Monday Masonic Minute - Vol. 4, Issue 32
Welcome to our newest issue of the Monday Masonic Minute!
Each week we will attempt to bring you a few Masonic interest, educational or discussion topics that we hope will inspire thought, contemplation and ultimately begin discussion that will strengthen and deepen the influence Freemasonry has on each of our lives.
Before we begin, a few disclaimers. The information provided has been culled from many different sources and time periods, including Short Talk Bulletins, Masonic blogs, etc., and credit will be given where due, wherever applicable, to the original source. Even though some of these postings may be dated, please note how well most all of the information stands as well today as it did in its original time period. Also, the topics discussed here in no way express my own personal thoughts and policies, neither are they endorsed or supported by the Grand Lodge of Tennessee nor of any subordinate body thereof. The topics here are offered for consideration of each reader of their own accord and may be accepted or refuted accordingly. I also have taken no liberty to correct any punctuation, spelling or grammatical errors of any kind. All topics are presented precisely as received, without manipulation.
If you are new to the Minute and might have missed some previous issues, every issue delivered so far can be found at our website by clicking here -> Past Articles.
Lastly, please send any thoughts, commentary on any of the topics, or feedback to mondaymasonicminute@gmail.com. We absolutely welcome any and all comments, encouragement or critique.
Without further ado, let's dive into the topics for this week. I hope you enjoy
Tim Roberson, PM
Letters to a Master Mason
Letter Eleven: The Hidden Name
Dear Brother,
As I understand the Craft, Freemasonry is a system of pointers—symbols, myths, and rituals—each of which leads you eastward to greater Light. As was noted in Master Mason Letter Three, eastward is a direction not a destination. There is no end to your eastward search for Light. Our symbols, myths, and rituals are not ends in themselves but means for helping you travel further and further eastward. As your travel engulfs you in Light of greater and greater intensity there comes a moment when you slip from the manifest to the hidden. And when you do you discover not so much the lost Word of Freemasonry as the hidden Name of all reality: Ehyeh.
Remember the true Name of God revealed to Moses at the Burning Bush was not YHVH but Ehyeh. YHVH was, as the story makes clear, a substitute. Indeed, YHVH is THE substitute Word to which the password mah ha–boneh points. The reason God commands Moses to use the substitute Word YHVH for the original Word Ehyeh is that experiencing Ehyeh, the I’ing of God, erases the I of the self.
All life is a singular process of forming and unforming, existing and non–existing, on and off, arising and erasing, and as the digital world would have it ones and zeros. These distinctions are not separate realities but different expressions of the single Reality that is God. Ehyeh is Reality without form. YHVH is the same Reality with form. YHVH as Reality with form is made explicit (at least to some kabbalists) when the Bible speaks of God as YHVH Elohim, often though incorrectly translated into English as “Lord God”.
YHVH Elohim
As we have seen, YHVH doesn’t mean “Lord” at all. “Lord” is a noun; YHVH is a verb. “Lord” implies a hierarchy of being with God as the Supreme Being; YHVH reveals a nonhierarchical reality pervaded by YHVH, the Happening happening as all happening in whom we live and move and have our being. “Lord”, Adonai in Hebrew, is a secondary substitute word for the original substitute Word, YHVH. Coupling YHVH with Elohim makes the linkage of YHVH with form all the more clear.
To understand the mystical meaning of YHVH Elohim we once again turn to gematria (Hebrew numerology). The numerical value of Elohim is 86: alef/1 + lamed/30 + hay/5 + yud/10 + mem/40 = 86. According to the rules of gematria words that share the same numerical value may be considered synonyms. In the context of YHVH Elohim, the synonym that matters is HaTeva, Nature: hay/5 + tet/9 + vet/2 + ayin/70 = 86. This kabbalistic reading of Elohim as Nature casts YHVH Elohim as the revelation that YHVH is the Happening happening as the natural world. Again: YHVH is the process of Aliveness as seen from the perspective of form.
Ehyeh
Where YHVH is the Divine Process with form, Ehyeh is the Divine Process without form. Do not imagine there are two processes, only one process experienced in different ways: with form and without form. I was taught to think of this in terms of an ocean and its waves. From the perspective of the ocean’s surface the ocean is the dance of waves rising and falling. From the perspective of the ocean’s depths there is no rising or falling, no waves, only the infinite undifferentiated oneness of water. YHVH is the surface perspective of Reality, Ehyeh is the depth perspective.
Knowing Reality as YHVH can in time lead you to knowing Reality as Ehyeh. This I believe is the ultimate Wisdom Freemasonry as a Wisdom School seeks to impart, and the ultimate spiritual awakening the Master Mason is meant to experience as his mastery of The Craft ripens. As such Ehyeh, not YHVH, is the true Masonic Word.
The Hidden Word
The True Word, Ehyeh, isn’t lost so much as it is hidden. Where is it hidden? In the one place you cannot look: behind your eyes. No matter how hard you try to find the singular I’ing of all reality, it remains hidden. This is so because the I being sought is the I doing the seeking. Just as you cannot smell your own nose or hear your own ears or bite your own teeth, you cannot see your true Self, Ehyeh.
When you discover the True Word, Ehyeh, you realize you are what you seek and with that realization all seeking ceases. This is the last step of Self–realization that Malcom Duncan said is lost because “few Masons take sufficient interest in Masonry to be advanced further.”
I assume that by “advance further” Brother Duncan is speaking of the advanced Masonic degrees, but I suggest you read “advance further” to mean travelling ever eastward in search of Light and the enlightenment that comes with the realization of your true Self as Ehyeh.
With this realization of the formless all form is emptied. For a time, you have no body, no name, no gender, no ethnicity, no religion, no anything. Then, as the experience ripens, you discover you are all bodies, all names, all genders, all ethnicities, all religions, everything all at once. You are the singular I manifesting as the infinite forms of YHVH Elohim. None of this can be adequately put into words, but as the intensity of the realization of Ehyeh fades you can hold to the formed and the unformed at the same time, and in so doing you can speak, however elliptically, of what you have come to know: I am All.
