Part 2

MEMBERS ONLY, OR,
HOW TO BECOME A
FREEMASON

 

Arguably the most misunderstood aspect of Freemasonry is the degrees its members attain and the rituals and ceremonies associated with those degrees. In truth, there’s nothing mysterious about Masonic ritual, and when understood in context, it’s a fascinating study blanketed in allegory and symbolism. The three degrees of Ancient Craft Masonry are the foundation stones of the organization that launch an initiate on his journey through the Craft.

 

25
WHAT QUALIFIES A MASON?

When tagged with the ominous term secret society, it’s easy to see how some would naturally wonder how Freemasons initially became members. Were they nominated? Were they bribed into it? Did they have to forfeit their firstborn or sell their soul to the devil? Or do those individuals applying to the fraternity simply wish to enhance their own knowledge and spiritual enlightenment of their personal well-being and that of their community?

 

There are several factors that come into play when an individual applies to the Brotherhood, but in truth, there’s nothing secret or sinister about it. Hundreds of organizations require that individuals qualify for membership, and uphold certain rules and regulations once they are inducted. Freemasonry is one such organization.

It must be said that rules and regulations for an individual’s admittance into the fraternity vary throughout Masonic jurisdictions. A common misconception is that individuals are recruited to the organization. In truth, the opposite is the case. Rules do vary, so it is possible that some jurisdictions require that a potential member be highly recommended, but in general, an individual will not be asked to join, but rather must decide to join a lodge of his own accord. The best way for an individual to find out about joining is simply to ask a Mason.

There are several general qualifications that must be met in order to join the Freemasons, and they are considered to be moral, spiritual, and physical in nature. The moral guidelines refer to the ideals of society, and the physical qualifications relate to each individual responsible for his actions and being able to make life decisions. The spiritual necessities serve to enhance the structure of the Brotherhood and the religions represented by its members.

The basic qualifications for becoming a Freemason are:

• A man interested in becoming a Mason must apply to the organization of his own free will.

• Individuals must profess a belief in a Supreme Being and immortality of the soul.

• The individual must be of sound mind and body, and in possession of good morals.

• Individuals must be male and of a certain age. This varies among jurisdictions, but in general the minimum age is anywhere from eighteen to twenty-five.

• Individuals must be “born free,” which translates to not being a bondsman or slave. Naturally, this requirement is no longer necessary in the modern world.

One of the common misconceptions of the Craft is that it’s a religion. Freemasonry is indeed not a religion and there is no particular Deity or Supreme Being its members worship. In regard to religious affiliation, members can subscribe to any religion of their choosing. The Brotherhood accepts all theologies and beliefs, aside from atheists, and in some jurisdictions and countries even atheists are allowed admission.

When an individual applies to a Masonic lodge, he is first investigated and then his admission is voted upon by the lodge’s membership by way of secret balloting. This historical voting custom, known as the “Ordeal of the Secret Ballot,” is accomplished using black and white cubes (or in some cases, balls). Current members of that lodge cast their vote by selecting one of the cubes. Though voting rules can vary slightly depending on the jurisdiction, a potential Mason must be voted into the Brotherhood unanimously.

The Masonic fraternity prides itself on the fact that it accepts members from all walks of life and individuals of all religious faiths. Once a person is accepted into the Craft, he begins his journey through the first of three degrees of Freemasonry, also referred to as Ancient Craft Masonry.

26
DEGREES OF FREEMASONRY

There are three main degrees, or levels, of Freemasonry to which a member can ascend. The first degree is Entered Apprentice, the second is Fel-lowcraft, and the third is Master Mason. Any member can complete these three degrees and simply remain at that level, or they can continue to earn additional degrees by entering one of the two branches of Freemasonry, the Scottish or York Rite. In general, an individual who is referred to as a Mason has typically achieved all three degrees. (The degrees of Freemasonry are akin to a staircase—with each step an individual ascends to a higher level of educational and spiritual enlightenment.)

 

Once accepted, the individual will have an initiation ceremony and begin his fraternal journey as an Entered Apprentice. Each degree is designed to enlighten an initiate using allegory, ritual, and symbols, most of which have evolved from the Operative Masons and the tools of their trade.

It is said that the three degrees are a rite of passage celebrating youth, manhood, and age. During the first degree a member is born into the Brotherhood and begins the learning process. During the second degree he becomes more enlightened as to the ways of the Craft, and by the third degree he increases his moral value and virtue.

Another common description of the three degrees is body, mind, and soul. The first degree revolves around the body as it relates to an action-filled world and a man’s ability to hone his relationship with that world. The second degree deals with perfecting the mind through the use of liberal arts and science. The third degree involves perfection of the soul as a result of understanding the mysteries of the Craft.

The Entered Apprentice is the first degree of Freemasonry and in many ways it symbolizes an individual’s spiritual birth into the fraternity, and begins his quest for “light,” or knowledge. It is a preliminary degree which serves to prepare the individual for the second and third degrees that will, in succession, elevate his level of fraternal education, understanding, and enlightenment.

In order to obtain each degree, a member must participate in a symbolic ritual before he can continue on to the next degree. This begins with the Entered Apprentice degree and the first of an initiate’s catechisms, or questions and examinations. Typically, a new member will work with an existing member to aid in the memorization of the questions and answers that relate to that degree. When a catechism is completed an initiate can move on to his next degree.

Each degree has certain symbolism associated with its level. These symbols, or working tools, are meant to represent the morals and forces necessary in building and rebuilding the nature of humankind. Philosophically, the tools, by their very nature, are meant to show that well-meaning and gratifying work, with proper guidance, can be accomplished. The working tools of the Entered Apprentice degree are the common gavel (a tool of force) and the twenty-four inch gauge (a tool of calculation and measurement).

As an Apprentice, an individual is introduced to the lodge and the internal structure of the fraternity. The lessons he learns begin with his initiation rite where he must be prepared to embark on a personal journey of educational and spiritual fulfillment. Once an individual is duly ready to accept this journey, he can proceed to the second degree, or Fellowcraft.

Individuals who earn the second degree of Freemasonry, called Fel-lowcraft, are symbolically entering into the adult phase of the Craft. At this stage, members seek to acquire the knowledge and spiritual tools necessary to build character and improve society. The symbolism associated with the second degree differs from the first in that more science is introduced to the individual. Additional allegories and symbols serve to further enhance the initiate’s intellectual prowess and reasoning capabilities.

The Fellowcraft degree symbolizes life and the emergence into spiritual adulthood. In keeping with his progressive fraternal education the initiate is taught more history of the Craft, and the legacy of Operative Masonry from biblical to Medieval times. During this symbolic period of manhood Fellowcraft initiates use the lessons they learned as an Entered Apprentice to broaden and strengthen their horizons.

