I'm glad Masons aren't Bigots.

... usually. *sigh*

I've been having a stressful day. I've been ill for a couple days, but on top of that, I feel like my last post got tarred and feathered, not by any of my Masonic brethren, but by some anonymous drive-by bigot. Well, at least he did the tarring. The feathers came first with a well meaning Mormon chap whom may turn out to be a friend once I get to know him. The thing that is sad to me is that when this kind of thing happens, my regular readers, whose opinions I actually want to hear, probably get turned off by it, and don't want to jump into the line of fire. I don't blame you. I would almost revoke the post or delete the comments if that sort of thing weren't against my personal blogging principles.

Masonry is personal, deep, and can be religious (although it is not a religion), and to each brother unique and profound meanings may be discovered. While the Lodge isn't generally the place to promote these discoveries, there is benefit in sharing them in a forum such as online, when appropriate, as long as we aren't trying to say our idea is the only correct one. I believe I see what my Christian brothers find in the fraternity, and I would love to hear details about what Jewish, Buddhist, Muslim, Native American, and various types of Pagan brethren find in it. It is a joy to me to see a brother taking the symbols and applying them, and finding greater depth. Moreover, many of the ideas any brother finds may apply, perhaps with some minor adjustments, to my own belief system as well.

Among our Brethren, generally, we have a good respect for one another. I know I feel loved and accepted among my brethren in spite of my odd beliefs. Not all of them know exactly how odd they are, but those that have had discussions with me and do know some of my ideas still treat me with dignity, and never make belittling remarks. Well, usually. There can be a joke now and then, but such is made in good fun, and not meant as an attack, and I don't take it as such.

Why do these anonymous buggers have to come and ruin my day by thrashing on Mormonism and post links to anti-Mormon propaganda when I am clearly not their target? I don't even agree with such basic things as Mormon theology or scriptural canon. You're attacking the wrong guy, you anonymous a$$#@!%s -- but alas, that's not the point! WHY are you attacking anyone? It's rude. It isn't righteous. It makes you look like fools, and it couldn't possibly be helping any religious agenda of your own. You are just trying to pick a fight and be a nuisance. Well, guess what: If that's all your agenda is about then you don't matter at all. You're small, like an ant. I can squish you with my mental power alone.

Brethren, thank you for being with me as I rant.

Masonry as Divine Ascension

As some of you may know, I don't fit into a particular religious model very well. Some of my beliefs are rooted in Mormonism; early Mormonism to be specific. I want to share part of my view of Masonry as it pertains to my personal religious beliefs, but before I do so, it becomes necessary to explain in brief my take on the connection between Masonry and Mormonism:

Many are familiar with the fact that Joseph Smith borrowed certain elements of Masonic ritual when forming the Mormon Temple ceremonies. This type of borrowing was not a new thing, but had happened both before and after that time, in the formation of such fraternal groups as the Grange, Elks, Woodmen, Foresters, Buffaloes, etc., and even some Masonically sponsored groups like DeMolay. Typically it was individual Masons themselves doing this borrowing, and since they were only borrowing the language, structure, and trappings of the degree work, they did not violate their obligations by revealing any of the secrets which they had been obligated not to reveal. Unlike some of the others, I believe Joseph also had some divine inspiration in what he did which, combined with the faith of his followers, made the result "Celestial" in character. But unfortunately, the Church has, since that time, corrupted their ceremonies in many ways, and diminished the amount of teaching they do pertaining to its symbolism and significance. I therefore believe that, unfortunately, the rituals of today's Freemasonry are more effective than the Mormon Temple rituals from a spiritual, transformative point of view. But if it were still 1877, I might say the opposite.

The "degree" given in the Temple (although they do not use that term in this sense) is called the Endowment, and in the words of Brigham Young:

Let me give you a definition in brief. Your endowment is, to receive all those ordinances in the house of the Lord, which are necessary for you, after you have departed this life, to enable you to walk back to the presence of the Father, passing the angels who stand as sentinels, being enabled to give them the key words, the signs and tokens, pertaining to the holy Priesthood, and gain your eternal exaltation in spite of earth and hell.

I believe that this description applies to certain parts of Freemasonry, as well. I see the Degrees as a map of our individual life, death, and ascension back to a very literal "Celestial Lodge Above" which is so often mentioned in our rituals.

The D-G> and PS> of the EA, FC, and MM Degrees are deeply symbolic beyond what is taught in the ritual. And they are reiterated in another, perhaps more ancient form by the three Masters of the Veil in the Royal Arch Degree. I believe they are expressive of the more pure and ancient form of Worship.

The Mormon conception of this ascension includes the idea that man takes on the attributes of, and eventually becomes a God. But the God that he becomes is not like the God described by the popular denominations of the day. Mormonism - historically - tends not to shy away from the anthropomorphism of God, but rather embrace it fully, for it teaches that God was once a mortal man on another world who walked this path before us, and ascended degree by degree to reach His high station in the heavens, finally becoming the Father of the human family upon this earth, whose spirits He, Adam, and his wife Eve had borne out in the celestial world.

Adam and Eve are thus, from my Masonic perspective, easily seen as the first and original Masons. Was Adam not the first to wear an Apron? The first to build an altar with stone? The first to make a covenant or obligation with His God? (Preston and Anderson traced Freemasonry to Adam, while Mackey doesn't acknowledge the meaningfulness of this, see "Freemasonry, History of" in Mackey's Encylopedia of Freemasonry) I believe the fact that we are trying to improve ourselves, and become better men in Masonry by following in the steps of our original Grand Master is enough to say that Masonry originates with Adam.