I realize that you may find this troubling, and if so, let me remind you that all the great mystics of humanity understood this to be true. Here are a few examples:
My me is God, nor do I recognize any other me except God. (St. Catherine of Genoa, 1447–1510)
The eye with which I see God is the same eye with which God sees me My eye and God’s eye is one eye, and one sight, and one knowledge, and one love. (Meister Eckhart, 1260–1328)
See all beings in the Self and the Self in all beings (Isha Upanishad, first century BCE).
All is everywhere. Each is All and All is each. (Plotinus, 204–270)
Behold you are God and God is you…God is I and I am God. (Abraham Abulafia, 1240–1291)
There is nothing in my turban but God. There is nothing in my cloak but God. (Mansur Al-Hallaj, 858–922)
I and the Father are one. (Gospel of John 10:30)
But how do you come to know this? How do you delve so deeply into the manifest word YHVH and the manifest world YHVH Elohim that you awaken as the hidden Word, Ehyeh? I will leave this to my next and final Master Mason letter.
Rabbi Rami Shapiro, 33°
Craft Meets Clinician
by Midnight Freemason Guest Contributor
Bro.Steve Leapman
The following discussion originated at South Bend, IN’s Council Oak # 745 in DEC 2019. The compiler of this Lodge Education delivered ”On Yonder Book” at a Master Mason’s Raising. Parallels between themes revealed here and the work of Dr. Erik Erikson are distinct. Both psychoanalyst and Craft poetry address human growth phases from womb to tomb. The reader is directed to two sources as we commence:
https://counsellingtutor.com/eriksons-stages-of-human-development/ and
https://www.simplypsychology.org/erik-erikson.html (Dr. Saul McLeod)
Erikson delineates eight stages through which a healthy individual develops during life.
Stage 1: Trust versus Mistrust
Stage 2: Autonomy versus Shame and Doubt
Stage 3: Initiative versus Guilt
Stage 4: Industry versus Inferiority
Stage 5: Ego Identity versus Role Confusion
Stage 6: Intimacy versus Isolation
Stage 7: Generativity versus Stagnation
Stage 8: Ego Integrity versus Despair
Optional Charge for The Master Mason Degree:
1:
In Mason’s Lodge with darkened eyes / With cable tow about me, I swore to hale all mysteries, / That Masons keep, and Masons prize, All brothers’ secrets whispered low, / All words they speak, all things they do, In Mystic manner taught me.
On yonder Book that Oath I took, / And will I break it? Never! But stand by this, and this, and this, / Forever and forever. (Giving D-G and S. on the step of E.A. Degree)
2:
I swore to answer and obey, / All summons sent me duly, By Brothers’ hand or Lodge array, / I swore that would never stray, From Ancient laws and rules that bound, / Freemasons in days renowned, But would observe them truly. (On Yonder Book that Oath I took, etc. … as above and giving D-G and S. on the step of F.C. Degree)
3:
I swore to lead with generous care, / All those in sorrow hidden, A brother on the darkened square, / the mourners with disheveled hair, The orphan doomed alas to stray, / Upon a rough and rugged way, While tears gush forth unbidden. (On Yonder Book, etc. … giving D-G and S. on the step of M.M. Degree)
4:
The swore to deal in honesty, / With each true heart around me, That Honor … bright should ever be, / Unbroken bond ‘tween him and me, Nor wrong, nor guile, nor cruel fraud, / Should ever break the sacred cord, By which my vows have bound me. (On Yonder Book, etc. … giving D-G of all three Degrees – one with each “this”)
5:
I swore the Portals close to guard, / Of the Masonic Temple, To rid the quarries of their dross, / To build each mystic wall across, With body perfect, upright heart, / And mind mature in moral art, In Precept and example.(On Yonder Book, etc. … pointing to Greater and Lesser Lights and letter “G” at each “this”)
6:
In swore the Chastity to guard, / Of woman, true and tender, Of Mason’s widow, wife or child, / His mother or sister, undefiled. To them I pledge a brother’s love, / By Him who rules the Lodge above, To be a true defender. (On Yonder Book, etc. … giving Distress sign and one motion with each “this”)
7:
My Brother (or Brothers): / They are your Vows, be they your cares. And may such aid be given, / In answer to your earnest prayer, That you may ever do and dare, / All that God’s gracious Laws enjoin.On yonder Book these Oaths we took, / And will we break them? Never! But stand by this, and this, and this, / Forever and forever. (Have candidates join with you in giving D-G and S on the step of all three degrees – one with each “this”)
(Indiana Monitor and Freemason’s Guide, pp. 105-107)
Life can often seem haphazard. Our limited perspective is illuminated by a concept in Christian scripture: "While we are on this side of the sun, we see dimly" (1 Corinthians 13:12). Perhaps one day we will expand our gaze beyond the limitations of the present. However, what we don't plan and what we don't expect may lead us precisely where we need to be. Action leads to clarity. Make a decision and take a step forward. Each day, diligently consult your personal "trestle board" - a list of tasks or goals. Labor is a form of prayer that reveals your true identity.
Floor work undeniably displays Masonic identity. As an eager Senior Steward at the time of these reflections, I sought guidance from an insightful Brother. "What could I do to support Lodge ritual?" I inquired. Council Oak Lodge #745 Past Master Mike Koziel directed me to "On Yonder Book."
My faith tells me such counsel was not a coincidence. Brother Mike is a serious man who cherishes Freemasonry. Did I know what was intended when I requested his advice? Of course not! But I am responsible for following such direction. Why else waste this good Brother's valuable time?