Throughout the fraternity it is a commonly held belief that there is no higher degree conferred on an individual than Master Mason. Degrees earned beyond Master through one of the concordant bodies such as the York and Scottish Rites, are generally considered to be educational and symbolic.

The Master Mason is symbolically linked to the soul and his own inner nature and belief system. His spiritual and physical growth is enhanced when achieving this degree, as he climbs the winding stairs of adulthood in an effort to learn more of the Divine Truth. The degree is richly laden with allegory and symbolism that dates back to the building of the Temple of Solomon, and the rites associated with the degree are taken very seriously in regard to a brother’s spiritual and educational teachings of the Craft.

Once an individual has become a Mason, meaning he has completed the first three degrees and is now a Master Mason, he is free to continue his education by joining the Scottish or York Rite. The Scottish Rite consists of thirty-two degrees and an honorary thirty-third degree, which is by invitation only and is conferred by the Supreme Council.

The York Rite features three additional Masonic bodies—Royal Arch Masonry, Cryptic Masonry, and Knights Templar—that confer degrees within their ranks. Master Masons also have the option of joining one of Masonry’s social groups such as the Shriners.

27
MASONIC RITUALS

Masonic rites are serious, dignified ceremonies rich in allegory and symbolism. Freemasonry isn’t a religion, but its rituals are held in the same regard as one holds ceremonies and rites associated with various churches and religions. Each allegory, symbol, or legend used in Masonic rituals and ceremonies holds great meaning within the Brotherhood. Some symbols, like the apron or a gavel may seem out of context, but their meaning is highly symbolic to ancient Masonry as the tools of the trade.

 

When a member is initiated into the Brotherhood he enters a world filled with ritual, allegory, symbolism, and history. As he progresses through the three main degrees, his knowledge and enlightenment increase the higher he climbs. Initiation rites require preparation, including learning the various catechisms individuals must take to heart and memorize. Englishman Samuel Prichard was the first non-Mason to expose allegedly secret Masonic rituals to the public. In 1730 he printed Masonry Dissected. Until that time Masonic rituals had been memorized and passed on within the Brotherhood by means of oral communication. Ironically, many Masons purchased the book in order to study their own rituals! A candidate’s primary initiation into the Craft is highly significant, and the rite he endures signifies his earnest, heartfelt promise to be taught, learn from those he teaches, and ultimately lead a better life as a result of those teachings. Initiates are encouraged to pay close attention to ceremonial proceedings, as with each degree the allegory and symbolism impart additional history of Freemasonry.

28
INITIATION OF THE FIRST DEGREE: ENTERED APPRENTICE

The initiation rite of the Entered Apprentice, called the Rite of Destitution, is replete with symbolism and mystery, but only an inkling of what is to come during the course of an initiate’s Masonic career. For starters, the initiate is “duly and truly” prepared, which means he will wear garments that the lodge provides. This signifies an initiate’s sincerity in joining the Brotherhood, as the focus is on his presence as a man and lacks any designation of personal honor and wealth.

 

One of the principles of Freemasonry is charity. By symbolically stripping a man of his wealth or perceived wealth, an initiate learns what it is to be in dire need. It is said that this ritual opens the initiate’s eyes to the obligations one has to help mankind in order to bring him out of his desperate plight and help him regain his dignity.

The Rite of Destitution itself is interesting, as it relates to ancient times and planetary characteristics. In long ago times, it is said, men adhered to a belief that the soul was descended from planetary bodies with innate qualities specific to each sphere. Each of the planetary attributes were associated with a type of metal, and as such, initiates rid themselves of all metals prior to ceremonies so that potentially disturbing planetary influences would not pollute the proceedings. In modern times, the rite instead focuses on the shedding of one’s image, in a sense, and leaving any prejudice or extreme view out of the lodge so as to retain fraternal harmony.

Part of the initiation rites for the various degrees involve a hoodwink, which refers to a blindfold or hood, and a cable tow, which is a rope used for restraint or towing. Looking at the ritual from the outside, the use of these items may conjure up images of violence or hanging, but that is certainly not the case. The cable tow, which is also a measure of distance, symbolically binds each Mason to all of his brethren. The tie is as strong and lengthy as the Mason and the personal abilities he brings to the Brotherhood.

Being hoodwinked represents the veil of silence and secrecy surrounding the mysteries of the Brotherhood. It is also meant to symbolize the ignorance or “mystical darkness” of an uninitiated member. The hood symbolically remains in place until the initiate is prepared to encompass the “light,” or knowledge which is about to be imparted to him. Being blindfolded or hoodwinked also enables the initiate to completely focus on the ceremonial words being spoken without visual distraction. Taken literally, the terms hood (as a verb, to “cover”), and wink (an archaic reference to the eye) together mean to cover one’s eyes.

The cable tow has several symbolic meanings, one of which is as an umbilical cord, a necessary factor in the beginnings of life which is severed upon birth, but born with the potential for love and growth. The cable tow is also regarded to be a symbol of acceptance—complete and voluntary—by the initiate, who in doing so also pledges to comply with whatever the fraternity has planned for him.

When the initiate is “duly” clothed and hoodwinked, he is led into the lodge by the cable tow. Entering into the room in this manner allows the initiate to symbolically leave the darkness and destitution of the world behind him and find embrace in the warmth of light. Initiation rites are highly confidential and are taken very seriously among members. The structure of this rite is meant to reinforce to the initiate that actions have consequences and that virtue plays a large part in gaining entrance into the fraternity and the mysteries surrounding it.

Lodge meetings always begin and end with a prayer issued by a Chaplain or lodge Master. Because Masonry forbids the discussion of religion or politics, the prayer is universal. It simply pays homage to Deity and typically ends with the phrase “So mote it be,” or “So may it ever be.”

Within the lodge there is generally a central object or point (an altar) which the initiate must walk around. This ancient practice of circumam-bulation is meant to show that the initiate is prepared to embark on his journey. Walking in a clockwise direction around the object mimics the path of the sun—moving east to west via the south—as it is seen from an earthly perspective.

Altars are symbolic of faith and worship. In approaching and circumambulating the altar in the presence of his fellow brothers, the initiate offers himself to mankind and to the Supreme Architect of the Universe. It is said that the Master’s wisdom travels from his eastern position out toward the altar.

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OBLIGATIONS TO THE BROTHERHOOD

At the center of the Entered Apprentice degree is the Obligation rite the initiate performs, which for the duration of his life binds him to the Brotherhood and his duties to the Craft. In its essence, the man’s obligation proves to his brethren that his intentions are sincere. The rite also serves to protect the Brotherhood from members revealing instructive symbolism or modes of recognition.