(See also "Primitive Freemasonry", in Mackey's Encylopedia, where the subject of Antediluvian Masonry is discussed in depth.)

Angels or Demons

The "Radtcliffes" have recently made it a point to up the esoteric ante on the Masonic blogosphere. I will play this game, too.

A friend and Brother of mine deals in Auras for the purpose of identifying problems and healing people spiritually. He came up with the theory that certain Masonic gestures are actually opening (and he believes, subsequently closing) the Aura so that you are more susceptible to what is about to occur.

I'm not usually one who deals with Auras explicitly, but I took a fancy to this idea when I heard it. Upon more deliberate consideration, I think I believe it does a bit more than only this. I would propose the following possibility, but as always, each Masons beliefs are his own, and so your mileage may vary with the following:

When kneeling at the altar of Masonry in the Entered Apprentice Degree we have our aura opened for the first time in this particular way. After doing so, we are directed to the Lights and next receive a secret grip or token, and also a secret word, which, we are strangely told, is the name of the token - as if the token is a person.

I believe that these names could be specific angelic or demonic names of spiritual entities that we are allowing into our bodies, to perform their spiritual work.

In turn, it is possible that the other work that we magically attach at this juncture, the hand gestures, signs, grips, and the name or word itself, could allow us to control or direct this spiritual entity, maybe not only in ourselves, but in others who have received it, creating a sort of hive mind (beehive anyone?), or spiritual energy pool, or egregore, if we learn how to work it properly.

Thus, the True Words are names of these spiritual beings, whereas the Pass-Words are merely words used to gain admission, holding no power in and of themselves, for they have no signs attached, but have been adopted for reasons perhaps akin to those given us in the rituals themselves.

As Master Masons, we are professing to be searching for "the WORD" or in other words, the true, ineffable name of God, and if we do proceed to receive it, after opening our aura properly, we would be able to become possessed by the actual spirit of deity, becoming some sort of Avatar for God, or for a particular God. (This is actually the first time I have thought this through to its conclusion, and I must say, wow!)

At the opening of Lodge we all open our auras to the Senior Warden and Worshipful Master, in particular, and they reciprocate to us; or, in another sense, we are all opening them to each other, becoming one so that we can proceed in Unity. For this reason, it is particularly important that no contention exist amongst brethren in a Lodge room. If you have contention with a Brother who is present, you should voluntarily remove yourself from the room until you have solved the problem so that the ebb and flow of spiritual energy may be undisturbed by your ill feelings.

As I mentioned above, I do not believe that we actually close the Aura. I think we open it, and it heals naturally with time. But I have heard of other ceremonies where the Aura is deliberately closed, so I believe it may be possible to do so, it just isn't part of the Masonic practice in my estimation.

So, for those taking a tally, I believe the EA, FC, MM, Past Master, and Royal Arch Degrees each allow us to become possessed with one of these sojourning spirits, the Most Excellent Master probably does not; and the Mark almost certainly does not, it being derived from the FC.

AMD: IX - St. Lawrence the Martyr

If you haven't done so yet, read my Introduction to the Allied Masonic Degrees, to which this post is a follow-up.

St. Lawrence, a Spaniard called to Rome by the Pope was martyred by order of the Roman Prefect, August 10, 258 C.E.

Fifty years later, Constantine had a Basilica built over St. Lawrence’s grave which became one of the seven major churches in Rome.

St. Lawrence was tortured to death by being slowly roasted on a grid-iron, but having confidence in his status before God, Lawrence responded by telling his torturers "This side's done," and, "turn me over and have a bite." ["Assum est, inquit, versa et manduca."] It is therefore said that he "bested the heat of the flames with the might of his spirit."


This degree requires the candidate to undergo a test of his own courage, after which he is obligated and taught the history of St. Lawrence and the significance of the symbols of this degree.

The dance that Mormonism had with Freemasonry

On John Ratcliff's blog, one of the commentors on a recent post of his made a speculative statement about Brigham Young (the second president of the Mormon church) which I found to be a rather unstudied and inaccurate statement.

In order to not hijack Brother Ratcliff's thread, I'd like to move this particular discussion over to this blog so that his thread can remain on-topic. Yes, this subject has been done over and over in many places. But here it is again.

First, I'd like to refer anyone to read The Mormon Church and Freemasonry by Terry Chateau. From my point of view, having experienced both groups thoroughly, and studied and poured over the history of both ad nauseum, I find Terry's treatment of the subject to be mostly accurate, however basic it is.

Next, I'd like to point out that this post is intended for Freemasons, which is why I posted it on my Masonic blog. I hope not to draw in a large Mormon crowd to this post. To those Mormons who do show up, and who aren't either Masons or true scholars of Masonic history, I would rather see you over at one of my other, religious themed, blogs. I don't mean any harm by this, but I'm just trying to keep the noise level down on this post except for those who have direct experience in the subject.

In spite of my experience level, at this point, my opinion is one desirous of historical accuracy and indifference on the subject.

Well, thats it for now!

AMD: I - Royal Ark Mariners

If you haven't done so yet, read my Introduction to the Allied Masonic Degrees, to which this post is a follow-up.

The story of this degree contains events before, during and after the Biblical Flood. The apron and emblems of this degree are easily recognizable by the ark and rainbow motif, although the degree itself claims the original apron to have been made of unfinished lambskin.

