Magic in Masonry

8/19/2019 Magic in Masonry

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MAGIC IN

MASONRY



Freemasonr y has been m y obsession for several years now. It is m y life. T he following is m y

opinion on the Lost Word. I believe man y Masons do ver y well as it relates to brotherl y love and

relief. We have all kinds of events and charities. That is wonderful. However, we have neglected

the truth. Because of this, man y new Masons who are coming to the lodge i n search of truth,leave it for other esoteric organizations. Freemasonr y provides a straight and safe

path to the truth and it is through the search for the Lost Word. The search for the Lost Word andlearning how to use it rivals an y m agical s ystem I have ever encountered and in man y wa ys is

superior in its simplicit y. It is not the onl y wa y to truth in this world, but it is certainl y an

effective one.

Freemasonr y was desi gn ed to be a t ype of Kabbal ah or Mental Science. It i s Hermetic

philosoph y which IS Mental Science. The ke y to the power of Freemasonry is knowing the Lost

Word, knowing what it is, who it is and how to use it. It also helps to know who and what the

Substitute Word reall y is. Freemasonr y is a lot of things and one of those is magic. I believe

Freemasonr y is a complete and ver y powerful s yst em of magic.

As Masons we pursue light. We are in search of light. W e most desire light. As Masons, we aretaught that Freemasonr y is veiled in allegor y. We are taught to look for the meanings behind the

s ymbols. Ever ything stands for something else. Al bert Pike, the champion and genius of the

Scottish Rite, realized that ever ything was buried in the three degrees. He took the Scottish Rite

and transformed it into what he hoped the Blue Lo dge would have been. However, as previousl y

stated, even he realized that the whole of Freemasonr y was in the three degrees. He felt onl y the

"princes and adepts" of Freemasonr y would be able to see what was trul y there and what the real

meanings were.

He ex plores some of this in his book "Esoterik a”. He even suggests that there is something

possibl y hidden in the names of the ruffians. I have come to the opinion that almost ever ything inthe three degrees, with a few ex ceptions, is hiding something else. To me, it is obvious that it

was created this wa y on purpose so that those who never consciousl y understand what those

hidden meanings are will still grasp them subconsciousl y and will still be changed radicall y.

Those who understand them both consciousl y and subconsciousl y will have become true Master

Masons and will not onl y find the Lost Word, but will also know how to use it. I will ex plain

some of the things I think are fairl y obvious and then get into the things I think are less obvious.

I believe Freemasonr y is the truth behind all truths. We tell the public we make "good men

better". It is true we make good men better. If a man joins Freemasonr y an d follows the straight

forward ex planations of our morals and ethics, he will be a better person. If he learns to use the

24 inch gau ge and subdue his passions, he will be a better husband and more productive at work.If he learns to consider men of all races, religions and political stripes as his brothers, he will be a



better person. Such men are the building blocks of a more peaceful and civil societ y. That is the

ex oteric version of Freemasonr y and it is fantastic. It does a lot of good in the world, raises a lot

of charit y dollars and truly is a force for good and peace in the world. That is the version

probabl y 90% of Masons follow and the y trul y believe there is nothing else. An yone who thinks

there is something deeper is following "fringe Masonr y" or is a "Harr y Potter Mason" as I was

once called.

These practical and sensible men are needed, the y keep the fraternit y running and reall y are a

force for making the world a better place. They are right on man y levels. I am one of them.

However, I disagree with the claim that Freemasonr y has no secrets. The founders of

Freemasonr y and fabricators of our degrees...from the Englishmen of 1717 t o our Albert Pike

here in America....were deep thinkers who implanted all manner of Kabbalistic, alchemical and

Hermetic meanings into our degrees. I will never understand how a Mason can go throu gh the

degrees of the Scottish Rite and not understand this. The Ro yal Arch degree of the York Rite is

full of all sorts of Kabbalistic and astrological s ym bolism as well.

When a man enters the lodge for the first time as a candidate he is on a mission: to find light. Heis in darkness and wants light. Li ght stands for knowledge, wisdom or both . In Hebrew, the word

for light is "orim". In Latin, which would be familiar to the educated alchemists of previous

centuries, the word for gold is "aurum ". These words are homon yms. Anot her homon ym (a word

that sounds like another word regardless of spelling) is the AUM of the Hindus, their ultimate

name for God much like the Lost Word or name of God of Kabbalah. This word would not be

familiar to the creators of the three degrees as far as I can tell, but the other two would be. It was

definitel y put into use b y Albert Pike when he rewrote the 32nd degree. AUM is the root word of

“amen”.

As Masons, the Hol y Bib le is given as the rule and guide of our faith. Men of all religions are

welcome at the altar of Freemasonr y. If the y want to, the y can use whatever hol y book the y want

to take their vows, but the ritual in most jurisdictions states the Hol y Bible, the Old and New

Testaments, are the rule and guide of our faith. I believe that faith is a form of Kabbalah. In the

Bible, God tells Moses from a burning bush...from light.. that His Name is "I Am". "I Am " is

also a homon ym of aurum, orim and Aum. Once is chance, twice is coincidence and three is a

pattern. Do with that what you will. I believe part of this was willfull y put in the degrees and the

rest was intuitive.

According to the definitions in "Morals and Dogma: Annotated Edition", the sun is a s ymbol for

the All Seeing E ye which is a s ymbol for God. Th e All Seeing E ye is God, the sun is God or a

s ymbol for God. The sun provides light. The sun is light. We are seeking further light. We areseeking God. In a Masonic lodge, the three pedestal officers represent the sun as it rises in the

east, is at meridian height at midda y and as it sets in the west. Each officer represents the sun

which represents God. These three officers represent one God in various aspects, a trinit y. The

three pedestal officers also represent Kin g Solomon, King Hiram of T yre and Hiram Abiff.

It is well known that circumambulation represents the sun traveling throu gh the heavens. Each

candidate represents the sun in this wa y when he is made to circumambulate. He also represents



Hiram Abiff in the third degree, who represents the sun which is a s ymbol for God. As in

Kabbalah, the candidate is slowl y made to realize that the m ysteries of Freemasonr y are hidden

in the Hol y Bible. It is the main source of our legends no matter what religion the candidate ma y

be. As in Kabbalah, the candidate goes from one level to another and is giv en one ex ample after

another that he is part of God and therefore one with God. In this wa y, he is slowl y made to

realize the Hermetic maxim "as above, so below". He is not separate from God as is taught in theAbrahamic religions nor is he God as is taught in Eastern religions, he is a part of God. He is a

living stone that is a part of that spiritual building not made with hands. He is like a block of

stone in the Great P yramid or Solomon's Temple. He is one with the temple, but also a distinct

part with its own personalit y.

B y makin g an y hol y book welcome on the altar of Freemasonr y, we teach the candidate that all

religions are equal. All gods are the same one true God. Call your hol y book whatever you want,

it is all the Volume of the Sacred Law. What we are teaching our candidates is that all of these

books are allegories for a higher truth, just like the legend of Hiram Abiff. This truth is universal

and can be dug out of an y book or stor y. There are man y names for God in the different religions

of the world, but all of them are the same God, the GAOTU. Truth be told, the esoteric truths ofFreemasonr y, while du g out of the J ewish/Christian Bible, could have easil y been du g out of the

hol y book of an y reli gion.

All religions (or most) can be traced back to some form of sun worship. Christianit y, the largest

religion on the planet, worships on Sunda y, the day of the sun. Our holidays, such as Christmas,

were appropriated from sun gods. Non e of this is unknown or hard to figure out. Islam was born

out of Christianit y and J udaism and Christianit y o ut of J udaism and some would sa y Mithraism

and the religion of Eg ypt. All have borrowed strongl y from sun worship. This is well known to

an yone has taken the time to stud y comparative religion and is far from being a unique idea of

mine. All religions have a common root in sun worship and all gods are allegories for one

Supreme Being. Call Him whatever you want. The creators of Freemasonr y understood this and

this is wh y a man onl y needs to confess faith in a Supreme Bein g, not an y god in particular. If

yo u find this view to be radical, I would refer you to "Morals and Do gma". Albert Pike teaches

the same thing. I am just being far more straight fo rward about it.

I find it fascinating that the omnific word of Hinduism is to be found within the names in whole

of the three masters...King Sol OM on, King Hir AM of T yre and Hir AM Abiff whereas the

three ruffians onl y have it in part. It 's proper pronunciation is found in using the suffix es of their

names: A-O-UM. Aaa ooo uuu mmm. Is all of this a coincidence? Is it a coincidence that the

Hindu omnific name of God is a homon ym for the Latin word for Gold and the Hebrew word for

Li ght? Aurum, Orim, Aoum. Or that it sounds like the English “ I am”? The Lost W ord has beensaid to be a s ymbol for the search for Divine Truth. The truth is that you are one with God, you

are gold and light from God.

Ever ything in the degrees is leading you toward self-realization. Both blatantl y and intuitivel y.

The true Master Mason is one who realizes his divinit y and puts it to use for the greater good.

While all the degrees of the Scottish Rite and York Rite are important and should be supported



and ex plored, they all point back to the truths of the three degrees. This is wh y the hi ghest degree

is that of Master Mason and the highest honor is P ast Master.

The Scottish Rite ex plores all the various ingredients that went into the making of the three

degrees. The York Rite, in m y opinion, does something similar although ye t more veiled in

allegor y like the Blue Lo dge. The Chapter and Council point you toward th e Kabbalah in theDNA of Freemasonr y as well as astrology. The Commander y points you toward Christ.

Man y have rejected Christianit y or at least the Bible because of its fundamentalist version, but

this is a mistake. Even the Mason who does not consider himself to be a Christian is being

foolish b y not pa yin g attention to the teachings of the Bible. Much has been written about Christ

as an ex ample of what we can become. When we realize that we are all in the mind of God, we

can tap into that power like Christ did to accomplish all kinds of amazing things. The man who

realizes he is both “Heaven and Earth” achieves the Square (Earth) and the Compass (Heaven).

He is the Seal of Solomon with one triangle pointing up and one down in p erfect combination, he

is God and man like Christ. He has achieved Christ Consciousness, he is a true Master Mason.

The word “carpenter ” in the Bible is tekton in Greek which is more accuratel y translated asMason. Greek Freemasons call themselves Tektons. J esus was the stone the builders rejected.

The Substitute Word is you, the finite you, the ego and/or whatever earthly religion or hol y bookyo u have adopted. The Lost Word is the infinite, the All, God, the Truth behind all truths.

Christ could be viewed as an allegor y. B y using the power of total belief, he could accomplish

an ything. He came up out of Eg ypt, much like Moses and the children of Is rael. This could be an

allegor y for the Hermetic teachings of Egypt coming up to find their place in J udaism as

Kabbalah with J esus being the ultimate role model for what a Master Tekton (Mason) or

Hermetic Master or Master Kabbalist…all the same thing…could be.

Albert Pike, George H. Steinmetz, the writers of the K ybalion (most likel y writers such as Paul

Foster Case) and others all taught that Freemasonry is Hermetic philosoph y which is one and the

same as Mental Science. That alchem y, astrolog y, magic, the allegories of Freemasonr y and

teachings of Christ are all allegories for the Ro yal Ar t….Mental Science. This science is

somewhat familiar to the modern reader as the Law of Attraction.

The ancients believed that if you knew the true Name of God, you would be the master of all of

these things. The Name o f God, as one learns as a Ro yal Arch Mason, is not one word so much

as it is the understanding of the meaning of the Word. The following Scriptures are particular

useful:

Genesis 1:1-3 In the beginning God created the heaven and the earth. And the earth was without

form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon

the face of the waters. And God said, Let there be light: and there was light.

Genesis 28:12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached

to heaven: and behold the angels of God ascending and descending on it.



Genesis 32:24-31 And J acob was left alone; and there wrestled a man with him until the breaking

of the da y. And when he saw that he prevailed not against him, he touched the hollow of his

thigh; and the hollow of J acob's thigh was out of j oint, as he wrestled with him. And he said, Let

me go, for the da y breaketh. And he said, I will not let thee go, ex cept thou bless me.

And he said unto him, What is th y name? And he said, J acob. And he said, Th y name shall be

called no more J acob, but Israel: for as a prince hast thou power with God and with men, andhast prevailed.

And J acob asked him, and said, Tell me, I pra y thee, th y name. And he said, Wherefore is it that

thou dost ask after m y name? And he blessed him there. And J acob called the name of the place

Peniel: for I have seen God face to face, and m y life is preserved. And as he passed over Penuel

the sun rose upon him, and he halted upon his thigh.

Ex odus 3: 14-15 And Moses said unto God, Behol d, when I com e unto the children of Israel, and

shall say unto them, The God of your fathers hath sent me unto you; and th e y shall sa y to me,

What is his name? what shall I sa y unto them? And God said unto Moses, I AM THA T I AM: and

he said, Thus shalt thou sa y unto the children of Is rael, I AM hath sent me unto you. And Godsaid moreover unto Moses, Thus shalt thou say unto the children of Israel, the LORD God of your

fathers, the God of Abraham, the God of Isaac, and the God of J acob, hath sent me unto you: this

is m y name for ever, and this is m y memorial unto all generations.

Matthew 6:21-22 For where your treasure is, there will your heart be also. The light of the bod y

is the e ye: if therefore thine e ye be single, th y whole bod y shall be full of light.

J ohn 1:1-10 In the beginning was the Word, and the Word was with God, and the Word was

God. The same was in the beginning with God. All things were made b y hi m; and without him

was not an y thing made that was made. In him was life; and the life was the light of men.

And the light shineth in darkness; and the darkness comprehended it not. There was a man sent

from God, whose name was J ohn. The same came for a witness, to bear witness of the Light, that

all men through him might believe. He was not that Li ght, but was sent to bear witness of that

Li ght. That was the true Li ght, which lighteth ever y man that cometh into the world. He was in

the world, and the world was made b y him, and the world knew him not. The light of men.

J ohn 8:58 Jesus said unto them, Veril y, veril y, I say unto you, Before Abraham was, I am.

J ohn 16:24 Hitherto have ye asked nothing in m y name: ask, and ye shall receive, that your jo y

ma y be full.

J ohn 10:33-35 The J ews answered him, sa ying, For a good work we stone thee not; but for

blasphem y; and because that thou, being a man, makest th yself God. J esus answered them, Is it

not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God

came, and the scripture cannot be broken.



So much is there that one could ex plore. Where to begin? The Word is God, the word is Li ght,

Li ght is God, the name of God is I Am, to use is to be able to accomplish an ything, we are gods.

Peniel is the place of God, if the e ye is single, yo u will be full of light.

Man y interpret this to mean that the pineal gland i s the seat of the soul. It is your Third E ye or

All Seeing E ye. If one m editates the AUM enough (the I AM), one can open the Third E ye and itwill be full of light. One can ascend J acob’s Ladd er to the astral planes.

These allegories and others are all throughout the Hol y Bible and man y other hol y books such as

the Upanishads and Bhagavad Gita.

The Lost Word is the Name of God. It is also the recognition that man is in the mind of the All or

God as are all things. In f inite realit y man is a man and his realit y is ver y real. He is made in the

image of God. His purpose is to create and build.

In the infinite, all is God, man is God, ever ything is God. You are not God in the finite realit y.

Yet, you are made in God’s image. In infinite real it y, you are God. It is both true that you are not

God and that you are God. Knowing all of these things…that you and the Father are one, that

yo u and God are one..as above, so below… before the bod y dies…is true mastership. The Lost

Word is the name of God, it is God, it is you, it is ever ything. To Know Th ys elf is to know that

yo u are God. A Master Mason uses this knowledge to dial between the finite realit y where he is

an individual personalit y and infinite realit y where he is God. He can do this at will with the Lost

Word.

He can “travel to foreign countries” b y meditating the AUM or AOUM, which is to travel astrall

y. Meditating the AOUM also, over time, has been said to increase all sorts of ps ychic abilities,

introduce one to his spirit guides and man y other things. It also helps him to subdue his passions.Whenever a stressful situation occurs, he can “AOUM down”. Even just three good“AOUMS”

can dramaticall y chan ge your mood and give you control of your emotions.

B y using the power of “I AM”, the name of God given to Moses at the burning bush, a Master

Mason can use the Law of Attraction just as J esus taught if he does so with faith, total belief and

total positive thinking.

Ever y da y, a Master Mason should do as Hiram Abiff did and enter into his Sanctum Santorum

and la y out his work for the da y. He should take 20 minutes to meditate the AOUM, then take 10

more minutes to use “I AM” statements… I AM going to be successful toda y, I AM health y, I

AM a good husband and father, I AM productive, etc. When meditating the AOUM, he should

visualize what it is he wants as though he alread y has it and then spend the rest of his da y

working hard at his goal, whatever it ma y be. He must do so with a loving heart toward ever yone

and following the Golden Rule. Whenever the day is difficult, he should return to the Sanctum

Santorum of his mind and meditate the AOUM. By usin g the AOUM this wa y to use the Law of

Attraction, you can receive a Master Mason’s wages. When you have the AOUM or AUM, you

have all the tools of a Master Mason.



I believe the men who created the three degrees w ere taking ever ything they knew about

Kabbalah, alchem y, Hermeticism and magic and distilled down into a s ystem that would

transform men. Most men would be transformed at a subconscious level. Some would figure it

out and use it at a conscious level. These men would learn to use this mental science as a form of

magic. We can still do so toda y. This is not all Freemasonr y is. Freemasonry is also a force for

good, for democrac y, for charit y and man y other things. I also believe it can be a kind of magicfor those who choose to use it as such.

In m y life as a Mason, I tr y to sta y balanced. I support m y local lodge b y serving and attending all

its meetings. I take time dail y to memorize ritual for the degrees. I also use the AOUM to

meditate and to use the Law of Attraction.

I believe a solid lodge should practice degrees twice a month, have education at ever y meeting,

have outings once a month and support some sort of charity. I do m y best to endorse these

things in the lodge.

In these wa ys, I feel I lead a full life as a Master Mason and I am giving m y best to the fraternit y.The world needs Freemasons. Freemasonr y unites people of all kinds. It is a force for peace as it

makes men more peaceful. Men are the main cause of strife in this world, not women. Because

of this, Freemasonr y will alwa ys be needed. It is so man y things all wrapped into one.

I hope this blesses you and keeps you interested in Freemasonr y. You must realize most men will

never be interested in the esoteric side of Freemasonr y and that is ok. It is normal. However,

man y are and for them, this has been written.

I am also including in this document: “Fr eemasonr y: It’s Hidden Meaning as well as instructions

on my system of “Masonic Magic”. I hope you enjo y these and I hope the y help you as youstud y Freemasonr y. I also strongl y su ggest joining the Scottish Rite if you have time as it is truly

the college of Freemasonry and gives you more time with your brother Masons. In the end, the

blue lodge has ever ything and is ever ythin g.

Works Cited and Recommended Reading

1. Esoterika b y Albert P ike

2. Morals and Dogma b y Albert Pike

3. Hol y Bible, King J ames Version

4. Freemasonr y: Its Hidden Meaning b y George H. Steinmetz5. The Lost Word: Its Hidden Meaning b y George H. Steinmetz

6. The Power of I Am by David Allen

7. The K ybalion

8. The Secret Teachings of All Ages b y Manl y P. Hall

9. S ymbolical Masonr y b y H. L. Ha ywood

10. Upanishads



11. Scottish Rite Ritual Monitor and Guide, 2nd Edition

12. The Rosicrucian Cosmo-Conception by Max Heindel

13. Bhagavad Gita

14. The Lost Keys of Freemasonry by Manly P. Hall



FREEMASONRY: ITS HIDDEN

MEANING

GEORGE H. STEINMETZ

PREFACE

"The archet ypal image of the wise man, the saviour or redeemer, lies buried and dormant in

man's unconscious since the dawn of culture; it is awakened whenever the times are out of joint

and a human societ y is committed to a serious error" *

In the present era, when indeed, "the times are of joint," Freemasonr y should eagerl y embrace the

sacred opportunit y of awakening the torpid consci ousness of the leaders of the masses to the real

truths of Masonic Wisdom. This is m y pra yer and m y hope; and this desire has inspired me to

present in this treatise the illucidation of those Masonic truths as I have been given the light to

see them.

* C. G. J ung Modern Man in Search of a Soul. Harcourt, Brace & Co.

FOREWORD

"A youn ger Brother shall be instructed in working, to prevent spoiling the material, for want of

judgement, and for increasing and continuing of Brotherl y Love."

A good man and true makes known to a friend his desire to become a Mason. He is given a

petition for the degrees of Masonr y, which he fills out and presents to the Lodge. It is received; a

committee of investigation is appointed and functions, efficientl y or otherwise, and if elected, the

degrees are conferred in due course. The newl y-m ade Master Mason sits among the brethren, is

present at the conferring of a few degrees, becomes wearied of the same routine repeated over

and over again and soon fails to attend Lod ge, ex cept, perhaps, on some special occasion such asa Past Master's ni ght, a b anquet, or possibl y not at all.



Over twent y-five years of ex perience in Masonr y has forced the conclusion that this lack of

interest of Masons in Masonr y is largel y due to fai lure on the part of the Lo dge to teach the

science and philosoph y of Masonr y, especiall y to the youn ger members, at the time when their

curiosit y is aroused and their interest is flaming. Masonr y has been defined as a "s ystem of

morals, veiled in allegor y and illustrated b y s ymbols." The ritual nowhere adequatel y ex plains

these s ymbols and allego ries, and not onl y conceals the true ex planations but also often actuall ymisleads. To transform rough ashlars into perfect ashlars, reading, stud y an d instruction are

required. It should not be forgotten that onl y stones capable of being fashio ned should be

admitted to our Venerable Institution, and that the INTERNAL QUA LIF IC ATIONS should be

carefull y scrutinized.

Masters of Lod ges, officers and coaches are continuall y being asked questions b y those of

inquiring minds which the y are all too often unable to answer. The necessar y information can be

obtained onl y from the continual and persistent stud y of the writings of those Masonic students

who have placed their thoughts and researches upon the written page, thus conforming to the

admonition to the "well informed brethren" to impart knowledge to the lesser informed.

In this book Brother Steinmetz has created an elementar y tex tbook and gu ide for the stud y and

understanding of the esoteric meanings of Masonry. He is enanentl y well qualified to undertake

this task, being well versed in the M ysteries, a student of Hebrew, a clear, logical thinker,

realizing the necessit y for continued Masonic education. Since it is intended for the use of the

beginner rather than for the advanced Masonic Scholar there are man y quotations from the

monitorial work to facilitate its use. S ome students of Masonr y ma y not agree entirel y with the

interpretations herein set forth. Even these, however, will benefit as the y will need arrive

logicall y at a better ex planation, and in so doing advance themselves.

A careful stud y of this book will implement the student with proper and plausible ex planations of

man y of the s ymbols and allegories contained in the three degrees, and will stimulate him furtherto pursue the stud y of the deeper esoteric meanings of our ex ceedingl y rich ritual. It must not be

forgotten that although the Grand Lod ge s ystem dates from the year 1717, Masonr y or the thing

called "Masonr y" has ex isted from the beginning of man.

This instructive, thought-provoking book should b e in the hands of ever y E nglish speakin g

Mason. The stud y and possession of the knowledge contained in it will bring about greater

understanding, fellowship and brotherhood among those who are privileged to be members of

this Honourable Institution.

HERBERT H. SCHULT Z MD., P.M., 32ø

"Most hol y and glorious Lord God, the Great Architect of the Universe, giver of all good gifts

and graces; in Th y name we have assembled, and in Th y name we desire to proceed in all our

doings. Grant that the sublime principles of Masonr y ma y so subdue ever y discordant passion

within us, so harmonize and enrich our hearts with Thine own love and goodness, that the Lod ge

at this time may humbl y reflect that order and beaut y which rei gn for ever before Th y throne."



BY WAY OF INTRODUCTION

CHAPTER I

FREEMASONRY: ITS HIDDEN MEANING

GEORGE H. STEINMETZ

"M yself when young did eagerl y frequent Doctor and Saint, and heard great argument About it

and about: but evermore Came out b y the same door wherein I went. "

This quotation from the Rubai yat of Omar Kha yyam is "veiled in allegor y, " as is Freemasonr y,

and is an ex cellent description of m y mental state, when first I started meditating upon the deeper

aspects of life.

The quotation appealed to me, for, as the Poet, I t oo had eagerl y frequented both "Doctor and

Saint." Doctor, learned in things material; Saint, supposedl y learned in spiritual matters. Like

Kha yyam, I "came out by the same door wherein I went" - not satisfied nor enlightened b y the

answers given me.

It is inherent in man to seek a religious belief to which he can subscribe with wholehearted faith.I was seeking such faith and was sincere in m y desire to find a religious belief. But intellect

demanded it be consistent with such knowledge as I possessed of natural histor y and material

science.

In this search I studied ever y reli gion with which I came in contact. As a singer in various

churches, I was afforded opportunities to hear the creeds of the principal faiths ex pounded. I did

not ex clude Roman Catholicism or Buddhism. Bo th contain much to commend, particularl y the

latter in its esoteric form. The stud y was far from time wasted.

None of these creeds provided a satisf yin g meaning of life; the answer to "WHY AM I HERE? "

which, at some time, ever y individual asks from the depth of his being. The answer, to m y entiresatisfaction, finall y came with a fuller understanding of Freemasonr y.

Most of the trul y great M asonic writers have deplored the lack of esoteric Masonic knowledge

among the craft in general. Macke y speaks of the "Parrot Mason," describing him as: "One who

commits to memor y questions and answers of the catechetical lectures, and the formulas of the

ritual, but pa ys no attention to the histor y and phil osoph y of the institution; called a Parrot

Mason because he repeats what he has learned without an y conception of its true meaning. " He



also ironicall y describes as "Bri ght Mason s" those who are letter-perfect in the ritual and

continues: "but the progress of Masonr y as a science now requires something more than a mere

knowledge of the lectures to constitute a Masonic Scholar."

Lon g ago J . D. Buck stated: "In its ritualism and monitorial lessons Masonr y teaches nothing in

morals, in science, in religion, or in an y other department of human knowledge or humaninterest, not taught elsewhere in current forms of thought, or b y the sages of the past. In these

directions it has no secrets of an y kind. It is in the ancient s ymbols of Freemasonr y that its real

secrets lie concealed, and these are as densel y veiled to the Mason as to any other, unless he has

studied the science of s ymbol ism in general, and Masonic s ymbols in particular.

* * *

THE MOST PROFOUN D SECRETS OF MASONRY ARE NOT REVEA LED IN THE

LODGE AT ALL. THE Y BE LONG ONLY TO THE FEW."

Buck also made the statement, which is as true toda y as when he first uttered it, years ago:

"There was never a greater need than at the present time; never so great an opportunit y as nowfor Masonr y to assume it s true place among the institutions of man and force recognition b y the

simple power of Brotherly Love, Relief, and Truth, based upon philosoph y, as nowhere else

ex ists outside of its ancient s ymbols. If the majority of Masons do not realize the true

significance and value of their possessions ther e is all the more need for those who do to speak

out, in the face of discouragement and detraction, and do their utmost to demonstrate the truth."

Albert Pike writes in Morals and Dogma: "A few rudimentar y lessons in architecture; a few

universall y admitted maxims of moralit y; a few unimportant traditions whose real meaning is

unknown or misunderstood, will no longer satisf y the earnest inquirer after Masonic truth."

In Pike 's Legend 4 o to 14 o Scottish Rite, he states: "In the United States, the Blue Degrees

teach moralit yonl y, refuse to intermeddle with questions political or religious, and require onl y a

belief in God, and, faintly, in the immortalit y of the soul; ex cept so far as the y declare the Hol y

Bible to be the rule and guide of man's conduct, and the inspired word of God; which, if it were

not evaded in practice, by the admission of Hebrews, would make the Masonr y of the United

States a strictl y Christian association. In the earl y part of the 18th centur y, Freemasonr y was, for

man y of its initiates, the teaching of the Hermetic philosoph y."

In one of his most vehement bursts of sarcasm, of which Pike was a master when he deemed the

occasion demanded, he refers to the Blue Lodge lectures in these words: "It has been objected to

us, that in our lectures we undervalue that which is absurdl y called 'S ymbolic Masonr y, ' as if an yMasonr y could be not s ymbolic. It is quite true that we should not value it, if we saw nothing in

the s ymbols of the Blue Lodge be yond the imbecile pretences of interpretation of them contained

in the ordinar y sterile instruction which we owe to Webb and his predecessors."

There is truth in all these charges. The average Mason is lamentabl y ignorant of the real meaning

of Masonic S ymbolog y and knows as little of its esoteric teaching. On the other hand one must

admit the ex istence of mitigatin g circumstances. This is a bus y world and few are blessed with

the time, even though they have the inclination, to acquire such knowledge. There is no one



source where a general k nowledge ma y be acquired, as most writers deal with specific phases of

Masonr y. Frankl y speaki ng, Pike, M acke y and even Waite, are too recondite for the average

Mason to gain much enlightenment from their writing. Unless he approaches their work with a

considerable background of metaph ysical and philosophical knowledge, they will profit him

little.