 

When a man completes his initiation and becomes an Entered Apprentice, his rights within the Brotherhood are limited. He obtains knowledge of secret modes of recognition and is entitled to a Masonic funeral, but he is not allowed to vote in lodge proceedings or become an officer. Only when he becomes proficient enough in the first degree can he move on to the second.

Integral to the Apprentice initiation rite are the Three Great Lights of Masonry. The Volume of the Sacred Law, the square, and the compass acknowledge man’s relationship to Deity and are another holy trinity of Freemasonry, similar in interpretation to the three degrees. It is said that each Great Light is a guiding principle of nature, with the square symbolizing the body, the compass representing the mind, and the Sacred Law serving as the soul.

The first of these lights is the Volume of the Sacred Law, and depending on the lodge and the area or country it can be a number of sacred texts. In the United States, that volume is typically the Bible, but initiates are given the option to have the sacred book of their choosing on the altar during their initiation ceremony. The book is placed on the altar and is open, which is highly significant as it acts as a guide to faith and to acknowledge man’s relationship to Deity.

The square and the compass are the most recognizable symbols in Freemasonry, and their evolution is apparent in many ancient works. The square signifies earth and the compass symbolizes an “arc of heaven.” This heaven and earth relationship is often shown in conjunction with the Sacred Law as a representation of God’s heavenly and earthly creations. These three Great Lights are highly regarded by Freemasons as symbols steeped in revelation, righteousness, and redemption.

In the masonry trade, the northeast corner holds a special place, as it marks the spot where the first stone, or cornerstone, of a building is placed. Symbolically, an Entered Apprentice takes his place during the ceremony in the northeast corner of the room, signifying that from that spot he will build his own temple according to the principles of the Brotherhood.

There are several interpretations of the significance of the northeast positioning of an Apprentice. In Freemasonry, north represents darkness while east represents light, which makes the northeast corner the midpoint between the darkness and the light. It is also said that this light/ dark dichotomy is reflective of the equal balance of night and day during the Spring equinox.

During the initiation rite, the Worshipful Master, the leader of a lodge, gives lectures to the potential brother that further explain particular phases of the ritual in which he has taken part. This is meant to help the initiate understand the lessons taught in the Craft as well as to introduce the four cardinal virtues of temperance, fortitude, prudence, and justice. In addition he is told of Brotherly Love, Relief, and Truth and the trio of tenets associated with them.

At the closing of the initiation ceremony, the new Brother is given a “charge” which explains his Masonic duties in relation to the degree he has achieved. He then begins a series of questions and answers called a proficiency, which he must memorize before he can ascend to the next degree.

The proficiency is meant to teach the language of the Brotherhood, the structure of his degree, and help him make the distinction between his points of obligation. It also serves to present the initiate with historic methods of contemplating his degree, and aims to establish contact with a current member of the Brotherhood.

Once an Entered Apprentice completes his initiation he receives a white lambskin apron as a mark of distinction. For the new Apprentice it is a badge and an innocence dictated by clean thought processes, obedience, and goodwill toward his new brethren. Thus an Apprentice is born and takes his first spiritual steps into the light. When he pursues the second degree, he moves higher up the staircase and enters into his fraternal adulthood.

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INITIATION OF THE SECOND DEGREE: FELLOWCRAFT

The second degree, or Fellowcraft, marks an individual’s spiritual ascendance into adulthood in the Craft. Like the Entered Apprentice, the Fel-lowcraft degree is highly symbolic, but in ways that illuminate, grant passage, and offer instruction and elevation toward “the East.” The second degree is about advancement, assuming new responsibilities, and using the Three Great Lights to further an individual’s connection to the Brotherhood.

 

The primary symbol of the second degree, a winding staircase, leads to the “Middle Chamber of the Temple.” The seven steps symbolize the seven liberal arts and sciences. Other symbols also mark an individual’s ascension including ladders, staircases, mountains, and vertical ropes. Additional benefits (wages symbolically represented by corn, wine, and oil) are offered to Fellowcraft initiates, and their working tools—the square, the level, and plumb—become instruments used for testing purposes in order to ascertain the true from the false.

As the Entered Apprentice rite symbolically focuses on the body, the Fellowcraft focuses on the mind and perfection of faculties through the mediums of art and science. The teachings of this degree are profound, as they allow initiates entrance into new areas of the Brotherhood and further education into the symbolism associated with a Fellowcraft Mason.

The Apprentice learns that the square symbolizes earth. It is plain and its sides are of equal measure and it is used for testing angles. The Fellowcraft initiate increases his awareness of the square as a symbol representing honesty, morality, and truthfulness. Two sides of a square form a right angle, mimicking stones used to build strong upright structures. The square is accurate but the angle is such that it forces one to follow the correct path.

The level by its very nature is symbolic of spiritual balance and equality. It is meant to show that though all men may not be on equal ground, they all have the opportunity to achieve greatness. The plumb represents rectitude or “uprightness of conduct.” Thought of in terms of a plumb line it is said to relate to justice in that no individual should be judged by the standards of others, only by his own sense of right and wrong.

Other important symbols introduced to Fellowcraft initiates are the pillars on the porch, which are historically linked to the Temple of Solomon. These two pillars, which represent power and control, were located at the porchway, or entrance to the Temple, and it is speculated that globes atop the columns alternately represent the celestial (heaven) and terrestrial (earth), respectively.

It is said that the pillars also relate to the Three Great Supports of Masonry. Wisdom (south) and strength (north) denote the pair of columns, and the potential Fellowcraftsman at his initiation is a third column which symbolizes balance or beauty. The winding staircase is the primary symbol associated with the second degree, and it is said that eighteenth-century Masons adopted the symbol from the First Book of Kings which makes reference to a middle chamber.

While the Entered Apprentice is but a child in the Craft, the Fellow-craftsman, when standing before the winding staircase, begins the life of a man by passing through the pillars on the porch and starting his ascent of the stairs in ultimate pursuit of the Divine Truth to which all Masons aspire. It is said that with each step, he strives to improve himself, taking careful notes of the symbols surrounding him, and learn as much as his journey through life provides. The reward for successfully completing this intellectual and moral quest is heightened character and ascension into a higher life. It is a difficult passage made successful with instruction and ultimate wisdom.

The number of steps comprising the winding staircase has been debated over the years, but a common belief is that it contains seven stairs that correspond to the ancient Seven Liberal Arts and Sciences. Another possible source are faith, hope, and charity, a triad of theological virtues said to be a heavenly ladder. Combined with the four cardinal virtues of the first degree they comprise seven steps.

The four cardinal virtues of temperance, fortitude, prudence, and justice are considered to be earthly virtues and therefore horizontal. The virtues of faith, hope, and charity represent ascension into the light and are vertical, symbolizing the climb up the stairs.