The historic prerequisite to be made a Royal Ark Mason is to be a Mark Master Mason, however, the degree has no connection symbolically or otherwise to the Mark degree.

A brother is said to be "Elevated" to the Degree of Royal Ark Mariner.

Earlier in AMD history, this Degree was conferred in separate Royal Ark Mariner Lodges which were “moored” to a Council of the Allied Masonic Degrees. There are still a few surviving RAM Lodges moored to Councils, but warrants are no longer issued for new RAM Lodges. Other than those remaining Lodges, the Degree, if worked today, is worked directly by the Council upon their own AMD members.

In Canada, it is conferred by a Council of Royal & Select Masters (Cryptic Masons), bringing the number of Degrees worked by R&SM in that country to four (the third being Super Excellent Master.)

Overseas, RAM Lodges are moored to Lodges of Mark Masters which work under a separate Grand Lodge of Mark Master Masons. The existence of Mark Grand Lodges is another fascinating study, worthy of its own lengthy discussion.

It is fascinating to me that this Fraternity of Royal Ark Mariners exists worldwide, while being administered by three very different bodies of Masonry.

The Principal Officers of a Lodge of Royal Ark Mariners represent Noah, and two of his sons: Shem, and Japheth, and the Lodge room is made to represent the Ark of Safety. Indeed, our Brethren of the nineteenth century considered Noah to be one of the Grand Masters of Masonry. (Do you?) He is a celebrated Builder, and a man of integrity in the face of great opposition (if not a little bit of a drunkard.) Indeed, the early brethren of our Craft did not hesitate to trace the line of Masonry even back to Adam in the Garden of Eden, who was the first to build an Altar (of unhewn stone, the Rough Ashlar), and the first man to don an apron (though his was of fig leaves.) While it is ridiculous to think that Modern Freemasonry was known to Adam or Noah, there is something inherently true in the idea that Masonry is heir to the fruits of the greatest and noblest accomplishment of a more primitive generation of man. The Royal Ark Mariner degree is special because it embodies this speculative reference to far antiquity, which if taken literally, implies that all of humanity was saved from the great flood by a Grand Master Mason.

The Ark and the Anchor are symbols to which our attention is drawn, seemingly at random, in the Lecture of the Master Mason Degree. This proves the antiquity of their Masonic significance. I will now diverge from the subject of the Royal Ark Mariners in particular in order to quote at great length about "The Ark and Anchor," from "Freemasory, its Symbolism, Religious Nature, and Law of Perfection, by Brother Chalmers I. Paton (Past-Master, No. 393, England)" printed in 1873. If it doesn't suit you, please look past the Christian references present in this piece, as I believe the point being made regarding Salvation (Deliverance) and Trust are equally applicable to all of us who depend upon the Great Architect:

CHAPTER LX.
MASONIC SYMBOLS.—THE ARK AND THE ANCHOR.

THE Ark and the Anchor sometimes represented separately, and sometimes conjointly, are symbolic of the safety and the sure hope of him who puts his trust in God, and walks in the way of God's Commandments. Tossed on a tempestuous sea of troubles, and exposed to many dangers in his earthly life, a good man is still preserved in safety, as Noah and his family were preserved in the ark, when it floated on the waters of the deluge, and all the rest of mankind perished. The ark refers our thoughts to this great historic fact, but at the same time leads us to think of that which even it symbolised or typified. As Noah and his family were saved in the ark, from the destruction which overwhelmed the multitudes of the unbelieving and ungodly, so all who put their trust in God are saved, whatever the dangers which beset them, and the storms which thicken around them. We read in the Epistle to the Hebrews, that "By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith" (Heb. xi. 7). Even so, every believer, listening to the voice of God, and yielding a willing obedience, finds an ark of refuge ready, an ark which he does not need to prepare as Noah did, but in which he is in perfect safety.

The anchor may be regarded as securing the ark from danger amidst the storms of life. Or by itself it may be accounted as a symbol of the security of a good man who puts his trust in God. And thus the figure of the anchor is used in Scripture, to represent the perfect security of the believer's hope. "Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail" (Heb. vi. 19).

The Anchor and the Ark remind us both of the dangers to which we are exposed, and of the refuge which we may find from them. They encourage us to choose and persevere in a right course, all dangers notwithstanding, and they assure us that if we do so, all shall be well. We shall not be overwhelmed in the surging billows; we shall not be driven from our place to be the sport of winds, and to be dashed by them to destruction; but we shall weather every storm, and find ourselves after all in a haven of peace and rest. It is a terrible picture of human life which is presented to us by the ark on the shoreless waters of the deluge; but we are comforted and encouraged by the thought of the safety in which it was preserved, till it rested on the mountains of Ararat, and its inmates went forth to enter on possession of the regenerated earth. Amidst the storm, a well-built and well-appointed ship rides securely at anchor in a good harbour, and we are encouraged to confidence of perfect security, as knowing how good both our anchor and our harbour are. But let us see to it that all is right, that ours is indeed a well-built and well-appointed ship, and our anchor is that which is "sure and steadfast."

The very significant symbol now under our consideration, is therefore far from being merely intended to remind us of the deliverance of Noah and his family, the progenitors of the whole existing human race, from the deluge which overwhelmed the old world, and swept away the workers of iniquity, but still more to suggest to our thoughts those great truths which were typified even in Noah's ark itself, and in the salvation accomplished by it. "For Christ also hath once suffered for sins, the just for the unjust," says the Apostle Peter, "that He might bring us to God, being put to death in the flesh but quickened by the Spirit. By which also lie went and preached unto the spirits in prison; which sometimes were disobedient, when once the long-suffering of God waited in the days of Noah, while the ark was a-preparing, wherein few, that is, eight souls, were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God), by the resurrection of Jesus Christ: Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto Him" (1 Pet. iii. 18-22).