It is to place as much of this teaching AS IS SEEM ING LY ADV ISA BLE in a more accessible

form that this book has been undertaken. The writer has earnestl y endeavoured to write as simpl y

as the profundit y of the subject itself permits. The reader is asked to be mindful of the fact that in

a work of this nature there is included the no small handicap of being forced to allude but

vaguel y, at times, to those things which cannot be committed to writing. I have taken the various

printed manuals as m y precederic assuring no obj ection can be offered for printing herein such

ritual as the Grand Lod ges have authorized to be printed in these manuals. Where it seems

advantageous I have therefore taken the libert y of quoting freel y there from.

The onl y motive for this book is the fulfilment of the writer's obligations, both moral and

Masonic, to assist others to such light as he has been so generousl y allowed to attain. The readeris asked to approach the subject matter with the words of Herbert Spencer as his guide: "There is

a principle which is a bar against all information and which cannot fail to keep a man in

everlasting ignorance. That principle is condemnation before investi gation."

When I petitioned the Masonic Order I believed in a Supreme Bein g, therefore m y application

was not a misrepresentation insofar as claiming a belief in a "one living and true God." M y

principal reason for seeking admission was that man y of m y associates were members of the

Order; observation satisfied me that most of the better class of business men I contacted were

Masons, and m y superior in the organization with which I was connected, and whom I greatl y

admitted, was "high in th e Order."

These, I confess, are not the most worth y of motives, but are probabl y on a level with those of

most persons seeking membership in the Masonic Lod ge.

In retrospection I realize that at first I obtained very little benefit from Freemasonr y; nor does

one become a swimmer after the first few times in the water. It takes constant practice to attain

proficienc y in either art. Later I was requested to organize a lodge quartet and as a member

thereof I was called upon to attend and assist in initiations. Hearing the degrees repeatedl y

conferred, man y of the beautiful phrases of the ritual impressed themselves on m y mind. It was

but natural that I should pon der over their meaning.

Because of an inquisitive disposition I attained whatever progress I have made in Masonr y. The

first serious thinking I recall devoting to Masonr y was stimulated b y the instructions to the

candidate at a certain time to pra y for himself, coupled with the reminder that previousl y the

Lod ge had pra yed for him. This appeared to be significant, as it was the fir st time the candidate

was not prompted to give a specific repl y, or told precisel y what to do.

The obvious answer occurring to one is that if pra yer is to be most effective one should pra y for

oneself, but that seemed too apparent and not entirel y satisf ying. The answer to this question is



the raison d'etre of Masonr y. However, like all of Masonr y's secret lessons the reason is so

concealed that onl y he who sincerel y seeks will ever discover it.

When the truth of this lesson has been realized one discovers the most important facts of

ex istence itself; then, too, he learns that Masonr y is religion as well.

MASONRY - RELIGION

CHAPTER II FREEMASONRY: ITS HIDDEN MEANING

GEORGE H. STEINMETZ

" Religion must be as graduated as evolution else it fails in its object. * * * If a religion does not

reach and master the intelligence, if it does not purify and inspire the emotions, it has failed in its

object, so far as the person addressed is concerned."

-Annie Besant

The order has at all times been careful to ex plain that Masonr y is NOT a religion. It has denied

the fact over and over again, and insisted that it was a lodge or brotherhood, and in no wa y did,

nor was it intended to, take the place of the church in a man's life. It is claimed that Masonr y isuniversal, its tenets such that the y can be subscribed to b y Christian, J ew, Mohammedan and

Buddhist alike, and all ma y meet in brotherhood at its altars.

Has Masonr y been too careful in its ex planations? Too vehement in its denials? Has it so loudl y

proclaimed it is not a religion that its followers have been misled into thinking it is not

RELIG IOUS? Has it been fearful of inadvertentl y stepping on the figurative toes of some creed,

mistaking a creed for religion?

A creed is defined as: "a formall y phrased confession of faith; a brief authoritative summarizing

statement of religious belief." As such, certainl y Masonr y is not a "creed," but also a "creed" is

not "religion." What is religion? The dictionary defines it as: "The recognition of man's relationto a divine superhuman power to whom obedience and reverence are due; the outward acts and

practices of life b y which men indicate their recognition of such relationship; conformit y to the

teachings of the Bible, ef fort of man to attain the goodness of God."

What is Freemasonr y? The Masonic Manual of Missouri contains this definition: "Freemasonr y

is a beautiful s ystem of morals, veiled in allegor y and illustrated b y s ymbols. Its tenets are

brotherl y love, relief and truth. Its Cardinal Virtues are Temperance, Fortitude, Prudence and



J ustice. Its religion, if religion it ma y be called, is an unfeigned belief in the one living and true

God."

In Morals and Do gma Pike offers the following d efinition: "Freemasonr y is the subjugation of

the

Human that is in man b y the Divine; the conquest of the appetites and passions b y the MoralSense and the Reason; a continual struggle, effort and warfare of the spiritual against the material

and sensual. That victor y, when it has been achieved and secured, and the conqueror ma y rest

upon his shield and wear his well-earned laurels, is the true HOLY EMP IRE ."

The time has arrived for Masonr y to make its position clear, to not onl y ad mit, but rather to

declare, that it is religious, even though it ma y w ell ex plain it is NOT A RE LIG ION in the

commonl y accepted misuse of the word "religion." An attitude to the contrar y ma y have been

ex cusable in the past, as the vast majorit y of Masons, ignorant of the esoteric teachings, were

equall y ignorant of the fact that those teachings constitute religion. This has never been true of

the Great Masonic Scholars of the past, all of whose writings show their recognition of the

religion in Masonr y. What is religion? "Religion is the recognition of man 's relation to a divinesuperhuman power to whom obedience and reverence are due." The Masonic Manual states:

"Freemasonr y's religion, if religion it ma y be called, is an unfeigned belief in the ONE LIV ING

AND TRUE GOD." The definition of religion con tinues: "The outward acts and practices of life

b y which men indicate their recognition of such relationship." Paralleling this the Masonic

Manual continues: "[Freemasonr y's] tenets are brotherl y love, relief and truth." How more can

one's "outward acts and practices" indicate recogni tion of the Supreme Architect of the Universe

and the relationship to Him, than b y the practice of Brotherl y Love, Relief and Truth?

Recognition of Him as Father of all necessitates the recognition of ever y fellow man as a brother,

demanding brotherl y love which encompasses relief when needed, and above all else, truth.

"Conformit y to the teaching of the Bible." Is there ever a time in the Masonic Lod ge when theBible is ignored? Is it not constantl y open on the altars of Freemasonr y? Is not the attention of

the newest Apprentice immediatel y directed to it? Is he not told: "The Holy Bible is given us as

the rule and guide o f our faith and practice"? Scripture is quoted in each degree, and the closing

pra yer is: "and with reverence stud y and obe y the laws which Thou hast given us in Th y Hol y

Word." If "conformit y to the tea chings of the Bibl e" is the criterion on which to decide whether

or not Masonr y is religion, the case is alread y settled in the affirmative.

What of the last portion of the definition of religion: "Effort of man to attain the goodness of

God."? "Freemasonr y is t he subjugation of the Human that is in man b y the Divine; the conquest

of the appetites and passions b y the Moral Sense and the Reason." "Effort of man to attain the

goodness of God. " Who knows the "goodness of God"? How can it be measured b y finite mind?

It has been said, "man m akes God in his own image. " This is the utterance of the c ynic, but

strangel y, in a different sense than the or iginal remark was intended, it is true. The Book we are

admonished to stud y "with reverence" informs us that man is made in God's image. That likewise

is true. God first made man in His image and ever since, man has been making God in his own

image. If one sits between two mirrors he sees his image reflected in the one glass while the

other reflects the image of the image. Here the material analog must cease, for as man continues

to "make Go d in his own image, " and grows SP IR ITUA LLY to that first likeness to which he



aspires, his conception broadens and he immediatel y makes God in the image of himself at his

newl y attained spiritual level, and so on ad infinitum. At each step the "go odness of God" comes

closer of attainment. Eventuall y man makes God in his image, and the image is indistinguishable

from the object. Which has made which? What matters? Onl y that the ultimate has been reached.

The Master, J esus, was once asked a question intended to put him in an embarrassing positionwith the Roman Authorities. "Is it lawful to give tribute to Caesar, or not? Shew me the tribute

mone y. And the y brough t him a penn y. And he saith unto them, whose image and superscription

is this? They sa y unto him Caesar's. Then saith he unto them, render unto Caesar the things

which are Caesar's and u nto God the things which are God's." At the time it was the answer of a

shrewd ps ychologist putting his questioner "on the spot" intended for himself, but like all his

answers, it not onl y settled the question at the time but has come down through the ages, settling

the questions of future generations.

What is the significance of this incident to our problem? Call the material things of life "Caesar,"

and the spiritual "God. " Turn back to the definition of Masonr y and read: "Its Cardinal Virtues

are TEMPERANCE, FORT ITUDE, PRUDENCE and J USTICE. " J esus did not advise to

disregard Caesar, or the material, but to render unto it its just due, being careful to render untoGod or the spiritual its due as well.

"TEMPERANCE" - temperateness, not prohibition of material things, but judicious use of them,

restraint from over-indulgence. "Be ye temperate in A LL TH INGS." Temperate in what you eat,

as well as what you drink. Temperate in your remarks and speech. Temperate in your jud gment

of your fellow man, that "due restraint upon our appetites and passions which render the bod y

tame and governable, an d frees the mind from the allurements of vices." A gain quotin g from

Morals and Dogma, temperance is the "conquest o f the appetites and the passions b y the Moral

Sense and the Reason." It is also the circumscribing of our desires and the keeping of our

passions within due bounds, not with a brother Mason alone, but W ITH A LL MANK IND.

"FORT ITUDE" - is an at titude of soul. According to the dictionar y it is "spiritual strength to

endure sufferin g and adversit y with courage." But could one endure adversit y without faith? The

onl y reason man manifests fortitude is his intuitive knowledge that fortitude is compensated on

the spiritual side of life.

"PRUDENCE" - "Teaches us to regulate our lives and actions agreeabl y to the dictates of reason,

and is that habit b y which we wisel y jud ge and di screetl y determine on all things relative to our

present as well as future happiness."

"J UST ICE" - is the principle of dealing uprightl y and fairl y with others, regardless of the material

relationship which ex ists between us. J ustice renders unto each man his due, regardless of his

station in life, without fear or favour. The just man is a righteous man, he cannot be otherwise.

The more he "prudentl y" envisages what real justice is, the better will be his actions. The just

man will be he to whom Buddha referred when he said: "He is the noble man who is himself

what he believes other men should be." It is the ultimate of justice not to expect an ythin g of

others we are not willing to do or BE ourselves.



B y giving the material due consideration, and in justice rendering unto it the things which are the

material's but giving it no more, b y properl y keeping our desires and passions between the

ex tended points of the compasses, we have automaticall y rendered unto the spiritual the things

which are the spiritual's. Man is not a "division" but a "unit y"- Bod y, Soul and Spirit - and when

we render its due to an y undivided part we have served the whole. Is this not religion as

described as "an effort to attain t he goodness of God"?

Neither official denial nor confirmation can change facts. It is of small consequence whether or

not Masonr y is acknowledged to be religion. The important thing is HOW IT IS PRACTISED.

Draw aside the veil of allegor y from the "beautiful s ystem of morals," thereb y discovering the

deeper spiritual truths of its meaning, while at the same time following the material admonitions.

"Illustrated b y s ymbols" each s ymbol points a moral lesson and is used as an ex ample for the

material life, but there are alwa ys other interpretations which have reference to the spiritual.

Until one "seeks and find s that deeper meaning an d applies it spirituall y M asonr y is NOT

religion. It becomes religion onl y to him who finds religion in it, to others it remains but ritual,

and at best a s ystem of m orals. Yet there remains the promise contained in the "rule and guide ofour faith and practice"-"S EEK, AND YE SHA LL FIND. "

MENTAL SCIENCE

CHAPTER III FREEMASONRY: ITS

HIDDEN MEANING GEORGE H.

STEINMETZ

" Be specific, be definite in your mental work. Y ou are dealing with Intelligence, so deal with It

intelligently."

-Ernest Holmes

Mental Science asks no one to accept an y statements made in its behalf that cannot be proven.We should attempt to prove each statement as we build our premise, ex actly as the investigator in

an y other science would proceed to prove his findings.

While all Freemasons necessaril y profess a belief in a "one living and true God," else the y could

not be members of the Order, for the sake of consistenc y a scientific reason should be established

for that belief.



This seemingl y is a world of opposites. Negatives at first glance appear to be truths, but on

anal ysis are not. Darkness, of itself, does not ex ist. It is merel y the absence of light. Ignorin g the

negative side of the quest ion but turning to the affirmative, let us build up a rational belief in a

Supreme Being.

We exit The Universe exists. We are conscious of both our own ex istence and our surroundings.Consciousness is a degree of intelligence. That same intelligence which makes us aware of our

own ex istence and the existence of the world in which we live forces us to admit the prior

ex istence of some creative force which caused both the universe and ourselves.

This is not an attempt to advance an argument to the individual who says "we just happened." In

fact he will not be reading these lines. Such a view is so inconsistent with nature that it requires

no answer from the thinking person. Nothing in nature "just happens." There is alwa ys a reason

for natural action if we but find it, and we cannot malign the Omni-present because the human

mind cannot grasp the reason for some particular thing and sa y "there is no reason, no cause."

We must ultimatel y com e to th e conclusion that we and the Universe are the result of definite,

intelligent planning; in other words - THOUGHT.The nex t step in an attempt to find a logical basis for belief is to ascertain HOW we were created.

Man the finite cannot comprehend the INFIN ITE and, therefore, unaided, realize infinit y, yet he

must needs attempt that ver y thing. Fortunatel y, there is in ever y man that which impels him to

seek the infinite, and b y means of it apprehend sufficient of the concept of infinit y to pursue the

proper train of thought.

The universe is distinctl y material and, being material, there must have been a time when it did

not ex ist. Hence the Biblical statement: "In the beginning God created the h eavens and the

earth." This provides a good starting place, and, b y appl yin g the theor y of negatives, can be

restated; "until created the EARTH WAS NOT." The Bible carefull y states "CREATED, not

"BU ILT. " To "build" is to construct or rearrange out of ex isting material. To "create" is tomaterialize something out of apparent nothing.

There is some question. as to the correctness of the translation of the foregoing passage, the

Hebrew word "ROSH" being involved. It is true that "rosh" ma y be translated "beginnin g" but

the best Hebrew authorities seem to prefer "the head." Thus we are told that "ROSH

HASHANA" means "the HEAD of the year." It is not phrased: "the BEG INN ING of the year."

In connection with this distinction of meaning it should be noted that "the h ead" carries the

inference of knowledge or wisdom. It is the seat of wisdom. Thus this passage ma y well be

translated: "IN W ISDO M God created the heavens and the earth."

Returning to the Bible we read: "In the beginning the earth was without form, and void." That

statement seems contradictor y, for regardless of the SHAPE of a thing it cannot be without form.

If it ex ists as material, whether round, flat or square, that is its form. From this one can onl y

conclude that the earth did not ex ist as matter. How then did it ex ist, if in the beginning it was

without form and void? Onl y as thought, an idea, W ITHOUT (MATER IA L) FORM, in the

Universal Mind.



The suggested translation lends itself to this line of reasoning. If we sa y "in wisdom" rather than

"in the beginnin g," we immediatel y predicate a "mental creation" preceding the material

manifestation in form and space. In another passage we read: "In the beginning was the Word,

and the Word was with God, etc." "All things were made b y Him, and without Him was not

an ything made that was made." A gain we change not the sense, but give it actuall y more specific

meaning if we translate: "In W ISDOM was the w o rd, etc."

Earth then, came into ex istence through the W ISD OM of God and b y the word of God. What is a

word, but the vocalization of a thought? A "word" must be "THOUGHT" before it can be

spoken. (We seek a "word," and the reason for our quest is that we, too, may create b y means of

this word.) A "word" bei ng a spoken thought, we ma y now chan ge the initial statement of the

Bible to read: "In W ISD OM God THOUGHT the world into being."

Ever ything in nature indicates the absolute consistenc y of the Great Universal Mind, hence we

reason when we see the operation of ph ysical laws, that spiritual laws work on the same basis.

The Infinite Intelligence can arrive onl y at a perfect plan of operation, and that plan is absolute.

In stud yin g nature's laws as a starting point in the "seen" we can conclude that the operation ofspiritual laws in the "unseen" is similar. Hence the conclusion can readil y be reached that there is but one set of laws, or one great universal law. It can be likened to that portion of a spar seen

above the water, because of which we know the portion under the water of necessit y ex ists.

Wheat planted in the ground produces wheat, and wheat onl y. Cattle bred p roduce cattle, and

cattle of the same t ype and breed. Man produces an offspring of like form and intellect. If the

absolute immutabilit yof this law could not be depended upon there could be no assurance of our

own continued existence, or of the continuance of the universe.

If, in the wisdom of Universal Intelligence, the op eration of this law in the material world is

satisfactor y, wh y not app l y the same to the spiritual world? This is the dictate of reason, and wema y strengthen our conclusion b y the precept of the Bible, which the Mason is admonished to

use as "the rule and guide of his faith and practice."

The Great Teacher suggests the law of like producing like b y several questions he asks, as well as

b y directl y stating it to be so. "Do men gather grapes of thorns, or figs of thistles? " Also - "A

good tree cannot brin g forth evil fruit, neither can a corrupt tree bring forth good fruit. " A gain we

are specificall y told: "An d God said, let us make man in our own image, after our likeness." We

have definitel y concluded God is not material, but spirit - Mind. He could not have referred to

man's ph ysical bod y when he said "in our own image and likeness," so this can onl y mean

SP IR ITUA L LIKENESS .

The Bible contains two separate and distinct accounts of the creation of man. One which ma y be

called the birth of the idea, or ideal, of man in the Infinite Mind; the real sp iritual "thought

creation" as dearied in the twent y-six th and twenty-seventh verses of the first chapter of Genesis.

In the second chapter of Genesis, seventh verse, is found the description of the ph ysical creation,

the actual making of the material bod y.



William J ames, writing on the theor y of the secondar y or subliminal consciousness, says: "In

certain persons, at least, the total possible consciousness may be split into parts which coexist,

but mutuall y ignore each other." F. W. H. M yers suggests that the stream of consciousness in

which we habituall y live is not our onl yone. Acco rding to Bramwell, from whose book,

H ypnotism, its Histor y, P ractice and Theor y, we are here quoting, M yers termed the "self below

the threshold of ordinar y consciousness the subliminal consciousness, and the empirical self ofcommon ex perience the supraliminal."

Ps ycholog y teaches that we have two minds, or one mind capable of two distinct functions. It is

immaterial for our present purpose which view we accept, but for the sake of clarit y we will

henceforth speak of two minds: the objective, or M yers ' supraliminal, and the subjective, which

he describes as the subliminal consciousness. The objective mind of man is the manifestation of

the Universal Mind, which is subjective upon the objective plane.

The objective mind of man, with its abilit y to reason inductivel y, make choices of its own and

distinguish between good and evil, is the highest work of all creation (in a material bod y) up to

the present time. By cul minating in man, with his objective mind, evolution has at last producedsomething which can go on of As own accord and volition.

While throughout the animal kingdom there is evidence of abilit y to reason, and particularl y in

the higher animals does t his approach more nearl y what man terms reasoning, it is man alone

who has attained to the eminence of being a free moral agent; free to make his own decisions,

draw his own conclusions and have cognition of the ex istence of the ver y Universal Law which

underlies the attainment of this stage of his development

With the objective mind man makes his conscious decisions. It is the seat of the abilit y to choose.

HE HAS THE POWER OF CHO ICE. It is the ob jective mind which recognizes the fact and

sa ys: "I AM!"

The subjective mind is described as being impersonal, passive, directed b y the objective mind

and having no will of its own. It faithfull y follows the dictates of the objective mind. It is proven

be yond argument that it is also the controller of bodil y functions, as ma y be recognized when it

is realized that we do not consciousl y, objectivel y, direct the heart beat or respiration. These

other functions are not material to the present study, so we particularl y note the IMPERSONA L

QUA LITY of the subjective mind for the present.

In a stud y of the characteristics of the subjective mind, its impersonal nature may be better

understood b y observing its action in h ypnotism. H ypnotism is the displacement of the subject'sobjective mind b y the obj ective mind of the h ypnotist, in order that the h yp notist may directl y

make suggestions to the subjective mind of the subject.

Mental science teaches that the, subjective mind is impersonal, and this is readil y proven b y

h ypnotism. In Bramwell's book, previousl y quoted, he states relative to changes in personalit y:

"Here the subject [ while under h ypnotism] assumes the role suggested [b y the h ypnotist] , and

speaks and acts in accordance with his conception of the part."



Another fact demonstrated through h ypnotism is that the subjective mind reasons entirel y

deductivel y, and is incapable of reasoning inductivel y. In inductive reasoning conclusions are

drawn from a number of known facts, whereas deductive reasoning assumes two or more facts to

be true, without actual verification; but, if correct, then further conclusions must of necessit y be

true.

Given the initial suggestion b y the h ypnotist, the subject will follow through, DEDUCT IVELY

even to the most minute detail, arriving at the correct conclusion with a displa y of intelligence at

times far superior to the known abilit y of the objective mind of the individual. However, the

h ypnotized subject will neither show an y tendenc y, nor evince an y abilit y, to establish

inductivel y the correctness of the original assumptions, no matter how false, or even ridiculous,

the y ma y appear to the objective mind of an observer.

Mental Science informs us that this subjective mind is the individual's undivided part of the great

subjective mind of the universe, that creative force which brought us into being, and therefore we

are like our Creator. Science thus establishes that we are AS OUR CREATOR, and enlightens us

as to the real meaning of the Biblical statement that man is made in the image and likeness of God.

So much for the present of Mental Science. However we hope to subsequentl y establish the fact

that Freemasonr y and M ental Science are s ynon ymous. Through its careful and secret teaching

Freemasonr y has preserved knowledge of Mental Science through the dark ages of i gnorance, so

that in our more enlightened da y, when a man has the right to think for himself and ex press those

thoughts openl y, the great storehouse of knowledge is found stocked with the fundamental ideas.

However, due to the necessit y of secrec y in the past, this knowledge was concealed in allegor y

and illustrated onl y b y s ymbols. The full import was unknown, even to some of those who

zealousl y guarded it and were instrumental in its preservation. For this reason, even toda y, it is

not an "open book " which ma y be read with ease. The knowledge IS A LL THERE, but it is still"veiled in allegor y and illustrated b y s ymbols," an d is useless until laboriousl y du g out and

ex posed to the view of the intellect.

This knowledge is ours for the asking. All we need do is knock at the door of this storehouse of

wisdom and "it will be opened unto us," but the door is not equipped with an electric e ye which

will swing it open as we pass. It takes a "distinct knock," and patience to gain this important

privilege. It demands a well formed PERSONA L DES IRE to give the knock and patientl y await

a due time. We have encountered in the spiritual world the law of the material world, and are

dealing with personal desire. We mu st first "form a favourable opinion" of this knowledge we

seek, then request admission. That request must be "unbiased b y the improper solicitations of

friends, and uninfluenced b y mercenar y motives." It must be for a far more noble and glorious

reason: "a desire for kno wledge and a sincere desire of being serviceable to your fellow

creatures." Finall y, we must be able to truthfull y answer: "it is," when asked: "Is this of your own

free will and accord? "



EVOLUTION

CHAPTER IV


GEORGE H. STEINMETZ

" Our starting point is that of a divinely ordained security from which we may quietly grow into

that higher evolution which is the fulfilment of the law of our own being."

-Thomas Troward We are told that Masonry was originated b y King Solomon at the building of his Temple.

However, it is a well established fact that Masonry is an ancient esoteric philosoph y of life,

ancient even in King Solomon's da y.

This philosoph y has been traced back to the "Lost Continent of Atlantis." The Great Masters, the

"Noahs, " of the time, warned of the impending do om of the continent, assembled the "worth y

and well qualified" of their followers and migrated to Africa. They took with them the truths of

that philosoph y and re-established it in their new dwelling place. There we f ind their ruined

temples which, compared with our lodge rooms, have similar floor plans, the same "dark north,"

and man y of the same emblems.

In this connection the following quotation from J ames Churchward in Children of Mu ma y prove

ver y enlightenin g. "Many E gyptolo gists find enigmas concerning the two Eg yptian religious

cults. These apparent enigmas are brushed aside when it is known in what wa y E g ypt was first

peopled and b y whom. * * * Eg ypt was first colonized b ytwo sets of people, commencing at two

separate and distinct parts. One set coming to lower Eg ypt from the west, the other set coming to

upper Eg ypt from the eas t. * * * Eventuall y the upper Eg yptians met the lower Eg yptians on the

valley of the Nile. * * * A tablet found in Ma ycarne, Crete, b y Schliemann says: 'The Eg yptians

descended from Misar. Misar was the child of Thoth, the God of histor y. Thoth was the

emigrated son of a priest of Atlantis. He built the first temple at Sais and there taught the wisdom

of his native land'."

Also, in South and Central America have been found ruins of Masonic significance. Churchward

advances some strong, if unusual, arguments to support his claims that all these civilizations

emigrated from the continent of Mu in the Pacific Ocean.1

Modern archaeology has accomplished much in rediscovering the ruins of the ancient temples,

but as yet has not succeeded in bringing to light the philosoph y of the Incas and Ma yans to the

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point where it can speak with authorit y. In Egypt more has been learned from the temple ruins

and hierogl yphics found on other monuments and on the walls of tombs.

That knowledge has brought to light more Masonic allegor y and s ymbolism, as evidenced in

their beliefs and practices. Unquestionabl y our third degree derives from the M ysteries of Osiris,

or from the still more ancient legend from which the Osirian m yth itself originated. Thisnotwithstanding that some Masons see in the third degree the "enactment of a traged y" which

occurred at a later date in histor y. It is of interest to note that some modern ps ychologists claim

all these "traged y" l egen ds stem from t he same ancient source. Historically true or false, it is a

ps ycholo gical necessit y, and had there been no Osiris, no Hiram, no Christ, man's mind would

have been compelled to fashion one.

He who does not wish to accept the "Atlantean" account will find himself on the threshold of an

even more wonderful exhibition of the universality of Freemasonr y if he will anal yz e the facts.

He must seek elsewhere for an ex planation: that at different places in the world temples of

similar plan, undoubtedly used for similar rites and decorated with similar and, in some

instances, identical emblems, were constructed. Wh y should these widel y separated peoples, withno means of communication, arrive at the same conclusions regardin g their origin and status in

the universe? The onl ylogical answer is contained in the teaching of Mental Science of an All

Intelligent Universal Subjective Mind to which all human minds have access. From it the y

received the TRUTH, and there being onl y ONE TRUTH, necessaril y, they arrived at the same

conclusions.

To quote Francis Grant: "If miracles ex ist - does not one lie in this, that men far removed, at

times simultaneousl y, sh ould pronounce the same doctrine of Truth and the same path of human

liberation? Apparentl yal l men - whatever their race or creed - ma y pluck t he same flowers in the

Plane of Hi gh Heaven." 2

This digression from the statement that Masonr y i s even older than Masonic tradition claims is

for the purpose of establishing more firml y in you r minds the age and universalit y of its great

philosoph y. Masonr y con tains within its teaching the whole purpose of man's ex istence, and the

method of attaining the end of Creative Spirit in personalizing Itself through man. Man being

created in the "Image of God" possesses within himself the potential possibilities of infinite

progress and evolution. Harmonizing the Biblical stor y of creation with the findings of modern

science, evolution, when carefull y considered, is not in an y wa y contradictor y to the Bible.

Evolution strengthens ou r faith in the Bible's prophetic utterances as to man's glorious

possibilities. Man's primitive beginnings, when compared with his present attainment, give us

renewed faith in the Divine purpose of the Creator for man to attain even higher levels than he

has alread y reached, b y t he attainment of MASTERSH IP!

Man is a complex being consisting of material, psychical, and spiritual nat ure, and material

science alone does not completel y satisf y our investigation. Therefore we must direct our

attention to that element within him we call "spiritual," and it is found that man's "spiritual"

nature makes for his highest attainment. The quality whereb y he attains that high evolution is the

POWER OF CHO ICE!







The creative law of being, implanted in man b y Di vine Intelligence, gives man the "freedom of

choice," whether to spirituall y retrograde or progress. The choice, however, lies between these

two; there is no standing still in this universe of motion. Natural evolution betters the entire race

without regard for the individual. SP IR ITUA L E VOLUTION betters the IND IV IDUAL

THROUGH H IS OWN EFFORTS. The statement that: "previousl y the Lo dge pra yed for you" is,

in effect, advising that: "before the LAW OF EVO LUT ION ADVANCED YOU)); "NOW, Youmust (pra y for) advance YOURSE LF!"

In bringin g the candidate to that part in the initiation where he must pra y for himself, the Lodge

has brought him to the same point as all others who have gone the wa y before him. From this

point (level) individual desire is necessar y to make further progress. It is a PERSONA L

PROBLEM of "ASK ING" - "SEEK ING " "KNOCK ING. " This not onl y applies to that particular

moment in the Lodge room but to an yfurther progress in Masonr y. In fact i t is not too inclusive

to add - ANY PROGRESS IN LIFE ITSE LF!