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THE SEVEN EDUCATIONAL STEPS

The year 330 marks the formulation of the Seven Liberal Arts and Sciences, which Christian scholars adopted in France in the twelfth century. It is said that the study of the Seven Liberal Arts and Sciences was a “means to the knowledge of God.”

 

The Seven Liberal Arts and Sciences are:

Grammar: The art of correct writing and skillful speech.

• Logic: The art and science of “proper” thinking.

• Rhetoric: The art of using language to invoke specific impressions on others.

• Arithmetic: The science of theories involving numbers.

• Geometry: The science and art of abstraction.

• Astronomy: The science of the metaphysical and celestial.

• Music: The art and science of harmony evolved from mathematics.

These seven disciplines, said to represent an ideal education toward understanding the Supreme Being, are highly embedded in the Craft, and each are seen as equally important. Proficiency in these areas is required for Fellowcraft initiates, for when they ascend the seven steps to reach the other doors of the middle chamber, they are furthering their path to enlightenment.

As reward for his ascension of the seven steps, an initiate has earned a symbolic wage of corn, wine, and oil, which represent an enhanced richness of the mental and spiritual world. Corn symbolizes nourishment or resurrection, wine portrays health and refreshment or “divine intoxication,” and oil represents joy and happiness or consecration. Together they constitute a full life.

Initiates into the second degree are introduced to one of the more prominent symbols of Freemasonry, the letter “G.” There is no definitive explanation for its true meaning but it is thought to have first represented geometry and then evolved to include God. It has also been interpreted as Grand Architect of the Universe or Great Architect of the Universe. Regardless, the interchangeability of God and geometry has a certain symmetry to the Craft as both are prominently figured and as such, “G” remains a powerful symbol.

The Fellowcraftsman is first introduced to geometry in his studies of the Seven Liberal Arts and Sciences, but in that particular science, his studies must be furthered. Because geometry is heavily entrenched in the trade of masonry, it is recognized for its importance in the symbology of Freemasonry. Its mathematical and metaphysical origins dating back to ancient Egyptian and Greek eras provide an initiate with an enormous amount of information to ponder and from which to draw conclusions. The combined principles of numbering, ordering, proportion, and symmetry are all a part of geometry, and that makes the science a powerful entity that is further revealed to those pursuing the third degree.

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INITIATION OF THE THIRD DEGREE: MASTER MASON

An initiate entering into the third degree will have bestowed upon him the central mystery of Freemasonry which refers to the soul and its arrival at perfection. Commonly called the “Crown of the Blue Lodge Masonry,” the degree of Master Mason is a culmination of all the teachings an individual has absorbed during the first two degrees and another step toward attaining fraternal enlightenment. Those completing the third degree are also entitled to a Masonic funeral as well as rights of relief (charity) and visitation (to other lodges).

 

For his tenacity in achieving the first two degrees, the Master Mason is rewarded full symbolic use of all the working tools of the trade. The trowel in particular holds special meaning for the Master, as it relates to the spread of “brotherly love.” The third degree is characterized as the “sublime climax of symbolic Freemasonry.” In keeping with this, an initiate into the third degree is raised to the Sublime Degree of Master Mason. Once raised, a brother can remain at this level or continue his studies of the Craft by joining one of its appendant bodies.

It is said that by this stage of Brotherly evolution, an individual has learned to balance his inner nature, developed stability, purified his physicality, and broadened his mental faculties. The beginning of the initiation rite of the Master Mason is similar to that of the previous degrees, yet worlds apart. He enters the lodge in darkness, but for this rite he is fully prepared to enter sacred territory. Fortunately, he is given the tools to do so.

Central to the initiation rite of the Master Mason is a symbolic dramatic enactment that brings the Temple of Solomon and the Legend of Hiram Abiff to the forefront. Often mentioned in the rituals of the Brotherhood are the three Grand Masters involved in the building of Solomon’s Temple. The first is Solomon, the king of Israel, the second is his friend the king of Tyre, and the third is architect and Master Mason Hiram Abiff, whom the Tyrian king sent to Solomon to help construct the Temple. These three Grand Masters serve to represent the Divine Truth which all Brothers strive to achieve.

During this enactment, the Master initiate plays the role of Hiram Abiff, a man of mystical and highly symbolic meaning within the Craft. Hiram’s death, at the hands of three ruffians seeking to obtain the Divine Truth, is a symbolic representation of man’s ignorance, passion, and attitude— virtues he seeks to quell. Hiram’s death and the fact that he took Divine secrets with him left a void in the search for ultimate enlightenment. His resurrection and reburial, however, is an allegory that denotes ultimate victory and immortality. Masonic ties to the Divine Truth are strong and an initiate’s participation in this drama serves to reinforce one of the primary beliefs of the Brotherhood.

Like the previous two initiation rites, the ceremony of the Master Mason is blanketed in symbolism. With a rich historic legacy from which to draw, the Master learns the deeper meanings of these symbols and how they apply to his spiritual journey of the Craft. The gavel, twenty-four-inch gauge, and setting maul are part of the Master’s working tools, and a sprig of acacia is used as an ancient symbol of rebirth.

Emblems introduced during the rites of the Master are rife with meaning. A pot of incense signifies purity of heart, prayer, and meditation. The beehive is representative of industry and the need for constant work for the good of mankind, and the Book of Constitutions serves to remind initiates of law and morality. Also part of the rite is the Sword Pointing to a Naked Heart, which singles out the need for justice in heart and in practice. The all-seeing eye is also apparent as it reinforces the presence of God.

The Forty-Seventh Problem of Euclid is a symbol which finds its roots in Egyptian legend. It is a triad linking Osiris (vertical) to Isis (horizontal) and Horus (the diagonal).

Three additional symbols are featured in the Master Mason ritual. The anchor and the ark focus on well-being and stability in a life that is truthful and faithful. The hourglass symbolizes time and how quickly life passes, as does the scythe which furthers the element of time, and ultimately severs the cord of life—thereby presenting man to eternity.

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LODGES DEFINED

To Freemasons, the lodge is a magical place. It provides a safe haven amid trusting brethren bound together by common goals and interests in making the world a better place. The inner workings of a lodge and Grand Lodge are similar to that of most organizations. They have officers and assigned duties, and carry out meetings in typical fashion, but it is the symbolism and tradition of the lodge that is fascinating, from the attention paid to directionality to their use of the color blue.

 

The term lodge is one that often confuses those not familiar with Freemasonry. The meaning of the word lodge is two-fold, as it refers to both a group of Masons, and the building in which they meet. Masonic buildings are often called temples, a term which is more symbolic in meaning and pays homage to the construction of Solomon’s Temple. In this case, the word temple does not bear religious significance, instead deferring to the actual masonry trade. In ancient masonry, specifically in regard to the construction of cathedrals, stonemasons during the construction process would build structures against the sides of a cathedral. When building operations halted during the winter months, the masons would live in these “lodges.”