And so, I was given the honor of delivering "On Yonder Book." What lessons did this opportunity offer? I explored the verses and their imperatives. As a mental health professional, I was reminded of Erik Erikson's theory of psychosocial development, which maps stages of human growth along a "Level of Time." These stages are examined alongside Jewish liturgical passages. Prior to moving to Texas, I was an Indiana Mason and utilized the Indiana Ritual. I eagerly traversed Erikson's understandings applied through a fascinating Masonic lens and the insights of Dr. Saul McLeod.
Recall Stanza One. A new arrival encounters our Craft rather young in his Masonic journey. He faces "Trust vs. Mistrust." Here, child and candidate begin to develop and establish the ability to determine if they are safe or best be cautious. "Am I safe within myself and amongst others?"
As youngsters of age and Craft, we learn the ways and wiles of speech. Our focus is quite significant: "How shall we speak to others, more so, how do we speak to ourselves?" We recognize the tension and uncertainty beneath silence. Entered Apprentices have a new yet timely style of language to learn. Through delivery and acceptance of speech, we build community and hopefully, fraternal bonds as well. We move beyond self and self-absorption. The words of Arthur Schopenhauer resonate: "Everyman takes the limits of his own vision for the limits of the world." (Studies in Pessimism, Quotes by Arthur Schopenhauer)
According to Dr. McLeod's understanding, the child emerges from this stage with "Hope." This is what we intend for all new Brothers. Hope will inspire him to construct that unique Temple which is his best self. Likewise, the dutiful Mason claims a role in those domains which deserve and thus acquire his loyalty.
Stanza Two depicts tasks arising between candidate and Craft. We arrive at "Intimacy vs. Isolation." Civic consciousness is not a flaccid admission that others have needs. Civic accountability has no roots in mood nor its perpetuity maintained by opinion. Good men uphold citizenship as a duty. Obligations are avenues of opportunity. We embrace the world within. We discover zeal to participate in all that each sunrise reveals on a man's Trestle Board. Masons at Labor are Brothers at worship.
Freemasonry proclaims that to build within is to contribute outwardly. Chasidic Rabbis taught, "Human beings are God's language!" Divine Revelation may be as simply stated as honest professional duty buttressed by humane conduct.
While Speculatively Masonic by title and pronouncement, we possess an elaborate Operative heritage enshrining work as service and a way of life. One cannot be a Mason only in his head or his heart. Deeds are sacramental.
Through Dr. McLeod's insights, Erikson shapes authentic "Love" as a noun and verb. Masonry teaches that "Love" is not simply sentimentality. We are Brothers who gather through Divine injunctions expressed allegorically through Fellow Craft tools. We meet upon each Level. We act by every Plumb. We part upon our Square. Further, when the Lodge is dark, the Warden in the South keeps watch.
Much in life appears haphazard. Our limited view is clarified by a notion in Christian Holy Writ for we read while this side of the sun we see but dimly. Perhaps one day we shall expand the gaze finitude restricts. However, what we do not plan and all we do not expect may lead us precisely where we need to be. Action leads to clarity. Make a decision and find a mirror. Duly search each day’s Trestle Board. Labor is prayer which discloses identity.
Floor Work undeniably displays Masonic identity. As an eager Senior Steward at the time of these thoughts, I sought guidance of an insightful Brother, “What could I do to support Lodge Ritual?” Council Oak # 745 Past Master Mike Koziel directed me to “On Yonder Book.”
My faith tells me such counsel was not happenstance. Brother Mike is a serious man who cherishes Masonry. Did I know what was intended when I requested his advice? Of course not! But I am response-able to such direction. Well else why waste this good Brother’s valuable time?
And so, I was given the honor of delivering “On Yonder Book.” What lessons did this opportunity offer? I explored the verses and their imperatives. As a mental health professional, I was reminded Erikson plotted a trajectory of development along the Level of Time. These Stages are examined alongside Jewish liturgical passages. Prior to moving to Texas, I was a Hoosier Mason and drew upon Indiana Ritual. I eagerly traversed Erikson’s understandings applied through a fabulous Masonic reflection and the insights of Dr. Saul McLeod.
Stanza Three confronts the inevitable: life's impermanence. Death is uncompromising; its arrival is certain. Masons model steadfastness in the face of this reality, honoring the fallen and supporting the bereaved. Erikson's "Integrity vs. Despair" challenges us to consider how our lives will be remembered.
Will our years intertwine like pillars supporting a grand structure? We hope wisdom characterizes our later decades. We strive to avoid the regret of wasted time. Erikson's "Generativity vs. Stagnation" prompts us to assess the meaningfulness of our actions. Have we lived with purpose or merely existed? This stage teaches the importance of care and compassion. By living fully, we avoid the bitterness of a life deemed insignificant.
"Care" and "Wisdom" echo Masonic and Biblical principles: support for widows and orphans. Selfishness is shortsighted. Egotism undermines true fulfillment. Wisdom, rooted in eternity, shapes character. It encourages selfless acts, transforming the rough edges of our being into a refined stone fitting within the eternal structure. The focus shifts from "me" to something greater.
Stanza Four emphasizes morality as society's binding force. The engaged Mason is no passive observer of others' behavior. Such a Mason shudders at indifference, recognizing it as a moral failing. He must actively participate in his community, a worthy member capable of offering a helping hand. To paraphrase a familiar Masonic saying, "Don't just talk about it; be about it!"
As young Masons, we learn that words have consequences. Our speech reflects our character and commitment to others. Can we truly trust those with whom we gather? Skillful rhetoric alone does not guarantee integrity. Actions, marked by decency, patience, and respect, are essential.
Erikson, as interpreted by Dr. McLeod, calls this "Fidelity." It arises from a conscious choice to live with integrity amidst life's challenges. Honor is Fidelity in action. Masonic life demands more than intellectual assent; it requires embodied practice. Stagnation occurs when we fail to translate thoughts into actions.
