profit thereby. Freemasonry has many “foreign countries” within it, and he is the wise and happy Freemason who works patiently at the pleasant task of visiting and studying them. There are Masonic “foreign countries” of philosophy, of jurisprudence, of history. No Freemason is really worthy of the name who does not understand something of how his new domain is governed, of what it stands for, and why. And, too, there is the “foreign” country of Symbolism, of which so much has already been said.

As a Master Mason, a man has the right to travel in all the “foreign countries” of Freemasonry. If he will but learn the work and keep himself in good standing, he may visit where he will. But it is not within the doors of other Lodges than his own that he will find the guide-posts of those truly Masonic “foreign countries” to which he has been given the passport by his Brethren. He will find the gateways to those lands in the library, in the study club, in books and magazines, and most and best of all, in the quiet hour alone, when what he has read and learned comes back to him to be pondered over and thought through.

The “foreign country” of Masonic symbolism has engaged the thoughtful and serious consideration of hundreds of able Masonic students, as has that of the history of our Order. Not to visit them both; aye, not to make oneself a citizen of them both, is to refuse the privileges one has sought and labored to obtain. One asks for a petition, requests one’s friend to take it to his Lodge, knocks on the door, takes obligations, works to learn, and finally receives the Master’s Degree. One receives it, works for it and why? That one may travel in far lands and receive the 94 | P a g e

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reward there awaiting. Then why hesitate? Why wait? Why put off? Why allow others to pass on and gain, while one stands, the gate open, the new land beckoning, and the entire Masonic world to see?

That is the symbolism of the “foreign countries,” that is the meaning of the phrase that once meant, to Operative Masons, exactly what it says. To the Freemason today who reads it aright it is a clarion call to action, to study, to an earnest pressing forward on the new highway. And at the end of the journey, when the last “foreign country” of Freemasonry has been traveled and learned and loved, you shall come to a new gate, above which there is a new name written and when you have read it, you will know the True Word of a Master Mason.

Excerpts from “Foreign Countries” by Carl H Claudy Wages of a Mason Our ancient operative Brother received for his labor, corn, win and oil – products of the earth – or whatever else would contribute to his physical welfare and support. His labor for the most part was manual, and his wages had to do with his physical or material well-being. The Free and Accepted Mason, as such, is concerned only with moral work. His reward, therefore, is to be found within himself. Brother Carl H. Claudy has put it this way: “Master’s Wages – a phrase symbolic of the rewards which come to a Mason who learns what he professes and practices what he learns. The wages of a Master are different for each Brother; each asks what he will and receives that for which he labors. If he works as a menial for a menial’s wage, that is what he will receive. If he demands much he will receive much, provided he earns it. This is one of the great intangibles, difficult to express in words, known will to all who love and labor in the Craft, 95 | P a g e

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I worked for menial’s hire Only to learn, dismayed, That any wage I asked of life, Life would have paid.

The intangibles of love, friendship, respect, opportunity, happy labor, associates, are the wages of a Master who earns them. Not all do earn them – hence, the phrase in the mouth of a Lodge officer, descriptive of his duty, to pay the Craft their wages if any be their due…”

Solomon’s Temple Symbolic interpretations concerning the Temple of Solomon, in all its aspects, are practically inexhaustible. All rational opinion, however, seems to center symbolic representation of Man as a Temple of God. Says I Corinthians 3:16-17, “Know ye not that ye are the temple of God, and that the spirit of God dwelleth in you. If any man defiles the temple of God him shall God destroy; for the temple of God is holy, which temple ye are.” Thus, when Freemasonry undertakes the idealistic task of elevating mankind through the strengthening of character in the individual it seeks to so improve each Mason that he, as a symbolic Temple, will be better fitted as a suitable dwelling place for the Most High God. The chief purpose of Solomon’s Temple was to provide a suitable dwelling for the Most High God – in the Sanctum Sanctorum or Holy of Holies. There are many who claim that it was the most perfect edifice ever erected. Be that as it may, the fact remains that “perfection” was the goal just as perfection of body, mind, and character should be the goal of every Master Mason, whereby he may become a Temple suitable as a dwelling place for the Most High God. Thus,

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Freemasonry urges each of its Craftsmen to erect his Temple of Character for the same purpose that brought into being the great and “perfect” Temple of Solomon.