One expert traditionally defines a lodge as follows: “A lodge of Masons is an assemblage of brothers and fellows met together for the purpose of expatiating on the mysteries of the Craft, with the Bible, square and compasses, the Book of Constitutions, and the warrant empowering them to act.”

Masonic lodges are specific in their physical structure, which focuses on geometry and directionality. The buildings are generally rectangles with the longer sides stretching from east to west, and the width of the structure running from north to south. At the time of Solomon’s Temple the earth was thought to have the form of a rectangle. The directions related to the rectangle, if placed on a map, serve to symbolically locate the world surrounding its form. As such, it is said that the world is representative of a Masonic lodge. Its members work and thrive in that world.

The six jewels given to each lodge, three movable and three immovable, are both literal and symbolic of morals and virtue. The rough ashlar, perfect ashlar, and the trestle board are the movable jewels that are not confined to a specific area of a lodge. The rough ashlar is a squared block of building stone which requires refinement in order to become perfect ashlar. The trestle board was used by operative Masons to secure designs and blueprints. Together they are emblematic of a moral plan and successful journey.

The square, level, and plumb are the immovable jewels of a lodge, placed in specific locations within a lodge where brethren can meditate upon them. In North American Masonry, the square is placed in the east, the level in the west, and the plumb in the south. In English Masonry, the jewels are reversed. In their lodges, the three movable jewels (ashlar, perfect ashlar, and the trestle board) are passed from officers to their successors, with the jewels typically worn around the neck by a ribbon or chain.

The hierarchy of a typical lodge or blue lodge is similar to that of a Grand Lodge, only the names are different. One way of looking at it is the Master of a lodge is basically the leader or president. His wardens would be first and second vice president, and so on. The head of a lodge is called the Worshipful Master or in some jurisdictions a Right Worshipful Master, and he is an individual who has passed through the three degrees and become a Master Mason. The position is elected and is generally a one-year term.

The Senior Warden is second in command of a lodge. The jewel of his office symbolizes equality and impartiality. He assists the Master in governmental matters of the lodge, and he also regularly attends meetings and takes over as leader should the Worshipful Master be absent and a Past Master unavailable. If the Master dies during his term or is rendered incapable, the Senior Warden assumes his position until the next election.

The Junior Warden’s jewel is emblematic of the upright conduct he is to display in working with his Master and Senior Warden. He is third in the chain of command and his duties primarily involve acting as liaison and coordinator of lodge activities.

The Senior Deacon’s duty is to welcome and introduce brothers who visit the lodge. He also carries out various duties as required by the Worshipful Master. The jewel of the deacon is a dove, which is emblematic of peace.

The Junior Deacon is the messenger of the Senior Warden and, among his other responsibilities, he is stationed by the lodge door during meetings to make certain those entering or leaving have permission from the Master or Senior Warden.

The Senior Steward assists the deacons and other officers of the lodge with various duties. He is generally in charge of maintaining refreshments and making sure each brother is comfortable. The Junior Steward serves as his assistant.

The Tyler of a lodge is very important. His symbolic jewel is his sword, which is used to guard the lodge from non-Masons. He attends all meetings and makes certain the lodge is in order, acts as host to visiting brethren, and makes certain all brothers are properly clothed when entering the lodge. Symbolically, he is a reminder that only worthy thoughts, words, and deeds should be spoken within the lodge.

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LODGES SO GRAND!

There are Grand Lodges in countries all over the world and in the United States there is one in every state. In order to become an official Masonic lodge, a warrant or charter must be issued by the Grand Lodge in that jurisdiction. Lodges under the umbrella of a regional Grand Lodge are recognized by their name and lodge number.

 

Grand Lodges have governing bodies within the lodge that include a Grand Master and his staff, which varies from one lodge or one jurisdiction to another. Grand Lodges deal with the governmental aspects of the Craft. They have the power to enact regulations and laws in order that the ancient landmarks of Freemasonry remain true. They can also decide upon all matters relating to individual lodges or brothers and delegate authority should circumstances warrant a particular action. Grand Lodges also have the power to expel brethren or lodges themselves. Basically, they are the governing bodies of Freemasonry and establishments that all other lodges can seek out for all matters relating to the Craft.

The titles of the various officers within a Grand Lodge differ from those of the lodges within their jurisdiction. However, the positions of the officers are basically the same. The highest ranking individual of a Grand Lodge is called the Grand Master. It is an elected position and one of great prestige within the Craft. His powers vary depending on the jurisdiction, but in general he is the head of the Grand Lodge and its officers. The length of a Grand Master’s term varies depending on location.

In England, the Grand Master is typically a member of nobility or royalty and the position is for life. In some jurisdictions in North America, the position is held for a year.

In general each Grand Lodge has a Deputy Grand Master and various levels of wardens, stewards, deacons, secretaries, treasurers, and chaplains in the same structure as regular lodges. Grand Lodges typically meet once a year, and the positions within a Grand Lodge are held by members of the lodges under its jurisdiction. In other words, individuals can hold positions in both their lodge and a Grand Lodge.

The directionality of a lodge and the ornamentation and furniture within the lodge are of great symbolic importance to Freemasons. In general, directions are referred to as the four cardinal points. Each point has symbolic and mystic meaning, with east representing wisdom, west indicating strength, south reflective of beauty, and the north given to darkness.

Masonic buildings run east to west. The east has throughout history been considered sacred as it represents the light of the rising sun, or the daily birth of the sun. In the lodge, the Worshipful Master sits in the eastern part of the lodge (usually on a raised platform), which is considered to be the most honorable area of a lodge. The Volume of the Sacred Law is placed on a pedestal or altar also in the eastern direction.

The west part of the lodge is where the Senior Warden stands, his position representing a show of strength. Symbolically it also marks the end of the day and the hope within each individual that hard work will provide well-earned reward.

The north in Freemasonry is a place of darkness. In ancient masonry, the north marked the spot where the foundation stone of a new building was laid. Symbolically, those in the north are as yet uninitiated. The north-east direction, where the cornerstone is laid is crucial to a building and to a newly initiated Apprentice who is said to symbolically be in the most superficial area of the Craft. The south, the more esoteric of the four directions, symbolizes beauty.

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PROCEEDINGS BEHIND CLOSED DOORS

Secrecy and Freemasonry are often used in the same sentence, so when it comes to lodges and meetings among brethren the public at large remains morbidly curious, especially in regard to ritual ceremonies. But the bottom line is that Masons enjoy each other’s company—after all they are a fraternity—and so they look forward to working on projects that benefit the community.

 

Within a lodge there are two different types of meetings, one simply for business and the other for degree ceremonies. Masonic business meetings run much the same as other membership-based organizations with minutes read, votes taken on various issues, and charitable functions or events planned. The degree ceremonies are much more formal. Most lodges are open to the public for various events and special meetings supporting the community.