Traditions of the flood are common throughout the world, and are found in the earliest records of ancient times, mingling with the other legends of all the mythologies, and with the accounts which different nations have received of their origin. These traditions have been sought out and compared with great diligence by learned authors; for they afford an important argument in favour of the unity of the human race, and of the truth of the Bible. We find the ark figured in the ancient monuments of Egypt; and we find in many other of the most ancient sculptures, and on coins or medals of various countries, not uncertain evidence of the prevalence of the tradition of the flood, and of the preservation of Noah and his family.

The ark fitly symbolises the means of salvation. The flood rages around, but within the ark there is no danger. The perfect safety of those who seek refuge in it, is still further symbolised by the anchor. The ark is not represented as floating wildly, at the mercy of the winds and waves, but as secured by its anchor. And thus the believer has hope, "as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail; whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec" (Heb. vi. 19-20). That hope cannot fail; disappointment is impossible; for it is a hope resting on the promise—nay, upon the oath of God; for "God," says the author of the Epistle to the Hebrews, "willing more abundantly to shew unto the heirs of promise the immutability of His counsel, confirmed it by an oath: That by two immutable things, in which it wns impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us" (Heb. vi. 17-18).

He is safe who puts his trust in the Lord. The fiery deluge of wrath shall sweep away the workers of iniquity; perdition awaits them; but the believer is free from danger. No billow shall overwhelm the ark in which he has taken refuge; and it cannot be wrecked by any storm.

For further reading about the Royal Ark Mariner degree in particular, I refer you to "Following in Noah's Footsteps" at Freemasonry Today.

A woodcut from the Nuremberg Chronicle. Published in 1493. The series from which this image was taken were illustrated and engraved by Michael Wohlgemuth, Wilhelm Pleydenwurff and Albrecht Dürer.

Whether or not to become a Knight Templar.

I have contemplated whether or not to become a Knight Templar for quite some time. Ever since I petitioned my Royal Arch Chapter I've been thinking on this subject. It has been hard to find any information or reassurance at all regarding what type of religious sensitivities might be jostled by experience in the Commandery. I thought I would share the information I have been given for the aid of any other Companions who may develop questions similar to my own.

Apparently, a Candidate seeking to be a Knight Templar (at least in the USA?) must be able to answer these questions before being admitted:

• 1) Do you solemnly declare, upon your honor, that in seeking admission to this Valiant and Magnificent Order of Christian Knighthood you are actuated by no mercenary or other unworthy motive?
• 2) If called upon to draw your sword in a religious cause, will you give preference to the Christian Religion?
• 3) Does your conscience accuse you of any crime, unrepented of, which would render you unworthy of becoming a member of an Institution founded upon the Christian Religion and the practice of the Christian Virtues?

I'm unclear whether or not there are "right answers" to these questions. I'm assuming they're looking for "I do", "I will", and "It does not." I don't know how much variation would be tolerated here. :-) Also, it is curious to me that question 3 specifically refers to Crimes. Doctrine does not seem to be the factor here, but whether you've committed a crime contrary to "the Christian Virtues." Which makes me contemplate that I'm not really sure what makes Christian virtues different from the virtues of other faiths.

One point which I'd like to clear up: On the Internet there are some exposes of the Knight Templar ritual floating around which claim the Obligation is made "in the name of the Holy, Blessed and Glorious Trinity," but I have been assured that this is not the case in the USA, and that the obligation is here made "in the presence of Almighty God."

So, as has been said in many places elsewhere, it doesn't appear that one is required to be a Christian or confess any Christian creed or dogma in order to become a K.T. That being said, I have been told that Hebrews, James, Revelation, and particularly Matthew, Luke and Acts are quoted extensively throughout the ceremony. I am here speaking of the Order of the Temple only -- the third Order which the Commandery confers. I have not studied the other two, but am told that they are not implicitly Christian as the Order of the Temple is.

Personally, I'm still undecided. But I thought I'd share what my research has yielded so far.

A New Charge - Holiness in Masonry

Reading about some of the troubles in Masonry around the USA lately, I was inspired to write this little "charge" which could be delivered at the refreshment table to any Mason upon obtaining any degree or office, as a reminder of the importance of their conduct. It is possible that any of our Brethren could some day become Grand Master, and so we should start training them in appropriate behavior for such an office:

My Brother, as you have now been given the distinguished title of ____ (Fill in the blank: Master Mason, Tyler, Worshipful Master, Grand Master, etc.), it becomes my duty to inform you that the station to which you have been called constitutes a most solemn, sacred, and Holy engagement. Holy, because it is only by your trust in the Great Architect of the Universe that you have been extended this privilege, and because it is only through His continuing Providence that you are able to serve therein.

You should ask the blessing of God upon every act and endeavor you undertake in your capacity as ____, for as Masons, we are accountable to God above all others, He who is the Supreme Grand Master and the highest authority in every institution of Freemasonry.