Our quest is for the re-discover y of something lost. It is the knowledge of the two-fold principle

in nature and specificall y, knowledge of the modus operandi of the Constructive Principle. Theloss of the knowledge of the Constructive Principle in nature brought into man's ex istence its

opposite, the Destructive Principle.

Li ght is the s ymbol of knowledge, and knowled ge properl y used leads to wisdom and power.

Therefore the Ancient High-Priest's breastplate had engraven thereon the two words: "UR IM and

THUMM IM" LIGHTS AND PERFECT IONS!

NOTES

1 Those interested in an ex haustive stud y are referred to the Mu trilog y b y C hurchward: The LostContinent of Mu, The Children of Mu, The Sacred S ymbols of Mu.

2 Fr ancis Grant in The Introduction to Oriental Philosoph y.

THE SECRET DOCTRINE

CHAPTER V


GEORGE H. STEINMETZ

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" FREEMASONRY is a beautiful system of morals veiled in allegory and illustrated by symbols.

Its tenets are Brotherly Love, Relief and Truth. Its Cardinal Virtues are TEMPERANCE,

FORTITUDE, PRUDENCE, and JUSTICE.

" Its religion, if religion it may be called, is an unfeigned belief in the one living and true GOD."

- Masonic Manual of Missouri

IN ADD IT ION to the definition of Freemasonr y o n the opposite page we repeat Pike's definition:

"Freemasonr y is the subjugation of the human that is in man b y the Divine; the conquest of the

appetites and the passions b y the Moral Sense and the Reason; a continual effort, struggle, and

warfare of the Spiritual against the Material and Sensual. That victor y, when it has been achieved

and secured, and the conqueror ma y rest upon his shield and wear his well-earned laurels, is the

true HOLY EMP IRE."

These two definitions of Freemasonr y are apparentl y similar, yet there is a difference. The latter

informs us what Freemasonr y is, and to a limited ex tent advises how to become a Master Mason

through "the conquest of the appetites and the passions b y the Moral Sense and the Reason."

However, it contains thoughts different from those in the former definition and is more definite

as to the "morals."

The definition from the Blue Lod ge Manual ver y distinctl y states that "this system of morals" is

"veiled in allegor y and illustrated b y s ymbols." Th is statement will bear further investigation. If

it is correct, it ma y be assumed there is something underl yin g the ex planations given in the

various lectures of the degrees. "Something" which is "veiled in allegor y and illustrated b ys ymbols." This can be considered as an instruction where to look for further meaning. It is

obvious that the "veil" m ust be parted and the hidden meaning of the "allegor y" discovered. It is

equall y obvious that the usuall y accepted meanin g of the s ymbols is not enough for our purpose,

for then their meaning w ould be immediatel y app arent and such is not the case. This "s ystem"

which the y "illustrate" then must be "illustrated" by a more recondite interpretation of their

meaning than is apparent on the surface to the casual observer.

Anal ysis of the actual words in the quotation reveal a subtle significance not ordinaril y attributed

to them. MORALS - The common use is: "discrimination between right and wrong, chaste, just,

ethical." This word of Latin origin literall y means "custom, " but a shaded m eaning states:

"verified b y reason, lo gic or probabilit y."

A LLEGORY - "Description of one thing under the image of another. A narrative in which a

teaching is conve yed s ymbolicall y. Presents a truth under the guise of fictitious narrative or

description."



SYMBO L - "Something that stands for, represents, or recalls something else, not b y ex act

resemblance, but b y suggestion or associations in thought; especiall y an obj ect that represents

something abstract, as an idea, qualit y or condition."

If the definition of Freemasonr y is reconstructed in the light of the words used in the previous

definition it will read: "Freemasonr y is a beautiful s ystem of customs, or method of living,which, if followed, results in one's discriminating between right and wron g, being chaste, just

and ethical. This custom is verified b y reason and logic. However, it presen ts a truth under the

guise of fictitious narrative, and is in realit y describing one thing under the image of another,

using actual objects to repre sent abstract ideas - "NOT BY EXACT RESEMBLANCE - BUT

BY SUGGEST IONS OR ASSOC IAT IONS IN THOUGHT!" There is the answer. The s ymbols

are not used in the commonl y accepted meaning. It is "NOT BY EXACT RESEMBLANCE";

there IS a more recondite interpretation, as we suspected; it is one of "SUGGEST IONS OR

ASSOC IAT IONS IN THOUGHT.))

There is a SECRET DOCTR INE in Freemasonr y. That secret doctrine is concealed, rather than

revealed, b y the ver y lectures which, we are told, offer a "rational ex planation" of the ceremoniesof initiation. If we were to accept these "rational ex planations" as final, and seek no further,

Freemasonr y would be a farce. We should find ourselves on a "dead-end" street from which it

would be impossible to make an y progress.

Here it is necessar y to digress that we ma y la y the foundation for our super-structure (as an y

Operative Mason would do) b y inquiring into some of the actual history of Freemasonr y, to

discover its beginning and evolution.

Historicall y, we trace Freemasonr y to a number of Operative Lod ges in England. Ex tant records

indicate that in the year 1717 four lodges in Londo n established themselves under the

denomination of a Grand Lod ge which the y constituted at that time. One of the oldest documents

containing a written record of Operative Masonr y is the Regius or Halliwell MS., circa 1390.

Man y books have been written proposing various theories as to the origin of Freemasonr y. The

generall y accepted theory is that our present lodges are the outgrowth of the Operative Lod ges,

or Guilds, of the Middle Ages. There is no inclination to question the fact that our modern lodge

AS AN ORGAN IZAT IO N, owes its origin to these Operative Lod ges, but what of its esoteric

teaching?

Are we to believe that these craftsmen of the medieval guilds, most of whom were actuall y

illiterate, conceived an entire philosoph y such as Freemasonr y, and then, with consummate

cunning, concealed it beneath a complicated s ystem of s ymbolism and allegor y? For the rank and

file, the s ymbols were used, if at all, for ethical analogies, and the y were as ignorant of the

underl yin g meanings, as are most Freemasons of toda y. The y but served the purpose of being the

preservers of its m ysteries. As the reincarnating soul is said to choose the bod y and environment

best suited for its growth and evolution, so may it be that these Operative Lodges were chosen to

form the "bod y" for the spiritual teachings of the secret doctrine.

Let us investigate the term "free" as used in relati on with "Mason." Some authorities advance the

theor y that in ancient times "bonds-men" could no t join the Operative Guilds, hence a Mason



was a "free man" and, perforce, a "Free Mason." Others attach significance to the word "free" in

connection with the request for admission, it being of the applicant's "free" will and accord. Both

theories find some support in the rituals of various Grand jurisdictions. In some jurisdictions the

candidate recites his qualifications, at the door of the lodge room, as being of "lawful age, FREE -

BORN etc." Here is predicated the theor y of being a "free" man. All ritual supports the theor y of

its being of the candidate's "FREE-W ILL" and accord. Enough theories have been advanced tofill volumes on the specific subject. Herein it is not possible to even comment on all of them.

One of the more interesting is cited for the benefit of the reader, as it also contains the thought of

the antiquit y of Masonr y.

Robert Hewitt Brown writes: "Lon g before the building of the Temple of King Solomon, masons

were known as 'sons of light.' Masonr y was practised b y the ancients under the name of Lux

(light) or its equivalent, in various languages of antiquit y. * * * We are info rmed b y several

distinguished writers that it (the word masonr y) is a corruption of the Greek word

'MESOURANEO' which signifies 'I am in the midst of heaven,' alluding to the sun, which, 'being

in the midst of heaven,' is the great source of light. Others derive it directl y from the ancient

Eg yptian 'PHRE,' the sun, and 'MAS, a child: 'PH RE MASSEN'- the children of the sun, or Sonsof Li ght."

Regardless of the origin of the modern lodge, or of the name "Freemasons" we can, after freeing

the s ymbolism of modern adaptations, discern in Freemasonr y the outline of the teachings of the

ancient m ysteries of Eg ypt. ONE SUPREME BE ING - IMMORTA LITY OF THE SOU L - THE

THREEFO LD COMPOSIT ION OF MAN, that is: bod y, soul, and spirit (more correctl y

ex pressed as ph ysical, ps ychical, and spiritual). Three planes of being dealt with in three

"grades" or levels of instruction.

P ythagoras said: "God formed two things in his o wn image: first the Universe itself, and second,

man." The Bible informs: "and God said, Let us make man in our own image, after our own

likeness." The ancients postulated the complete man as the triune man composed of bod y, soul,and spirit. He was s ymbolized b ythe right angle triangle. The horizontal represents the ph ysical

or material, the perpendicular represents the ps yc hical or mental, and the hyp otenuse the

spiritual. (The complete man s ymbolized b y the right an gle triangle should not be confused with

the perfect or spiritual man, whose emblem is the equilateral triangle.)

The purpose of the m ysteries was to teach the candidate the secret of making of himself the

perfect man. S ymbolically, it is the secret of progressing the right angle triangle to an equilateral

triangle. As no "whole" can be complete and perfect ex cept its parts be complete and perfect,

their instructions were divided into three parts, or grades. The first dealt with the ph ysical, the

second with the ps ychical, and the third with the spiritual.

The bod y is the vehicle of the mind and the spirit; and to make it a fit habitation for them the

M ysteries began their ins truction with the purel y ph ysical aspect of man and his material relation

to the Universe. This teaching was that a strong and obedient bod y was requisite for the

development of a strong mind and, mind being the instrument of spirit, a strong and well

developed mind was essential to spiritual development. Theirs was a rigorous and dangerous

initiation, and a strong bod y was indispensable to the candidate if he were to survive the ph ysical

ordeals entailed b y the actual initiation as well as the arduous studies necessar y for his mental



development. This occurred before he was even introduced to the spiritual. Also, it was

necessar y to understand t he operation of material laws, for the y subscribed to the ancient theor y

that the material laws are but the ex tension into the manifest universe of the spiritual laws. "As

above, so below ."

The candidate was obliged to spend years, if necessar y, in each of the grades preceding, beforehe was permitted to proceed in spiritual instruction. Under such a s ystem it is obvious that it was

highl y essential to "make the necessar y proficiency in the preceding (degrees) grades," before he

could be admitted to the nex t higher.

If Freemasonr y is the actual descendant or, if one prefers the term, reincarnation of the

M ysteries, back of its "veil of allegor y," then must be concealed a deeper truth than ex pounded

in the various lectures of the degrees. Therefore, we should be able to discover a similarit y in its

degrees with these ancient grades. The first degree should concern itself with the ph ysical or

material; the second should deal with the ps ychical or mental; the third degree wholl y with the

spiritual. The ceremon y of initiation in each degree should reveal a more recondite teaching than

that which appears on the surface. It should be discovered that its s ymbolo gy and allegor y is asuseful to CONCEAL that teaching from those who do not seek it out as to REVEAL it to him

who, "of his own free will and accord," earnestl y and pra yerfull y attempts to pierce the veil of

m yster y.

If the s ymbols can be consistentl y interpreted in this manner, throughout the three degrees, we

have confirmed Freemasonr y to be the reincarnation of the Ancient M ysteries of Eg ypt; we have

rediscovered some part of the ancient teaching an d have removed the veil of allegor y from the

Great Truth of the Universe.

ENTERED APPRENTICE

CHAPTER VI


GEORGE H. STEINMETZ

" Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the

precious ointment upon the head, that ran down upon the beard, even Aaron's beard; that went

down to the skirts of his garments;

As the dew of Hermon, and as the dew that descended upon the mountains of Zion; for there the

Lord commanded the blessing, even life for ever more"

-One hundred thirty third Psalm



What is the meaning of these words? It is not in a pedantic sense that I frequentl y refer to the

dictionar y for ex act word definition, but in the interest of that harmon y of mind so necessar y

between author and reader. Often, there is a subtle meaning in relation to some specific use

which gives an entirel y d ifferent conception of the word from the commonly accepted meaning.

"ENTER ": "to go into, as a room; to join, or become a member of; to begin or take up, as a

business; to gain admission for, as, to enter a pupil in a school; TO MAKE A BEG INN ING."

"APPRENT ICE ": "One bound b y agreement to serve another a certain number of years in return

FOR INSTRUCT ION IN A TRADE OR CRAFT; a novice or one slightl y v ersed in an ything;

ONE PUT UNDER THE CARE OF A MASTER FOR INSTRUCT ION in a trade or craft."

An "ENTERED APPRENT ICE," more clearl y un derstood, is "one who has just been admitted tothe order; WHO IS MAKING A BEG INN ING, and is bound to the lodge BY AN

OBLIGAT ION TO PERFORM CERTA IN DUT IES, in return for which he is PUT UNDER

THE CARE OF A MASTER (THE MASTER? ) FOR INSTRUCT ION in Freemasonr y."

Ever y ps ychical phenom enon has a ph ysical basis, therefore, the first degree of necessit y must

deal with the ph ysical.

"Freemasonr y regards no man for his worldl y wealth or honours * * * it is the internal and not

the ex ternal qualifications of a man which recommend him to Freemasons." This statement in the

ritual is idealistic. I fear it is like St. Paul's definition of faith: "the substance of things hoped for,

the evidence of things not [ yet] seen." In actual practice the man with no "material" standing in

the communit y would discover as much difficult y in obtaining admission into a Masonic Lod ge

as we are informed a "rich man" encounters gaining admission into heaven. Unfortunatel y for the

welfare of the order, far more concern is shown for the "ex ternal qualifications" than the

"internal." Masonr y was never intended for the multitudes; it is not enough that an applicant be a

"good man," he should also possess the necessar y, intellectual capacit yto grasp more than the

ethical lessons of the craft. He should be capable of understanding its underl yin g philosoph y.

The ritual intends to conve y the thought that regardless of material station in life, social, business

or financial, all enter the Lodge on an equal basis. The quotation from the ritual is a spiritual

ex planation of what is meant b y bein g "worth y an d well qualified." What then is the spiritual

meaning s ymbolized b y the manner of being prepared? Even though "dul y and trul y prepared, "

none enter on an equal basis, for some are blessed b y nature with better ph ysiques than others.

The inner man, however, is not distinguished b y raiment or bod y. All are S ons of God and equal,

POTENT IA LLY. Here is the true ex planation.

We are told to have patience for a far more important reason than the one offered at the time. The

real reason is to teach the method of operation of creative thought. Thou ght is creative. Nothing

has ever been created in the universe ex cept b y thought. God is not material; He creates b y

thought; and man, in his image, must also create by thou ght. "The end of a work is in the thought

in the beginning." A great book, a beautiful composition of music, a lovel y painting - all are

created in the mind of the artist b y thou ght, and thought alone. Man, within certain limitations,



creates conditions in the material world b y his thinking. "As a man thinketh in his heart, so is

he." This truth holds good whether man thinks go od or evil; he is "as he thinketh."

Are not evil actions the culmination of evil thoughts? Likewise, it is necessar y to "think" good

deeds, acts of charit y, kin d services, ere the y are effected; and thus it follows that, noting a man's

good deeds we call him good. The evil man is called vile because of his evil actions. In each caseis not the man then RECOGN IZED to be what he THOUGHT himself to be? This is direct

working of impersonal law. The choice is entirel y with man; the Law works out the results - "as

a man thinketh" - CAUSE - "so is he" - resultant condition or EFFECT.

Let us further ex amine this statement that "as a man thinketh, so is he." It appears that in one

respect we have no choice; we cannot change the Law of Creative Thought , but we can definitel y

control what we shall be, for the answer to that is also in the statement. We shall be what we

THINK ourselves. Here we HAVE THE POWER OF CHO ICE; we can choose what we TH INK

ourselves to be, and b y s o doing control what we shall be, even though we cannot control the

law. You do not change the law, you chan ge the application. It is the same in the material world.

The iron ship floats b y the same law b y which the piece of iron sinks. Again it is application.

It is not the universal law of mind that an individual ma y at once become "as he thinketh."

Spirituall y, the effect is immediate, for on the spiritual plane there is no "time," and we are

immediatel y what we think ourselves to be; but even after thinking the proper creative thought

we have not complied with all the requirements. These are the same on the spiritual plane as on

the material plane; if they were not, our material lessons would be useless to us.

These requirements are, first: "it must be of our own free will and accord." We must have the

desire. That desire must be "unbiased b y the improper solicitations of friends, " and it must be

"uninfluenced b y mercenar y motives." The onl y motive which will admit us is a "desire for

knowledge, " and even that must be "unselfish." But all this is not sufficient. We discover we

must be "dul y and trul y prepared" as well as "worth y and well qualified." And we must ourselves

give the "knock." This is not done for us. Even when the knock is heard and the door mat opened

we are not immediatel y admitted. Other formalities are necessar y within the lodge, and we are

forced to wait a time.

Here is where patience is essential. Patience is part of the preparation. Even those with pure

motives, "worth y and well qualified," must acquire patience as a virtue. Should the candidate at

the door of the lodge become impatient and refuse to wait until the proper action takes place

within the lodge, of which he has no knowledge, h e would never gain admi ssion. just so in the

spiritual realm. When we desire to materialize our thoughts into definite, specific action and

become impatient for its manifestation in our material life it never happens. We have turned

awa y from the door before the affirmative answer has been returned. The analog y is ex act, for

the candidate never fails to gain admission when the law, of the lodge is complied with. The

same is true on the spiritual plane. Compl y with the LAW of Creative Thought and it will never

fail to respond in the affirmative.

There is a Universal Law of which we shall learn more as we advance, for Masonr y is a

progressive science. This law is founded on universal principles, among which is a negative as



well as a positive result, not b y action but rather by application. As an ex ample, we have

transmission gears in an automobile. To reverse the car we do not change the direction of the

engine's rotation, but b y appl yin g the reverse gear we move the car backward with the same

engine rotation with which we propel it forward. Universal Law is the same. It moves in onl y

one direction, AFFIRMA T IVELY. But, b y mis-application, we do obtain negative results. This

lesson ma y be learned from a sharp instrument. It has the potentialit y of becoming an instrumentof torture if so applied, but of itself it is impersonal, desiring neither to do good nor harm. The

final result is dependent on the reaction to it of the person whom it confronts.

The teaching that one's faith is well founded when his trust is in God is not new, but it is one of

the greatest lessons encountered in Masonr y. And if the meaning is correctl y understood, it gives

a firm foundation on which to build the spiritual ex planation of the entire ceremon y of initiation.

That theor y can be applied without inconsistency t o the entire Masonic structure. Thus

interpreted, Freemasonr y is Mental Science, demonstrating that God, the In finite, is in all,

through all, and IS all. This is the God in whom the Mason places his trust, the God to whom he

kneels and pra ys.

When one arises from a kneeling position he raises his bod y to a hi gher level. When the arising is

spiritual, or mental, he attains a higher level of consciousness. When this is applied to the mental

process, with a real trust in God, he rises to a high er level of awareness, and his "conductor,"

conscience, or "that still small voice," becomes a guide on whom he can trul y rel y "with

confidence." The hi gher the reach of this awareness, the more nearl y in tune with the Infinite

does that inner guidance become. Therefore, with a well founded faith, a conductor upon whom

he can rel y and who is able to "see man needs fear nothing. His consciousness is far above the

material plane where an y acts of man can harm. The candidate is not kept in this condition for

long, neither is the individual whom he t ypifies. For when man attains the attitude of soul where

he can declare his trust is in God - can arise, spirituall y, and follow his con ductor - he is quickl y

led from darkness into everlasting LIGHT.

"In the b eginning God created the heaven and the earth. And the earth was without form, and

void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of

the waters. And God said, Let there be light; and t here was light." This Divine Fiat does not refer

to the ph ysical light of the heavenl y bodies. In the stor y of creation it is definitel y stated that the y

were created at a later time. This light, command ed to be, was the Great Light of which the

ancients taught that the Sun was but a representation and a reflection.

On the ph ysical plane it is light through the reflection of the Sun; on the intellectual plane it is

enlightenment. Thus the candidate is first given material light in the ancient form practised in the

Lod ge, then intellectual light b y the interpretation of the s ymbols which he is enabled to behold

b y the ph ysical light given him. And as the Divine Fiat was the beginning of life in the Universe

- the Great Lod ge - so the Master's command is the beginning of life for the candidate in the

earthl y Lod ge.

J ust as the candidate's attention is directed to one group of lights which he is able to see with the

aid of the "REPRESENTATIVES " of another group, we will here direct attention to the fact that,

while there will be subsequent changes in the position of two of those of the first group, there



will be no change in the Hol y Bible. Comment on the significance of these two sets of lights will

be reserved until later, when other subject matter better lends itself to their ex planation. For the

present no space need be given to discussing the s piritual aspect of the Bible. While it is far

richer in its spiritual instruction, it also contains invaluable information for the living of a

successful life on the material plane. The Entered Apprentice degree being material, it is these

material admonitions which are of most interest to the Apprentice Mason.

Our nex t concern should be an investigation of the s ymbolog y of the Square and Compasses and

an understanding of the meaning of the Square being placed above the Compasses. There is

definite reason for this position.

We must not look with contempt upon the learning of the ancient world. The enlightened

individual of those times apparentl y knew as much , or more, about the unnerve as do we. The

popular conception, however was that the earth was flat and square, and the heavens enclosed it,

ex tending above in a might y dome.

A Square is an instrument whereb y planes and surfaces are measured; the Compasses is aninstrument for the measuring of spheres. S ymbolicall y, the Square represents the earth, and the

Compasses the heavens. The nex t logical step was to use the Square to s ym bolize all material

things and, as the "heavens" and "spiritual" came to be used s ynon ymousl y, it was but natural the

Compasses was used gen erall y to s ymbolize whatever pertained to the spiritual.

The "cube" was emblematic of man because, when unfolded, it becomes a cross, representing the

ph ysical bod y of man, standing erect with arms outstretched to the sides. As a "cube" viewed

from one side appears a square, and, as a square was the s ymbol of the material or ph ysical, it at

times was also used to s ymbolize material man. The Compasses, s ymbolizing the spiritual, was

used to represent spiritual man, differentiated from the material man. 1

With this ex planation is the materialit y of the first degree demonstrated. The Square isemphasized b y being placed above the Compasses," and the ex planation of the use of the Square

is offered before that of the Compasses, despite the fact that Masonicall y the Compasses is

recognized as the more important s ymbol.

Both the Square and Compasses are s ymbolical of man. The Square, the material man, the

Compasses, the spiritual man. And, as the Square is placed above the Compasses, we are to

understand that in this degree the material dominates the spiritual. This could not be otherwise,

for the candidate as yet knows nothing of the Truth of Freemasonr y, and has not learned to

circumscribe his desires and practice those virtues which will eventuall y enable the spiritual man

to control the life of the individual. Because of ign orance and false thinking, man has travelled

far from the spiritual, his starting point, and the material man has taken full possession. This is

where we now discover him, kneeling at the altar, admitting he is in the darkness of ignorance,

supplicating for guidance toward the light. He must retrace his steps from the material to the

spiritual. He is but starting to do so; he is an ENT ERED APPRENT ICE.

J ust as do we, the ancients postulated an Infinite Creator. Bein g the "first" complete figure which

can geometricall y be drawn - the triangle. We have come to regard the ancients as pol ytheists,

and this is correct as applied to the masses, but the learned were monotheists. The y believed in






ONE Supreme Being with three aspects. As stated, a triangle was the logical s ymbol for such a

deit y, it being the first geometrical figure which can be formed, thereb y indicating "FIRST

CAUSE." It is endless as a design, thereb y signif ying "that which has no beginnin g nor, ending"

the ETERNAL. It is composed of three sides, and in the equilateral triangle each is of equal

length, thus s ymbolizing the three equal attributes of God: The Creator, the Preserver , the

Destro yer - Brahma, Vis hnu, Siva of the Hindu; the Father, the Son and the Hol y Ghost, or GreatThree in One of Orthodox Christianit y. Some confusion ma y develop in the mind of the reader

unfamiliar with s ymbolog y, and this ma y be an opportune time to offer a clarif ying ex planation

before we enter more fully into the subject. One great difficult y in the begin ning of the stud y of

s ymbolog y is our ex pectation of discovering immutable meaning. Such is not the case. The

meaning of s ymbols, like words, is largel y predicated b y the specific use and association. If one

sa ys: "The Scotch are a thrift y RACE," the word "race" is used in an entirely different sense than

if he asks: "Which horse won the RACE? "

A right angle triangle is usuall y s ymbolic of the complete man (as referred to in the Bible,

composed of Bod y, Soul and Spirit). It ma y also have almost an y spiritual reference desired,

dependent strictl yon ho w used. An equilateral triangle with an angle pointing upward alwa yss ymbolizes the PERFECT (spiritual) man, not to be confused with the complete man. The same

equilateral triangle with an angle pointing downward is never s ymbolical of an ythin g but Deit y.

With this ex planation we ma y continue with a clearer concept of meanings.

On page 64, in connection with the pillar of that name, is found an ex planation of the meaning of

Boaz. In view of that ex planation it is discovered that the word was not chosen at random, but

has a fitting and peculiar meaning. As used in this degree, it has reference to the STRENGTH of

the ph ysical, in relation to the W ISDOM of the psychical and the BEAUTY of the spiritual (this

being the material degree of Masonr y). It likewise should be a reminder to the Apprentice that

his start in Freemasonr y was strictl y of his own PERSONA L CHO ICE. All things in s ymbolism

have meaning if we but discover the ke y. The best assurance of being on the right track is that

our interpretations be separatel y reasonable and collectivel yconsistent. Again, referring to themeaning of the names of the two columns, and appl yin g that interpretation to a ph ysical position

well known to the Apprentice, we discover "Boaz," the column on the LE FT, t ypifies "personal

choice." "J achin," the column on the R IGHT, signifies "LAW." Thus it is d isclosed that b y

"personal choice" certain "s ymbols" are "supported," and are maintained in that position b y

"Universal Law." To be more ex plicit would be a Masonic indiscretion. It is hoped the reader is

familiar enough with the ceremon y of initiation to benefit b y this ex planation, vague as it

necessaril y must be. A more material ex planation is that one ma y grasp the great

"enlightenments" which, for the first time, are offered. Thereafter it is a reminder to one that he

grasped the essentials of Freemasonr y, for these three particular s ymbols are the ver y essentials

of all Masonic teaching.

The flap of an apron turned up appears as a triangl e surmounting a square, the square being the

lower portion of the apron, In this position it s ymb olizes the "two" men separated. The square

below is the material man with no spiritual part. The triangle above represents the spiritual,

hovering over, but not ye t having entered the material. In evolution it depicts the "brute-man"

before the advent of the spiritual, which we term the dawn of conscience. The ancients' ax iom:

"As above, so below" is recalled. What is the counterpart "above" of this s ymbolog y? It is the



stor y of creation. The triangle, or flap, is the Spirit of God, hovering above the waters (the

material) from which He is about to manifest the material universe.

The working tools of an Entered Apprentice are: "The TWENTY-FOUR INCH GAUGE and the

COMMON GAVEL. The y are thus used: The TWENTY-FOUR INCH GAUGE is an instrument

made use of b y operative masons to measure and la y out their work; but we, as Free andAccepted Masons are taught to make use of it for the more noble and glorious purpose of

dividing our time. Being divided into twent y-four equal parts, it is emblematic of the twent y-four

hours of the da y, which we are taught to divide into three equal parts; whereb y are found ei ght

hours for the service of God and a distressed worth y brother, ei ght for our usual vocations and

eight for refreshment and sleep." The first two services are coupled, and the inference is plain

that in assisting a worth y distressed brother we are serving God. This is in complete harmon y

with the teaching of the Bible: "Inasmuch as ye h ave done it unto the least of these, ye have doneit unto me."

Another third of our time is to be devoted to "our usual vocations," while t he remaining third is

"for refreshment and sleep." This is rendering unto Caesar, or the material, the things which areCaesar's, and unto God, t he spiritual, the things which are God's. We are to serve God and the

worth y brother, but we are also to "render" the proper time to our vocations or means of

livelihood, and "render" t o the bod y its just due b y attending to its needs, "refreshment and

deep." On careful anal ysis it is discovered that to do the last two we also serve God, for again we

are reminded that one cannot benefit an undivided portion of a thing without promoting the

interests of the "whole." Despite the beaut y of this ethical teaching there is a greater underl ying

spiritual truth. Grasping the TWENTY-FOUR IN CH GAUGE b y the centre portion we see it to

be a horizontal, s ymbol of the material or ph ysical. Turn the left-hand third upward, thereb y

forming a ninet y degree angle, and we have not onl y formed a square but we have raised a

perpendicular, s ymbol of the ps ychical, the soul with its intuitive "upward" aspirations. Move

this third slightl y to the right, bringin g the ri ght hand third up to meet it, and an equilateraltriangle has been formed with an angle pointing up ward, s ymbol of the PERFECT or DIV INE

MAN. which the Apprentice aspires to become - in fact, the s ymbol of the ONLY GOA L he

should have had in view if his original declarations were sincere. Here in this one instrument is

the ENTIRE teaching of Masonr y: the progress from the material man to the PERFECT D IV INE

MAN, made in God's ow n image. Also, the method of achieving success is s ymbolized: give

equal attention to each level of ex istence, the ph ys ical, ps ychical and spiritu al, for each being one

third, we are taught that each is ,equall y important to form the complete whole. "The COMMON

GAVEL is an instrument made use of b y operative masons to break off the corners of rough

stones, the better to fit them for the builder's use; but we, as Free and Accepted Masons, are

taught to make use of it for the more noble and glorious purpose of divesting our hearts and

consciences of all the vices and superfluities of life, thereb y fitting our minds as living stones, forthat spiritual building, that house not made with hands, eternal in the heavens."