Meaningless years result from a lack of purpose and identity. Our response to adversity shapes our character and future actions. The Masonic principle "As Above, So Below" reminds us that our inner world reflects our outer life.
While often associated with adolescence, "Identity vs. Role Confusion" is a lifelong challenge for Masons. Honor is not a fleeting moment but a consistent choice. It requires commitment, maturity, and ethical behavior. Without honor, fidelity becomes mere pretense.
The military values of "Honor, Courage, and Commitment" align with Masonic ideals. These principles apply to all branches of the armed forces and their families. As Masons and citizens, we strive to embody fidelity as taught in the Entered Apprentice Degree. Through character and craft, we rise above our base instincts.
Stanza Five tackles "Autonomy vs. Shame and Doubt." Shame loses its power when we embrace truth, regardless of age. Masonic autonomy is not anarchy. Our Book of Genesis depicts the triumph of order over chaos, the healing of a broken cosmos.
Our status as God's children is validated by using our compasses to restrain desires and channel passions. Through honest work, we become worthy citizens. We remove emotional hindrances that impede our growth and talents.
As Masons of faith, we acknowledge our Grand Benefactor and uphold freedom of conscience. Each Mason has the right and duty to deepen their connection with the divine. Neglecting this covenant weakens our skills and can harm others.
These abilities emerge under the guidance of our Grand Architect. Stanza Five emphasizes self-governance over mind and body. We hone our skills to navigate life's journey. We follow the admonition to walk uprightly through life's various stages.
Even in private struggles, our choices reveal the core of our character. Every Mason is obligated to build their own inner sanctum, a source of strength for themselves and those who rely on them. This duty applies to all roles we play, be it father, spouse, brother, businessman, coach, parishioner, or volunteer. We are constantly observed in these civic duties.
Our choices, big or small, point to our "Will." We harness this will to overcome hidden pain and face our inner demons. For the Mason, Freemasonry is more about self-reflection than social status or grandeur. "Worldly wealth and honors" do not reveal the essence of a soul.
Judaism's morning liturgy, Asher Yatzar, views the human body as architecture. As Masons bound by scripture, we can learn from how Jeremiah begins his writings: God shapes us, just as Freemasonry shapes character.
Before birth, each life is conceived with intention. We enter this world to contribute meaningful deeds and leave it a better place. We are heirs to Hiram Abiff, whose station in the Grand South represented beauty. We emulate him for our own spiritual benefit.
Our morning prayers express gratitude for health and acknowledge our civic responsibilities. One phrase suggests: without order and purpose, we wouldn't be able to stand before God. This translates to communal accountability and personal decency.
Physical well-being supports spiritual and emotional strength. We strive to be humble workers on projects that transcend our lifetimes. Though impermanent, our service has meaning. We don't need to know the ultimate outcome of serving a higher power.
Antigonus of Socho teaches us to serve not for reward, but out of a sense of duty and reverence. We are called to act, regardless of the outcome. We serve a boundless purpose. This is our "Will," our intention.
Modern culture often fails to cultivate the three human dimensions that Freemasonry emphasizes: Will, Intention, and Purpose. Trite distractions and entertainment can lead to complacency. As Masons, we seek meaning beyond fleeting amusement. This must be our unwavering commitment.
Scottish Rite terminology, with its "Lodge of Perfection," can be misleading to modern ears dulled by superficiality. How can a Lodge claim "perfection" yet require a pledge of fidelity?
Let's use history to move forward! Hebrew sheds light on the concept of "perfection." Unlike English, it allows for a more nuanced understanding. In older languages, "perfection" is closer to "wholeness" or "completion." As Masons, we strive to attract God's attention to our endeavors, inspired by the divine presence within each of us. Freemasonry upholds freedom of conscience in this pursuit.
These attributes – zeal of mind, body, and morality – combine in our service to God. We admire not the "perfect" ashlar, but the process of transforming a rough stone. Freemasonry values artisans who see their work not just as production, but as a transformative journey.
Stanza Six emphasizes truthfulness. Courage falters without honesty. Just as Pharaoh's heart hardened, so too can ours when we prioritize social acceptance over integrity. Empty popularity offers no true reward. Do we seek the approval of Caesar or Heaven? What does our Masonic level truly symbolize?
A life built on sacrificing self-respect for fleeting approval leads to regret. Temporary fame provides no lasting foundation for pride. While chivalry might seem outdated, it embodies essential virtues. Erikson's "Industry vs. Inferiority" challenges us to build a strong sense of self. Strong values guide our actions and lead to fulfilling work. Those who choose otherwise risk a life of mediocrity.
True manhood requires fortitude, not force. Masons are present and engaged, but sometimes silence is the best response. Circumstances may demand action over words. Authentic competence protects the dignity of all.
It is not enough to simply speak out against abuse; we must actively prevent it. Women deserve true brotherhood from all men, especially Masons. A good man upholds the principles of Stanza Six. I embrace this traditional ethos as essential.
Upright Masons experience courage as more than mere strength. It arises from overcoming self-centeredness and embracing intimacy. We prioritize the well-being of others. Our enemies are those who undermine democracy and oppress the innocent. Masonic love transcends mere physical attraction. It is a commitment to the sanctity of others.
This stanza's core is love, as taught by Erikson. We move beyond self-focus and dedicate ourselves to the well-being of others. Defending innocence may risk our reputation or even our lives, but true worth is measured by immortality, following the example of Hiram Abiff.
Stanza Seven highlights the importance of purpose. We gather to support our newly raised Brother, recognizing the significance of every life. Erikson's "Initiative vs. Guilt" encourages us to take action and contribute to worthy causes. Hesitation and inaction lead to regret and self-doubt.
The Master Mason degree marks a soul's journey toward fulfillment. While the newly raised Mason may not fully grasp this transformation, it occurs within the sacred space of the Lodge. We support this growth, witnessing a rebirth of sorts. The focus remains on the individual and their personal journey.