Throughout the entire world Masons are, or should be, known as men who place their trust in God. Every action, therefore, that we make as Masons, reflects not only upon the honor of this ancient and noble institution, but also demonstrates to the public the seriousness and earnestness with which Freemasonry reverences and serves Him. To other people of faith, as well as to the atheist or libertine, our conduct should be a most impressive beacon of light, showing that we strive to uphold the moral precepts set forth in the Volume of Sacred Law and to live a life free of bigotry and hypocrisy.

Turn altogether away from any temptation you may have to disobey the Good Counsel which God whispers in your ear, and ever remember to walk uprightly before Him, dealing in a plain and honest manner with your fellow man, so that you will be enabled to pass the square of virtue, being filled with peace and joy as you anticipate those welcome words, "Well Done, Good and Faithful Servant."

The Work of the Priesthood

This post will require some thought to ferret out its intended meanings, which are esoteric. As a reminder, this article is copyrighted by myself and may not be reprinted without permission. You might take this article as sort of a guided meditation, where you could re-enact in your mind the acts of ministry which are discussed.

The Work of the Priesthood in the Tabernacle and Temple

The Magician in the Tarot deck (Don't leave yet! I promise, the introduction here is my only Tarot reference.) holds in his hand a wand. A wand is another manifestation of the rod, or the staff. On the table before him lay a chalice, a coin (sometimes called pentacles, although this is a later innovation), a sword, and a wand. We will begin by equating the rod to fire, and the chalice to water. The sword is active, and will represent air. The coin is passive, and will represent earth. The magician is using the rod calling down divine energy from above, and channeling it to the earth (indicated by his finger pointing down at the earth). Moses is said to have used this same power:

And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt. (Exodus 9:23)

FIRE (Active Element #1)

At the dedication of the Tabernacle, and likewise at Solomon's Temple the priests called fire down out of heaven.

Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt offering and the sacrifices; and the glory of the LORD filled the house. (2 Chronicles 7:1)

This fire burnt upon the altar of sacrifice in the courtyard. This sacred or divine fire was the only fire authorized to be used in the services of the Temple. It can be taken symbolically as a re-enactment of God's proclamation: "Let there be light."

This original light which God created was clearly different from ordinary fire, because God did not separate the light from the darkness, nor did he create the sun and the moon until later in the narrative.

A few Bible quotations for contemplation:

And Elijah answered and said to the captain of fifty, If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and consumed him and his fifty. (2 Kings 1:10)

David also called upon heavenly fire:

And David built there an altar unto the LORD, and offered burnt offerings and peace offerings, and called upon the LORD; and he answered him from heaven by fire upon the altar of burnt offering. (1 Chronicles 21:26)

This divine fire, in the context of the Temple, demonstrates God's blessing upon the work in which the Israelites were engaged, and by it they were able to perform the rest of their ministry.

The altar upon which the fire burned was used for sacrifices which were brought to the tabernacle (or Temple). If a common person sinned, they were instructed to bring a female kid of the goats or a female lamb which they (not the priest) were required to sacrifice upon a table. The individual bringing the offering would slit the throat of the animal, the same way Kosher slaughtering occurs to this day, and the priest would provide a vessel in which to catch the blood of the sacrifice. After this, the priest would put the animal upon the altar, and the blood upon the four horns of the altar and pour the remainder out at the base of the altar (Leviticus 4:27-35) . The priests which performed this service were the Sons of Aaron, the Kohanim, or the Cohens, as they are known today. The priests wore white vestments, with a blue ribband at the edge of their garments, as described in the Bible. This clothing is a worthwhile study in its own right, but I will only go so far as to mention it here.

AIR (Active Element #2)

Exodus chapter 30 verse 7 through 9 tells us that Aaron was commanded morning and evening to burn incense upon the altar in the Holy Place, or Middle Chamber of the tabernacle. We know that this duty was assigned to the ordinary priests as well, for it was the duty that Zacharias, the father of John the Baptist, had been selected for on the day that the angel appeared to him to inform him of John's upcoming birth and to instruct him as to what name should be given to the child.

And it came to pass, that while he [Zacharias] executed the priest's office before God in the order of his course, According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. (Luke 1:8-10)

It was the most distinguished and honorable duty that the ordinary priests could perform; the pinnacle of their service in the Temple. The Priests were to minister in the Courtyard and in the Holy [Place], but only the High Priest could minister in the entire Temple, including the Holy of Holies, the Most Holy, or Sanctum Sanctorum, as it is called.

The Bible informs us of the requirements for entering to serve in the Holy (Kadosh):

Who shall ascend into the hill of the LORD? or who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. (Psalm 24:3-4)

This passage is symbolic. While the priests were required to wash in the laver before entering the Holy Place, the right hand was also customarily known as the clean hand, and anything brought into the ministry before God would have been carried in the right hand, such as was the case with the incense. Worshipful Bro. H. Meij has written a wonderful article on the pot of incense and why it is symbolically associated with a "pure heart," and I will not take the time to repeat his material here. The priest had to be humble (not puffed up in vanity) and, and not sworn deceitfully. In other word, he must have kept his priestly covenants, obligations, or vows; or, to have shown suitable proficiency in his preceeding ministry to entitle him to enter. The priest was required to burn the incense on fire taken from the sacred fire at the altar of burnt offering in the courtyard. (And Nadab and Abihu died, when they offered strange fire before the LORD. ~Numbers 26:61) So the priest, using the fire from heaven, entered the Holy Place carrying incense in his right hand - his clean hand, and he would pour it out of his hand over the altar of incense, while "the whole multitude of the people were praying without."