This ex planation involves a significant fact of mental science. We divest our HEARTS and

CONSC IENCES of all the vices and superfluities of life, but we do not fit them (our hearts and

consciences), to become an ything. It is the M IND that we are told is being fitted to become a

living stone, because the M IND is the image of God. The bod y's onl y claim to consideration is

the fact that for the time being it is the house the M IND inhabits, while fitting itself for its greater



destin y. Masonr y has but one mission - to teach the truth of our being, which will fit the mind for

its destined place in the Universe.

Here is a bold and unreserved statement of fact - the s ymbolical illustration is evident. There is

no concealment behind a veil of allegor y. Freed of poetic phrasing and ex pressed in ever y-da y

English, it informs us that "our minds" are all the "WE" that ex ists. They are to be transformedinto stones of a building "not made with hands," h ence not material. Separate stones in an y

building retain their individualit y even after being combined into one solid mass. Thus, the

simile, carried to its logical conclusion, indicates the need of the Great Architect of the Universe

for CERTA IN STONES for SPEC IFIC P LACES in the finished Temple. It also draws aside the

veil for a fleeting moment and hints at the continuing self consciousness of the individual ego.

That the mind takes its place in a "Temple eternal in the heavens" implies that it is eternall y

evolving toward abiding perfection. Infinit y is not composed of past or future, but onl y an

EVER LAST ING PRESENT; it is an ETERNAL NOW!

Here is a real "bein g brought from darkness to light" - the discover y: "WHAT WE ARE," "WHYWE ARE," "WHAT WE ARE TO BE." This discover y presents to doubting minds an

intellectual foundation for hope. It reveals a REASON to our "finite intelligence" for "Infinite

Intelligence" to have quarried us, as individuals, out of the unknown quarr y of infinit y. It

furnishes a motive for the present shaping of our lives.

A "material lesson" is ex emplified b y a certain request made of the candidate, which is ex plained

to him on that occasion. At one time it is said to have been the usage, after initiation in the first

degree, to ask the candidate to write all he remembered of what had occurred "that it might be

laid up in the archives of the Lod ge, etc." If the candidate started to write the pen was struck

from his hand. This dramatization was the basis for a lecture on the proneness of man to lightl y

regard his "solemn obligations." The incident was used to warn him that he must be constantl y

on guard if he hoped to accomplish that "subjugation of the human" which is the objective ofever y Mason.

Each of these rites of initiation springs from the ancient M ysteries, but are confusions of the

original. The ancient philosoph y tau ght four classifications of data:

"TH INGS WE KNOW." These are onl y things known to us through personal ex perience. We

KNOW we ex ist. We KNOW other people exist. We KNOW steel is hard. We KNOW glass is

brittle and will break.

"TH INGS WE ASSUME TO KNOW." The ever yda y facts we ASSUME to know, and b y themguide our actions. We ASSUME TO KNOW that a certain man is our father, a certain woman is

our mother, but we cannot KNOW, in terms of personal knowledge. W e ASSUME TO KNOW

the earth is round, that it rotates on its ax is, and revolves about the Sun, but few have

demonstrated this so they ma y state the y KNOW from personal ex perience.

"TH INGS WE BE LIEV E." There are man y things we believe, which we neither KNOW nor

even ASSUME TO KNOW. Followers of certain religions have BE LIEVED in a god or gods.



Christians BE LIEVE in Jesus Christ. It is claimed b y man y that the y are inspired to believe, but

none can claim to KNOW from personal ex perience, nor can the y ASSUME TO KNOW because

of the ex perience of others.

"TH INGS OF WH ICH WE ADM IT OUR IGNO RANCE." These things we do not KNOW,

ASSUME TO KNOW, or profess to BE LIEVE. Of the stars, we KNOW of their existence, weadmit our ignorance of the number of stars in the heavens. We would not even speculate on the

number of grains of sand on the sea shores, or where space begins and end s.

This is said to have been ex plained to the candidate in the M ysteries, and he was then requested

to write those things of which he could sa y "I KN OW." In those ancient days onl y the few were

learned, knew of the M ys teries, and were "prompted to solicit the privileges of the order b y a

favourable opinion conceived of the institution." When a man who rightfull y considered himself

far above the average intelligence, in knowled ge, was brought face to face with the actual fact of

HOW LITT LE HE REALLY KNEW, he learned a valuable lesson. The vast disparit y between

what he REA LLY KNEW and the tremendous store of knowledge yet to be acquired b y him

revealed to him "his destitute condition."

If ever he entertained intellectual egotism, it turned to a deep sense of humilit y. If he were "worth

y and well qualified" a great and sincere desire was born for "more light," and thus, in

humbleness and truth, he took up his quest. It also taught him that should he ever meet a brother

in like destitute condition he should administer to his needs. We too often envision lack of

worldl y possessions wh en we think of destitution. There is far worse povert y in which man finds

himself; it is that destitution of mind and spirit - IGNORANCE. What more lasting benefaction

can one confer upon a fellow man, "worth y and di stressed" than en- LIGHT -enment?

It is the intention to discuss onl y those questions of the proficiency ex amination as will

illuminate the Secret Doctrine. Bein g mindful of the fact that man y allusions to these questionsand answers must of themselves be veiled, the reader ma y gain more satisfaction from the

following ex planations if he refreshes his mind on the ex amination before proceeding further.

Consider the first question asked the Entered Apprentice. The Bible describes man as made in the

image of God. Before his "temptation and fall," allegoricall y narrated in the stor y of the Garden

of Eden, he was perfect. It is to this original state of perfection the candidate alludes. It is obvious

the answer is not literal, so it can onl y be allegorical. To understand the allegor y it is necessar y to

understand the terminology used. The Bible refers to two "J erusalems": one the material cit y of

that name, the other the symbolic "Hol y Cit y. " The meaning of the Hebrew word "J erusalem," as

generall y translated, is given as a "place or cit y of perfect peace." But the last s yllables,

"shalom," do not conve y their true Hebrew meaning when translated "peace." The y impl y far

more: "wholeness" - "completeness in all parts" - "complete, inferring perfection";

thus, "completeness of being. "

"J ohn" from the Hebrew "J ochonan" or "Yochonan," means "favored of God, or "favored b y

God." "Lod ge" is a ver y elastic word of man y inferences. There is the "Mas onic Lod ge,"

embracing all Masonr y; the specific "Lodge," meaning a room; also the specific "Lod ge,"

meaning a constituted membership, irrespective of where the y ma y be; "the Lod ge on Hi gh,"



which refers, not to a place, but to a state of ex istence. A "Lod ge of J erusalem," then, would be a

i "state of ex istence, in completeness of being, favored o f God." No reason is given wh y an yone

should leave such a state of ex istence. For that answer one must refer to the stor y of the Garden

of Eden. Suffice for our purposes that the answer indicates the candidate's familiarit y with all

these facts, and also a knowledge of the means of remed yin g his condition. Ps ychicall y, he

desires to LEARN. From a material viewpoint, he wishes to subdue his passions. Spirituall y, hedesires to improve himself in Freemasonr y. What then is this Freemasonr y in which he de sires

to improve himself? Elsewhere it has been defined as the "subjugation of the human that is in

man b y the Divine." It is through this subjugation that he eventuall y REGAINS his lost estate,

his Divinit y.

Subtl y, it is brought out in the nex t question and answer that he has not yet regained his Divinit y,

even though he has attained to the degree of Entered Apprentice. In the question, which is in the

form of an inquisitive statement, the word "PRESUME" is prominent. The candidate replies with

no categorical statement, his answer concurs in the presumption.

Previousl y it was stated t hat the first degree dealt with the material, and this fact is emphasized b y the manner in which an Apprentice claims he ma y be known. The Fellow-craft lecture states:

"The five human senses are HEAR ING, SEE ING, FEE LING, SME LLING and TAST ING; the

first three of which are deemed peculiarl y essenti al among Freemasons." Added to these material

means are the perfect points of entrance.

"Perfect " is defined as: "Without defect, lacking nothing. Full y skilled and accomplished."

Therefore the "perfect," or "full y skilled and accomplished," entrance into Freemasonr y is

illustrated b y the four cardinal virtues of TEMPERANCE, FORT ITUDE, PRUDENCE and

J USTICE. Here is the instruction that the TRUE MASON ma y be known b y H IS CONDUCT.

This is also one of the reasons wh y the statement is later made to the candidate that it is not

known if he will ever become a Mason. On serious consideration the reasonableness of this

statement becomes apparent. How can it be known if an y individual will ever became a MasterMason, IN FACT? It cannot be known whether he will guide his life b y the constructive

principles outlined in Masonic teaching, and so co nduct himself that he will reach his goal.

What makes a man a Mason? Is it the mere promise to "do certain things" and "refrain from

doing certain other things" which we term an "obligation "? More correctl y, this but binds him to

the Fraternit y, makes hi m a MEMBER of the material organization we call a "Lod ge"; but it in

nowise makes him a Mason. That which makes him a Mason is "THAT OBLIGAT ION" each

individual owes to Deit y.

Here we discover that all the truths of Freemasonry are not elucidated in exact chronological

order, but are found scattered and hidden through out the ritual and actual workings of the Lod ge.

In an unex pected place we discover more light on the nature of the "obli gation." It is contained in

the pra yer offered in the regular closing of the Lodge. The pertinent portion of that pra yer is as

follows: "Pardon, we beseech Thee, whatever Thou hast seen amiss in us since we have been

together, and continue to us Th y presence, protection and blessing. MAKE US SENS IBLE OF

THE RENEWED OBLIGAT IONS WE ARE UNDER TO LOVE THEE; and as we are about to

separate and return to our respective places of abode, wilt Thou be pleased so to influence our

hearts and minds that we ma y, each one of us, PRACT ICE OUT OF THE LODGE THOSE



GREAT MORA L DUT IES WHICH ARE INCU LCATED IN IT, and with reverence stud y and

obe y the laws which Thou hast given us in Th y H ol y Word."

Here is the "obli gation" which makes a man a Mason: The "O BLIGAT IO N WE ARE UNDER

TO LOVE THEE "; the "obligation" to PRACT IC E OUT OF THE LODGE THOSE GREAT

MORA L DUT IES INCU LCATED IN IT"; the "o bligation" to "improve oneself inFreemasonr y"; to grow from the potential to the Id eal Man. This development may be attained b y

the practice of the cardinal virtues and b y conforming one's life to the plans of the Supreme

Architect as it is given to understand them. Thus the candidate discovers that, IN A SENSE, his

"obligation" has made him a Mason, not of itself, but through his reco gnition of his obligation.

A desire originatin g in the heart, in contradistinction to the cold logic of the objective mind, is an

intuitive desire for spiritual advancement. THE REA L DES IRE to become a Mason is a "desire

for knowledge, " an unsel fish desire, and it cannot be actuated b y an y other motives. When the

applicant sincerel y subscribes to the loft y sentiment of his original declaration he ma y truthfull y

claim the desire originates in his heart.

The fact that this degree is material has been pointed out in a number of instances, and there

remains further evidence of this thesis. One need but visualize the position of the candidate

described as that "due form," together with the s ymbolic import of the "sq uare." A custom of

Operative Masonr y will also substantiate this assertion.

In Operative Masonr y it is customar y to la y the cornerstone of a structure in the north-east

corner. A corner-stone layi n g is generall y made an occasion of ceremon y, and is s ymbolical of

the nominal starting point of the building. Thus, this custom of placing it in the north-east corner

indicates that at that particular point the first step toward the actual construction of the edifice

was commenced.

When thus placed, it is then and there that spiritual evolution begins; and that evolution is just asdefinitel y in harmon y with Universal Law as is material evolution. Material evolution advances

the RACE to a relative level. A LL are placed in the north-east corner, upon the first step; ALL

are given an EQUA L op portunit y. Thenceforward the individual must do for himself what

evolution (the Lod ge) previousl y did for him, and his further advancement is strictl y his

IND IV IDUA L, PERSO NAL RESPONS IBILIT Y.

NOTES

1 For a more ex tensive ex planation of the s ymbol og y of the Square and Compasses see The

Ro yal Arch - Its Hidden Meaning, pages 86 and 122.







ENTERED APPRENTICE LECTURE

CHAPTER VII


GEORGE H. STEINMETZ

" There is no special law for anybody, but anybody can specialize the law by using it with a fuller

understanding of how much can be got out of it."

-Thomas Troward

The third section of the first degree treats of a Lodge, its Form, Supports, Covering, Furniture,

Ornaments, Li ghts and jewels: How situated and to whom dedicated." Thes e are the introductor y

words of the Lecturer to the Candidate, following t he ex planation of the rite of initiation whereb y

he has just been inducted into the Lod ge. As this lecture is usuall y printed in full in manuals of

almost all jurisdictions the writer considers that fact sufficient criterion for him to quote as freel y

there from as seems desirable.

"A Lod ge is a certain number of Freemasons, duly assembled, with the Hol y Bible, Square and

Compasses, and a Charter from a Grand Lod ge authorizing them to meet and work."

To "meet and work " means to assemble and "OPERATE" in Masonr y. But as we are informedthat the Hol y Bible is the "Great Li ght" of Masonr y and is given us "as the rule and guide of our

faith and practice," it is apparent that it is a necessit y in an y regular lodge. The "Square and

Compasses" are emblematic of the dominion of the spiritual over the material, the achievement

of which is the onl y true purpose of "meeting and working. " While comparativel y of modern

origin, the "Charter from a Grand Lod ge" is essent ial for the "material" subordinate Lod ge to

operate "LAWFU LLY. " A Lod ge can be formed without a charter from a Grand Lod ge, but it

would be clandestine and not "recognized" b y "regular Masons," and it will not prosper because

it operates "illegall y." From this we learn a lesson in the spiritual operation of Universal Law.

J ust as a "clandestine lodge" can be formed, having all the outward appearances of a "regular

Lod ge," so certain spiritual and ps ychic forces may be invoked, having the appearance of the

genuine, but not being in conformit y with the Constructive Principle in nature, will react to thedetriment of the individual. One need but turn to some of the more recent findings of modern

ps ycholog y to verif y this lesson.

"The form of a Lodge is * * * from east to west, between north and south, from the centre to the

circumference, and from earth to heaven." This is "said to denote the universalit y of

Freemasonr y and that a Freemason's charit y should know no bounds." This is onl y the "rationalex planation." This description of a Lod ge is not that of the material Lod ge but of the Universe



itself. It ex tends from east to west, from north to south, from the centre to the circumference and

from earth to heaven. Figurativel y, it ex tends from "earth to heaven." Scientificall y, it ex tends or

encompasses earth (material) and heaven (spiritual).

The spiritual man is a member of this "Lodge , meeting and working in that Great Lodge, the

Universe. There he is to practice "those great moral virtues" which are inculcated in the(material) Lodge, and which will assist the Great Architect in the building of "that Temple"

which He has planned and over which He presides as Master.

"The supports of a Lod ge are three, denominated, Wisdom, Strength and Beaut y; because there

should be Wisdom to contrive, Strength to support and Beaut y to adorn all great and important

undertakings." This allegor y, like man y another, has two distinct meanings which ma y be more

readil y appreciated in the statement of P ythagoras that "God made two things in His image - the

Universe itself, and man." It is a mathematical ax iom "that things equal to the same thing are

equal to each other." If both the Universe and Man are made in the image of God, Man is also in

the image of the Universe; he is the Universe in miniature.

As s ymbolical of the Universe, these three columns represent the Wisdom of Universal Mind, the

Strength of that Great Power, and the resultant Beaut y and harmon y which Infinite Wisdom,

working throu gh Infinite Power, has produced. As emblematic of man, we find the three sides of

the triangle: the Wisdom of the ps ychical, supported b y the Strength of the ph ysical, resulting in

the Beaut y of the spiritual. Again in a different form, under different allego rical treatment, we

are taught the same lesson of Masonr y: Man is triune, and no man is perfect, nor can he attain to

perfection without giving due consideration to each plane of being; all three must be blended in

the perfect harmon y, whi ch is the Perfect Man.

"The covering of a Lod ge is no less than the clouded canop y or star-decked heavens * * *" The

"heavens" t ypifies the spi ritual as "above the material" and is so used here. "Heaven" is not a

place but a state of being. "We hope to at last arrive b y the aid of that theological ladder whichJ acob, in his vision, saw ex tending from earth to heaven * * *" The statement that this ladder had

"three principal rounds" i s not in conformit y with ancient teaching, which attributes seven rounds

to the ladder. The ex planation of the seven rounds is occult and, as the lecture refers to three

rounds, our ex planation will attempt to cover the lecture rather than raise the question as to the

correctness of its statements. If the reader will refer to page 120 where the "seven liberal arts and

sciences" are discussed, further light on the "seven" is revealed, and it is directl y in connection

with these rounds of the ladder, although the ritual does not call attention to the connection.

That theological ladder which J acob saw in his vision had "three principal rounds which are

denominated Faith, Hope and Charit y; which admonishes us to have Faith in God, Hope in

Immortalit y and Charit y to all mankind." "The greatest of these is Charit y; for Faith ma y be lost

in sight; Hope end in fruition; but Charit y ex tends be yond the grave, through the boundless

realms of eternit y." It is no coincidence that it is possible to substitute for "Faith, Hope and

Charit y, " IN THE SAME SEQUENCE: Ph ysical, Ps ychical and Spiritual. This passage will then

read: "THE GREATEST OF THESE IS SP IR ITUA L; for the Ph ysical ma y be lost in sight (death

of the bod y); the Ps ychical end in fruition (the intellect may perceive the ultimate and have no

more to learn); but the SP IR ITUA L EXTENDS BEYOND THE GRAVE , through the boundless

realms of eternit y." Thus the means of attaining "h eaven" or perfection is pointed out to us.



virtuous education, our own endeavours, and the blessing of God."

Again, the candidate bas been told of man's trinit y of being, and another s ymbol is made use of

to light the wa y.

"The ornaments of a Lodge are the Mosaic Pavement, the Indented Tessel and the Blazing Star.

The Mosaic Pavement is emblematic of human life, checkered with good and evil." That is the

least that it t ypifies. Its real purpose is to furnish an insight into the working of the GreatUniversal Law of compensation. It is a repeated reminder that there is "darkness)) as well as

"light," an "ebb tide" as well as "flow." It also contains a more subtle lesson. The "Mosaic

Pavement" of Solomon's Temple was the floor across which the ancient J ew walked toward the

Hol y of Holies; thus, to arrive at that sacred place he must use the black squares as well as the

white to walk upon. He learned that, as he progres sed through life toward perfection, he should

profit from the so-called "evil ex periences," the ills and misfortunes, encountered along the wa y,

equall y with the "good." From this the ancient J ew was to formulate that philosoph y which grew

to be the dominant factor in his life, and which no doubt is largel y responsible for his

preservation to this da y. He discovered that, while one ma y not be able to change conditions and

has little control over them, he can control H IS OWN ATT ITUDE TOWARD THOSE

COND IT IONS. He migh t not be able to escape stepping upon the black squares in the pavement, but he could use them as stepping stones to further his progress toward his desired goal!

Macke y gives a length y description in his Masonic Enc yclopedia of the In dented Tessel, recites

the varied names b y which it has been called and supplies an ex oteric ex planation of its

s ymbolog y. He neither gi ves, nor does he infer, any esoteric significance. The writer has been

unable to discover an y an cient s ymbolog y with which it ma y be connected. Pike disposes of it as

having no s ymbolical meaning, "and if an y is attached to it, it is fanciful and arbitrar y. "

The "Blazing Star" consists of two equilateral triangles - the shield of David, also sometimes

known as the Seal of Solomon. The equilateral triangle with an apex pointing downward is

emblematical of the Creator, the apex pointing toward the Universe, the Created. The equilateral

triangle with an apex pointing upward is the s ymbol of the perfect man, made in His image, theapex pointing to God, the Creator. When intertwined as a six-pointed star the y form a S ING LE

FIGURE, s ymbol of the f inal unit y of God and the perfect Divine Man. This is the s ymbol of

AT-ONE-MENT. Likewise it is the s ymbol of the Buddhist's Nirvana, the misunderstood and,

therefore, much maligned "absorption into the Universal" of the individual. Here within the

s ymbol itself is the refutation that this "absorption" is annihilation, as ineptly interpreted b y the

Western Religionist. Stud y the six -pointed star produced b y combining these two triangles. Note

carefull y that thus intertwined the y form a S ING LE fi gure, yet each retains i ts own identit y and

the outline is clearl y discernible. The star is emblematic of the complete harmonic relation

between the positive and receptive forces of nature. It depicts the "action and reaction" of

Oriental religions. To the Mason it may well demonstrate the Perfect Ashlar, placed in "that

proper position," in "that house not made with hands, eternal in the heavens."

The "Rou gh Ashlar" is a stone as taken from the quarr y in its rude and natural state. "The Perfect

Ashlar" is a stone made read y b y the hands of the workmen, to be adjusted b y the working tools

of the Fellow-craft. * * * B y the Rou gh Ashlar we are reminded of our rude and imperfect state

b y nature; b y the Perfect Ashlar of the state of perfection at which we hope to arrive b y a



vain for enlightenment.

The first thing that occurs to one in contemplating the Ashlars is the incorrect s ymbolog y in most

of our modern Lodge rooms, where a Rough Ashlar and a Perfect Ashlar are ex hibited,

consisting of a rough stone and a polished stone. These stones are invariabl y oblon g in shape. To

carr y out, properl y, the intended s ymbolog y the y s hould be perfect cubes.

"B y the Rough Ashlar we are reminded of our rude and imperfect state b y nature." Thisstatement is a direct contradiction to the claim made b y the Apprentice in answer to the first

question asked him in his proficienc y ex amination. Therein he claimed his "state b y nature" was

"one favored of God, in Completeness of being," far from being "rude and imperfect." It is also

at variance with Sacred Scripture, which informs us that man's OR IG INAL STATE "b y nature"

was PERFECT, prior to man's fall from that high estate as depicted in the stor y of the Garden of

Eden. As encountered in our dail y lives, man's state is admittedl y "rude and imperfect." B y

erroneous thinking, man applies the Universal Destructive Principle and brings himself to a state

which ma y be correctl y so described.

It is a universal truth that the negative is but the absence of the positive, and man's present state

is evidence of this fact. It is also illuminating proof of the creative power of mind. Man'stendenc y to think limitations, illness, war and povert y, has created for him the things he

visualizes, in STRICT ACCORDANCE W ITH LAW, and brought him to his PRESENT "rude

and imperfect state."

The Perfect Ashlar is the same stone, "AFTER it has been made read y for the builder b y the

hands of the workmen." The meaning is thinl y veiled in allegor y. Apparentl y the design was not

to make this lesson too difficult of discernment. The "workman" is the subjective mind, breaking

off the "rough corners)l at the prompting of the objective mind, "the better to fit us for the

builder's use." According to the quotation, three things are essential. First, acquire a "virtuous

education"; second, it is "onl y b y our own endeavours" and lastl y, "b y the blessing of God. "

Again the "Ask, Seek, an d Knock" is evident. We alone must do the "educating." WE must dothe "strivin g." We cannot ex pect Universal Law to DO FOR US that which, b y its ver y nature, it

can onl y DO THROUG H US. Onl y after we have done our part, and of our own volition have

helped ourselves, ma y w e ex pect the "blessing of God" - the working of Universal Law. IT

MUST BE OF OUR OWN FREE W ILL AND ACCORD!

"A Lod ge is situated due East and West * * *. " P eoples who worshipped the Sun faced the East,

where the ph ysical light f irst appeared each morning. This is the "rational ex planation" of the

Master rising in the East. However, the esoteric significance of this custom has its origin in

occult philosoph y. This philosoph y is of the Great Masters of India, who are said to have first

discerned and promulgated it. It teaches the essential truth of man's being, and this knowledge of

the East travelled westward with man's mi gration t o the West. Therefore the ancients "looked to

the East" as the source of INTE LLECTUA L and S P IR ITUA L LIGHT, just as we look to the

East or to the Master of the Lod ge for Masonic enLIGHTenment. In passing, the writer cannot

resist the opportunit y to remark what glorious pro gress Freemasonr y could enjo y if the Masters

of our Lod ges understood Masonic s ymbolog y, and fitted themselves to be IN FACT one of the

"lesser lights" of the Lod ge over which each presides. The Craft might not the n look to them in



"Freemasons of the present da y dedicate theirs [ Lodges] to Saint J ohn the Baptist and Saint J ohn

the Evangelist, the two eminent patrons of Masonr y; and since their time there is represented in

ever y regular and well governed Lodge a certain point within a circle embordered b y two

perpendicular lines, representing these two saints; and upon the vertex of the circle rests the Hol y

Bible. The point represents the individual brother; the circle the boundar y line of his dut y,

be yond which he is never to suffer his passions, prejudices, or interests to betray him. In goingaround this circle we necessaril y touch upon these two lines, as well as upon the Hol y Bible; and

while a Freemason keeps himself circumscribed within their precepts, it is impossible that he

should materiall y err."

The point within a circle is an ancient Eg yptian sign for the sun and Osiris. It originall y had no

connection with the two perpendicular lines, and most certainl ynot with the Hol y Bible upon the

vertex . Neither was the point in an ywa y connected with an "individual." On some ancient

monuments a point within a circle is shown between two upright serpents, which were at times

conventionalized into two straight lines; however, the ascribing of these lines to the Saints J ohn

is too far-fetched to be tenable. The sign is astrological; possibl y the three points which are

encountered in "going around the circle" have reference to the three positions of the sundescribed in the opening of a Lod ge b y the three principal officers. This is purel y speculation on

the part of the writer and I have no data to substantiate it.

Pike, commenting upon the s ymbolog y in Morals and Dogma, states: "It is said b y some, with a

nearer approach to interpretation, that the point within the circle represents God in the centre of

the Universe. * * * In the Kaballah the point is Yod, the creative energy, of God, irradiating with

light the circular space which God, the universal light, left vacant, wherein to create the worlds,

b y withdrawin g His substance of light back on all sides from one point."

As the point is interpreted in some instances to represent Deit y in the midst of His Universe, so

ma y it s ymbolize His "image and likeness," man, in the centre of his universe, the vast ex panseof which is the onl y "boundar y" or "limitation" placed upon him. From this man ma y learn that

the possibilities of human evolution are as boundless as infinit y, the Universe itself. If we must

account for the two parallel lines on either side of the circle, let them remind us that man's

evolution must be between th e two columns, Boaz and J achin. This evolution, this progress,

must be of PERSONA L CHOICE and it must conform to UNIVERSA L LAW.

This ex planation purposel y ex cludes the Hol y Bible and the Saints J ohn, separating them from a

s ymbolism of which the y have no part. The original introduction of the Saints J ohn into Masonic

s ymbolog y was astrologi cal. Ex actl yhow interpreted and how used has been obscured b y time,

lack of written records and ignorance of astrolog y on the part of those who have handed down

the s ymbolo gy. St. J ohn's Da y, celebrated December 27th, is near the winter solstice (December22nd). Undoubtedl y this has some connection with the material phenomenon of the sun at the

furthermost southern point, and the shortest da y of the year.

A peculiar feature of Saint J ohn's the Baptist Da y is that it is claimed to be his actual birthda y.

Usuall y the "Saint's Da y" of other saints is the da y of their death, looked upon as the "da y of

birth" into a better life. It is most unlikel y that an y evidence ex ists for this date, and it appears as

arbitrar y. Such being the case, it cannot be termed coincidence that it is named as J une 24th, or



within two days of the summer solstice J une 22nd. Attention is also directed to the fact that from

that date ( in the northern hemisphere) the length of the da y decreases. In J ohn 3:30, J ohn the

Baptist is quoted as sa yin g: "He must increase but I must decrease." A gain the reader is reminded

of the three positions of the sun described b y the officers of the Lod ge in the opening

ceremonies. If taken in conjunction with the four (apparent) orbital positions of the sun a vast

field of speculation is opened up. This, however, is be yond the province of the present work, andmust be left to such further thought as the reader cares to devote to it.

Prior to the sixteenth centur y Saint J ohn the Baptist was the onl y patron saint of Freemasonr y,

Saint J ohn the Evangelist being introduced subseq uent to that time. Dr. Dalcho sa ys: "The stern

integrit y of Saint J ohn the Baptist, which induced him to forego ever y minor consideration in

dischargin g the obligations he owed to God; the unshaken firmness with which he met

mart yrdom rather than betra y his dut y to his Master; his stead y reproval of vice, and continued

preaching of repentance; and virtue, make him a fit patron of the Masonic institution." Mackey

sa ys of Saint J ohn the Evangelist: "His constant admonition, in his epistles, to the cultivation of

brotherl y love, and the m ys tical nature of his Apocal yptic visions, have been, perhaps, the

principal reasons for the veneration paid him b y t he craft."