We may wonder about the ultimate outcome of our efforts, but self-centeredness hinders our progress. Hiram Abiff's legacy exemplifies the importance of character over fame. Our Masonic journey may not yield immediate recognition, but our actions lay the foundation for future generations.
Can our work impact those who come after us? Can our daily actions resonate through centuries? While these possibilities are inspiring, our primary focus is the work at hand. Serving for the sake of serving is its own reward. We must overcome childish impulses and climb the Masonic ladder, even when it is challenging.
Self-discovery emerges as we face life's challenges. Doubt and indecision may arise, but perseverance is key. Like our Grand Master, we may encounter setbacks, but we press forward. Our actions contribute to a better society and a stronger self. Freemasonry lifts the human spirit, regardless of external rewards. Our "secrets" protect the sacredness of our inner journey. True recognition comes from within and from a higher power.
Our Craft guides us toward a fulfilling life. We must act, not just think or feel. As builders, we use the tools provided to create a life of meaning and purpose. Our efforts may face challenges, but they ultimately lead to a richer existence. We are called to inspire noble deeds and greater achievements. So Mote It Be!
~SP
Steven M. Leapman was raised in 1996 at what was then Blackmer # 442 in San Diego, CA when serving as a Navy Chaplain. He sees himself as a “returned Mason” come home to active participation in Masonry through MW John R. Heisner Lodge #442. He joined Council Oak Lodge # 745 in South Bend, IN serving as Junior Warden when in 2021 he and his wife moved to San Antonio, TX. There he was warmly welcomed into the Masonic community once again and has become a member of Davy Crockett # 1225 where he serves as Lodge Chaplain. He also serves as Senior Deacon at Antonio’s Triune # 15. He is a member of Northern Masonic Jurisdiction and Southern Masonic Jurisdiction as a 32d Degree Mason. As a member of the San Antonio Scottish Rite community has served as Degree Master for Prince of The Tabernacle 24th Degree and supports the presentation of other degrees during Reunions. He actively attends monthly Continuing Masonic Education Zoom sessions and hopes to write deserving reflections on our beloved Craft. Brother Steve attended American University in Washington, DC in 1981 and 1984 earning degrees in Literature. He attended Hebrew Union College – Jewish Institute of Religion where in 1990 he graduated with a Master’s in Hebrew Letters (MHL) and was ordained a Rabbi in Cincinnati, OH in 1991. Brother Steve served in the US Navy/ USMC Chaplaincy from 1993-2000. Later he returned to the military community as a mental health professional with the Veterans Administration in Indiana and Texas. He graduated from Indiana University South Bend in 2008. He has been involved with Civilian and Military/Veterans’ Care since then.
Solicitation
Vol. XLI No. 4 — April 1963 Conrad Hahn
Words sometimes shift their meanings or acquire new ones. In Anglo-Saxon times stol meant a seat or chair, a special article of furniture possessed only by the well-to-do. After the Norman Conquest, the Anglo-Saxons were reduced to an inferior status in the life of England. So was their language. A stol became a stool, a low backless seat used by menials and servants, like a milkmaid.
Solicitation, as used in Freemasonry, carries meanings that evoke disapproval or disapprobation: In this regard it continues unchanged some dictionary definitions of solicit - to entreat, to approach with a plea, to importune, to tempt, to lure for improper purposes. To solicit a man to become a member of the Fraternity has long been deemed improper.
Last month a Michigan master wrote in his monthly message to his lodge: “There is much current interest in and about stimulating increased membership in the Blue Lodges. Most of this discussion seems to favor encouragement of men to join our institution.”
That worshipful master seems to be avoiding the word solicitation, perhaps because he knows the disapproving responses that that word produces. Nevertheless, he makes it clear that he had solicitation in his mind, for he also wrote:
I don’t mean that men with a true interest in Masonry shouldn’t be encouraged, but I would hate to see this encouragement degenerate into a membership contest. Masonry’s place of high esteem was not earned by claims of the largest membership.
By using encouragement instead of solicitation, that master may have hit upon a satisfactory substitute for the phrase, “proper solicitation,” which some Masonic writers and speakers have tried to define. However, so long as Masons want to understand each other, so long as solicitation means what the dictionary says it means, and so long as the fundamental purpose and philosophy of the Fraternity remain truly Masonic, there can be no such thing as “proper solicitation.” Any request, plea, or inducement to a man to become a Mason is improper.
Albert G. Mackey, in the article on “Free Will and Accord” in his monumental Encyclopedia, says flatly, "This is a settled landmark of the order.” While other authorities may disagree with Mackey’s list of landmarks, no serious Masonic thinker has openly contradicted the idea behind Mackey’s assertion, that solicitation of new members is Masonically improper. To those who would disagree with him Mackey would probably throwback the question, “Are you so desperate that you would remove an ancient landmark?”
Mackey admits that this unwritten law is sometimes violated “by young and heedless brethren.” He ascribes their motives to the desire to imitate “modern fraternal orders” which resemble Masonry in nothing except some ritualistic secrets. “It is wholly in opposition to all our laws and principles to ask any man to become a Freemason. . . . We must not seek — we must be sought.”
The dangers of the opposite course were also pointed out by Mackey: there will be less care in the admission of candidates for the mysteries of Freemasonry. "In ninety-nine out of a hundred cases the new member fails to become imbued with that zealous attachment — so essential to the requirements of our Institution on the very threshold of its temple” because he declares that he sought membership in the Fraternity “of his own free will and accord, uninfluenced by friends, unbiased by any mercenary or unworthy motives.”
“What?” one can hear Dr. Mackey demanding; “You would change the ritual to remove the moral equivocation forced upon candidates who have been induced to join Freemasonry?”
In England Kenneth R. H. MacKenzie declared in the Royal Masonic Cyclopaedia that to solicit a man to become a Mason is reprehensible. He admits somewhat scornfully that “it is done every day among the dining class of Masons,” but also points out that a grave moral problem is created for such a solicitated member: “His promises before the aporrheta are shown him become null and void.”