If any of the priests sinned, they would sprinkle the blood of their offering seven times before the vail (the entrance to the Holy of Holies) and put blood upon the horns of the incense altar in the Holy Place, pouring the remainder out at the base of the altar of sacrifice in the courtyard.

Incense is often connected with prayer:

Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. (Psalm 141:2)

And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. (Revelation 8:3-4)

WATER (Passive Element #1)

The High Priest, in addition to his various daily duties, had the special privilege and responsibility of officiating during Yom Kippur (Day of Atonement) services, the yearly cleansing ceremony which ultimately atoned for the previously confessed sins of the people for the entire preceeding year. On this special day the priest was allowed to enter the Sanctum Sanctorum, or Holy of Holies. The High Priest in his standard ministry wore robes that were more ornamental than those of the other priests, but on the Day of Atonement, he stripped off his colorful vestments, and wore only the white robes, very similar to the robes which the other priests wore during their services.

In the context of Temple-centered Judaism, there was typically only one High Priest at a time (I have seen a chart showing that exceptions to this arrangement have been made, however.)

This arrangement is similar to the ancient Masonic arrangement of having a Lodge of Fellowcrafts presided over by a Master. Over the course of time, within Masonry, we have changed our custom so that we now have lodges consisting entirely of Masters, with one of them deemed "Worshipful," and the Master's degree is now given to all worthy brethren instead of only those becoming the Master of a Lodge.

On Yom Kippur, the High Priest would offer a bullock as a sacrifice:

And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house. (Leviticus 16:6)

Masonic tradition informs us, concerning Hiram Abif, that "it was the usual custom of this great and good man, at high twelve, when the Craft was called from labor to refreshment, to enter the Sanctum Sanctorum, or Holy of Holies, there to order up his adorations to Deity and draw his designs on the Trestle-board." This text is according to a Mason from Nevada. However, in Oregon, where I am located, our working goes on to says something to the effect of: "and to offer up prayer for his own sins, and the sins of his people."

The bullock, or young bull, is an interesting symbol. A study of Jeremiah 34 is recommended, and it will be seen therein that it was an Israelite custom to seal a very serious covenant with the LORD by offering a young calf. The duties associated with this covenant, which pertained to the Exodus from Egypt, are described:

And ye were now turned, and had done right in my sight, in proclaiming liberty every man to his neighbour; and ye had made a covenant before me in the house which is called by my name . . .

Because they did not uphold their end of the bargain, they were told:

Therefore thus saith the LORD; Ye have not hearkened unto me, in proclaiming liberty, every one to his brother, and every man to his neighbour: behold, I proclaim a liberty for you, saith the LORD, to the sword, to the pestilence, and to the famine; and I will make you to be removed into all the kingdoms of the earth.

Ouch! Anyway, getting back on track: After the bullock is offered, lots are cast and a goat is offered. To understand these goats constitutes a study of religious doctrine and so I will forego this topic, but it is interesting for those who are so inclined. After this:

... he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the vail: And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not: (Leviticus 16:12-13)

The following is a quotation from "The Temple: Its Ministry and Services", by Alfred Edersheim, Chapter 16:

"Ordinarily, everything brought in actual ministry unto God must be carried in the right hand— the incense in the right and the censer in the left. But on this occasion, as the censer for the Day of Atonement was larger and heavier than usual, the high-priest was allowed to reverse the common order. Every eye was strained towards the sanctuary as, slowly bearing the censer and the incense, the figure of the white-robed high-priest was seen to disappear within the Holy Place. After that nothing further could be seen of his movements."

I have reasons, which I will not go into (as some are more along the lines of personal revelation than of evidence), to believe that this formula of incense that the High Priest used on the Day of Atonement was characterized by the presence of Myrrh as a primary ingredient, making it a bitter-sweet mixture. This also corresponds to the gifts of the Magi to the toddler Jesus Christ, Gold (Divine Fire), Frankincense (Prayer), and Myrrh (Burial).

Myrrh, being a bitter substance, is symbolic of tears, shed over the suffering and death of a great and heroic figure. Much in the same way as the Maror at the Passover Seder table is used to induce tears. The words even share the same root. When the initial letter of these words is spoken, "Mem," it is the Hebrew word for water.

EARTH (Passive Element #2)

According to Edersheim:

"He now most carefully emptied the incense into his hand, and threw it on the coals of the censer, as far from himself as possible, and so waited till the smoke had filled the Most Holy Place. Then, retreating backwards, he prayed outside the veil as follows:" . . .

The precise wording of this prayer, if it was a set prayer, is lost to us today. The Talmud supplies us with an example, but Edersheim and I agree that it rings of a later time period.

The manner of prayer used among Jews was to have uplifted hands, and eyes cast towards heaven. Rather the opposite of the folded arms and bowed head that most of Christian upbringing are made familiar with.

It has been a posture of "crying out" since primitive times, as evidenced by phoenician, egyptian, and proto-Semitic alphabets. 777life.com says: "The earliest visual theme of Hey is a kneeling man (Hue) with raised hands."

On Yom Kippur, the High Priest was permitted to speak the sacred name of God aloud during his ministry. This was the only occasion on which this was permitted. The Kohen (priests) today give the priestly blessing in Synagogue, with uplifted hands of a slightly different manner, with the fingers oddly divided with two together one way, and two together the other way, and the thumb separate, (as pictured in this beautifully crafted amulet). They say a prayer that, if not substituted, would include speaking the name of God three times. This prayer was instituted by Moses among Aaron and his sons:

And the LORD spake unto Moses, saying, Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them,

YHWH bless thee and keep thee;
YHWH make his face shine upon thee and be gracious unto thee;
YHWH lift up his countenance upon thee, and give thee peace.