The closing paragraphs of this lecture: "Mother Earth alone of all the elements having never

proved unfriendl y to man," deals with the material man and material conditions. It is appropriate

that in the lecture of the MATER IA L DEGREE of Freemasonr y the MOST MATER IA L OF

THE FOUR E LEMENTS is stressed. The earth is spoken of as the "kindl y provider" and

"sustainer" and finall y, "when at last he is called to pass through the 'dark valley of the shadow

of death,' she once more receives him, and piously covers his remains within her bosom. This

admonishes us that from Earth we came, and to Earth we must shortl y retur n."

This is a dissonant note, contributed b y some "inex pert player" in the great orchestra which is

Masonic Philosoph y. It is entirel y out of harmon y with the profound teaching of the M ysteries,the true parent of Freemasonr y. The M ysteries and, correctl y interpreted, Freemasonr y, teach the

candidate concerning the ph ysical and material, not with the view of impressing upon him "that

from Earth he came and to Earth he must shortl y return." The object in teaching him of the

material is that he shall make his bod y into a fitting habitation for the soul, that the material ma y

serve as a solid foundation for his ps ychical and spiritual development.

According to the teaching of the M ysteries, insofar as we know them, ph ysical death was but an

incident in man's ex perience, no more important than an y other ph ysical incident. Alan's present

attitude toward death is but further evidence of how far he has sha yed bona the truth regarding

himself. The M ysteries' onl y interest in death of the ph ysical bod y was to teach man that it was

inevitable, and NOT TO BE FEARED. The profound lesson of the M ysteries was how man

might live his IMMORT A L LIFE, of which this li fe IS A DEFIN ITE PART, in conformit y with

the Constructive Principle OF H IS OWN BE ING.

FELLOW-CRAFT



CHAPTER VIII


GEORGE H. STEINMETZ

" Thus he shewed me: and, behold, the Lord stood upon a wall made by a plumb-line, with a

plumb-line in his hand. And the Lord said unto me, Amos, what seest thou? And I said, A plumb-

line. Then said the Lord, Behold, I will set a plumb-line in the midst of my people Israel; I will

not again pass by them any more."

-Amos VII; 7-8

As in the preceding degree, we should continue to carefull y anal yze words whereb y we ma y

arrive at the ex act meaning intended. "FE LLOW " - "Companion or associate; one of the same

kind, or in the same position with others-an equal. "CRAFT" - in the sense used - is a contraction

of "CRAFTSMAN, " who is defined as "one who practices a certain trade, especiall y a skilled

and artisticall y inclined worker."

In the light of the foregoing, a "FE LLOWCRAFT" ma y be defined as "a companion or associate

of others in the same position, practising a certain trade, and being especiall y skilled and

artisticall y inclined. "

One who has not learned the spiritual meaning of the degree of Entered Apprentice, and applied

the knowledge in his daily life, has not attained to a level of spiritual consciousness where hema y comprehend the lesson of the degree of "Fellow-craft" and benefit there from. In thelangu age of the Lod ge, h e has "NOT made suitable proficiency in the preceding degree."

In commenting on the M ys teries is discussed the emphasis which was placed on the necessit y of

"makin g suitable proficienc y in the preceding degree" before the neoph yte could advance. Here a

similarit yis discovered. In addition to the questions asked in the preceding degree, the

interrogator demands to know if the candidate has made the necessar y progress. In earl y times,

when all business was transacted in the Entered Apprentice Lod ge and Apprentices might attend

those meetings, an Apprentice might remain in that degree for a year before being "passed." Thus

he learned the workings of the Lod ge, became acquainted with its peculiar language and such of

the s ymbolo g y as he could understand. He trul y m ade "suitable proficienc y. " Our modern Lod gemight well return to such practice. It is true that such procedure might resul t in less

"MEMBERS " but, invers el y, the order mi ght thereb y make" more "MASONS," which is the

avowed intent.

The Scripture quoted in this degree was not taken from the Bible merel y b y chance because it

mentions a plumb-line, one of the working tools o f a Fellow-craft. As in all things Masonic,

there is a definite reason for this particular passage of Scripture. It ma y be more understandable



if we quote from another translation, rather than the King J ames version which is used in the

Lod ge.

In 1853 Rabbi Isaac Leeser, feeling the need for a direct translation of the Old Testament from

the original Hebrew to English, for the benefit of the man y J ews who no longer could read

Hebrew, completed such a work. This passage is hereafter quoted from his translation, togetherwith his comments on the meaning of the passage. "Thus he shewed me: and behold the Lord

was standing upon a wall (made) b y a plumb-line, and in his hand was a plumb-line. And the

Lord said unto me, what dost thou see, Amos? And I said a plumb-line. Then said the Lord,

behold, I will set a plumb-line in the midst of m y p eople Israel; I will not farther indulge them

an ymore."

Leeser 's comments: "Meaning as a builder erects his wall straight b y the plummet, so shall Israel

be dealt with after the strict line of justice, with no longer indul gence for their crimes. No farther

indulge them, more specific than pass b y them an ymore, or overlook their transgressions."

The Entered Apprentice degree is material. Instru ctions on the ps ychical plane not having as yet been received, the Apprentice cannot be held wholl y accountable for his conduct. He is granted

a, certain amount of "indulgence, " and some of his errors of both commission and omission are

"passed b y" or overlooked. Now a definite change is to take place. He is given additional

instruction and information, intellectual reasons which his mind can weigh and either accept or

reject. He will be PERSONA LLY ACCOUNTA BLE for his future actions in the light of his

newl y acquired knowledge. Therefore he will be dealt with b y the "strict line of justice." His sinswill not be overlooked. "I will not again pass b y t hem an ymore."

Even the preparation of the second degree is s ymb olical. While the first degree pertains to the

development of the ph ysi cal man, the second deals with a different side of his nature, the

ps ychical. The candidate enters this degree, as far as the inner man is concerned, in the "same

condition" as in the preceding degree. Not satisfied with the light, or knowl edge, he has so farobtained, "of his own free will and accord," he gives the "knock " which will cause the door to be

opened for him to begin his journe y for "further light " in Freemasonr y. We have agreed that

"Masonr y is religion." W e have learned that religion is "the reco gnition of man's relation to a

divine superhuman power to whom obedience and reverence is due," as wel l as "effort of man to

attain the goodness of God." B y emphasizing this definition of religion we impress our minds

with what we are ACTUA LLY REQUEST ING when we sa y we wish "LIGHT."

The candidate is received, as stated in the ritual, to s ymbolize the complete union of the ph ysical

with the ps ychical. The ph ysical is t ypified b y the "horizontal line" of the still incomplete

triangle, whereas the ps ychical is s ymbolized b y the "perpendicular." When the horizontal is

perfectl y "level" and the perpendicular is "plumb," the resultant meeting is a true "right-an gle."

The y meet upon the square.

Whenever one observes the "square and compasses" and discovers that one point of the

compasses is elevated above the square, he should remember that Masonr y is a progressive

science. MORE is implied than is told. This position of the compasses indicates NOT so much

the negative fact told the candidate as the positive fact that he HAS recovered partial light and



the spiritual is actuall y coming to the fore, that he no longer is wholl y concerned with the

material.

The candidate is asked a question at a certain point in the initiation, and a specific repl y is given

for him. The real answer, concealed within that answer, is a desire to go from the material things

pertaining to the Entered Apprentice to those things ps ychical to be learned in the degree ofFellow-craft.

As we are told in the Bible, J achin is one of the pillars of the Temple of Solomon. It denotes

Universal Law. No progress can be made on an y p lane of ex istence ex cept it be in accordance

with the Universal Law. The candidate is "enterin g the Temple." As an Entered Apprentice he

gained admission b y "personal choice"; now he is confronted with the fact that "personal choice"

is not enough, it must also be in conformit y to LA W. It must be regular.

In the twelfth chapter of judges is related an historical happening which is also highl y allegorical,

and the word Shibboleth pla ys a prominent part in that allegor y. In a deeper sense it is so used in

this degree, but that ex planation would entail Biblical interpretation and we are not hereattempting such a pretentious work.

We have a modern ex pression used to indicate the utter lack of harmon y between oneself and

another when our thinking is so far apart that there is no common meeting ground. We say, "We

do not speak the same language. " So it is with "S hibboleth." It is more than a word; it is in one

word the ex pression of an ex isting condition. One NOT a "Fellow-craft," in the fullest meaning

of the term, can immediatel y be detected for he "cannot frame to pronounce it aright." His

thinking is so foreign that, to emphasize our meaning with the modern ex pression, "he does not

speak the same language. "

The ancient Hebrew Priest in conferring the blessing, ex tended his right hand, palm downward,over the heads of the congregation. He held his left hand partiall y aloft. The left hand aloft

signified he was RECE IVING the blessing from God, the right hand outstretched that he was

PASS ING the blessing o n to the congregation. It must be taken into consideration that the

Hebrew Priest, unlike the Roman Catholic Priest, was NEVER claimed to be THE

REPRESENTATIVE OF GOD ON EARTH. He was onl y the intermediary b etween God and

the Children of Israel, the "go-between." When the locale of the Fellow-craft degree is recalled, it

ma y be helpful to our explanation if we refer to the Priest as the M IDDLE- man.

This is the ps ychic degree. The ancients taught that mind was the result of the entrance of the

spiritual into the material. The Scripture used in the Entered Apprentice degree states: "There theLord commanded the blessing, even life for ever more." This blessing was s ymbolicall y received

b y the one hand and conferred with the other. To have "life for ever more" n ecessitates

knowledge, and the dut y of the intellect is to gather and assa y that knowledge.

Attention is especiall y directed to the consistenc y with which the candidate's position, the Square

and Compasses, the apron and the working tools, all harmoniousl y reveal the one great Truth in

this degree. The Square is of the utmost importance to the Fellow-craft and, IN ANY MANNER



MADE USE OF WHATEVER, it signifies the same perfect union of the ph ysical and ps ychical

later discussed in connection with the working tools.

No longer "a bearer of burdens," the Fellow-craft need not wear his apron to protect his clothing.

He has departed from the material; he no longer need bear burdens. The candidate represents

man rising, in the process of evolution, from the level where he was dependent on the brute-forceof his ph ysical bod y, to the use of his mind. Mind being creative, he ma y n ow, to the ex tent ofhis knowledge, create his own conditions. He wears his apron in a manner to s ymbolize this fact.

All aprons seen in Lod ges are not properl y made - some are slightl y oblon g. The correct

specifications would call for a perfect square of approximatel y fourteen inches, surmounted b y a

triangle whose base is the ex act length of one side of the apron and whose apex forms a ninet y

degree angle. When the flap is turned down it should appear as a triangle within a square. This

s ymbolizes the spiritual within the material. Hereb y man begins the evolution which will

eventuall y end in his assuming the likeness of his Creator. Thus the s ymbo log y of the apron

repeats and verifies that of the Square and Compasses.

Modern educators stress the fact that in teaching in the classroom the results are largel y

dependent upon "the app roach to the subject." The y ex plain that different subjects must be

approached in different manners. This is equall y true in Masonr y. The Apprentice degree is

material, that of the Fellow-craft is mental. It is logical that the subjects should be approached

differentl y. One does not approach the ps ychical in the same manner as he approaches the

material; the y are on two separate planes of ex istence. As we have seen, "o ne does not even

speak the same language" on these two planes. Furthermore, just as the ancients claimed the left

side of man was the weaker and the right side the stronger and more important, so is the material

of less import to man's life than his ps ychical ex istence.

Now for "a more noble and glorious " ex planation of the working tools than is given in the

"rational ex planation": Man is a triune being comp osed of Bod y, Soul and S pirit. The plumb

t ypifies the Soul, and is used to "erect perpendiculars." So it s ymbolizes the upward aspirations

of the Soul toward God. The bod y is that "level" which "stretches along the level of time." In the

perfect man we are building the soul, or plumb, must be joined to the bod y, or level, b y a right

angle triangle, for the juncture of the two lines must form a "perfect square."

Another emphasis regarding the working tools of a Fellow-craft in contradistinction to those of

the Apprentice is that the latter are preparator y too ls. The TWENTY-FOUR INCH GAUGE and

the COMMON GAVEL are used b y "operative masons" AT THE QUARRIES to PREPARE

stones. "The Rough Ashlar is a stone as taken from the quarr y in its rude and natural state. The

Perfect Ashlar is a stone made read y b y the hands of the workman to be adjusted b y the working

tools of the FE LLOWCRAFT." The "Rou gh Ashlar" is measured with the "twent y-four inch

gau ge"; its rough corners are broken off with blows from the "common gavel"; and as the

"Perfect Ashlar" it is sent from the quarries to the building site of the Temple where the "Fellow-craft, with his tools, the "plumb, the square and the level, adjusts it into the structure.

Reviewing the discussion of the Apprentice's tools, we find the "common gavel" is used to



"divest our hearts and consciences of all the vices and superfluities of life, thereb y fitting our

M INDS as living stones * * *." Thus is seen the "Rough Ashlar" in transition to the "Perfect

Ashlar" - not two stones but one, and that stone is the individual.

In the proficienc y ex amination the Fellow-craft is not asked if he is a Mason. This question is

differentl y phrased, and his answer is significant. A square is an angle of ninet y degrees or a"perfect an gle," and it is consistent that a Fellow-craft should refer to it. Since the second degree

deals with the ps ychical, and as it is the purpose of the Fellow-craft to unite the ph ysical with the

ps ychical in the perfect union, the degree of his attainment may be measured, or he "ma y be

tried," b y the perfect ri gh t angle. Hence the square is not onl y one of the principal working tools

of his profession but is the logical instrument whereb y to measure his progress.

As viewed from a material standpoint the s ymbol og y is ex act. A ninet y degree an gle ma y be

obtained b y using a square. It ma y also be made w ith the two other tools of the Fellow-craft.

Using the "level" to la y a horizontal, and the "plumb" to erect a perpendicular, a perfect an gle is

formed. Phenomena that are true can be demonstrated b y trial and error; and the necessar y tools

to test and prove his findings are furnished the Fellow-craft in the "level " an d the "plumb." Hema y use them to demonstrate the truth of the "square."

MIDDLE CHAMBER LECTURE

CHAPTER IX


GEORGE H. STEINMETZ

" We are always dealing with creative mind power. With infallible precision it becomes the shape

of our mental patterns and the form of our habit-systems, and then, Oh most wonderful of all, it

becomes character, conduct and experience on the visible plane of our practical lives. I created

my past; I create my today; I can read and I will create my tomorrow with the tools of my mind

as I work today in the workshop of creation which is within me."

-Harvey Hardman

The second section of this degree (Fellow-craft) has reference to the origin of the institution, and

views Masonr y under two denominations - OPERATIVE and SPECU LATIVE. B y Operative

Masonr y we allude to a proper application of useful rules of architecture, whence a structure will

derive figure, strength and beaut y. It demonstrates that a fund of science and industr y is

implanted in man for the best, most salutar y and b eneficent purposes. B y S peculative Masonr y

we learn to subdue the passions, ac t upon the square, keep a tongue of good report, maintain



secrec y and practice charit y. It is so far interwoven with religion as to la y u s under obligations to

pa y rational homage to the Deit y which at once constitutes our dut y and our happiness. WE

WORK IN SPECU LATIVE MASONRY, BUT O UR ANC IENT BRETHREN WROUGHT IN

BOTH OPERAT IVE AND SPECU LAT IVE." The foregoing quotation from the lecture is the

"rational ex planation" of the difference between Operative and Speculative. Reference to "our

ancient brethren" usuall y is construed to appl y to t hose "ancient brethren" o f the time of KingSolomon. More correctl y it refers to the earl y Lod ge of England. There, histor y informs us that,

for various reasons, Operative Lod ges or guilds began the practice of admitting certain

"Gentlemen" who were not craftsmen. These members were termed speculative in

contradistinction to the craftsmen members who actuall y worked at their trade. Undoubtedl y it is

to these Speculative Masons we are indebted for the development of the ethical analogies of the

working tools, as well as the introduction of the deeper philosoph y of Freemasonr y.

Webster defines "OPER ATE": "To perform a work of labour; TO PRODUCE AN EFFECT."

"SPECU LATE": "To contemplate, to see mentall y; to ponder a subject in its different aspects

and relations; mediate; ESPECIA LLY TO THEOR IZE W ITHOUT SUFFIC IENT EV IDENCE."

Within the definition of these two words are contained BOTH the ex oteric and the esotericex planations.

The "rational ex planation" given in the lecture is the ex oteric ex planation. Namel y, the Operative

Mason "performs a work or labour." The Speculative Mason "contemplates, sees mentall y;

ponders the subject in its different aspects and relations."

Seemingl y of purpose the ritual conceals the real difference. This is consistent with the practices of

the ancient M ysteries, for the M ysteries established the concept that "knowledge is power," and

the y veiled their wisdom in allegor y and s ymbolism so power might not be acquired b y those not

"worth y and well qualified." Freemasonr y adopts this procedure in presenting its truths. The y are

carefull y concealed behind a "veil of allegor y" and are "illustrated b y s ymbols." The y are not onl yveiled from the "cowan," the outsider, but are so obscured from the Mason who is content to be a

Mason b y virtue of membership rather than a Mason "in fact," b y virtue of his

KNOW LEDGE.

The esoteric distinction is that Modern Masonr y "speculates" on the great truths and, because of

lack of knowledge of the secret doctrine, "theorizes from conjectures W IT HOUT SUFFIC IENT

EV IDENCE." (The apron lecture of the first degree contains evidence of as much). To "operate"

in Masonr y one must know its philosoph y and put it into practice. To "operate" is to "PRODUCE

AN EFFECT," and until he produces a RECOGNIZED EFFECT he remains but a "Speculative

Mason."

We are informed in the Bible that at the entrance to Solomon's Temple were two columns. The

one on the right named "J achin"; the one on the left, "Boaz." "J achin" is said to mean: "He shall

establish," presumabl y alluding to God's promise to David to establish his kingdom. "Boaz" is

interpreted: "strength in it." Coupled, the y are: "in strength shall He establish." This is but a

perfunctor y ex planation.



Thomas Troward, in Bibl e M yster y and Bible Meaning, presents a more illuminating ex planation

of the meaning of these two Hebrew words. "The English 'J ' often stands for the Oriental 'Y.' The

name 'J achin' is therefore 'Yahkin,' which is an intensified form of the word 'Yak ' or 'one'; thus

signif yin g first the principle of unit y as the foundation of all things, and then the mathematical

element throughout the universe, since all numbers are evolved from the ONE, and under certain

methods of treatment will al wa ys resolve themselves again into it. But the mathematical elementis the element of measurement, proportion, and relation. It is not the Living Life, but onl y the

recognition of the proportional adjustments which the Life gives rise to. To balance the

mathematical element we require the Vital element, and this element finds its most perfect

ex pression in that wonderful complex of Thought, Feeling and Volition, which we call

Personalit y. The pillar 'J achin' is therefore balanced b y the pillar 'Boaz,' a name connected with

the root of the word 'awaz' or 'Voice. ' * * * Speech is the distinguishing characteristic of

Personalit y. " J udge Troward points out that "ONE," or the "mathematical element," is LAW,

while "Boaz" t ypifies "P ersonalit y" or "personal choice." Hence the two columns s ymbolize the

Great Universal Law and Personal Choice.

These columns at the entrance of the Temple were not necessar y, for an y material support, but presented a s ymbolical truth. The Temple of Solomon was the house of God, and the onl y reason

for entering that House was to come into His presence. It is discovered that the onl y wa y to enter

the Temple is to pass between these two columns, the one "J achin" - "LA W," the other "Boaz "

"PERSONA L CHO ICE." This is the truth the columns s ymbolize to the Fellowcraft. To enter the

presence of God, it is not enough to reco gnize His existence; one must DESIRE to be in His

presence, he must come of "his own free will and accord." Even this is not sufficient. When the

objective mind realizes the urge to be in God's presence one is faced with the ex istence of the

other column "J achin," the constant reminder that IT MUST BE IN CONFO RM ITY W ITH

UNIVERSA L LAW!

Pike, in Morals and Dogma states: "It is customary, in lod ges of the York Rite, to see a celestialglobe on one [column] and a terrestrial globe on t he other; but these are not warranted, if the

object be to imitate the original two columns of the Temple." In the light of judge Troward's

ex planation of the two columns, it is more than ever evident these globes have no place in the

s ymbolog y of this degree.

The ritual mentions "three steps." It claims the y s ymbolize the three degrees. There is also an ex

planation that the three steps refer to the three officers of the Lod ge. There are man y other

"threes" prominent in Masonr y: "three words of three s yllables "; "Three Grand Masters;" "three

raps"; two groups of lights, each containing "Three lights"; "Three gates to the Temple"; "Three

sides of a triangle." All of these have peculiar significance in some specific applications, but all

stem from the fundamental s ymbolog y of the three aspects of Deit y, or the three planes of human

ex istence: Ph ysical, Ps yc hical and Spiritual; and, regardless of their specific s ymbolog y in a

given instance, can be traced back to these original trinities: the one "above," the other "below."

The "five steps" represent the five orders of architecture and the five human senses. Note how the

ritual stresses the fact that in each instance "three" are most important. Of the orders of

architecture it is said: "The first three alone, however, show invention and particular character,

and essentiall y differ from each other; the two others having nothing but what is borrowed, and



differ onl y accidentall y." After naming the five human senses it continues: "The first THREE of

which are deemed peculiarl y essential among Freemasons." A gain, we have the three component

parts of the complete man, the ph ysical, ps ychical and spiritual, represented b y the "three

columns, which were the principal supports of the Temple, as the y are likewise the support of

man. "W ISDOM, STRENGTH and BEAUTY": "Wisdom to contrive" (the mental); "Strength to

support" (the ph ysical); "Beaut y to adorn" (the spiritual).

Ascending the "five steps" is "getting above" the five human senses, attaining the level be yond

the material. When "our trust is in God, our faith is well founded"; we have spiritual guidance

and need not rel y on the material guidance of the five senses. With the three especiall y

emphasized we may recognize a brother, but the TRUE Fellow-craft has attained a level where

he ma y dispense with these material assurances, and has discovered other means of recognition.

When we have surmounted these five steps "we are dul y and trul y prepared" to start the ascent of

the remaining "seven steps." The ritual alludes to them as s ymbolical of the "Seven Liberal Arts

and Sciences." Also the "seven steps" have a deep occult meaning which we will merel y mention

here. The y are the vibrations producing colour and sound. There are seven colours in thespectrum, of which "three" are called "primar y." There are seven notes in the musical scale,

"three" of which compose the principal chord of the ke y. The musical scale completel y bears out

the creative process of evolution. When a scale is pla yed we ascend to another higher scale, at a

higher rate of vibration, and repeat (continue to do that which has been done). Herein ma y be

hidden the significance for the lecture urgin g a "st ud y of music."

The "SEVEN LIBERA L ARTS AND SCIENCES," in the order mentioned in the ritual (AND

THAT ORDER ITSE LF IS IMPORTANT), are: "GRAMMAR, RHETOR IC, LOG IC,

AR ITHMET IC, GEOMETRY, MUS IC, ASTRONOMY.)" These fall into two natural divisions

of "THREE" and "FOUR." When anal yzed in the order given the y appear to be "progressive." A

knowledge of grammar is necessar y before we can even think intelligentl y. Rhetoric is essentialif we wish to conve y our thoughts to others, and, l astl y, b y lo gic, we present our thoughts in

reasoned and s ystematic classification.

In the group of "four" we find, first, arithmetic as the basis of the other three, and the progression

is evident when it is realized arithmetic is necessar y to an understandin g of geometr y, and

geometr y is essential to an y understanding of astronom y, Arithmetic is also the foundation of

Rh ythm, and rh ythm, as applied to music, is regularit y or flow of movement. The "notes" of

written music are nothing but hierogl yphs indicating rate and duration of vibration. Therefore,

without arithmetic the perpetuation of the great m usic of the world, b y committing it to writing,

would have been impossible.

The liberal arts and sciences as so designated in the ritual are modern and therefore misleading.

Arithmetic and astronomy brin g to mind specific sciences, and we are agreed on their definition,

but they were not so defined b y the ancients, and therefore their modern definitions will give the

wrong impression. We must view them in the same light as the ancients if we hope to arrive at

their intended s ymbolical meaning.



Ancient Greek is referred to as a "dead lan gu age," yet it is modern compared to the age of the

Secret Doctrine. As "arit hmetic" is a Greek word, this particular science, obviousl y, could not

have been known b y that name to those unfamiliar with the langu age. Webster defines arithmetic

as: "the science of reckoning, the science of numbers, the art of computing or reckoning b y

figures."

It is as "the science of numbers" that it holds Masonic significance. Before numbers were used,

letters of the various alphabets of antiquit y served the purpose. (Do not confuse numerical

VALUE of a letter with its numerical POS IT ION in the alphabet.) As an example: with our

Arabic numerals we write 311; b y chan gin g the p osition of the numerals we can write 113 or

131. In Hebrew, Aleph þis 1i; Yod þis 10; Shin þ is 300. If the J ew wished to write 311 he could

not do so for he had no 11. He wrote þþþ which literall y translated is "one" AND "ten" AND

"three hundred." (Hebrew is read from right to left.) Regardless of how transposed, these three

letters alwa ys total three hundred eleven (311), for the value of each letter remains constant. The

Hebrew numerical s ystem must be kept in mind in an y stud y of Masonic numerolog y. It also

holds true of Biblical numerolog y, and accounts for the translation of numbers such as "three

thousand and three hundred overseers of the work on the Temple" rather than thirt y-threehundred, as it would be written in modern phraseolog y.

"ASTRONOMY" and "ASTROLOGY " were not differentiated b y the ancients; the y were one

great science. The WORD "astronom y" is fairl y modern and came into use about the fifteenth

centur y. Thenceforth it has designated the science which treats of the celestial bodies, their

magnitudes, motions and relationships one with another. "Astronom y" con notes none of the

implications of the word "Astrolog y. " As we today understand the meaning of "Astrolog y" it is

the science b y which the effect of the celestial bodies up on human affairs is determined.

Obviousl y it is "Astrology" and not "Astronom y" which is recommended to the Mason as a

subject of stud y. I sa y "obviousl y" because ancient secret doctrine, which is concealed in

Masonic allegor y and s ymbolism, teaches EVOLUT ION as surel y as Darwin ever taught it;RE INCARNAT ION and the LAW OF NECESS IT Y or KARMA, which are included in, and are

a part of, the teaching of scientific astrology. Neither need the Christian Mason shudder on being

told Masonr y embraces such teaching . If he feels an y repu gnance at the thought it is because

those who toda y profess those teachings, such as the Buddhist and the Hindu, have distorted

these Divine truths as greatl y as Christianit y has th e sublime teaching of the Master J esus.

There is no NEW religion. There is but ONE RE LIG ION. The ancient Hebrew believed in

evolution, reincarnation and karma, as well as astrolog y. That book we call the "Hol y Bible" is

still full of references to all three, in spite of the fact that much has been expurgated. Had it not

suited the purposes of the Roman Church centuries ago to disr egard that por tion of the teaching

of the Bible, the Christian religion toda y would doubtless teach these fundamentals; and, instead

of being at variance with material science, the two would go forward hand in hand for the greater

glor y of God and the enlightenment of the human race. It was but to preserve these truths for

"future generations" that Masonr y itself was perpetuated. Here again, however, one is faced with

the difficulties of the English language as a vehicle for the ex pression of the desired thought, for

the word "Astrology" is i n bad repute. It is immediatel y associated in mind with "fortune telling"

and is discredited as a science b y that association. Before turning from the subject with disdain,



however, one should be mindful of the ancient sayi n g: "FOO LS DER IDE, PH ILOSOPHERS

INVEST IGATE."

There are actuall y seven interpretations of Masonic s ymbolism, or more correctl y, seven means

of interpretation. They are based on the two divisions of "THREE" and "FOUR," and all fall into

one of the three classifications: PHYS ICA L, PSY CHICA L or SP IR ITUA L. B y the use of thefirst three of the "Liberal Arts and Sciences" the teaching can be conve yed verball y or in writing.

1. B y the actual words of the ritual and lectures.

2. B y nomenclature, inasmuch as all words, passwords and names used in the ritual conceal

hidden meaning.

B y the use of the last four mentioned sciences the doctrine is demonstrated.

3. B y arithmetic, that is by "numbers," which we ma y define as Masonic numerolog y.

4. B y geometr y, that is by "signs," which are described as right an gles, horizontals and

perpendiculars. B y designs, the floor work, which if actuall y drawn upon a trestle-board will

ex hibit some ver y interes ting facts.

5. B y music, or more correctl y, the science of vibration and harmon y. Moz art ex emplifies the

three degrees in the opera The Magic Flute, and reputedl y wrote the opera's score after having

been a Mason for years. The setting is Eg yptian, but the well-informed Mason cannot fail to

recognize the Masonic implications.

6. B y astronom y, or more correctl y "ASTRO LOGY." Its great importance to Masonr y is inferredwhen the form of a Lod ge is discussed. The ritual recites: "IT IS SA ID TO BE of so vast

dimensions to denote that a Freemason 's charit y should know no bounds." Note, that as usual,

the wording is indefinite, the phrase "IT IS SA ID TO BE" is used; it does not state, "IT IS."