Freemasonry as an organization is unusual in that each jurisdiction is sovereign and independent of each other. Typically, jurisdictions are divided geographically by territory, and as such there is no central guiding authority. However, jurisdictions do keep track of other jurisdictions that they officially recognize. The term amity in relation to Masonry means that two jurisdictions who recognize each other allow their members to freely visit and attend closed lodge meetings. This camaraderie usually indicates that both jurisdictions have similar landmarks and fraternal characteristics in common.

Grand Lodges and the lodges within their jurisdictions have the sole authority to grant the three basic Masonic degrees of Entered Apprentice, Fellowcraft, and Master Mason. Concordant bodies are organizations of Freemasonry that can confer additional degrees. Generally speaking, appendant bodies are organizations that only allow Masons or those related to Masons into their membership.

The two largest concordant bodies of Freemasonry are the Ancient and Accepted Scottish Rite and the York Rite, both of which offer a wide range of additional degrees that a Master Mason can achieve. There are a number of appendant organizations associated with the Brotherhood including the Shriners and the Daughters of the Eastern Star.

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THE ANCIENT AND ACCEPTED SCOTTISH RITE

The Ancient and Accepted Scottish Rite, or Scottish Rite, is one of the most popular concordant bodies of Freemasonry. It is available to all Masons who have completed the three degrees of Ancient Craft Masonry and is entirely optional. Origins of the Scottish Rite are unclear, but it is generally believed to have originated from the French-Scottish Rite of Perfection. The Scottish Rite offers thirty-two advanced degrees and a thirty-third degree, which is both nominated and honorary.

 

The Scottish Rite is difficult to explain, given that it differs in certain countries and from Northern to Southern jurisdictions in the United States. Unlike typical Craft Lodges, which are governed by Grand Lodges, the Scottish Rite is governed by a Supreme Council for each jurisdiction. Listed below are the degrees for the Southern jurisdiction, which includes four divisions—the Lodge of Perfection, Chapter of the Rose Croix, Council of Kadosh, and Consistory.

The Lodge of Perfection is the first division of the system of Scottish Rite degrees in the Southern jurisdiction. Here an individual can earn the fourth through fourteenth degrees, which are commonly referred to as ineffable, or indescribable degrees. In this section, the rituals focus on the Temple of King Solomon and Master Mason Hiram Abiff.

Fourth Degree: Secret Master
The lessons of this degree emphasize secrecy, fidelity, and integrity in all confidential relationships. The accompanying ritual involves King Solomon’s Temple and the king’s selection of seven expert masons to protect the inner sanctum and its contents.

Fifth Degree: Perfect Master
The primary focus of Perfect Master is that trustworthiness and honesty are the basis for fraternal honor. The ritual of this degree focuses on the demise of Hiram Abiff and the respect that should be paid to a deceased brother.

S ixth Degree: Intimate Secretary
This degree focuses on faithfulness and devotion to friends, the zeal in performing one’s duties, and that one must take care to respect the privacy of a fellow brother. The ritual depicts King Solomon sparing the life of an alleged spy.

S eventh Degree: Provost and Judge
These lessons center around impartiality, equity, and justice, so that laws and customs apply to everyone and justice is tempered with mercy. In this ritual, King Solomon appoints several judges to try the murderers of Hiram Abiff.

E ighth Degree: Intendant of the Building
The Intendant degree teaches the virtues of benevolence and charity, and that each act moves one a step closer to moral perfection. The ritual for this degree relates the cessation of building King Solomon’s Temple after the murder of Hiram Abiff, and the king’s subsequent appointment of five superintendents to continue construction.

N inth Degree: Master Elect of the Nine
The focus of this degree is caution and avoidance of enthusiasm in enacting justice, even if the cause is just. This ritual tells of how King Solomon randomly chose nine masons for an investigation so that the perpetrators would be appropriately punished.

Tenth Degree: Master Elect of the Fifteen
This lesson involves the potential evils of ambition and envy, and the knowledge that those who do wrong to further their own interests will be found out and brought to justice. This ritual continues the lessons already taught, by focusing on the incarceration and punishment of Hiram Abiff’s murderers.

E leventh Degree: Master Elect of the Twelve
This degree focuses on the virtues of honesty and sincerity and earnest citizenship, and promises that rewards will come to those who show respect for others. The ritual here recounts the reward bestowed upon twelve of the fifteen individuals who sought justice for Hiram Abiff’s murderers.

Twelfth Degree: Grand Master Architect
This degree teaches that perfection in the use of the tools of the mason’s trade are parallel to the perfection achievable in all aspects of life through contemplation and virtue. The ritual is reflective of the schooling of the builders of King Solomon’s Temple.

Thirteenth Degree: Royal Arch of Solomon
(Master of the Ninth Arch) This degree teaches that difficulties should not impede a brother from seeking perfection, and that the best in life does not come easily or without effort.

Fourteenth Degree: Grand Elect and Sublime Mason
The final degree of the Lodge of Perfection teaches the Mason to create his own inner Lodge of Perfection, in which the essence is God and reverence for His name.

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CHAPTER OF THE ROSE CROIX

The Chapter of the Rose Croix is the second division of degrees of the Scottish Rite. This includes the fifteenth through eighteenth degrees.

 

Fifteenth Degree: Knight of the East or Sword
This degree deals with loyalty to one’s personal convictions and the dedication to do what is right. This biblical ritual tells of the captivity of Jews in Babylon, their return to Jerusalem, and their subsequent building of a new temple under King Cyrus.

S ixteenth Degree: Prince of Jerusalem
Truth and fidelity are the focus of this degree in relation to one’s duty. The ritual relates the hardship of building the new temple, with trowel in one hand and sword in the other.

S eventeenth Degree: Knight of the East and West
This degree reaffirms that man’s primary allegiance is to God and that the governments of man who dispel the belief of God will fail. Man’s temple is in his heart and must be built and dedicated to God.

E ighteenth Degree: Knight of the Rose Croix
This degree establishes principles of faith, tolerance, and universality in which the spirit of God’s love will guide the journey of all men.

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COUNCIL OF KADOSH

The Council of Kadosh comprises the third segment of the Scottish Rite degree system. This includes the nineteenth through the thirtieth degrees.

 

N ineteenth Degree: Grand Pontiff
This degree focuses on the conflict between good and evil. It strives for the spiritual unity of believers who possess a hope of immortality regardless of the religion or creed they follow.

Twentieth Degree: Master of the Symbolic Lodge
(Master ad Vitam) This degree seeks to confront disloyalty and the act of treason. The initiate in this instance is taught that governing hinges on selection and intelligence as learned through patience.