MacKenzie reminds his readers that “a volunteer is worth ten pressed men” and concludes: “The wisest and best authorities in the Craft have, for many years, pointed out the necessity for caution” in admitting new members to the Fraternity.
In the February 1915 Builder there appeared an essay on “Solicitation” by Brother R. Baldwin, a past provincial grand warden of the Grand Lodge of New Zealand, who took a firm stand against the practice and declared, "It is dangerous to suggest, because a brother is experienced, that he should be allowed to suggest or solicit his friends to become members of the order.” If solicitation were permitted for “experienced” brothers, who would admit to being inexperienced?
A somewhat startling statement about the practice appeared in the August 1929 issue of The Illinois Freemason, when one writer observed, “The facts are that four-fifths of all petitions received in lodges today result from someone having presented the value of Masonry to a friend.”
While it is impossible to prove that was true in Illinois lodges during the twenties, one wonders if there is any connection between that assertion and the sizable annual net loss of membership in Illinois during the past ten years. Many of those lost to the Fraternity have given up interest and loyalty; they are “buried” as N.P.D.’s or “withdrawals.”
The editor of The Builder in November 1929, commenting on the above quotation from The Illinois Freemason, not only disagreed with it, but also gave one of the finest definitions of what it takes to become a Mason. In suggesting why solicitation cannot be really helpful, why a man must come into the Craft of his “own free will and accord,” the editor said:
We certainly believe the suggestion is a mistaken one. There is a sound practical and psychological reason why soliciting members for Freemasonry should not be done. Only those who are attracted to it by their own motion are at all likely to prove good Masons. Not every good man can be a good Mason. In addition to being just, upright, and honorable, he must have that peculiar predisposition that can appreciate ritual and symbolism and the ideal of fraternity. Many excellent men lack this entirely. (Italics ours.)
Another interesting interpretation of the “no solicitation rule” was offered by a brother who signed himself "H.H.P." in a query to the editors of The Master Mason. In the April 1928 issue he wrote:
Do you think it is quite on the square, since we are clearly forbidden to solicit members of the Craft, to be frequently reminding our non-Masonic friends that Masons do not solicit members? Surely it is whipping old Satan round the stump, as the old phrase has it; which is not exactly the thing to do in the interests of the Craft. It is indirect solicitation, and I for one am against it, because we have too many men being admitted to the lodge who are not made Masons.
As one would expect, this subject has also been explored at the Conferences of Grand Masters of North America. In 1963 Grand Master LaMoine Langston of New Mexico said,
I do not think that we have progressed far enough in intelligence or discretion to devise a better set of morals and principles than those that have passed the test of time. — Our Fraternity would be entirely different from what it is now if we remove the requirement that one must seek admission.
At the same Conference Grand Master Raymond Rideout declared, “We of Maine are unalterably and utterly opposed to any deviation from the established rule against the solicitation of candidates.
An equally positive and forthright statement against solicitation was made in 194*, when Grand Master Frank M. Smith of California read a paper on the "Masonic Rule against Solicitation.”
The subject assigned to me is: “What can be done legitimately to interest non-Masons in the Fraternity? Has the Masonic rule against solicitation been construed too strictly?”
“The answer to the first question,” he said, “should always be ‘Nothing,’ and the second part of the question is answered in the negative.”
Grand Master Smith pointed out that there are three main reasons for solicitation:
The first is to get into the membership those men who, through ignorance, wait to be asked, and never being asked, are lost to the Fraternity. The second reason is to get outstanding men of ability who know they will never be asked, but are, or think they are, too busy. The third is to insure a general membership increase.
None of these reasons, in my opinion, is sufficient to merit the scrapping of our landmarks or the disregarding of what has proved to be sound practice. The first, to make members of those worthy to be asked, and the second, “to get the busy man of ability,” are not only directed toward a relatively minor group, but also can offer no assurance of success. Merely to ask does not guarantee acceptance on the part of the other person, and in this case rejection of the invitation would prove worse than failure to apply under our established system. The third, a general membership increase with its attendant evils of campaigns, inducements, and overselling, is so obviously an evil as to merit no serious consideration.
One of the most likely evil consequences is
the development of cliques and factions in the lodge, through the soliciting of friends, of special groups, and in some cases of supporters of one side or the other. The rejection of a strongly solicited applicant would cause reverberations in a lodge, in a community and in social circles, all of which would disrupt the lodge and ruin its usefulness.
The most serious objection to soliciting new members, however, is the fact that it destroys the fundamental spirit of Freemasonry as expressed in its Ancient Charges, Usages, and Regulations. The fundamental spirit of Freemasonry is the spirit of individual freedom, not of specific political freedoms, but the essential freedom of the individual as a son of God.
In one form or another every applicant for the privileges of Masonry declares that he petitioned “of his own free will and accord.” He applied as an individual; he was investigated, balloted on, and obligated as an individual. Before he was obligated, he was assured that his promises would in no way compromise his individual freedom as a moral man. He made those promises voluntarily. He committed himself to individual action to improve himself as a free moral agent.
And because he bound himself willingly, of his own free will and accord, he wove the strands of that stronger tie that cannot be broken — the “mystic tie,” whose strength lies primarily in the fact that Masons are indissolubly joined in their laudable endeavors by the free will and accord of every individual brother. A Freemason must never be coerced into the performance of speculative labors.
But can a man be free in his symbolic Masonic labors, is he really free to take Masonic obligations, if his admission into the Fraternity resulted from any other motive than personal desire? If he joined to please a relative? to avoid an employer’s disfavor because his solicitations were so urgent? to satisfy a friend’s claim for some past favor? to “improve his prospects” because an acquaintance assured him it would help him in business? to satisfy a spouse’s ambition “to keep up with the Joneses”?