The ancients believed that ever ything on the material plane was a counterpart of something on

the spiritual plane, therefore the y stated: "As above so below." The Lodge below is like the

Lod ge above. This, too, has double meaning. There is the Spiritual Lod ge spoken of as "the

"Lod ge on High," but it a lso has reference to the actual ph ysical heavens, as the geometr y of

the Lod ge is that of the Astronomer. Onl y six methods of interpretation have been enumerated,

and close observation reveals the y are either ph ysi cal or ps ychical. What of the seventh? All

that has been recounted is but additional "rational ex planation," even though it ma y be more

ex plicit and delve more deepl y than the lectures of the Lod ge room. These preliminar yex planations are a "sort of" phrenic placing oneself "in that proper position" to perceive the

seventh and Spiritual ex position of Freemasonr y.

The Bible states: "In six da ys God created the heavens and the earth and rested on the seventh

da y." The literal translation of the Hebrew tex t is "in six days God created the heavens and the

earth and on the seventh da y continued to do the work He had done." In other words, "creation"

is a continuous process of evolution.



The Biblical statement gi ves us evidence of the creative power of mind. The "three steps" are the

material, mental and spiritual. We have seen that the five steps are the five human senses, which

are of use onl y on the material plane. As we mount these "five steps" we ascend above the

material to the mental plane, from which vantage point we begin the ascent of the remaining

"seven steps." These "sev en steps" t ypif y the creative process,1 the six days of labour and the

seventh when God continued to do that which He had done, which are abidingl y continuous.Thought is God 's creative process, hence man must create b y that same power.

We have now arrived at a representation of the "M IDD LE CHAM BER OF K ING SO LOMON'S

TEMP LE. " We have also arrived at the most interesting and widel y discussed feature of the

entire Masonic structure, ex cepting onl y the allego rical stor y contained in the second section of

the third degree. I term it the most interesting, with the one ex ception, because, like the stor y of

the Ancient Master, it departs entirel y from recorded historic fact and has no scriptural authorit y

to substantiate it; most discussed, because it has been one of the subjects which has intrigued

Masonic authorities of the past, and about which much has been written.

The winding stairs and th e middle chamber are described in 1 Kings V I: 5, 6, 8. "And against thewall of the house he built chambers round about, against the walls of the house round about, both

of the temple and of the oracle: and he made chambers round about: the nethermost chamber was

five cubits broad, and the middle was six cubits broad, and the third was seven cubits broad: for

without in the wall of the house he made narrowed rests round about, that the beams should not

be fastened in the walls of the house. The door for the middle chamber was in the right side of

the house: and the y went up with winding stairs into the middle chamber." T his is the sum total

of the Biblical light which can be directed on the "middle chamber."

In his Enc yclopedia of Freemasonr y Macke y quotes this same Biblical passage and adds: "These

chambers, after the Temple was completed, served for the accommodation of the Priests, when

upon dut y; in them the y deposited their vestments and the sacred vessels. But the knowledge ofthe purpose to which the middle chamber was appropriated while the Temple was in the course

of construction is onl y preserved in Masonic tradition. This tradition is, however, altogether

m ythical and s ymbolical in its character, "

In conjunction with his ex planation of the "winding stairs" he states: "If we attempt to adopt it as

a historical fact the absurdit y of its details stare us in the face, and wise men will wonder at our

credulit y. Its inventors had no desire thus to impose upon our foll y, but offered it to us as a great

philosophical m yth; the y did not for a moment suppose that we would pass over its sublime

moral teachings to accept the allegorical as a historical narrative without meaning, and

WHOLLY IRRECONC ILA BLE W ITH THE RECORDS OF SCR IPTURE, AND OPPOSED

BY ALL THE PR INC IP LES OF PROBABILITY . To suppose that eight y t housand craftsmen

were weekl y paid in the narrow precincts of the Temple chambers is simply to suppose an

absurdit y. "

The origin of this allegory is obscured behind the veil of our ignorance of earl y Masonic histor y.

As it stands it obviousl y i s not handed down to us from the M ysteries, yet t he s ymbolism it

emplo ys is the s ymbolism of the M ysteries. Apparentl y its authors, familiar with the meaning of

the s ymbols, realizing the incompleteness of the Masonic teaching without these s ymbols,







arbitraril y added the m yt h to the actual Biblical account of the building of t he Temple as the onl y

logical means of bringing into pla y these s ymbols of reward.

Again quoting from Macke y relative to the winding stairs which was the means of gaining

entrance to the middle chamber: "As a Fellow-craft, he has advanced another step, and as the

degree is emblematic of youth, so it is here that the intellectual education of the candidate begins. " This is not inconsistent with our contention that the second degree is ps ychical, but

rather, strongl y corroborates that claim, for Mackey emphasizes that "it is HERE that the

intellectual education of the candidate begins."

Continuing Macke y: "An d therefore, at the ver y spot which separates the porch from the sanctuar

y, where childhood ends and manhood begins, he finds stretching out before him a winding stair

which invites him, as it were, to ascend, and which, as the s ymbol of discipline and instruction,

teaches him that here must commence Masonic labour - here be must enter upon those glorious

though difficult researches, the end of which is to be the possession of divine

truth. The winding stairs begin after the candidate has passed within the porch and between the

pillars of strength and establishment [ we have also discovered them to be "p ersonal choice" and"law, " which but adds str ength to Macke y's ex position], as a significant s ymbol to teach him that

as soon as he has passed be yond the years of irrational childhood, and commenced his entrance

upon manl y life, the laborious task of self-improvement is the first dut y that is placed before him.

He cannot stand s till if he would be worth y of his vocation; his destin y as a n immortal being

requires him to ascend, step b y step, until the summit, where the treasures of knowledge await

him."

The "material" is the "outer door." The "ps ychical" is the "inner door" which admits to the

MENTA L P LANE OF BE ING - the "M IDD LE C HAMBER." The M IND is the controller of the

bod y, the ph ysical; it is also the INSTRUMENT OF SP IR IT. Thus it is seen to be the

INTERMED IARY between the ph ysical and the spiritual; it is trul ythe "middle chamber." Asmuch as is known of the Eg yptian M ysteries indicates that their primar y initiation, or "first

degree," dealt with the ph ysical. Onl y those proven worth y attained to the second degree, there

being enrolled and actuall y accepted as neoph ytes. The reason for this appears to be that man y

became discouraged during the long and arduous ph ysical ordeal of preparation and voluntaril y

resigned; others, unable t o "make the necessar y proficienc y," were thereb y debarred from the

higher degrees. This was of no serious consequence, as none had as yet received an y secret

instruction whereb y an y of the real secrets of the M ysteries had been revealed. The y were in a

comparable position to an individual who might drop out of Masonr y after receiving the first

degree. True, he has some knowledge of Freemasonr y, but he can enlighten the profane world

ver y little as to the real secrets of Freemasonr y. It is from such as these that the little information

we have of the M ysteries has come down to us, coupled with veiled remarks of known Initiatessuch as J esus, Saint Paul, P lato and P ythagoras.

Having once been accepted, the neoph yte was "bo und to the organization by a TWO-FO LD tie"

and thenceforth received "wages" in the form of his actual sustenance and the "knowledge"

imparted to him of a ps ychical and spiritual nature. These "wages" were referred to as "corn,

wine and oil," and some knowledge of s ymbolog y is essential to an understanding of their subtle

significance. "CORN, W INE and O IL are the Masonic elements of consecration," states Macke y,



in his Encyclopedia of Freemasonr y, and as he ex plains: "The adoption of these s ymbols is

supported b y the highest antiquit y. Corn, wine and oil were the most important productions of

Eastern countries; they constituted the wealth of the people, and were esteemed as the supports

of life and the means of refreshment. David enumerates them as among the great blessings that

we enjo y, and speaks of t hem as 'wine that maketh glad the heart of man, and oil to make his face

to shine, and bread which strengtheneth man's heart.' Psalm C IV: 14."

In that beautiful twent y-t hird Psalm, David again refers to corn, or nourishment, oil and wine:

"Thou preparest a table before me in the midst of mine enemies: Thou anointest m y head with

oil, m y cup runneth over." To state that these three s ymbols denote "plent y, " "health," and

"peace" is the crassest kind of material ex planation. In fact it might be considered misleading

were we not accustomed to the Masonic fact that "within the Lod ge" the Great Truths are not

revealed, and that we must seek elsewhere for such light as is not therein r evealed.

The ancients who worshipped the Sun as a god, or as a s ymbol of God, considered all things

yellow, golden colour, of the sun, as pertaining to it; hence gold, brass and corn or grain, because

of their colour, were deemed sacred. Corn was one of the principal foods; it was, to the devout,actuall y "nourishment from God," a reward for obedience to His laws. In Oriental Philosoph y

Francis Grant refers to the ancient s ymbolical reference to wine, thus: "God was at once the

Wine of life and the Wine Bearer." Of the Great Sufi poet, Omar Kha yyam , he sa ys: "But few

westerners have ever gli mmered that Omar's wine was not the wine of men, but the ecstatic

inflow of a religious m ys tic ex perience." While the time of which Grant writes is a much later

date than here discussed, the Sufi poets borrowed their s ymbolog y from the earlier times.

In the ancient ceremon y of crowning a king, his head was anointed with oil b y the officiating

priest. This oil was contained in a flask, fashioned from the horn of a bull or ram, and carried in

the priest's girdle. The J ew, of course, considered the one so anointed as ordained b y J ehovah;

the Pagan priest ordained in the name of Taurus or Aries, depending on the horn from which theoil was poured.

Here, then, is the true wage of the Fellow-craft: the corn which nourishes his ph ysical bod y,

provided b y the all-wise beneficence of his Creator, trul y a "gift from God"; oil, the refresher of

his ph ysical bod y, that w hich "makes his face to shine." More m ysticall y interpreted, the

ointment which sets him apart from others, which makes him the "appointed" of God. And

finall y, wine, which, as Grant sa ys, is "not the wine of men, but the ecstatic inflow of a religious

m ystic ex perience" the summation of his labours, the award for the arduous ascent of the three

five and seven steps of the winding stairs.

The letter "G " is a modern adaptation. Its meaning is frequentl y confused with the "All-seeing

e ye" and "the point within a circle." It does not represent the "initial letter of geometr y," for the

obvious reason that the silence was so named b y t he Greeks. Macke y states he would regret the

use of the letter "G " were it not for the fact that the letters G, O and D, are the initials of the

Hebrew words, "GOME R," "OZ," "DABAR." He points out that "it must be considered more

than a coincidence that Gomer is ' Beaut y, ' Oz is 'S TRENGTH' and Dabar is 'W IS DOM'." Even

with such an ex planation the use of "G" is inconsistent with Masonic claims of universalit y. "G"

is NOT the initial letter of "Deit y" in French, Spanish or Italian, not to mention the Oriental



langu ages, neither is it "interchangeable with the initial of geometr y" in these languages. The

Hebrew letter "YOD" (þ) is the onl y s ymbol which can consistentl y be used universall y, and then

not merel y because it is the initial of Deit y (Yavah) but for a far more recondite reason.

"YOD" is the number ten, and the Kabbalah sa ys: "Ten is the most perfect number because it

includes unit y, which created ever ythin g, and zero, s ymbol of matter and chaos, whenceever ything emerged. In its figures it comprehends the created and the uncreated, the

commencement and the end, power and force, life and annihilation. By the stud y of this number

we find the relations of all things, the power of the Creator, the faculties of the creature, the

Alpha and Omega of divine knowledge. "

Following the advice to "stud y this number" perhaps a reason can be discovered for its

suspension in the East. The number ten is composed Of 3 Plus 3 Plus 4. "T hree," the trian gle,

s ymbol of Deit y - "three, " the triangle, s ymbol of man (that is the perfect man made in the image

of his Creator). "Four," t he square, s ymbol of material things in general, and in this instance,

specificall y, s ymbol of material man. Likewise ten is composed Of 7 Plus 3. "Seven" s ymbolizes

the creative c ycle; "three" denotes Deit y. Thus ten is the s ymbol of Divine Creation. The ancientwise man ex pounded: "as above, so below." Below, "seven, " still represents the creative c ycle;

"three, " the triangle, s ym bol of the perfect man. Thus, we have the creative power of man

depicted. When "YOD" i s RESTORED to its proper place in the East instead of the "substitute"

which is now there suspended, even the "rational ex planation" of the lecture will conve y

meaningful lessons and will give the candidate both the "clue" and the "d esire" to search "out of

the Lod ge" for that further light he has been informed cannot be conferred upon him therein.

Again in the charge to the candidate it is stressed that: "The internal, and not the external,

qualifications of a man are what Freemasonr y regards." It is to enhance those "internal

qualifications" that the degree of Fellow-craft has been conferred upon him. It is to point the wa y

to his "improving himself in Freemasonr y" that the "stud y of the liberal arts and sciences isearnestl y recommended to your consideration."

"Especiall y is the science of Geometr y recommended, which is established as the basis of our art.

Geometr y, or Masonr y, o riginall y s ynon ymous terms, being of a divine and moral nature, is

enriched with the most useful knowledge; while it proves the wonderful properties of nature, it

demonstrates the most important truths of moralit y." Change "moralit y" to "SP IR ITUA LITY"

and the TRUE REASON for the stud y of geometry is discovered. "It is enriched with the most

useful knowledge; while it proves the wonderful properties of nature, IT D EMONSTRATES

THE MORE IMPORTANT TRUTHS OF SP IR ITUALITY!"

NOTES

1 For another interpretation of the "Seven Steps" see The Ro yal Arch - Its Hidden Meaning, page

86.







MASTER MASON

CHAPTER X


GEORGE H. STEINMETZ

" Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years

draw nigh when thou shalt say, I have no pleasure in them; while the sun, or the light, or the

moon, or the stars be not darkened, nor the clouds return after the rain; in the day when the

keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders

cease because they are few, and those that look out of the windows be darkened, and the doors

shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the

voice of the bird, and all the daughters of music shall be brought low; also when they shall be

afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and

the grasshopper shall be a burden, and desire shall fail: because man goeth to his long home,

and the mourners go about the streets: or ever the silver cord be loosed, or the golden bowl be

broken, or the pitcher be broken at the fountain, or the wheel brok en at the cistern. Then shall

the dust return to the earth as it was: and the spirit shall return unto God who gave it."

-Ecclesiastes XII: 1, 7

The Entered Apprentice degree, dealing with the material, is preparator y; t hat of Fellowcraft is

ps ychical, awa y FROM the material, toward the spiritual. The degree of Master Mason (if the

assumption that Masonr y stems from the M ysteries is correct) is the summit, wholl y spiritual.

Interrogation as to personal desire, preparation and worthiness is repeated. For a second time the

necessit y for proficienc y in the preceding d egree is emphasized: Patience is still a virtue. The

spiritual is not forced upon an y individual. One must reach a level where he is cognizant of it

and, of his own volition, seek it. In the third degree the Candidate approaches the spiritual. He is

to MAKE OF H IMSE LF the complete man, the MASTER. He includes the ph ysical, the ps ychical and the spiritual. The process is s ymbolized b ythe preparation which includes that of

both preceding degrees.

Demanding proficienc y in the preceding degrees i s not an arbitrar y ruling of the Lod ge. It is for

the Candidate's personal benefit. He who has not learned the lessons of the ph ysical and

ps ychical degrees has not attained a level where he can hope to achieve understanding of the

spiritual. Knowing the true s ymbolog y of the com passes, a "more noble and glorious" ex plication

than the "rational ex planation" given in the Lod ge is apparent. The compasses are emblematic of

the spiritual; therefore on his first admission into a Lod ge of Master Masons the Candidate is

confronted with the fact that he has entered upon the spiritual degree of Freemasonr y.



The Rite of Circumambulation is most ancient. It is the "Rite of purification" of him who is about

to be initiated. The direction taken is to compl y with the ancient sa ying: "if yo u would do

reverence to the gods, yo u must turn on the right hand." Masonicall y, there is additional

significance: the "right is the stronger side of man"; it s ymbolizes the ps yc hical side of his

nature, also Universal Law - J achin. Thus in reverencing the gods, the right hand and the right

side are kept toward the altar. This custom in turn has its origin in ancient Solar Worship, andex emplifies: "As the sun in his course moves round the world b y wa y of the south, so do I follow

that luminar y, to obtain the benefit arising from a journe y round the earth by wa y of the south."

Rabbinical commentaries on the Scripture quoted (Ecclesiastes 12: 1-7) during the perambulation

are of interest to all Masons. A literal translation from the Hebrew b y Isaac Leeser better lends

itself to this ex planation; it is therefore quoted in full: "But remember also th y Creator in the

da ys of th y youthful vigo ur, while the evil da ys are not yet come, nor those years draw nigh of

which thou wilt say, I have no pleasure in them. While the sun, and the light, and the moon, and

the stars are not yet darkened, and the clouds not return again after the rain. On the da y when the

watchmen of the house will tremble, and the men of might will bend thems elves, and the

grinders stand idle because the y are become few, and those be darkened that look through thewindows. And when the two doors on the streets will be locked, while the sound of the mill

becometh dull, and man riseth up at the voice of the bird, and all the daughters of song are

brought low. Also when men will be afraid of ever y elevation, and are terrified on ever y wa y,

and the almond tree will flourish and the locust will drag itself slowl y along, and the desire will

gainsa y compliance. Because man goeth to his eternal home, and the mourners go about the

streets. While the silver cord is not yet torn loose, and the golden bowl is not crushed, and the

pitcher is not broken at the fountain, and the wheel is not crushed at the cistern. When the dust

will return to the earth as it was, and the spirit will return to God who gave it."

"Remember th y Creator" turn to God in th y " youthful vigour" before the calamities enumerated

overtake thee - "while the evil days are not yet co me." Wait not until those years "draw nigh"when, having no more pleasure in life, one waits for but death; when failing si ght makes all the

luminaries of heaven appear "darkened." The "wat chman who tremble" are likened to the

shaking hands of an old man, the "men of might who bend themselves," t he legs weakened b y

age. The "grinders," the t eeth, and those "who loo k through the windows," the dimming e yes.

The "two doors" are the lips; the "mill" b y some is interpreted to be the mouth, but Rashi

attributes the reference to the stomach. "And man riseth up at the voice of the bird" - the voice of

the old man rises to shrillness like the voice of a bird. The "dau ghters of song, " Rashi interprets

to mean "when the song of the singers appears dull in the ears." Philippson prefers: "when the

several notes become unintelligible." "Afraid of ever y elevation, and terrified on ever y wa y" -

the terrors and forebodings of the aged. "And the almond tree will flourish - "will blossom"

man's head will turn white like the almond tree covered with blossoms. "The Locust" isemblematic of the ease with which the strong man labours; whereas in age activit y becomes less

and less, as though the locust, otherwise so nimble, had to drag its light wei ght as a burden. B y

some Hebrew scholars the "loosenin g of the silver cord, crushing of the bowl etc." is a

description of the general dissolution of the bod y. Others suppose the silver cord to be the spinal

marrow. The latter has support in occult teaching, where the "silver cord" is described as the

connection between the spiritual and material bodies which is severed at death.



It was discovered the "ap proach" of the Entered Apprentice was material. The "approach" of the

Fellow-craft, being ps ychical, was necessaril y different. Herein it is reiterated that the spiritual

combines the other two, for the "approach" of the Master Mason includes them both. Likewise

does that "due form" in this degree partake of elements of the previous degrees. A stud y herein

of the obligation would be Masonicall y improper. However, it pertains strictl y to those duties

assumed toward the Order, and because of them, to a brother.

"What is the length of a cable-tow? " The answer to the oft-voiced quer y is contained in the

remarks of the Master. The cable-tow is s ymbolic of the ties to the Fraternity. How "far" the

individual Mason is "bound" b y his obligation (beyo nd the reco gnized minimum) rest solel y

W ITH H IS OWN CONS C IENCE; that alone is the determining factor of its length. Some cable-

tows will scarcel y reach out of the Lod ge room; some, belongin g to those Masons trul y imbued

with brotherl y love, seemingl y reach around the world. Attention is directed to the "three Great

Li ghts" and the "representatives" of the "three Les ser Lights. " These latter are the "Sun, Moon,

and Worshipful Master, and are thus ex plained: as the Sun rules the da y and the Moon governs

the night, so should the Worshipful Master rule and govern his Lod ge with equal regularit y and

justice." This is an extremel y poor analog y. The onl y thing "regular" abou t the Sun and Moon istheir "irregularit y," for the y rise and set at a different time each day. Neither do the y, in the sense

used here, "rule" or "govern" with "justice." "For He maketh his sun to rise on the evil and on the

good. " The three Lesser Li ghts are a group of s ymbols of two distinct meanings. In the ritual,

however, these two meanings are confusingl y com bined into one ex planation which lends itself

to misinterpretation. The error is caused b y comparing the Worshipful Master to the Sun and

Moon.

P ythagoras was previously quoted as sa yin g: "God formed two things in his own image; first the

universe itself, and second man." We conceive of a macrocosm and a microcosm. The

underl yin g idea is a "Great Lod ge" - the Universe, and a "Lesser Lod ge" - the human institution.

The Lesser Li ghts are the Master, Senior and J unior Wardens. This is clearl y ex emplified in theEnglish Lodge, where one light is placed at each officer's station, rather than grouping them as in

most American Lod ges.

The Candidate is informed that three inanimate objects, givin g no material light, are the "Great Li

ghts." Reference is made to "representatives" of the Lesser Lights, but there are no

"representatives" of the Great Li ghts. These are categoricall y stated to be the "Hol y Bible, Square

and Compasses." The search for light is a search for knowledge. It is not light but

en LIGHTenment that is desired. This great illumination that the Candidate may obtain b y aid of

"representatives of the three Lesser Lights" (the Master and Wardens) is that

ENLIGHTENMENT to which these three officers ma y assist him, when the y themselves are

informed in Masonr y.

Of the two meanings whi ch have been combined, the deeper spiritual lesson intends to teach of

the unit y of the universe and God. In the "Great Lodge," the universe, the Lesser Li ghts are the

Sun, Moon and Stars. By their aid we are enabled to behold the "Three Great Li ghts of the

Universe." With the ph ys ical e ye we behold the earth. In the seeing thereof we view God

manifested, as He, the Great Li ght, materialized Himself in the world b ymeans of the second

Great Li ght, the "Word" or Universal Law. Thus , in viewing the world, we see also God and



Law b y which He created it, and actuall y behold the "THREE GREAT LIGHTS OF THE

UNIVERSE."

In the second d egree the Candidate is informed that certain s ymbolog y teaches that "ours is a

progressive science." The progression continues in this degree, and he now observes a further

change in these s ymbols. Accepting the material ex planation, AND PROVIDED that was "but partial light," he has every ri ght to assume that he has now received A LL the light, but is

informed that such is not the case. He has received ONLY SUCH LIGHT as can be conferred IN

A LODGE.

In seeking the spiritual ex planation illustrated b y the square and compasses, the latter,

emblematic of the spiritual, are observed elevated above the square, (t ypical of the material),

which now serves onl y as a background for the spiritual. The true significance of the changin g

positions of these two Great Li ghts is thereb y revealed. First the square dominated the

compasses, progress was made, and the y were next seen to be intertwined. Finall y in the great

ex position of the spiritual the compasses have come to the fore, the y now predominate. Thus is

s ymbolized "THE SUBJ UGATION OF THE HUMAN THAT IS IN MA N BY THE D IV INE."

B y the process of deductive reasoning it is evident that the position of the square and compasses,

as now viewed, is not the logical conclusion of their progression, and that "something" is

missing. Lost, in the sense that it has not yet been found. This reasoning is correct. There is

another position of the square and compasses, but it will not be found on the altar. It is on the

floor of the Lod ge. At some time in the past the blazing star was shorn of one of its points and

changed into a five-pointed star. Apparentl y some ritualists, not familiar with the ancient

significance of the six -pointed star, associated it with the "five points of fellowship" (with which

it has no connection) and decided it should have five points. In m y own studies I have failed to

discover a place in Masonic S ymbolog y for a five-pointed star, and while some few authorities

place it among the Masonic s ymbols, b y so doing t he y den y its Masonic implication, for in itsuse they attribute a Christian reference, which immediatel y detracts from both the antiquit y and

universalit y of Freemasonr y.

The compasses are alwa ys open to six t ydegrees, and if a cross piece be placed from one to the

same distance from the apex , on the other, an equilateral triangle is formed. All that can be

produced b y the same procedure with the square is a right-an gle triangle, which is the s ymbol of

the complete man.

Envisage the square on a quadrant. If it is progress ed thirt y degrees (which is one twelfth of a

circle and a complete sign of the zodiac) to six t yd egrees, then joined b y a cross piece, an

equilateral triangle is formed. The ancient s ymbol of Deit y is an equilateral triangle with an

angle pointing downward toward His creation. The perfect man is s ymbolized b y an equilateral

triangle with an angle poi nting upward toward his Creator. Here is the SYMBO L of man, "in the

image and likeness" of the SYMBO L of his Creator. When these two triangles are intertwined

the y form a six -pointed star, the shield of David, or seal of Solomon, as it is likewise known,

which for ages has been the Grand S ymbol of the perfect union of the Supreme Being with the

Divine Man.



This is logicall y depicted b y the blazing star in the centre of the floor. It is properl y placed in the

floor rather than on the altar, for the Candidate, having assumed all his obligations, will not again

kneel at the altar.

In ancient times the Hebrew Priest appeared before the congregation with the tallith (pra yin g

shawl) over his head, which he held uplifted from his face with both raised hands. His indexfingers touched each other and the thumbs, ex tended below, likewise touched each other, thereb y

forming a triangle. The fingers of each hand divided into two b y two, forming the Hebrew letter

"Shin," initial letter of "S haddai, meaning "hovering over "; and carr yin g the inference that it was

"Divine Presence" which was "hovering over." In this manner the Priest uttered the "three-fold

benediction," repeating three times:

"Ma y the Lord bless thee and keep thee. Ma y the Lord let His countenance shine Upon thee and

be gracious unto thee. Ma y the Lord lift up His countenance Upon thee and give thee peace."

This beautiful benediction suffers through translat ion; the English word "p eace" does not conve y

the fullness of meaning o f the Hebrew word "Shal om," which means "com pleteness of being."

A certain sign is given th e candidate, who is told to what it alludes. This explanation is entirel y

consistent with the meanings attributed to signs given him on two former occasions, under

similar circumstances. However, in addition to the "rational ex planation" given, the other two

signs, as has been recounted, had definitel y more recondite applications. The sign in question can

have no other interpretation, IF IT IS CORRECT LY G IVEN in the ritual. Further it is

inconsistent with a statement made later , when a certain word is declared lost, and it is inferred

the sign likewise is lost. Later in the ceremon y it i s stated that in a certain manner both the

substitute word and sign would be indicated. Subsequentl y the allegor y narrates that the hands

were placed in a described position, and offers a logical and quite natural reason for such a

position being assumed. This then should logically be the sign, having a double "rational"meaning, and susceptible of an esoteric ex planation as well. It is the writer's understanding that

the G.H.S., as used in most American jurisdictions, is unknown in English Masonr y where the

sign lust discussed answers the purpose.

It is highl y possible that long usage and carelessness on the part of those using these signs

throughout the centuries have corrupted them. Originall y both signs were probabl y one, that is

the hands were held in the same relationship to each other, but in the two different positions

related to the bod y. The y obviousl y bore some relationship (which the informed Mason will

immediatel y discern) to the manner in which the Hebrew Priest conferred the benediction.

Assuming a connection ex ists, what s ymbolism i s conve yed b y the position? The triangle,

formed b y the thumbs an d fingers, s ymbolizes the spiritual. The letter "Shin," formed b y the

fingers, t ypifies "Divine Presence hovering over." The position of the hands has immemoriall y

been associated with the three-fold benediction, bespeaking "completeness of being. " Therefore

we have "illustrated b y s ymbols" the TRUTH that the SP IR ITUA L is COMP LETENESS OF

BE ING, which is attained through reco gnition of Divine Presence which is constantl y hovering

over.



Further evidence of the spiritualit y of this degree is ampl y at hand. The Biblical character

Tubalcain is mentioned, but in some rituals proper emphasis on the esoteric meaning of this

name is lacking. Therein it is merel y stated that he was a "brother of J ubal, the eighth man from

Adam, and the first known artificer in metals." The Bible, however, is more specific. Genesis

4:22. "And Zillah, she also bare Tubalcain, an instructor of ever y artificer in brass and iron." This

ma y seem to raise a sharp distinction but, if we are to understand the meaning of ancient s ymbols,sharp distinctions must be the rule rather than the ex ception. It is not sufficientl y enlightenin g to

know he worked "in metals," the specific metals must be known. Later on is discussed themeaning of Hiram Abiff as "cunning in all works of brass." The ex act symbology applies in this

instance in addition to which we are informed Tubalcain was likewise proficient in iron.

The reference to iron is better understood b y referring to The Rosicrucian Cosmo-Conception, b y

Max Heindel. - "Iron is in realit y the basis of separate ex istence. Without iron the red, heat-

givin g blood would be an impossibilit y, and the Ego could have no hold in the bod y. When red

blood developed - in the latter part of the Lemurian Epoch - the bod y became upright and the

time had come when the Ego could b egin to dwell within the bod y and cont rol it." Hence it is

apparent that "iron" s ym bolizes the ph ysical.