Twenty-First Degree: Patriarch Noachite (Prussian Knight)
This degree ensures that evil deeds cannot be shielded by membership in the Brotherhood, and reaffirms that one of the main supports of the fraternity is justice.

Twenty-Second Degree: Knight of the Royal Axe (Prince of Libanus)
The lesson emphasized in this degree is the honor of labor and the intent to improve working conditions for all who labor. The ritual relates a story of the building of Noah’s Ark, and those who cut cedars from Lebanese forests.

Twenty-Third Degree: Chief of the Tabernacle
This degree teaches that selfish and unworthy ambition can corrupt a man, who must never ignore his duty to family, country, and God, lest he be left in moral and spiritual ruin.

Twenty-Fourth Degree: Prince of the Tabernacle
This degree asserts that men will be bound together in society and the Brotherhood by a mutual belief in God. It also teaches the importance of historic symbolism in terms of theology.

Twenty-Fifth Degree: Knight of the Brazen Serpent
Based on a ritual of the Israelites’ fortieth year in the desert, this degree calls for individual faith as well as faith in God and man.

Twenty-Sixth Degree: Prince of Mercy
This degree instills in an initiate the quality of mercy necessary to survive offending deeds and the capacity to treat offenders with compassion.

Twenty-Seventh Degree: Commander of the Temple
This lesson focuses on the virtues of humility, temperance, honor, and generosity, and teaches that initiates uphold these knightly virtues as did the warriors of ancient times.

Twenty-Eighth Degree: Knight of the Sun
Using the symbolic tools of architecture this lesson focuses on high moral standards and teaches that through the Brotherhood a man can help the world achieve unity and goodness.

Twenty-Ninth Degree: Knight of St. Andrew
The degree teaches that one must respect others’ opinions while remaining true to our own convictions, and that Masonic lessons are based on toleration and equality.

Thirtieth Degree: Knight Kadosh
This degree focuses on the tests and rituals that symbolize the trials an initiate must endure in order to build excellent character.

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CONSISTORY DEGREES AND THE YORK RITE

The Consistory is the final segment of the Scottish Rite system of degrees, which includes the thirty-first and thirty-second degrees. This Consistory group, which includes elected officers, meets to confer the final degree of the Scottish Rite, the thirty-third degree. This degree is honorary and by invitation only. Individuals must have completed the first thirty-two degrees and cannot be younger than age thirty-three. In any Supreme Council Jurisdiction there can be only thirty-three Masons awarded the thirty-third degree.

 

The thirty-first degree is Inspector Inquisitor Commander and the focus of his lesson deals with impartial justice, and that every man should be afforded the benefit of innocence and purity of intent. Initiates to this degree are meant to first judge themselves before they can judge others and in doing so learn to forgive an individual in the hope they can be reformed.

The title of Sublime Prince of the Royal Secret is awarded to an initiate upon completion of the thirty-second degree. This level of the Scottish Rite system focuses on a spiritual victory over human frailty thereby elevating morality and reason. The symbol associated with this degree is a historic double-headed eagle which represents virtue, and guards an individual as he continues through life.

An individual who is awarded the thirty-third degree of Inspector General is one who has proven excellence both in the Brotherhood and in his community, and who exemplifies a faith in God. He must be elected unanimously, usually at an annual meeting of the Supreme Council. An individual who has completed the first three symbolic degrees of the Craft and is now a Master Mason has the option of joining the York Rite. The name York is said to be taken from the English city of York and the legend surrounding King Athelstan and the first Grand Lodge meeting held in 926 A.D., which is contained in the Regius poem—more commonly known as the Halliwell Manuscript—and the Cooke Manuscript. The York Rite is rich in history and many of its symbolic teachings emanate from the Crusades and the Knights Templar.

Like the Scottish Rite, the York Rite offers additional degrees through which an individual can ascend, and there are three bodies, or branches, of the York Rite: the Royal Arch Chapter, the Council of Cryptic Masonry, and Commanderies of the Knights Templar. Nine additional degrees are offered in these three branches. The Royal Arch Chapters are governed by Grand Chapters. The Cryptic Council is overseen by Grand Councils, and the Knights Templar are governed by Grand Commanderies.

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THE ROYAL ARCH CHAPTER

Royal Arch Masonry consists of four degrees: Mark Master, Past Master, Most Excellent Master, and Royal Arch. These degrees are referred to as capitular, as it relates to a capstone, which is the final stone laid on a wall. The Royal Arch degrees are often said to be profound and the most replete in terms of symbolism. They are offered to Master Masons who wish to become further enlightened to the mysteries of Freemasonry.

 

The degrees vary in Canada, the United Kingdom, and the United States. For example, the Holy Royal Arch degree conferred in the United Kingdom was, until 2004, part of the third degree of Craft Masonry. In that system the Mark Master and Most Excellent Master degrees were entirely separate bodies within the York Rite.

The first three degrees of Royal Arch Masonry are considered preparation for the final sublime degree of Royal Arch Mason, which is said to be the most important and impressive of the degrees. In 1813, the United Grand Lodge of England in its Act of Union proclaimed that “Pure Ancient Freemasonry consists of but three degrees and three degrees only, namely, that of Entered Apprentice, Fellowcraft, and Master Mason, including the Holy Royal Arch.” This statement enabled the Royal Arch degree to remain part of the ancient three degrees of Craft Masonry in the United Kingdom.

The first Royal Arch degree of Mark Master is often considered to be the oldest and in many ways most respected degree. In this degree, the lessons a man learned in the first three degrees, particularly the Fellowcraft, are furthered in regard to the labor he must endure in order to continue building his own inner temple. He will learn the importance of labor and that he must never claim the work of others. The degree of Mark Master teaches order, regularity, and discipline, and that all labors should be dutifully accomplished through precision and punctuality.

The symbolic lesson taught to the Mark Master initiate involves the labors of building the Temple of Solomon and detecting impostors seeking craftsman’s wages. In this case, the initiate is a novice stonemason who is required to put his individual mark on each carving. When he approaches his overseers, they are unimpressed with his work. The reason for distinctive marks was to determine which mason was responsible for faulty workmanship. Defective masonry resulted in punishment to the worker, while perfect work was rewarded with craftsman’s wages. The initiate in this case learns that hard labor is rewarded if he is truly industrious and faithful.

After earning the degree of Mark Master an individual can move on to the second degree of Past Master, sometimes called Virtual Past Master, which focuses on obedience and learning how to govern oneself before attempting to govern others. An initiate is taught to explore every opportunity for personal development or deal with unfortunate consequences. Originally the fourth, or Royal Arch, degree could only be given to a Mason who had served as a Master of a lodge. Later, the degree was expanded to include those individuals who had not served as Master, hence the term Virtual Past Master.