Solomon, King of Israel He was the Son of David and Bethsheba, born about 997 B.C. He became King in 977 B.C. and dies about 937 B.C. The name Solomon means “peaceful.”

Hiram, King of Tyre Hiram, King of Tyre, was a staunch friend of King David. He also was a friend and ally of David’s son, Solomon, and assisted him by supplying certain materials for the contraction of the Temple.

The Masonic Ritual assigns some duties to Hiram of Tyre that are purely legendary, but which are essential to the drama of the Master Mason Degree.

Trestle board The Trestle Board is a Masonic symbol of moral law. As one of the “movable jewels” of a Lodge, it is the board” on which the Master draws his designs, from which the rough stone is converted into the perfect ashlar and as such built into the walls of the Temple.

What Masonic meaning applies to the Sprig of Acacia?

It symbolizes Freemasonry’s great doctrine, the immortality of the soul. The acacia probably became a Masonic emblem because of a Jewish custom of planting a branch of Acacia Vera (gum Arabic plant) on the grave of a departed relative.

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Why is it said that a candidate is raised to the Sublime Degree of a Master Mason?

This expression refers materially to a portion of the ceremony of the Master Mason Degree; but symbolically it presents a resurrection after death and a Mason’s faith in immortality. Here is the sublime climax of the Symbolic Degrees and if a Brother misses its meaning, sees the living, the dying, the “raising” of the Master only as a literal drama designed to teach the virtues of fortitude and inflexible fidelity he has found Light but partially, and the Sublime Degree to him is naught but a theatrical play with a moral.

Hiram Abif and the Legend Hiram Abif was a widow’s son of the tribe of Naphtali, a man of Tyre and there is no character in the annals of Freemasonry of whose life is so dependent on tradition as the celebrated architect of King Solomon’s Temple. Of this artist, whom Freemasons recognize sometimes as Hiram the Builder, sometimes as the Widow’s Son, but more commonly as Hiram Abif, the earliest account is found in the First Book of Kings (Chapter 7:13-14). “And King Solomon sent and fetched Hiram out of Tyre. He was a widow’s son of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass, and he was filled with wisdom and understanding, and cunning to work all works in brass. And he came to King Solomon and wrought all his work.”

He is next mentioned in the Second Book of Chronicles (Chapter 2:13-14), in the following letter from Hiram of Tyre to King Solomon: “And now I have sent a cunning man, endued with understanding of Hiram my fathers. The son of a woman of the daughter of Dan, and his father was a man of Tyre, skillful to work in gold and in silver, in brass, in iron, in stone and in timber, in purple, in blue and in fine linen and in crimson; also, to grave any manner graving, and to find

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out every device which shall be put to him, with thy cunning men, and with the cunning men of my lord Dave, thy Father.”

The word Abif means “his father,” or “my father.” Hiram Abif is therefore correctly translated “Hiram, my father,” the “my father” being a term of great respect. Hiram, the Widow’s Son, was the father of all his workmen in the same sense that the patriarchs of old were “fathers” of their respective tribes.

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Master Mason Proficiency Exam 1) Why is it so important to “preserve the reputation of the Fraternity,” as described in the Charge?

2) King Solomon’s Temple is an allegory for an individual Brother Mason-why?

3) What was Hiram Abif constructing in the Third Degree?

4) What is the typical process for visiting other Lodges?

5) What is the reason women are excluded from membership in Freemasonry?

6) Why are the modes of recognition so important for gaining admittance into a Lodge?

7) In what ways are your Lodge charitable?

8) What is the purpose of the Test Oath?

9) As a new Master Mason, what are your expectations of the Fraternity?

10) What was your most memorable experience during the degree work?

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