That Tubalcain was an "instructor" of ever y artificer implies greater skill and knowledge than

that of a mere artificer." Recognizing this emphatic distinction, we discern that Tubalcain was a

highl y skilled worker on both the spiritual and the material plane, CAPABLE OF

INSTRUCT ING OTHE RS. The loft y aim of the Master Mason is to attain like proficienc y,

hence Tubalcain may well be held up as a fitting reminder to the Master Mason of his own goal.

The manner of wearing the apron in the preceding degrees is recapitulated. A certain manner is

both described and demonstrated, and the Candidate is then informed that it is "obsolete" because

of certain reasons, and that the apron should be worn as a Fellow-craft.

An apron folded diagonall y not onl y DOES NOT FORM A SQUARE (as stated in several jurisdictions in America) but loses all resemblance thereto - it becomes a triangle. It is the

emblem of the spiritual, and concurs in the s ymbo log y of the compasses elevated above the

square. For the sake of consistenc y, in view of the fact that the apron and the square and

compasses have repeated the same progressing s ymbolog y thus far, it ma y be asked if a further

change in the apron is indicated. It is impossible to fold an apron, evenl y, i nto an equilateral

triangle; it therefore will not change to concur with the s ymbolog y of the six -pointed star. The

apron is worn b y the evolving man, up to and including his attainment of "completeness." But

the apron is a material thing, regardless of what it ma y s ymbolize; obviously it cannot be worn

b y the perfected man, wh o is a spiritual being, hen ce logicall y the progressi on of the apron

ceases.

The working tools of a Master Mason are "all the implements of Masonry indiscriminatel y,

ESPEC IA LLY THE TROWEL." A surve y of "All the implements" reveals but six . This is

inconsistent with the numerolog y of the Lod ge. It is s ymbolicall y necessary the y total seven, and

if the setting-maul is included the total is seven. Masonicall y it is regarded as an instrument of

violent death. For that reason it possibl y was removed from the working tools b y some earl y

ritualists who did not realize its s ymbolical significance. It should be reinstated for the same



logical reasons which su ggest it was originall y included. An yone who has watched a brickmason

at work has noticed how he uses the handle of his trowel to tap the brick into proper position. A

stone-mason performs the same task with a setting maul, as a stone is too massive to respond to

the taps of a trowel handle. Thus the setting-maul is an essential tool of the operative mason.

The tools of the Apprentice are preparator y tools; those of the Fellow-craft, strictl y speaking, arenot "tools." The y are "instruments" with which to measure, to bring into manifestation in the

material building those concepts, formed in the mind of the architect, of "plumb" uprights,

"level " footings and "squ are" joinings. A gain it is repeated and emphasized that the spiritual

encompasses the other two planes of ex istence; the y are necessar y to it, yet it extends away and

be yond the material and ps ychical, for in addition to emplo yin g the "tools" of the other planes it

has "tools" peculiar to its own plane. True "brotherl y love" is a spiritual attribute, and it is onl y

the trowel which can spread the "cement of brotherl y love and affection."

The other implements of Masonr y are all right angles, horizontals, and perpendiculars. The

trowel cannot be so described, for its point forms an acute angle. While operative trowels are

varied in shape to adapt them to different purposes, the s ymbolic trowel of Masonr y should bemade with an angle of six t ydegrees, wherein is discovered an equilateral triangle. Thus it is

discovered the "workin g tool" peculiar to the Master Mason is the emblem of the spiritual. This

is to demonstrate that, as an "oversee r of the work, he must be proficient in the use of all the

implements indiscriminatel y," else he could not supervise others; but he must progress be yond

the abilit y of those under his direction. He must also, and ESPEC IA LLY , work spirituall y. The

s ymbolog y of the trowel points to further evidence favouring the inclusion of the setting-maul.

With its rounded base and sides tapering up to the handle, it discloses six t y degree angles and,

coinciding with the trowel, diverges from those tools described as right-angles, horizontals and

perpendiculars. Read y at hand, too, is an ethical lesson. A setting-maul is an instrument made

use of b y operative masons to coerce the unwieldy stone into its proper position in the building;

but we, as Free and Accepted Masons are taught to make use of it for the more noble andglorious purpose of impelling ourselves into our proper positions in that building of which we

are to form a part. A more recondite ex position is seen in the Constructive and Destructive

actions of Universal Law . In the hands of the igno rant and unskilled workman it becomes an

instrument of death and destruction, but in the hands of the enlightened and skilful craftsman it

becomes a Constructive instrument with which the recalcitrant stone is forced into its proper

position.

The proficiency ex amination of this degree is practicall y a recapitulation of the ceremon y of

initiation, and onl y two q uestions and answers shed an y further light on the esoteric doctrine. Of

all the material creation man alone can declare "I AM." But those words are far more than a

declaration of a material fact. To so declare is recognition of consciousness - a statement ofrecognized individualit y. AN AFFIRMAT ION OF D IV IN ITY - for ONLY God, and man, made

in His image, can declare "I AM." Not in the m ere statement, but rather in the complete

realization of its implications, is the power we seek, for it is an affirmation of immortalit y. There

is more than one kind of foreign countr y. To reach those shown on the map, one must transport

the ph ysical bod y, but those foreign countries of t he mental realm ma y be instantaneousl y

reached b y the mind. Those foreign countries are fields of thought "foreign" to our present mode

of thinking, and when we travel in them we receive Master's wages in the bountiful rewards such



thinking brings into our l ives. The entire object of Freemasonr y is to inculcate such thinking, for

when followed to its logic al conclusion it is discovered that FREEMASONRY IS NOT A

LODGE, NOT A R ITUA L, BUT A P LAN FOR THE LIV ING OF A LIFE.

THE GREAT MORAL LESSON CHAPTER XI


GEORGE H. STEINMETZ

" In that deep force, the last fact behind which analyst cannot go, all things find their commonorigin. For, the sense of being which in calm hours rises, we know not how, in the soul, is not

diverse from things, from space, from light, from time, from man, but one with them, and proceeds

obviously from the same source whence their life and being also proceeds. We lie in the lap ofimmense intelligence, which makes us receivers of its truth, and organs of its activity."

-Emerson

Freemasonr y is a beautiful s ystem of morals, veiled in allegor y and illustrated b y s ymbols." The

"illustration b y s ymbols" is that portion of the ceremon y which has preceded. The definition of

allegor y which reads: "presents a truth under the guise of fictitious narrative or description" is anex act description of what is done in this portion of this degree.

A stor y, is told, complete in itself, and if one desires to seek no further he has received a valuable

lesson portrayin g the life and action of a man of high moralit y and integrit y. This lesson,

however, is incomparable to the spiritual truth presented. It is to prepare the Candidate for the

acceptance of this truth that he is initiated and instructed in the preceding d egrees.

The first time one takes a particular journe y he instinctivel y notes certain landmarks along the

wa y - a tree, a hill, or a stream. On a second occasion he judges his pro gress toward his journe y's

end b y these landmarks. If necessit y takes him that wa y again, for a third time, the landmarks

have become old friends, beckoning him on with assurances that he is nearing his destination.

Presuming he has completed his journe y, his surprise and possible consternation ma y well be

imagined when he is informed that such is not the case. If under these circumstances he is told

that further journeyin g is necessar y ere his goal is reached, and that the journe y ma y be rough

and rugged and even beset with perils, the devout man will pra y for Divine protection and

assistance. He will turn to no earthl y power, nor will he beseech others to pra y for him. Ever y

man, ex cept he is an atheist, has some image of God before his mind's e ye. To some the image is

dim and indistinct of outline, a mere philosophical necessit y. To others it is a clear concept, an



abiding faith. Placed in a position of dire peril, where material assistance is of no avail, each

man's trust in his God is put to the supreme test.

Before the Lod ge pra yed for the Candidate. The Lodge initiated him, held before him the

s ymbols, gave him instruction and brought him to the same place as all who had gone that wa y

before him. Its work was accomplished. Evolution raises the race to the level where theindividual recognizes THERE IS A LAW and, learning to cooperate with it, he works out his

further destin y. Here the Candidate is in that ex act position. Further progress depends on his own

efforts, hence he is informed that his goal has not been reached, and correct ritual will add that IT

IS NOT KNOWN IF HE W ILL EVER ACH IEV E IT.

It has been suggested that Masonr y is Mental Science, the science of controlling one's life and

destin y through the creative power of thought. In this connection the thesis of the objective and

subjective mind proves helpful. The process of creative thought is to visualize with the objective

mind the desired condition, and implant this picture in the subjective mind. The latter then

creates that which the objective mind desires. This process is continuous, therefore negative,

destructive thoughts transmitted to the subjective have the same effect as positive, constructivethoughts. Even thou gh th e individual be ignorant of this law it is still the law. J ob illustrates the

negative action when he laments: "The thing which I greatl y feared is come upon me, and that

which I was afraid of is come unto me." Both the positive and the negative action is suggested in

the statement: "As a man thinketh in his heart, so is he." It is the creative power of thought that

accounts for life's ever y condition. It is the purpose of Masonr y to so inform its initiates that they

ma y activel y use the Constructive principle for good and, knowing of the Destructive principle,

refrain from those mental attitudes which are causations of evil.

The requisite of constructive creative thought is faith. "Therefore I sa y unto you, what things

whatsoever ye desire, wh en ye pra y believe that ye receive, and ye shall receive." Particularl y

note the two tenses. First: "believe ye receive," present tense, "and ye SHALL receive," futuretense.

This portion of the degree allegoricall y depicts this power of thought. The narrator, breaking into

the middle of a stor y, informs the Candidate he represents a certain person. Of what has gone

before the Candidate is not told; if he is curious he ma y turn to the Bible and been the tale. A

Temple is under construction and partiall y completed. Three Grand Masters are in charge of the

construction. Who are these three, and what is their s ymbolical significance? We too, may turn to

the Bible for our answer.

Relative to Hiram King o f T yre: "And Hiram sent to Solomon sayin g, I hav e considered the

things which thou sentest to me for; and I will do all th y desire concerning timber of cedar, and

concerning timber of fir." Here related is the agreement to furnish the material for the Temple,

and it is indicative of the importance attached to the material or ph ysical. S ymbolicall y Hiram of

T yre is the "Material."

"In Gibeon the Lord appeared to Solomon in a dream b y night; and God said, ask what I shall

give thee. And Solomon said I am but a child; I know not how to go out or come in. Give

therefore th y servant an understanding heart to judge Th y people, that I m ay discern between

good and bad. " Solomon s ymbolizes the ps ychical. It was the acquisition of wisdom which



enabled Solomon to visualize or create the Temple in his mind, that it might be materialized on

the chosen building site. A further less on in Mental Science is to be gained from this scriptural

passage. Solomon asked for wisdom, not from selfish motives but that he might guide his people.

This so pleased God, we are told, that He added riches and long life. This is the operation of

Universal Law. With wisdom one need not ask for riches or health, for wisdom dictates that the

Constructive Principle in nature be followed and when that Great Law is obe yed "all these thingsshall be added unto you."

"And Kin g Solomon went and fetched Hiram out of T yre, he was a widow's son and he was filled

with wisdom and understanding, and cunnin g to work all works of brass. And he came to King

Solomon and he wrought all his works."

To understand the forego ing passage we must know the s ymbolog y emplo yed in the Bible. The

masses of the ancients regarded the sun as a god, t he more enlightened as a s ymbol of God.

Gold, because of its color, was the s ymbol of the sun. Likewise brass, being more plentiful and

of similar color, was often substituted for gold. In the process of mental evolution the sun,

because of its position in the "above, " assumed an ethical aspect of the spiritual, and likewisethose materials which s ymbolized the sun . In this sense the Biblical statement that "Hiram was

filled with wisdom and understanding, and cunnin g to work all works of brass" actuall y informs

us that he was cunning, or skilled, to "work all works" spiritual. Thus he clearl y s ymbolizes the

spiritual. Together with the other two we have the Spiritual, Ps ychical and Ph ysical. Man alone is

composed of these three components, thus the s ymbolical meaning of the Temple is clear.

The "Sanctum Sanctoru m" of each individual is the secret chamber of the soul into which one

should "habituall y" retire. This individual Hol y of Holies is UNFIN ISHED, for few have attained

those spiritual heights w hich are the FIN ISHED WORK. The Grand Master is t ypical of the

objective mind which retires to the secret closet of its own innermost being - withdrawing from

the material world, there to "draw designs upon the trestle-board" - the receptive subjectivemind, which but waits for the imprint of those "designs for living." The "craft" is Universal Mind

which develops the plans drawn. The process of building the Temple is the development of

character, the evolving of the real individual.

After the process of drawing designs upon the trestle-board the Grand Master offered up

devotion to Deit y. True devotion to Deit y is obedience to Universal Law. Man's ideal of God

forms his character, and his life work is the individual's contribution to the attainment of God's

plans.

The Grand Master also "meditated upon the wonders of the Universe." Such meditation brings a

realization of the Infinite Wisdom which planned this world whereon we abide. Through thatmeditation the Infinite Power of creation is diml y realized. Thus it dawns upon our

consciousness that we were created b y that same Universal Wisdom and Power. When we

contemplate the ph ysical bod y of man we realize it is as wonderful as the universe itself.

Continued meditation brings the further realization that, wonderful as the bod y ma y be, the mind

is even more marvellous. Thus we arrive at the true meaning of being in the image and likeness

of our Creator. The mind, the likeness of God, is endowed with the power to create the

microcosm, as God manifested in the creation of the macrocosm.



It should be remembered that this retirement into the Sanctum Sanctorum was a "custom." We

have onl y to make the comparison between the material Temple and the Human Temple, to

realize the need of habitual retirement to the Hol y of Holies. Had the Grand Master's retirement

been irregular, had he drawn plans for several da ys and then neglected to do so for a period, the

"craft" could not have maintained their labors. There would have been times when "no planswere on the trestle-board," and the craft idle. So with the individual; unless he dail y "draws

designs upon H IS trestle-board," makes thereof a "custom," his craft will remain idle and his

Temple unfinished.

Upon one occasion the Grand Master encountered opposition, and it is his conduct under the

circumstances which is the basis for the Great Moral Lesson. We rightl y emphasize his devotion

to dut y, his integrit y, but in so doing the equall y i mportant lesson illustrated b y the "opposition"

should not be lost.

Names are given "things" for the purpose of identification. The y are also given individuals for

the same reason. Names originall y were descriptive. An y attempt to an understanding of theBible or Freemasonr y is useless without a knowledge of the nomenclature. Similar names

obviousl y derive from the same countr y or tribe. Identical names usuall y d enote famil y

relationship.

Each of the cities of Canaan had some one god it revered above all other gods. Baal was the local

nature god of T yre, thus "Baal" or "Bal" appearing in a name identifies the bearer as a "man of

T yre." An identical prefix would indicate famil y connection, while the dissimilar suffix es denote

the individuals. Incidentall y, such ritual as refers to the "peculiarit y" of these names is incorrect.

The y were not "peculiar" and ma y well have been as common as the English "Smith."

"Similarit y" is the correct ex pression.

Depicting them as "breth ren" and "men of T yre" i s for definite s ymbolic purpose. As brothers

the y spring from the same parentage (source). As "men of T yre" the y are shown to be worshipers

of Baal, the nature or MATER IA L god, which establishes a distinction between them and "men

of Israel, " who are worsh ipers of J ehovah, the SP IR ITUA L God. It is inoperative to the

consistenc y of the allegor y that these T yrians perpetrate the deed. A s ymbo lic impossibilit y for

"men of Israel." This is emphasized b y the "roll-call"; all Hebrew names answering present,

while the onl y T yrians called are the absent ones under discussion. (It is ho ped the reader gathers

the subtle distinction - it is impossible to be more ex plicite.)

The "First " t ypifies mater ial desires, greed, avarice and covetousness, which prompt the attempt

to gain selfish benefits regardless of the rights of others. True to Masonic s ymbolog y he strikes

with the one working tool which above all others sym bolizes the material or ph ysical, and it is

likewise noteworth y that it is a working tool of the degree we have discovered to be the material

degree.

The "Second " s ymbolizes the ps ychical. He incites those attitudes of mind rather than material

desires. He it is who is responsible for intolerance, bigotr y, hatred and env y. It is he who is

conquered when we "keep our passions within due bounds." A gain the s ym bolog y of the weapon



used is in conformit y. It i s the emblem of the ps ychical and the principal working tool of the

ps ychical degree.

Vicious and malevolent as are the first two, it is the "Third" who is deadl y, and he strikes with a

SETT ING-MAUL! Here is yet another outstanding ex ample of the beautiful consistenc y of our s

ymbolog y. This is the instrument which b y all logic must have at some time been numberedamong the workin g tools of the Craft. Its deepl y significant s ymbolog y in t his instance

strengthens that presumption, and adds conviction that it was a working tool of the third degree -

the spiritual degree of Masonr y.

The individual retires to his Hol y of Holies and plans his life in thoughtful solitude. Primaril y

man realizes intuitivel y a first cause. Then his intellect formulates for him a Supreme Being, thus

intuition and intellect form a basis for faith. That faith embodies the realization that he is as his

Creator. But in order to attain this loft yvision he must wait, patientl y, until his Temple is

completed. Onl y then, if found worth y, shall he receive that which he seeks. However, on his

return to the "mat erial world" of ever y da y affairs, he is accosted b y "DOUBT " - "IF I am like

m y Creator, wh y cannot I create conditions in accordance with m y desires?" He does notrecognize the fact that the Temple is not yet completed, that he has not proven his worthiness,

that his wisdom is not commensurate with the power he seeks; "DOU BT" strikes down

"FA ITH, " which alone can give him his desire. Then indeed is there confusion in the Temple ofthat individual.

According to Mental Sci ence there is sound reason for the Biblical admonition that we shall be

held accountable for "ever y idle word." We indulge in man y thoughts, in themselves not

necessaril y detrimental to our spiritual welfare, but useless, wasting mental power which might

be put to better purpose. This thought is conve yed b y the action of other craftsmen. These, when

properl y directed b y Kin g Solomon, proved their worth. Three of these who "repented"

accomplished their mission. Thus is illustrated the truth that, changing the process of thoughtfrom the destructive to the constructive, the negati ve can be mastered and we build where

formerl y we destro yed.

This portion of the allegor y is taken from the Solar M yth of the murder of the sun b y three of the

signs of the zodiac, and the search for him b y the other nine signs. It is quit e obvious that no

search would be undertaken in the "north," for that was the region of darkness. (Masonic ritual

reveals full knowledge of this fact in the arrangement of the three principal officers' stations.)

Therefore the ritual is in error in reciting: "we twelve with three others, etc." It would be more

consistent with both the facts in the case and other portions of the ceremonies if it stated: "we

nine with three others, etc." Later the instructions are given to "divide into bands of three, travel,

etc." These instructions should ex clude the "north."

In the attempt of the fugitives to leave the countr y is contained a further allegorical lesson. Onl y

in one wa y can the human mind leave its present plane of ex istence, the "countr y" in which it

now abides. That wa y is i n conformit y with Universal Law. The inabilit y to "leave the countr y

without Solomon's passport" which in this case is authorit y, or law, is analogous.



Lacking that authorit y an d unable to depart the y tu rn back into the countr y (i.e., continue on the

same plane) and hide in a cave. A "cave" being definitel y a material place, we are allegoricall y

informed the y took refuge in the material. Recalling what then transpired we see in its enactment

the continued repetition of the lesson reiterated throughout the degrees of Masonr y. Not mere

punishment of crime but the inevitable results of invoking the Destructive principle, the law of

cause and effect.

The remaining Grand Masters ex press the fear that the "word" is lost. If the word is lost to the

ex tent that it cannot be gi ven, inferentiall y, the sign intended to s ymbolize the word is likewise

lost. This being the case i t is apparent that the true and lo yal workmen cann ot be rewarded as

promised. This is consistent with Universal Law, but it is beyond the intent of this book to

develop minute detail. This inference, like others which have been made, must be left to the

inclination of the individual reader to develop if he is so minded. Suffice it to state there is an

inference that future generations will discover the right.

How is this to be accomplished? By all the veiled hints which ma y be discovered in the ritual it is

clear that it must be through PERSONA L, IND IV IDUA L EFFORT. Reasonable presumptionindicates it was thus acquitted, originall y, b y the Grand Masters. There is a difference, however;

the workman is to be given a substitute which we ma y correctl y assume contains a clue to the

right. The method of cho osing a substitute was announced, and should be kept in mind, as it has

a bearing on what is later brought out i n connection with the meaning of the substitute.

In the effort to raise the bod y, the first means tried was ineffectual, because in conformit y with

scientific truth no effect can be greater than its cause. The grip of an Entered Apprentice is of the

material, and the material cannot "cause" itself.

A second effort was likewise impotent. Mind alone cannot cause life, hence the use of ps ychical

means, s ymbolized b y the grip of the Fellow-craft, cannot bring back life. In this ex tremit yit wasnatural to ask Divine guidance. Bein g inspired to use means which we have seen to be

emblematic of the spiritual, a natural law is invoked - that "like attracts like" spirit responds to

spiritual means.

In Macke y's Enc yclopaedia of Freemasonr y he comments on "Marrow of the Bone" as follows:

"An absurd corruption of a J ewish word, and still more absurdl y said to be its translation. It has

no appropriate signification in the place to which it is applied, but was once religiousl y believed

in b y man y Masons who, being ignorant of the Hebrew language, accepted it as a true

interpretation. It is now u niversall y rejected b y the intelligent portion of the craft."

The word in question is incorrectl y pronounced, which is quite understandable under the

circumstances surrounding its transmission to us. Fortunatel y the pronunciation has not been so

badl y mutilated as to be no longer reco gnizable. Therefore the meaning is not lost to us. This is

actuall y two Hebrew words. The first is the Hebrew interrogative pronoun "what. " Dependent on

its use it might also signif y "wh y" or "how." Coupled as it is in this instance, "how " is preferable.

It can correctl y be interpret ed: "what a great master" - "what, a great master" or "how great a

master." As uttered b y King Solomon, if the circumstances are brought to mind, it is apparentl y



addressed to The Supreme Being, and can therefore as easil y be construed to mean; "How great

is Th y might."

On mention of the Lion of the Tribe of J udah, the Christian immediatel y traces the lineage of

J esus, and interprets such reference as pertaining to him. No criticism is intended of these views,

no particular interpretation is ever forced upon the Mason, nor is Masonr y d ogmatic in the sensethat an y specific interpretation of its m ysteries is insisted upon as being the one and onl y true

meaning of its allegories and s ymbolog y. No Mason should ever be intolerant of the views of

others, and he should consider an y intelligent interpretation offered b y another, for it is through

diversit y that the harmony of unit y is eventuall y attained, be it in the Universe or in the Lod ge.

According to tradition, J esus was a widow's son w hen he began his ministration. He was

subjected to three temptations, which he withstood. Some maintain the Masonic allegor y re-

enacts the temptations and death of J esus. There are indeed parallels present but, upon the theor y

that Masonr y had its origin at the building of Kin g Solomon's Temple, a date is established

approximatel yone thousand years prior to the lifetime of J esus.

Some two thousand years before the building of Solomon's Temple, histor y reveals a similar

event. We refer to the Egyptian legend of Osiris. How much further into prehistoric time it

ex tends we have no means of knowing. There are extant paintings on the walls of Eg yptian

tombs of a priest with the head and claws of a lion covering his own head and hands, raising an

individual clothed in white robes, presumabl y the candidate of the M ysteries, from a reclining

position in an open sarcophagus.

The essential substance of all these allegories is that there is one Infinite Power, an Omnipotent

Creator and Sustainer of the Universe - that man is created in the image and likeness of that

Creator. He is not material but spiritual, hence man in His likeness partakes of that spiritualit y.

Man, through the misuse of his freedom of choice, lost the knowledge of the use of his spiritual power. He misused that freedom of choice to choose the material rather than the spiritual. The

intent of all these allegories is to bring man to the realization of his spiritual nature, that he ma y

"find that which is lost." Onl y as man thinks of himself in terms of a spiritual being can he regain

his lost estate, for: "AS A MAN TH INKETH IN H IS HEART, SO IS HE. "

Freemasonr y is tau ght b y degrees onl y. J ust as surel y can it be said it is only learned "b y

degrees" graduall y - as the result of sincere desire and effort on the part of the seeker after its

light. There is no "substitute" for these two requirements, "S INCERE DES IRE and EFFORT,"

but there is guidance in the search. A clue is found - in the closing pra yer of the Lod ge. "Wilt

Thou be pleased so to influence our hearts and minds that we ma y, each on e of us, PRACT ICE

OUT OF THE LODGE those great moral duties which are inculcated in it, and with reverenceSTUDY AND OBEY the laws which Thou hast gi ven us in th y Hol y Word."

MASTER MASON LECTURE

CHAPTER XII




GEORGE H. STEINMETZ

" Only those are truly Masons who enter their Temple in reverence, who seek not the ephemeral

things of life but the treasures which are eternal, whose sole desire is to know the true mystery of

the Craft that they may join as honest workmen those who have gone before as builders of the

Universal Temple."

-Manly P. Hall

The Bible relates that the Temple was seven years in building. Its chief supports were three

columns denominated "W ISDOM, STRENGTH and BEAUTY." Further data is given regardin g

the number of columns and pilasters, the number of Grand Masters, Masters, Fellow-craft and

Apprentices emplo yed in the work.

These data refer to the human bod y, of which the Temple of Solomon is s ymbolical. Some

authorities are of the opinion that the numerology of the Temple refers to the number of bones,

nerves, muscles and organs of the bod y according to some ancient theor y of anatom y. Others

believe the numerology i s Kabalistic. The latter would be impossible of modern application.

There is no translation of the Kaballah in English which accounts for its numerical values and,

due to the nature of the Hebrew method of combining letters and numbers, such translation

would be an impossibility. The first mentioned theor y is not in agreement with modern anatom y,

Either or both ma y be correct.

The fact that the Grand Masters so obviousl y represent the three planes of ex istence, Ph ysical, Ps

ychical and Spiritual, together with the last portion of the lecture, strongl y supports the

anatomical theor y. The lecture states: "All these were so classified and arranged b y the wisdom

of Solomon that neither env y, discord nor confusion was suffered to disturb the peace and good-

fellowship which prevailed among the workmen." The affirmation of Mental Science that the

subjective mind is the controller of bodil y functions affords a logical and consistent

interpretation. When subjective mind, or "Solomon," is in charge of the planning and arranging it

so organizes the various organs of the bod y (the workmen on the Temple), that there is "neither

discord nor confusion," and perfect harmon y prevails, resulting in health and well-being for the

ph ysical man.

Of the emblems of this degree some are ancient and have occult meaning. Others appear to be

modern additions, made b y those who had little understanding of the s ymb olog y of the ancients.

These modern additions have no spiritual meaning; in fact, in some instances, the y distort the

truth the other emblems are intended to conve y. These "modern additions " are: "The book of

constitutions - "the hour glass " - "the sc ythe" - "the coffin" - "the anchor."



Books of constitutions were unknown to the ancients. The hour glass is obviousl y "modern." If

this were an "ancient" emblem it would be a sun-dial and not an hour glas s. The Scythe, as an

emblem of "time and the grim reaper," is of recent adoption, as the ancients made no such use of

the s ymbol. The coffin is such a "modern" touch that it scarcel y is worth y of comment. The

anchor in connection with the ark is an absurd contradiction of the ver y meaning of the ark, as

will be seen when the s ymbolism of the ark is later ex plained.

It is true that most of these additions have been made to teach some material lesson to the

candidate, but the y detract from the spiritual meanings of the trul y ancient emblems. The y

merel y su ggest the brevity of material life and, as the lecture states, "close t he ex planation upon

the solemn thought of death." The object of Freemasonr y, however, is not to "dwell upon the

solemn thought of death." Its whole teaching is the jo yous thought of LIFE ! These emblems

serve to remind the candidate of the necessit y of ex periencing ph ysical death before he can know

spiritual life. The secret the Master Mason is striving to learn is to ATTA IN SP IR ITUA L LIFE

before ex periencing ph ys ical death.

Of the trul y ancient emblems the first is the "pot of incense." The pot is emblematic of the human bod y, the material. The incense t ypifies the ps ych ical within" the bod y. Th e flaming spark is the

spiritual. The spark refines the ps ychical man, just as the common gavel "divests the heart and

conscience of all the vices and superfluities of life." The "pot of incense" is another method of

illustrating that "preparing the mind" to be a "living stone in that house not made with hands."

With the gavel the "rough corners" are broken off; with the "spark" of the incense pot, the dross

and impurities are "burned," leaving the ps ychical nature the brighter for its purification b y fire.

It is not strange that a philosoph y which originates in the dim past from Solar Religious teaching

should borrow the analogy of purification b y fire. More difficult of understanding is the fact that

more of the ancient analogies have not been introduced.

In Morals and Dogma, Pike states: "To understand literall y the s ymbols and allegories of oriental books as to ante-historical matters, is willfull y to close our e yes against the light. To translate the

s ymbols into the trivial and commonplace, is the blundering of mediocrit y."

In the lecture, ex planation of the "bee hive" approaches dangerousl y near the "blunderin g of

mediocrit y." This is a most complex s ymbol which ma y be used as a complete analog y of ever y

aspect of life, yet onl y a material lesson of industry is drawn therefrom. Attention is directed to

the helplessness of man in his infanc y and the fact that "he who will not endeavor to add to the

common stock of knowledge ma y be deemed a drone in the hive of nature, a useless member of

societ y and unworth y of our protection as Freemasons."