The degree of Most Excellent Master symbolically revolves around the completion and dedication of Solomon’s Temple. It is said to be a beautiful, colorful, and dramatic degree that has its origins in American Freemasonry in 1783. Amid the pageantry of this degree, initiates learn that their own inner temple must properly house Divine goodness and truth, and that much exaltation and joy will result when this is accomplished. Only then will they become Most Excellent Masters.

The Royal Arch degree is considered to be the capstone of the first three ancient Craft degrees, as it marks the climax of those degrees, and is the pinnacle of Masonic symbolism. Often referred to as the “root and marrow of Freemasonry,” it is said that a man’s character within the Brotherhood cannot be complete without the knowledge gained by the Royal Arch.

The ritual of the Royal Arch focuses on a later history of the Jews in which various objects were preserved, then later discovered and restored. A “word” that was lost to initiates in previous degrees is now revealed to those completing the Royal Arch degree.

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COUNCIL OF CRYPTIC MASONRY

Previously known as the Council of Royal and Select Master, it is now simply referred to as Cryptic Masonry. This body of the York Rite consists of three degrees: Royal Master, Select Master, and Super Excellent Master. In order to qualify for the Cryptic degrees, an individual has to have completed the three degrees of Craft Masonry and the degrees of the Royal Arch Chapter. The Cryptic degrees, however, are not a prerequisite for entering the Commanderies of the Knights Templar. The Royal Master and Select Master degrees are often called Degrees of Preservation, with the three degrees together denoted as the “three little jewels.” Historians disagree on the origins of the Cryptic degrees, though it is often said that it is the smallest but most curious of all the Rites.

 

The symbolic focus of the Cryptic degrees are legends surrounding a vault or crypt hidden beneath Solomon’s Temple which was said to contain certain treasures meant for a particular purpose. The name cryptic first came about in the 1800s. It has been speculated that the Cryptic degrees evolved from the French Rite of Perfection, which later became the basis for the Scottish Rite.

The first degree of Cryptic Masonry is Royal Master, which allegorically extends the knowledge an initiate gained when earning his Fel-lowcraft degree and seeks to further his spiritual enlightenment in the Craft. The ritual of this degree finds the initiate in the council chamber— represented as King Solomon’s private quarters—where, as legend tells it, he met with two builders who helped construct the Temple. Symbolically, the initiate is one of those men who met with the king in order that he impart to them the secrets of a Master Mason.

The lessons of the Royal Master degree relate to death and the events that occurred causing the secrets to be hidden in the vault where they will be discovered at a later time. Once this degree is earned, a Royal Master Mason can continue his journey in order that he may be found worthy to have secrets revealed to him.

The ritual of the second degree, Select Master, continues the legend from the Royal Master, only this time the initiate is inside the secret vault where he discovers arches that contain various secrets. The initiate in this ritual is one of King Solomon’s well-known masons who accidentally finds the secret vault, interrupting a trio of Grand Masters who are inside holding a meeting. They relate to the intruder the consequence of his discovery.

In Freemasonry there are two symbolic temples. The first relates to Ancient Craft Masonry and represents life in the present. As such, it must be destroyed. The second temple relates to the higher degrees, in particular the Royal Arch. It symbolizes eternal life, which must be built on the foundation of the destroyed temple.

The degree of Super Excellent Master is technically not a Cryptic degree, but rather an honorary one that is meant to prepare an initiate for the Order of the Red Cross which is the first degree of the Knights Templar. The ritual in this case has no relation to the vault under Solomon’s Temple. Instead it is set during the time of the first destruction of the Temple, including the siege of Jerusalem and the eventual release of Jewish captives. It is said that the ritual for Super Excellent Master is the most profoundly beautiful in its telling of the continued tale of Solomon’s Temple.

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COMMANDERIES OF THE KNIGHTS TEMPLAR

The third body of the York Rite, Commanderies of the Knights Templar, is unique to the Masonic order. Unlike previous degrees of masonry where only a belief in a Supreme Being is required, those joining the Knights enter into a strictly Christian order. Initiates must possess a belief in the doctrine of the Trinity, much like the Templars of Medieval times. One of the group’s mottos is: “Every Christian Mason should be a Knight Templar.” William Davis was the first Templar initiated in the United States in 1769. Davis earned the degrees of Excellent, Super Excellent, Royal Arch, and then Knight Templar at the St. Andrew’s Royal Arch Lodge. Paul Revere became a Templar in 1769, and Revolutionary hero Joseph Warren became one in 1770.

 

Degrees within what is termed Chivalric Masonry are replaced by orders out of respect to Knightdom. The ceremonies as such are replete with Christian symbolism. A connection between the original Knights Templar and Freemasonry continues to be debated, and it should be said that while Masonic Templarism makes no claim on the Knights of old, they do pay homage to their virtues and traditions.

There are three orders of Chivalric Masonry, including the Illustrious Order of the Red Cross, the Order of Malta, and the Order of the Temple. Some jurisdictions require that an individual entering the Chivalric order have already completed the degrees of Cryptic Masonry.

The divine attribute of truth is the focus of the lessons initiates learn when entering the Illustrious Order of the Red Cross. Initiates learn that truth is the foundation of every virtue and only the truth will set one free. They learn this through a story which takes place prior to the Crusades during the reign of King Darius. During the Crusades, the original Knights Templar wore white surcoats upon which were emblazoned a red cross on the chest or over the heart.

In the ritual, the initiate represents a Mason called Zerubbabel who attempts to convince the king that he is committed to the Jews. He is then asked to participate in a discussion which hopes to answer the question of whether wine, women, or the king have the most power in the kingdom. In the end, the initiate puts forth the virtue of truth as an option that pleases the king.

Also known as the Knights of Malta, this order is the first Christian order of Chivalric Masonry and the oldest charitable organization. It is also a Catholic organization. By way of history, the Knights of Malta were originally called the Knights Hospitallers of St. John of Jerusalem. It is said they existed as an Order in the year 1099 a.d., and were the first organization whose aims were to care for injured soldiers.

The present-day order ceremony focuses on the arrival of St. Paul on the island of Melita (the current Malta), and subsequently, the Knights of St. John. The history described to the initiate is compared to the birth, life, death, resurrection, and ascension of Jesus. The Knights of Malta claim their symbolic lineage from knights who fought in Palestine during the Crusades.

The ultimate achievement of York Rite Masonry is the Order of the Temple, which is admired for its solemn and inspirational experience. The ceremony is divided into three parts—novice, installation, and consecration. On occasion the orders are conferred at the same time, but typically they are completed individually. In the ceremony, the initiate represents a knight of the Crusades who has vowed to visit the Holy Sepulcher. In a trial of worthiness, he must make a seven-year pilgrimage, including preparation and penance. The ceremony teaches lessons of Christ’s death and ascension.