Such motives limit a man’s freedom. He will have disturbing doubts about Freemasonry’s teachings concerning morality and freedom if his own freedom of action was compromised before he petitioned for the degrees. Freemasonry enters a man’s heart, if it enters at all, because that heart is open and desirous.
Freemasonry has always taught that where men voluntarily choose to subdue their passions of prejudice, intolerance, envy and unworthy ambition, by humbly seeking truth, by freely practicing benevolence, and by individually extending brotherly love to the whole family of mankind, there the spirit of freedom is ardently at work and strengthens other freedoms, like freedom of religion, political freedom with justice, and freedom from want and misery.
When Masonic lodges demonstrate convincingly that they are contributing to “the welfare of mankind” by producing such individuals of spiritual power, good men will come into Masonry of their own free will and accord. But by solicitation — No! That won’t attract the morally free men whom our Fraternity can strengthen.
The Sword in the Craft
Vol. VIII No. 1 — January 1930 Before the door of all lodges stands a Tiler (Tyler) "with a drawn sword in his hand."
Customarily it is a straight blade; such a shining shaft of steel as was carried by Knights of olden times. According to Mackey it should have a snake-like shape. Formerly such swords were the badge of office of the Tiler, so made in allusion to the "Flaming Sword which was placed at the East of the Garden of Eden which turned every way to keep the way of the tree of life."
Properly no Tiler's sword is ever carried in a scabbard; its symbolism requires it to be ever ready at hand to "keep off cowans and eavesdroppers." Our lectures refer to the sword but twice; we are taught of "the Book of Constitutions Guarded by the Tiler's Sword," and we learn also of the "Sword Pointing to a Naked Heart." "The Book of Constitutions, Guarded by the Tiler's Sword," is a comparatively modern symbol; its introduction has been traced to Webb, about 1800. Its symbolism is rather obscure, the more so that it seems so obvious.
We are told that it "Admonishes us to be ever watchful and guarded in our words and actions, particularly before the enemies of Masonry, ever bearing in remembrance those truly Masonic virtues, silence and circumspection." But the Book of Constitutions is not, in any sense of the word, a secret work. It was first ordered printed by the Mother Grand Lodge, and a few original copies as well as uncounted reprints of the Old Charges and the General Regulations of 1723 are in existence, to be seen by Mason and profane alike.
Obviously, then, it is not the secrecy of the Book of Constitutions which the Tiler's sword guards; neither silence nor circumspection regarding that particular Masonic volume is necessary.
Some have read into Webb's symbol the thought that it was intended to express the guardianship of civil liberties (a constitutional government) by the Masonic Fraternity, but this seems rather far fetched. It is a principle of science never to formulate a difficult hypothesis when a simple one explains the facts. Surely it is easier to think that the Tiler's sword admonishes us to brook no changes in our Ancient Landmarks, to be guarded lest our words and actions bring the foundation book of Masonic law into disrepute before the enemies of Masonry, applying the Book of Constitutions as well as to the secrets of Freemasonry "those truly Masonic virtues, silence and circumspection.
"The sword pointing to the naked heart" is a symbolical adaptation of an old ceremony not peculiar to Masonry, but used by many orders and secret societies, in which the initiate taking his vows is surrounded by swords with their points resting against his body, ready to pierce him upon the instant if he refuses obedience. The sword is so used at the present time in some of the "higher Degrees" of freemasonry and contemporary engravings of the eighteenth century show swords were once used in some English and many Continental lodges. How this comparatively modern symbol became associated with the "All-Seeing Eye" — which is one of the most ancient symbols know to man, and borrowed by Freemasonry from ancient Egyptian ceremonies — is too long and difficult a study for any but the Masonic student with plenty of time and Masonic sources at hand.
The sword appears in the Grand Lodge as the implement of the Grand Sword Bearer, an officer found in most, if not all Grand Lodges. It comes, undoubtedly from the ancient "Sword of State," which seems to have begun in Rome when the lictor carried — as a symbol of authority and power to punish the evil doer — his bundle of rods with an axe inserted. In the middle ages the rods and axe metamorphosed into the naked sword, carried in ceremonial processions before the sovereign as a symbol of his authority and his power over life and death; and his dispensation of swift justice. The custom in England was known at least as early as 1236 when a pointless sword (emblematical of mercy) was carried at the coronation of Henry III.
The second edition of Anderson's Constitutions sets forth, that in 1731 the Grand Master, the Duke of Norfolk, presented to the Grand Lodge of England "The Old Trusty Sword of Gustavus Adolphus, King of Sweden, that was worn next by his successor in war, the brave Bernard, Duke of Saxe-Weimar, with both their names on the blade, which the Grand Master had ordered Brother George Moody (The King's sword cutler) to adorn richly with the arms of Norfolk in silver on the scabbard, in order to be the Grand Master's sword of state in the future."
Brother Moody was later appointed Grand Sword Bearer, so the office has the respectability of an antiquity almost coincident with the formation of the Mother Grand Lodge.
The idea the Grand Sword Bearer carries his implement to protect the Grand Master from enemies seems entirely fanciful; the sword is merely the emblem of his power, the evidence that he is supreme within the Masonic state over which he rules.
Early prints of lodge meetings on the Continent show the sword in use in the ceremonies; in this country the sword was never brought into the lodge room even during that era when a sword was as much a necessary article of a gentleman's dress as shoes or gloves. It was then deemed, as now, incompatible with that "Meeting Upon the Level" which is so integral a part of all lodge communications; the sword, either as a weapon, which made its possessor stronger than he who was unarmed, or as a badge of rank or distinction; was held to have no place in the lodge. From this development the almost universal custom of the Tiler requesting all military men in uniform to leave their swords without the lodge before entering.
This rule, or custom, comparatively little known in this country because few military men in times of peace go to lodge in full uniform, was often broken during the recent war when soldiers clanked up and down lodge rooms with the arms of their profession at their sides. But it is as Masonically inconsistent to wear a sword in lodge as to appear therein without an Apron.