It is true that the bee hive is an ex cellent ex ample of industr y. The analog y of dependence of the

individual on societ y is patent, also the admonition that each must do his part for the benefit of

the whole. These, however, are material lessons which might be conve yed b y dozens of other

s ymbols. What are the spiritual, the deeper lessons taught, peculiar to this particular emblem?

The Queen Bee la ys but one kind of egg. Whether the egg shall eventuall y produce a worker, a

drone or a queen is determined b y the t ype of cell in which the egg is laid and the food furnished

the larvae. This s ymboliz es that all come from the same primordial substance, that A LL are

POTENT IA LLY EQUA L. It directs attention to the role pla yed b y environ ment in the



development of the latent potentialities of each individual. It admonishes that one ex ercise the

greatest care in the choice of environment for himself and others. This environment is not onl y

the ph ysical conditions with which the individual surrounds himself but is likewise his

associations, and above all his mode of thought. Thus the bee hive is illustrative of that great

truth: "As a man thinketh - SO IS HE."

The impression that the queen rules the hive is erroneous. She, as a full y developed female, lays

the eggs. Apiarists, writing on bee culture, refer to the "spirit of the hive." It is this "spirit of the

hive" which rules the bees. And this "spirit" is instinctive knowledge of Universal Law. The bee

obe ys the law, therefore "peace and harmon y prev ail" within the hive. When man as unerringl y

conforms to that same Universal Law he too finds that "peace and harmon y prevail" in his life.

In that marvelous chemical laborator y, the bee, the law of "like producing like" also rules. Hone y

made from the nectar of the orange blossom has the aroma and flavor of that blossom; when

made of nectar of the clover blossom it is clover honey. Nothing can chan ge this law. Nature has

given man the analog y th at he ma y appl y it to the action of his thoughts. J ust as surel y will his

constructive thinking produce beneficial results, of like "aroma and flavor" as the source fromwhich he obtains those thoughts.

In search of nectar the bee flies far afield, yet instinctivel y returns to the hive. Similarl y

knowledge which, in man, we name intuition has impelled him throughout the ages to seek his

proper place in the universe.

Man is a triune being, phys ical, ps ychical and spiritual. The bee hive is also a "one" composed of

three component parts: the queen, the workers and the drones. Man, while operating on the

ph ysical plane, has need of all three of his component parts. At that transition which we call death

he la ys aside his phys ical bod y and continues in the ps ychical and spiritual. During the summer

the drones are needed to fertilize the new queen bee. When they h ave fulfilled their purpose theyare discarded. Through out the winter the hive functions with "two parts," the queen and the

workers.

The Masonic s ymbols repeatedl y reiterate the verit y of Universal Law and the absolute necessit y

of conforming to that Law. To develop the bod y man must adhere to nature's ph ysical laws. The

development of his mentalit y depends upon obedience to the law of mind. So, too, spiritual

progress ma y be attained onl y through compliance with spiritual law. This profound lesson is

especiall y conve yed b y the "sword pointing to a n aked heart." Although too frequentl y

interpreted as a s ymbol of revenge, "it demonstrates that justice will sooner or later overtake us."

It implies neither PUN IS HMENT nor REVENGE. These are negative qualities of the human

mind. The "heart and sword" is an ex position of the law of karma, of the absolute justice in the

laws of the universe - the s ymbol of CAUSE AND EFFECT, that "whatsoever a man soweth,

that shall he also reap.

The ancient teaching is unit y and causation, and the s ymbols used t ypif y that all phenomena

spring from a single "First Cause," hence the ancient philosophers believed in a "one living and

true God." The mind of man, ever evolving, has not changed fundamentall y, and the ancients had

the same difficult y as we have in conceiving an O mnipresent Deit y. Therefore, to conve y the

idea of omnipresence more palpabl y, the y t ypified that abstract idea b y a human e ye. An e ye



which sees all is ever conscious of the en tire universe. Thus the Universal Intelligence, of which

the e ye is the manifest presence, is omnipresent. The "all seeing-e ye" is emblematic of God's

ever-presence. The use of the emblem in the Lod ge is sometimes misconstrued as a s ymbol for

God, rather than His attribute, omnipresence.

An ark has for ages been used as a s ymbol of a vehicle for the transmission of the life principlefrom an old order to a new order. This s ymbolog y was not ex clusive with the J ew but was

emplo yed b y other nations of antiquit y - notabl y the Eg yptians, from whom, doubtless, the J ew

obtained it, as used in the Bible. The ark of Noah was such a vehicle of transmission. It carried

the patriarch and his famil y from the antediluvian world of wickedness to that new world into

which the y disembarked after the flood. The Ark of the Covenant was a s ymbol of the "passin g

over" of the children of Israel from the life of bondage in Egypt to that new order of life in the

Promised Land. The lecture of this degree implies the same s ymbolog y when it states: "It (the

ark) is emblematic of that Divine Ark which safely wafts us over this tempestuous sea of

troubles" However, this analog y makes use of but one portion of the s ymbo log y, and chooses the

weakest lesson which can be drawn therefrom. It deals onl y with the destructive principle, life's

"tempestuous sea of troubles." The Masonic philosoph y never intended to dilate on troubles,death and disease. Our present understanding of Masonr y is inept when we embod y in our pra yer

to God such sentiment as: "And support us under the trials and afflictions we are destined to

endure while traveling th rough this vale of tears." B y what authorit y ma y it be claimed man is

DEST INED to endure "tr ials and afflictions"? Who but a misanthrope would call this life a "vale

of tears"?

The purpose of Masonr y is to impart to its initiates knowledge of Universal Law; to teach of its

action and reaction throughout nature as two Great Principles - the Constructive and the

Destructive. Onl y when man learns of these two principles of law and lives in conformit y with

the Constructive does he avoid these IMAG INAR Y calamities, for these are not God's

visitations, but rather the effects of man's own misdoings. We should therefore seek a more beneficial analogy from the s ymbolog y of the ark.

The Ark is that "vehicle" which "safel y wafts us" f rom an old order to a new order of life. It is

appropriatel y an emblem of the third degree. It is emblematic of the Candidate being "raised" -

"wafted over" from the degree of Fellow-craft, the ps ychical plane, to that of Master Mason, the

spiritual plane. Therein, indeed, is he in a "NEW ORDER OF LIFE. "

The "Fort y-seventh problem of Euclid" is the key to Masonic s ymbolog y. It opens the door to the

truth for which we are in search. If we must use a modern analogy, perhaps it had best be likened

to a "combination" know n onl y to a few; a "ke y" i s too obvious. The horizontal line represents

the ph ysical bod y, the perpendicular line, the ps yche. joining at a right angle the y form a perfect

square (the intellectual man, composed of mind and bod y). The h ypotenuse t ypifies the spiritual,

and its addition completes the figure. The "three" sides form "one" figure - the complete man.

The sum of the squares of the perpendicular and horizontal lines equals the square of the

h ypotenuse. The sum of the three angles is constant. W hen applied to man - irrespective of the

length of the horizontal, the material; regardless of the height of the perpendicular, the ps ychical

"the sum of their squares equals the square of the hyp otenuse," the spiritual. In other words, as

taught in the M ysteries, Man's spiritual evolution is effected b y, and dependent upon, his



ph ysical and mental development an d attainment, but the spiritual alwa ys p redominates in the

complete man.

When one begins a quest which ends in the acquisition of a substitute for that of which he is in

search, it cannot be claimed he has reached his goal. Lo gicall y the search was foredoomed to

failure. The warning is constantl y present, and repeatedl y given, that such will be the case. TheEntered Apprentice is told: "Ask, and it shall be given you; Seek, and ye sh all find; Knock and it

shall be opened unto you." Later he is informed: "you there stand AS A J UST AND UPR IGHT,

etc."; but he is not told: "yo u t here stand A, etc." He is "AS" or "LIKE" - no definite statement

that HE IS.

In the second d egree he is advised he has received light BUT PART IA LLY , which is the

negative statement that HE HAS RECE IVED PART IA L LIGHT. It is assumed to appl y at the

specific time, but could as truthfull y be said upon completion of the third degree.

The third degree is replete with these veiled hints. The Candidate is told that the practice of

OPERAT ING in Masonry has become "obsolete," and "we now wear our aprons as Fellow-craft." An outright admission that we do not "OPERATE" on the spiritual plane of a Master

Mason. Again he is infor med he is "about to receive ALL THE LIGHT W H ICH CAN BE

CONFERRED UPON HIM IN A LODGE." Later the statement is made that, no matter what he

PRESUMES, he has not reached his goal; and in the ritual of man y of the older jurisdictions,

which have not suffered the changes to which some of the youn ger jurisdictions have subjected

their rituals (in spite of obligations to respect ancient landmarks), the frank admission is added

that "IT IS NOT KNOW N IF HE W ILL EVER A CCOMP LISH H IS PUR POSE." Finall y he is

told the Lod ge will no longer pra y for him, and that he must perform that dut y for himself.

Modern Masons, in fact, are onl y Fellow-craft. THEY ARE NOT MASTER MASONS! The

"True Word," reputedl y, was introduced into the Ro yal Arch in the late eighteenth centur y b yDunckerle y. At approx imatel y that time he is said to have, either personall y or associated with

others, revised the "Blue" Lod ge ritual, and to have taken the "True Word" therefrom.

Technicall y, this would confine the Master Mason grade to those who have been ex alted to the

Ro yal Arch. In realit y, the Ro yal Arch does not possess the "W ord." It is intellectuall y, logicall y

provable that the "word," so claimed to be b y the Ro yal Arch, CANNOT BE THE LOST WORD

OF A MASTER MASO N.

No degree of Freemasonry can G IVE the candidate the "True Word," for none possess it, and if

the y did the y could not communicate it. THAT IS AN IMPOSS IBILITY! The "True Word," b y

its inherent nature, an only be D ISCOVERED b y t he individual, himself. PREVIOUS LY THE

LODGE PRAYED FOR H IM, BUT NOW HE MUST PRAY FOR H IMS E LF.

There have been a few ex ceptions, forerunners of that Great Human Race which is to come, who

have possessed the "True Word"; but humanit yin general has not advanced to that stage in

evolution where it can compl y with the necessar y requirements. As with the "substitute," it can

onl y be acquired when o ne has "placed himself in proper position to receive it"; and that "proper

position" is no posture of the ph ysical bod y - IT IS AN ATT ITUDE OF SOUL!



Previousl y, a ps ychical ex position of "traveling in foreign countries" was advanced. The

"Forei gn Countr y" therei n discussed was the mental realm - "forei gn," it is true, to him who has

previousl y confined his thinking to the material world of ever yda y affairs. Yet this is but a

SUBST ITUTE "foreign countr y," and is all that one can hope to enter, being possessed of but a

"SUBST ITUTE PASS."

To him who in actualit y has "PASSED" to the degree of Fellow-craft - who, within himself, has

been RA ISED TO THE SUBLIME DEGREE OF A MASTER MASON - comes that wisdom

and abilit y to reco gnize the true meaning of "traveling." He discovers that the countr y in which

he seeks to travel is but a "foreign countr y" to the "MATER IA L" man; that it is the TRUE

HOME- LAND of the SPIR ITUAL MAN - that it is THE SP IR ITUA L REA LM!

From “The Lost Word: It’s Hidden Meaning”

The Magic Formula is in the ritual, but how man y times have we stumbled, unheeding, over it?An- ticipating that such would be the case, foreseeing this inabilit y to. gras p its meaning, Infinite

Wisdom inspired the originators of that ritual to instruct the neoph yte to turn to the Great Li ght

as the rule and guide of his faith and practice. How man y times have we read there and failed of

understanding? Blinded b y our inheritance of orthodox interpretation, ignorant of the esoteric

teaching of the East from whence we might have gained light, we have used the writings of St.

Paul the Adept, not as a ‘(Formula for Life” but as a “Book of the Dead,” from which to take

disconnected ex cerpts to mumble over the inanimate corpses of our dead. We PRO- FESS to

hope, even while entertaining intellectual doubt, that sometime, somewhere, it MAY BE TRUE.

YSo when this corruptible shall have put on incorruption and this mortal shall have put on

immortalit y, then shall it be brought to pass the sa yin g that is written. DE ATH IS

SWALLOWED UP IN V IC - TORY .” The formula is there, but it is imperative that we learn toread it aright. Preconceived prejudice, orthodox thinking must be discarded. “Corruptibilit y” is

not onl y of the bod y, whi ch decomposes as all things material must crumble into dust, it is

likewise of the MIND, it too must put on incorruption. Im- mortalit y cannot be of the bod y, it

must be of finer stuff, a higher vibration; it is a concept of the Ps y- chical Man. Death is not

%wallowed up in victor y” when we submit to him and achieve to the spiritual through thatnatural process of evolution. We are the victors over death onl y when we discover and ascend the

path of Mastership-when the realization of the spiritual is achieved BEFORE and W ITH- OUT

ph ysical death ! “Be still-and know-that I am God.” “Be still,” quiet the ph ysical and mental

activities--“go into the silence” and “KNOW”-not the “knowing” of the intellect but that

intuitive, inner conviction; not the logical conviction of the mind but the REA LIZA- T ION of the

ego- “THAT I AM GOD”-the final recognition of the All in All, the unit y o f the Self with theCosmos-the cognition of the D IV IN ITY OF THE SELF! “AND YE SHALL SEEK ME, AND

FIND ME, WHEN YE SHALL SEARCH FOR ME W ITH A LL YOUR HEART.”



The Three

Parts of

Wisdom

Alchemy

According to the Emerald Tablet, the three parts of wisdom are alchemy, magic and astrology. I

have also included a few other things.You must transmute yourself from a base metal into gold.

This is done b y meditating the AUM, getting your bod y in shape, reading challenging things,

thinking positive, using I AM thinking and raising your vibrations.

The AUM is the base sound of the universe. Much can said on this subject, both scientificall y and

metaph ysicall y. Some believe it is the true name of God. Some sa y it is the Lost Name of God in

Kabbalah. Some say it is the sound made at the Big Ban g. “Let there be light” was reall y, accordingto that theor y, one big long AUMMMMM.

It reminds me of this:

“In the beginnin g was th e Word, and the Word was with God and the Word was God. The same was

in the beginning with God. All things were made b y him; and without him was not an ything made

that was made.” (John 1:1-3) This also has it’s parallel in the Pimander (in the Corpus Hermeticum)

Meditating the AUM Phase One: sit in a comfortable chair, with your hands on your knees, your

back straight and your head erect with your chin slightl y tucked in like a soldier at attention. Close

your e yes and look up with your e yes as though you are looking at your forehead. Do not strain.Close your mouth and put your tongue on the roof of your mouth. Inhale deepl y and slowl y throu gh

your nose. Then ex hale through your mouth sa yin g AUM. Sound it out slowl y...

Ahhhhhhhhhh....Ooooooooooooo....Mmmmmmmmmmmmmm

Trail off the Mmmmm sound until you have completel y ex haled. Then close your mouth again with

your tongue on the roof of your mouth, inhale slowl y throu gh your nose again as before and ex hale

again as before the AUM.

Think of nothing but the AUM, that it is the name of God, that it is God and that your are one

with God. Banish all oth er thoughts.

Set an alarm for 20 minutes. Do this dail y for about a month.

The place your are focusing on is your Third E ye. It is the place of your pineal gland. What we are

tr yin g to do here is open it up. By doing this, you will begin to ex perience all kinds of things. You

will gain better focus, be more at peace, have better intuition, start to develop clairvo yance or

ps ychic powers and empath y, feel healthier and more calm, develop the abilit y to work better, have

lucid dreams and eventuall y astrall y travel and meet with your spirit guide or guides.



Meditating the AUM Phase Two: Keep doing all the same things except with the following

changes: instead of focusing on your third e ye first, we are goin g to start with your chakras.Chakras are energ y centers in your bod y up and down your spine.

Start at the bottom chakra which is located at the ver y bottom of your bod y, below your sex organs.Think of a swirling energ y center of red light. Focus on it and meditate the AUM until it is

completel y full of red light, ex panding out like a plane or a level. Once you imagine the chakra

being totall y ex panded out like a level or a plane, it is balanced. Don't move up until it is balanced.

Don't stress. It will balance. Now move up to the nex t chakra.

This one is located in the area of your sex organs and is orange. Follow the same procedure. Now

move up to the next chakra.

The nex t one is located in the area just above you r navel and is yellow. Fol low the same

procedure. Now move up to the next chakra.

The nex t one is located in the area of your heart and is green. Follow the same procedure. Now


The nex t one is located in the area of your throat and is blue. Follow the same procedure. Now


The nex t one is located in the area of your forehead or Third E ye and is bluish purple or indigo.

Follow the same procedure. Now move up to the nex t chakra.

The nex t one is located in the area of the crown of your head and is purplish white. Follow the same

procedure. Imagine the purplish white of your crown chakra reaching up into oneness with the

Universe/God/The All until it is all white.

Now that you have balanced your chakras, in your mind's e ye, your chakras should be like planes of

the seven colors previousl y mentioned, like a rainbow. Now imagine white light coming down into

you and makin g all your chakras pure white light. Imagine orbs of white light coming down into your

crown and full y charging your entire bod y with the white light of God. You are good and powerful.

End the meditation b y imagining a blue light coming over your entire bod y, chakras and all and

sealing ever ything up. You are full y charged!

Meditating the AUM Phase Three: Keep doing Ph ase Two, but as you go about your da y, if you

have stress or just have nothing better to do, meditate the AUM as in Phase One, even if you

onl y do it for three AUM s. Alwa ys use AUM. It is alwa ys there for you to help you feel better, torefocus, etc.

As your Third E ye b egins to open and get stronger, you will feel pressure in your head. That just

means you are opening up. It is working.

Remember to use “I AM” statements. “I AM” is the hol y name of God in the Bible. You and the I AM

are one. Whatever you attach to I AM, happens. Do not misuse this. I AM and AUM are the same

thing. AUM and/or I AM are the Magic Ke y or the Master Ke y. Alwa ys follow “I AM” with positive

statements, NEVER with negative statements. I am health y. I am strong. I am happ y. Things like that.

If something negative comes to mind, imagine it like a dark bubble coming toward you and imagine



pushing it awa y. Then think of something positive and upbeat and happ y. This is how your raise your

vibrations. Here is an ex ample of how to transmute a situation/do alchem y/ raise your vibration:

Your dad calls you and sa ys... gosh... I am reall y s ad because tomorrow will be your mother's

birthda y. It alwa ys brings me down thinking of how she died and how much I miss her. Instead of

complaining or feeling sad as well or possibl y even angr y that he is bringing you down or notmoving on...sa y to him...dad, I am goin g to focus on being happ y that mom was born and all the

good memories we have of her and how we will definitel y get to meet her again in Heaven

someda y. Isn 't that a happ y thou ght, dad? Remember the funn y jokes she used to tell? Etc.

B y approaching the situation that wa y, you do alchem y. You transmute base metal into gold. You

raise not onl y your vibration, but that of the other person. You are spreading the love and light of

God. Smiling and being cheerful is another wa y to raise vibrations.

Find an ex ercise routine yo u can do simpl y dail y and eat sensibl y. Consult your doctor on

such things. Read as much as you can, especiall y on topics that will challenge your mind.

Sometimes, those who follow the path of entheogens see amazing things and learn that God

is love and ever ythin g is one. I f y o u a r e i n t e r e s t e d i n t h a t , I s t r o n g l y s u g g e s t

s t u d y i n g t h e w o r k s o f P . D . N e w m a n .

Magic

Magic is the Law of Attraction, positive thinking, planning, hard work, relentless focus, desire,

ex citement, dedication and positive speaking ( I A M statements) all rolled into one. You can havewhatever you want, but it has to be within the realm of realit y. For ex ample, you could become

President. It is unlikel y, but it is within the realm of realit y. You will never be Superman or grow

angel win gs. You have to work within the natural laws of the Universe. That being said, aim

high! Think big! What do you REALLY want?

Aleister Crowle y is famous for sa yin g magic is "the science and art of causing chan ge to occur in

conformit y with will." and that "ever y intentional act is a magical Act." I could not agree more.

Magic is the Law of Attraction. I cannot emphasize this enough. The Law o f Attraction is imagining

something you want as clearl y as possible... you can see it, smell it, feel it...and you are totall y

TOTA LLY ex cited about it because it is ALREADY YOURS... you TOTALLY

BE LIEVE THAT YOU A LREADY HAVE IT!!! And then, you let it go i nto the Universe. You

also must work relentless toward it with all your focus, accepting nothing l ess than what you want.

You must desire it! Work for it believing you alread y have it. I hi ghl y su ggest reading “The

Strangest Secret” b y Earl Nightingale and listening to the youtube video of it as well. That is

magic. Keep a list of all the things your are GO ING TO GET and all the things you alread y have

from using magic or the law of attraction. These practices will set the Universe in motion. You will

get what you want if done correctl y.

There is such a thing as white and black magic. White magic is using the Law of Attraction for good



things that you want for yourself. Black magic is thinking negative, unproductive loser thoughts or it

is using it for bad things and/or to make others do what you want or to harm others. It is goin g to

backfire on you threefold. This something ever y Wiccan knows. DO NOT DO IT. You reap what

you sow. I warned you.

Another wa y to do magic is to imagine what you want in a cloud in front of you. Im agine itcompletel y like a vision or movie in front of you f loating in a cloud. Then imagine it going down

into a cup of water, tea or coffee. Then you must drink the entire cup. It will happen. Combine that

with ever ything else described above.

Astral Travel

Meditating the AUM can lead to all sorts of results. There may come a time when you feel your

astral body come swirling out of your crown. This astral body is your vehicle for traveling in the

astral realms. There is much written on this. I can only tell you what I have experienced, how I do it

and how I use it.

Meditate the AUM as described earlier. While meditating the AUM, imagine your astral self

coming up out of the crown of your head. You could call this your soul, your astral self, whatever.

Imagine it leaving your body. Now imagine it on the roof of the house or building you are in. Look

around. Reach out and feel the trees, the pavement. Reach out and run your hands over the

landscape as if you are God or a giant spirit just touching and feeling everything.

Now, imagine flying up past the clouds into space. Look back and see the Earth and the Moon. Now

fly further and further....past our Solar System, past the Milk Way Galaxy...to the “r oof ” of the

Universe. Press through it like a membrane or a bubble. Now, you are standing in another

dimension. You are standing on a grassy hill overlooking a big grassy plain. Everything is bright

and sunny. Down below on the plain is a huge temple like King Solomon's temple. The grass feelsgood on your feet. You walk up to the temple. It has giant doors. You push the doors open.

Inside is a big room. It is a library with shelves of books reaching up to the tallest ceiling you have

ever seen. There are big comfy chairs everywhere. Lots of people are hanging out. Some are talking,

some are reading and some are just sitting in the chairs. Most look happy. Some look concerned.

These people are those who have died. Anyone you want to talk to should be in that room. Find

them and talk to them. Ask them anything. Tell them anything. Tell them you love them. Tell them

you are sorry for something you did or that you miss them. They will talk back. They may give

advice. The temple is a safe place. It is a protection against any bad spirits you might run into. Bad

spirits are really nothing, but your own imagination turning against you…like anxiety. Wish it away

and “ poof ”, it is a way. You are in control. Remember, you are God. Take control by focusing onthat. The temple is a mental construct that is a place where you can talk to those who have passed

on in safety. In this way, you can be your own medium.

Look past the library and you will see a long hallway. In this hallway are little drawers, like what

you used to see in libraries before the Internet. These drawers are full of cards. These drawers are

the Akashic Records. Everything that ever was or ever will be is in there. You can access whatever

you want to know. Ask for it and open a drawer. Some have even imagined pulling a drawer that

has their sins or bad memories in it, taking out all the cards and imagined burning those cards up in

a waste basket and then putting back the drawer empty and clean. Everything is the mind of God.

The Universe is mental. This means you can do anything you want. Why not?



You can walk to the end of the hallway past the records and come to two more giant doors. If you

push them open, you will find your guides there. These are the Masters or people who havereincarnated so many times, they now act as guides for the rest of us. They are sometimes referred

to as angels. Ask these masters for help and guidance. Ask them anything you want. They will help

you. They will always do so in love. They will never tell you to do an ything hateful, violent or

criminal. Whenever you are done, you will pop back into your body here on Earth and everything

will be back to normal. Or you can just decide to be back and you will be back.

The Tree of Life

In the Jewish system of mysticism called “Kabbalah”, there is a concept known as the “Tree of

Lif e”. Many Hermetic systems include it as part of their teaching. It represents a diagram or map of

each human being and also the Universe. It represents the various levels of reality, from the lowest

to the highest. It is not unlike the Seven Chakra system.

I see no real difference between it and the Seven Chakra system except that the Seven Chakra

system, at least for me, is easier to understand. Remember there are seven colors, seven days in a

week, Seven Hermetic Principles, Seven Liberal Arts, Seven Levels described in the section on

astral travel (leaving your body, the Earth, the Solar System, the Milky Way Galaxy, the Universe,

through the doors of the temple and through the doors to the Masters) and so on. Take time to look

up images on the Internet of the Caduceus or the Tree of Life with the seven chakras superimposed

on them and that in turn superimposed on a picture of a human body. It is all the same thing. As

above, so below. The Tree of Life is not mentioned in the original Hermetic writings, but has been

associated with Hermeticism for a very long time. I only mention it because it is so commonly

associated with the study of Hermeticism. Do not drive yourself mad with the study of it. The

Seven Hermetic Principles, the Seven Chakras and all the other teachings of such things will get

you to the same place and are teaching the same things.

My personal approach is to just focus on meditating the AUM and to focus on the Third Eye (as

described earlier).

Protection

The world can be a not so nice place. There are people and creatures up to no good, both in this world

and the next. It is wise to protect yourself. Remember, everything is in the mind of The All. You truly

have nothing to be afraid of. The following practices will serve you well.

When you wake up in the morning, thank God/The All/The Universe for everything you have and

everything your going to have that you have already (magic).

Then imagine a circle of white light around you on the ground. Then imagine you are in a bubble.

Then imagine that bubble is filled with the pure, good white light of The All. Now, snap your fingers

and imagine your home in similar circle and bubble. Now, snap your fingers for the same protection

for every person you love, your place of work, etc. Close your eyes and imagine all of this as very,



very real. Because it is real. Everything is in the mind of The All. You and The All are one. Nothing

can penetrate the bubble or the circle. You are safe. Your loved ones and places are safe.

If someone is attacking you, causing you problems, etc...you have the right to appropriate self

defense. Imagine them in a bubble with no light in it and no circle. Just a bubble. They will be trapped

in that bubble with whatever negativity they are putting out until they learn to stop being so nasty. You

are not attacking them, you are simply making it so they are attacking themselves and harming no one

else.

The idea is to protect yourself and help them to learn.

Use the same techniques as you astrally travel if you run into any negative people, spirits, whatever.

Always imagine yourself bigger and fully armed. Remind that being that you and God are one and

then command them or it to go away. Then imagine them or it smaller and imprisoned in a triangle.

Imagine them or it and the triangle disappearing into the abyss or Hell. Use your finger like a wand to

draw the triangle around it or them. You can also use your finger like a wand when drawing your

circles (read above). Everything in the astral realms is imagination. This also works when dealingwith an evil entity in this realm. One system is as good as another so, for myself, I default to my

Christian upbringing and training when dealing with evil. I tell it to leave and never come back in the

name of Jesus and under his precious blood. And it always works for me because I believe and expect

it to work. I have never really run into a bad situation with evil spirits (knock on wood), but I have

heard about it. It is best to consult someone who specializes in such things as well.

Everyday as you take a shower or a bath or as you wash your hands, imagine all the negative forces

that may or may have not come into your life in one way or another being washed away and thank

God for washing it away. Believe it is gone and that you are clean and perfect and you are. If you

have done something you think is wrong, ask God to forgive you and thank God immediatelyafterward for forgiving you because God always forgives. Then go do something to balance out the

bad karma such as good deeds. There is no need to tell someone about everything you have done.

That is up to you. However, build as much good karma as you can through good deeds as often as you

can.

Every time a negative thing is said or thought, knock on wood three times. If no actual wood is

available, knock on something, three times. Believe that has handled it and it has.

If you ever get so “spiritual that you are of no earthly good”....go re-read The Divine Paradox in The

Kybalion.

Astrology

I will keep this brief. Take a Myers Briggs test. The whole point of astrology was to learn more

about yourself and who you are. You should know this after reading Steinmetz and this document.

You know who you are. You are the master of your destiny. You decide your future. You can learn

to use Tarot cards to tap into the Universal Consciousness and learn possible outcomes for yourself

and others and I do believe that is valid, but ultimately, you are in control. The stars impel, they do

not compel. Choose your own adventure.



CONCLUSION

I hope you enjo yed this book and that it keeps you bus y and fulfilled! Please do NOT share it

with an yone, but another regular Master Mason. Freel y you have received, freel y give. Do not

share this with those who would not appreciate it and are not initiated. At the end of the day,

nothing is shared in this book that technically violates any obligations I have taken as aMason. Still, it is my hope this stays with Masons only.

Documents

Magic in Masonry