And they shall put my name upon the children of Israel; and I will bless them. (Numbers 6:22-27)

Getting back to the subject of Temple ministry: As we mentioned above, the High Priest would leave that golden censer burning in the Holy of Holies, to fill the room with smoke so that he could bear the presence of the LORD without dying. Upon re-entering the room, presumably the LORD would have come in his presence between the wings of the Cherubim upon the Mercy Seat of the Ark of the Covenant, to communicate with the High Priest. The High Priest would have been obliged to cover his nostrils to guard himself from the thick smoke which pervaded the room.

Many Jews have objected to the idea that Master Masons would have held their meetings in the Sanctum Sanctorum or Holy of Holies, even while the Temple was being built. I was told that the Kohen would have built it themselves, and done so from the outside of the room. I would entertain the idea that perhaps our original Ancient Grand Masters, while probably not the three depicted in our Masonic rituals, may have actually been High Priests, after (or before) the same custom as the Tabernacle, thus making them eligible to meet in that room.

I don't know if Masonry holds any sustainable resemblance to the Priesthood which the Israelites held. And if it did, I'm not quite sure what that would imply. Some people think it descends from the Knights Templar. I think that much of it is far older than Templarism.

Further Studies:
Egyptian Henu (Conclusion of Praise Ritual)
Egyptian Ka Sign
The Temple: Its Ministry and Services

Esoteric Blogs

I just wanted to recommend that those of you who are interested check out my other blog aggregator, Occult Esoterica. It often has some truly amazing articles on it, and goes into a few topics that might be of interest to most Masons, such as Kabbalah, ancient ritual, etc. It also goes into many other areas of Occult and Esoteric studies, which may only interest a certain type of folk. ;-)

Enjoy!

Lambskin Apron and Salvation

A brother at Excelsior Lodge website has posted an excellent response to the Five Common Accusations leveled against the fraternity by certain Evangelical groups.

I chimed in with my response, because due to differences between Jurisdictions I believe his answer would have been inadequate to answer for the ritual here in Oregon.

Please read the original post, but I also include my comment here for my readers to likewise ponder:

Brother, well done on this response. I do have a different perspective on some of this, however. First, to keep the secrets of a Brother Master Mason. In my case I have seen this used more akin to clergy-parishioner confidentiality than for seeking financial help, but it is still used for seeking help. For example, Brother A. could approach Brother B. for counsel on a difficult life situation, and request Brother B.'s confidentiality, thereby trusting Brother B to give good counsel or aid in the situation while keeping the personal details secret. It is not for use in covering crimes, as, at least in my jurisdiction, breaking the law especially when it involves moral turpitude would be grounds for expulsion from the Fraternity, at which point one would no longer be required to extend the courtesy of treating the individual as a Brother Master Mason, in my opinion.

Second, and something that I have given thought to, is the allegation that Masonry teaches salvation. While in your jurisdiction it may only be hinted at in the portion of the apron lecture which you shared, in my Jurisdiction the language of the ritual does go a little further. I will share what is applicable, omitting portions for brevity:

"... And when at last ... from your nerveless grasp shall drop forever the working tools of life ... may the record of your life ... be as pure and spotless as this fair emblem [referring to the apron] ... And when your trembling soul shall stand ... before the Great White Throne, may it be your portion to hear ... 'Well done, good and faithful servant.'"

More than this, the lecture given at the end of the Entered Apprentice degree contains the following:

"He, therefore, who wears the lamb skin as the badge of a Mason, is continually reminded of that purity of life and rectitude of conduct so essentially necessary to his gaining admission to the celestial Lodge above, where the Supreme Architect of the Universe Presides."

This, in my opinion, is probably the most controversial part of our regular Masonic work, but I have not ever heard it directly criticized. I personally make no apology for this section, however. I would hope that "Heaven" (or the CLA) is viewed by all good men as a place where purity is to be found. While some religions will take no objection to this type of language, certain Christians often do, and so to them I would suggest that this passage may be applicable in the following way (and excuse the specific Christian language, but they are the ones to whom I am proposing this solution) - We, each and all of us, will get symbolic "spots" and blemishes on our aprons, making us impure (Every man has sinned and falls short...) and perhaps it is actually Jesus who has provided that "purity of life and rectitude of conduct so essentially necessary" on your behalf, since you are yourself incapable of it? The lambskin in this case becomes a symbol of Jesus, who is, after all, referred to by John the Baptist, one of the claimed Patron Saints of Freemasonry, as The Lamb of God. This interpretation turns the apron into a beautiful Christian symbol, for the Christian. Of course, others may view it as they see fit, and no Mason has the right to expect his particular interpretation to be accepted by any other.

Lest my above comment scare anyone, as it is only a sampling of the lectures, let me assure you that this is the closest our ritual gets to being guilty of this particular accusation. I have shared the worst of it, so to speak, and its all smooth sailing from there, so far as this point is concerned.

I hope this was helpful to some.