It goes without saying that the Tiler's Sword is wholly symbolic; whether it was always so or not is a matter lost in the mists which shroud ancient history. In the operative days of Masonry the workmen upon a Cathedral held meetings in the house erected for their convenience — the lodge. Operative Masons possessed secrets of real value to the craftsmen; the Master knew the geometrical method of "trying the square;" all those who had submitted their Master's Pieces and satisfied the Master's of the Craft as to their proficiency received the "Mason's Word," which enabled them to satisfy others, in "foreign countries" (which might be the next town as well as the adjacent nation) of their proficiency as builders. When the beginnings of Speculative Masonry made their appearance, they added, those secrets which only Masons possessed. Naturally, many desired to obtain those secrets. These were divided into two classes; the "eavesdropper," who listened under the eaves of a building and therefore received the droppings from the roof, and the "cowan," or, partially instructed Mason. As early as 1589 (Schaw Manuscript) appears this passage: "That no Master or Fellow of the Craft shall receive any cowans to work in his society or company, nor send none of his servants to work with cowans."
Mackey traces the word to Scotland. In Scott's Rob Roy, Allan Inverach says: "She does not value a Cawmil mair as a cowan." Scottish usage of "cowan,' a term of contempt, an uninstructed Mason; a Mason who builds dry walls, without mortar, a "dry-diker." But there are other possible derivations of the word; for instance, it may have come from an old Swedish word "kujon" meaning a silly fellow, or the French, "conyon," meaning a coward, a base man.
The Tiler of the operative lodge may well have been armed with a sword for actual defense of himself, or the lodge in which his fellows were meeting, from the encroachment of the cowans who wanted the word and the secret of the square without the necessity of serving a long period as an apprentice and of laboring to produce a satisfactory Master's Piece.
The modern Tiler keeps off the cowan and eavesdropper by the simple process of refusing to admit those he does not know; if they still desire to enter the tiled door, they must either be vouched form or request a committee. The Tiler's sword is but the emblem of his authority, as the Gavel is the symbol of that possessed by the Master.
Occasionally a lodge member is a little hurt, perhaps offended, if the Tiler does not know him and demands that some one vouch for him before he is permitted to enter.
"Why, I've been a member of this lodge for fifteen years!" he may say. "Here's my good standing card. You ought to know me!" It is possible that the Tiler "ought to know him." But Tilers — even the very best and most experienced Tilers — are just human beings with all the faults of memory which beset us all. Many of us are sure that we know a face and are yet unable to say that we have seen it in a lodge. How much more true this may be of the Tiler, who must see and memorize so many faces!
To be offended or hurt because a Tiler does his duty is merely to say, in effect, "Id rather you didn't do what you are supposed to than hurt my vanity by failing to remember me!"
Not very long ago a Grand Master paid a surprise visit, all unaccompanied, to a small lodge. Their Tiler did not know him. The Master, sent for, to vouch for the distinguished visitor, was highly mortified and said so in lodge. The Grand Master stopped him. "You must not be mortified, my brother," he said. "You are to be congratulated on having a Tiler who knows his duty and does it so well. I commend him to the brethren."
All of which was a graceful little speech, which carried a wholesome lesson on the reality of the authority and the duty represented by the shining blade which no Tiler is supposed to put down while on duty.
No symbol in all Freemasonry but is less than the idea symbolized. The Volume of the Sacred Law, the letter "G," the Square, the Compasses; all symbolize ideas infinitely great than paper and ink, a letter formed of electric lights, or carved from wood, a working tool of metal. Consequently the Tiler's sword (like the sword of state of the Grand Sword Bearer) has a much greater significance, not only to the Tiler but to all Masons, than its use as a tool of defense against an invasion of privacy.
As not all cowans which may beset a lodge come through the Tiler's door, every Master Mason should be, to some extent, a Tiler of his lodge and wear a symbolic Tiler's Sword when on the important task assigned to the committee on petitions.
Some "cowans" slip through the West Gate, are duly and truly prepared, properly initiated, passed and raised; yet, never become real Master Masons. This happens when members of the committee have not heeded the symbolism of the Tiler's sword. All of us know of some members who might better have been left among the profane. They represent the mistaken judgment, first of the committee, then the lodge. Had all used their symbolic Tiler's sword — made as accurate an investigation of the petitioner as the Tiler makes of the would-be entrant through his door — these real "cowans" would not be a drag upon the lodge and the Fraternity.
The "eavesdropper" from without is longer feared. Our lodge rooms are seldom so built that any one may listen to what goes on within. The real "eavesdropper" is the innocent profane who is told more than he should hear, by the too enthusiastic Mason. In the monitorial charge to the entered Apprentice we hear: "Neither are you to suffer your zeal for the institution to lead you into argument with those who, through ignorance, may ridicule it." The admonition of the emblem of the "Book of Constitutions Guarded by the Tiler's Sword" applies here — we must "be ever watchful and guarded of our words and actions, particularly before the enemies of Masonry." Constructively, if not actively, every profane who learns more than he should of esoteric Masonic work is a possible enemy.
Let us all wear a Tiler's sword in our hearts; let us set the zeal of silence and circumspection upon our tongues; let us guard the West Gate from the cowan as loyally as the Tiler guards his door.
Only by doing so may the integrity of our beloved Order be preserved, and "the honor, glory and reputation of the Fraternity may be firmly established and the world at large convinced of its good effects." For only by such use of the sword do we carry out its Masonic symbolism. To Masonry the sword is an emblem of power and authority, never of blood or wounds or battle or death. Only when thought of in this way is it consistent with the rest of the symbols of our gentle Craft and wins obedience to the mandates of the Tiler by brotherly love, an infinitely stronger power than strength of arm, point of weapon or bright and glittering steel!