Masonic Religion

Excerpt from Morals and Dogma by Albert Pike, Chapter XIII. Royal Arch of Solomon

Every Masonic Lodge is a temple of religion; and its teachings are instruction in religion. For here are inculcated disinterestedness, affection, toleration, devotedness, patriotism, truth, a generous sympathy with those who suffer and mourn, pity for the fallen, mercy for the erring, relief for those in want, Faith, Hope, and Charity. Here we meet as brethren, to learn to know and love each other. Here we greet each other gladly, are lenient to each other's faults, regardful of each other's feelings, ready to relieve each other's wants. This is the true religion revealed to the ancient patriarchs; which Masonry has taught for many centuries, and which it will continue to teach as long as time endures. If unworthy passions, or selfish, bitter, or revengeful feelings, contempt, dislike, hatred, enter here, they are intruders and not welcome, strangers uninvited, and not guests.

I enjoyed this little piece by Albert Pike. The application of Masonry to and as religion is one of the sweetest benefits to be had in Freemasonry (by those who are willing to receive it.) Masonry stays clear of the theological and salvific matters of Religion, and therefore is neither a Religion of its own, or the substitute for one, but as the handmaiden of Religion, a Brother should not be afraid to take up what it has to offer, sow it and reap a spiritual harvest from doing so.

My own religion is deeply Masonic (both on a personal level, and a historical level - me being a Mormon.) and I'm glad it is. The Masonic tenets of Liberty and Equality help to keep the whole system grounded for me, and allow me to avoid the type of vain pride that religionists can so easily become filled with and instead show genuine love and respect for all of my fellow beings.

Freemasonry: Monotheistic?

I was recently present at an investigative committee review of a new candidate for Masonry. An interesting question came up, "Are you monotheistic?" This shocked me. The real question, traditionally is "Do you believe in a Supreme Being?" There is a big difference between these two questions. After some dialogue with the candidate, the conclusion was reached that yes he believes there is a "head honcho" and that this satisfied the requirement.

1. How many people think Masonry requires monotheistic belief? Do certain Grand Jurisdictions have this as an official requirement?

2. How many Masons reading this are NOT monotheists? (I am not. I'm a henotheist)

3. What purpose would such a restriction be perceived to serve for the Good of Masonry?

Jack Chick Reading List

Was cruising over Jack Chick's anti-Masonic material, and ran across a list of names, which he claimed are occultists or sorcerers in the Masonic fraternity. While I cannot vouch for all or any of this information, I thought to myself: Geez, this looks like a good reading list of charismatic, and unique authors, whether or not they are all Masons, and at least some of them are. Remember, I do not take responsibility for the statements made in this list, it is attributed to chick.com:

• Arthur Edward Waite - occult writer and Masonic historian.
• Dr. Wynn Westcott - member of the Societas Rosicruciana in Anglia and founding member of the occult Order of the Golden Dawn.
• S. L. MacGregor Mathers - co-founder of the Golden Dawn.
• Aleister Crowley - master satanist of this century and founder of the anti-christ religion of Thelema.
• Dr. Gerard Encaussé - (Papus) masterful author, teacher of the Tarot and leader of the occult Martinistes society.
• Dr. Theodore Reuss - head of the O.T.O., a German occult/satanic society which made Crowley its head for the British Isles.
• George Pickingill - the master warlock (male witch) of 19th century England, leader of the "Pickingill covens."
• Annie Besant - leader of the occult Theosophical society and Co-Masonic hierarch. (Yes, there are female Masons!)
• Alice Bailey - founder of the New Age organization, Lucis (formerly Lucifer) Trust.
• Bishop C. W. Leadbetter - Theosophist, mentor to the failed New Age "Christ", Krishnamurti, and prelate in the occult Liberal Catholic Church.
• Manly P. Hall - Rosicrucian adept, author, founder of the Philosophical Research Society.
• Gerald B. Gardner - founder of the modern Wiccan (white Witchcraft) revival.
• Alex Sanders - self-styled "King of the Witches" in London and one of the most influential leaders of Wicca after Gardner.

A fascinating list. I would argue that the Masons in this list indeed, for the most part, bring credit rather than discredit to the Craft. Not to mention that they help keep all the fudies scared away from our ranks.

Envoy Cites Tyre - Jerusalem Biblical Ties

Envoy Cites Tyre-Jerusalem Biblical Ties

Wow, old King Hiram got in the news!

Masonry as a Refuge

Sometimes I feel like an outcast. I bring it upon myself because I'm just ... very strange. My beliefs are very different from many of the people I associate with. But, I feel comfort in the Lodge some how. I wonder, though, how good of a refuge Masonry really is? How sincere is the brotherhood when it becomes tested? If it is possible to lose this bond while living according to the dictates of your conscience, and according to the laws of the fraternity and the laws of the land, then is there some other place where such a fellowship does exist? We learn that we are first made Masons in our hearts. I guess I'm looking to find what it is that can be written upon our soul, our hearts, that we can cherish and know that it can never, ever be taken from us? Where is that kind of assurance, if anywhere?

Hermetics

I would like to recommend Franz Bardon's Initiation into Hermetics to all the brethren reading this blog. No, I'm not advocating everyone becoming magicians, but I believe certain parts of this book are of special interest to Masons, especially in connection with the practical purpose and effects resulting from our use of certain signs and grips. He speaks of "gestures and finger positions which are commonly known as ritual."

I'm largely materialistic in my religion, but this book spoke to me on the subject in a way that made me open my mind to the possibility of some unseen force at work and simultaneously reinforcing to me the importance of upholding our ancient customs.

I may post in more detail on this at some later date, but I find the assertion that gestures and finger positions constitute ritual, or rather, that ritual and gestures are one and the same thing, to be a key that can unlock some of the mysticism of Freemasonry.