CHAPTER VI

Entered Apprentice

"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 frequently refer to the dictionary for exact word definition, but in the interest of that harmony of mind so necessary between author and reader. Often, there is a subtle meaning in relation to some specific use which gives an entirely different 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 BEGINNING."

"APPRENTICE": "One bound by agreement to serve another a certain number of years in return FOR INSTRUCTION IN A TRADE OR CRAFT; a novice or one slightly versed in anything; ONE PUT UNDER THE CARE OF A MASTER FOR INSTRUCTION in a trade or craft."

An "ENTERED APPRENTICE," more clearly understood, is "one who has just been admitted to the order; WHO IS MAKING A BEGINNING, and is bound to the lodge BY AN OBLIGATION TO PERFORM CERTAIN DUTIES, in return for which he is PUT UNDER THE CARE OF A MASTER (THE MASTER?) FOR INSTRUCTION in Freemasonry."

Every psychical phenomenon has a physical basis, therefore, the first degree of necessity must deal with the physical.

"Freemasonry regards no man for his worldly wealth or honours * * * it is the internal and not the external 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 community would discover as much difficulty in obtaining admission into a Masonic Lodge as we are informed a "r ich man" encounters gaining admission into heaven. Unfortunately for the welfare of the order, far more concern is shown for the "external qualifications" than the "internal." Masonry was never intended for the multitudes; it is not enough that an applicant be a "good man," he should also possess the necessary, intellectual capacity to grasp more than the ethical lessons of the craft. He should be capable of understanding its underlying philosophy.

The ritual intends to convey 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 explanation of what is meant by being "worthy and well qualified." What then is the spiritual meaning symbolized by the manner of being prepared? Even though "duly and truly prepared," none enter on an equal basis, for some are blessed by nature with better physiques than others. The inner man, however, is n ot distinguished by raiment or body. All are Sons of God and equal, POTENTIALLY. Here is the true explanation.

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. Thought is creative. Nothing has ever been created in the universe except by thought. God is not material; He creates by thought; and man, in his image, must also create by thought. "The end of a work is in the thought in the beginning." A great book, a beautiful composition of music, a lovely painting - all are created in the mind of th e artist by thought, and thought alone. Man, within certain limitations, creates conditions in the material world by his thinking. "As a man thinketh in his heart, so is he." This truth holds good whether man thinks good or evil; he is "as he thinketh."

Are not evil actions the culmination of evil thoughts? Likewise, it is necessary to "think" good deeds, acts of charity, kind services, ere they 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 case is not the man then RECOGNIZED to be what he THOUGHT himself to be? This is direct working of impersonal law. The choice is entirely with man; the Law works out the results - "as a man thinketh" - CAUSE - "so i s he" - resultant condition or EFFECT.

Let us further examine 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 definitely 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 CHOICE; we can choose what we THINK ourselves to be, and by so doing control what we shall be, even though we cannot control the law. You do not change the law, you change the app lication. It is the same in the material world. The iron ship floats by the same law by which the piece of iron sinks. Again it is application.

It is not the universal law of mind that an individual may at once become "as he thinketh." Spiritually, the effect is immediate, for on the spiritual plane there is no "time," and we are immediately 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 by the improper solicitations of friends, " and it must be "uninfluenced by mercenary motives." The only 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 "duly and truly prepared" as well as "worthy 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 immediately admitted. Other formalities are necessary 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, "worthy 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, he would never gain admission. just so in the spiritual realm. When we desire to materialize our thoughts into definite, specific action and become impatient for its manifest ation in our material life it never happens. We have turned away from the door before the affirmative answer has been returned. The analogy is exact, 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. Comply 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 Masonry is a progressive science. This law is founded on universal principles, among which is a negative as well as a positive result, not by action but rather by application. As an example, we have transmission gears in an automobile. To reverse the car we do not change the direction of the engine's rotation, but by applying the reverse gear we move the car backward with the same engine rotation with which we propel it forward. Uni versal Law is the same. It moves in only one direction, AFFIRMATIVELY. But, by mis-application, we do obtain negative results. This lesson may be learned from a sharp instrument. It has the potentiality of becoming an instrument of 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 Masonry. And if the meaning is correctly understood, it gives a firm foundation on which to build the spiritual explanation of the entire ceremony of initiation. That theory can be applied without inconsistency to the entire Masonic structure. Thus interpreted, Freemasonry is Mental Science, demonstrating that God, the Infinite, 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 prays.

When one arises from a kneeling position he raises his body to a higher 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 higher level of awareness, and his "conductor," conscience, or "that still small voice," becomes a guide on whom he can truly rely "with confidence." The higher the reach of this awareness, the more nearly in tune with the Infinite does that inner guidance beco me. Therefore, with a well founded faith, a conductor upon whom he can rely and who is able to "see man needs fear nothing. His consciousness is far above the material plane where any acts of man can harm. The candidate is not kept in this condition for long, neither is the individual whom he typifies. For when man attains the attitude of soul where he can declare his trust is in God - can arise, spiritually, and follow his conductor - he is quickly led from darkness into everlasting LIGHT.

"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." This Divine Fiat does not refer to the physical light of the heavenly bodies. In the story of creation it is definitely stated that they were created at a later time. This light, commanded to be, was the Great Light of which the ancients taught that th e Sun was but a representation and a reflection.

On the physical 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 Lodge, then intellectual light by the interpretation of the symbols which he is enabled to behold by the physical light given him. And as the Divine Fiat was the beginning of life in the Universe - the Great Lodge - so the Master's command is the beginning of life for the candidate in the earthly Lodge.

Just 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 Holy 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 explanation. For the present no space need be given to discussing the spiritual 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 next concern should be an investigation of the symbology 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 apparently 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, extending above in a mighty dome.

A Square is an instrument whereby planes and surfaces are measured; the Compasses is an instrument for the measuring of spheres. Symbolically, the Square represents the earth, and the Compasses the heavens. The next logical step was to use the Square to symbolize all material things and, as the "heavens" and "spiritual" came to be used synonymously, it was but natural the Compasses was used generally to symbolize whatever pertained to the spiritual.

The "cube" was emblematic of man because, when unfolded, it becomes a cross, representing the physical body 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 symbol of the material or physical, it at times was also used to symbolize material man. The Compasses, symbolizing the spiritual, was used to represent spiritual man, differentiated from the material man. (1)

With this explanation is the materiality of the first degree demonstrated. The Square is emphasized by being placed above the Compasses," and the explanation of the use of the Square is offered before that of the Compasses, despite the fact that Masonically the Compasses is recognized as the more important symbol.

Both the Square and Compasses are symbolical 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 Freemasonry, and has not learned to circumscribe his desires and practice those virtues which will eventually enable the spiritual man to control the life of the individual. Beca use of ignorance 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

(1) For a more extensive explanation of the symbology of the Square and Compasses see The Royal Arch - Its Hidden Meaning, pages 86 and 122.

toward the light. He must retrace his steps from the material to the spiritual. He is but starting to do so; he is an ENTERED APPRENTICE.

Just as do we, the ancients postulated an Infinite Creator. Being the "first" complete figure which can geometrically be drawn - the triangle. We have come to regard the ancients as polytheists, and this is correct as applied to the masses, but the learned were monotheists. They believed in ONE Supreme Being with three aspects. As stated, a triangle was the logical symbol for such a deity, it being the first geometrical figure which can be formed, thereby indicating "FIRST CAUSE." It is endless as a desi gn, thereby signifying "that which has no beginning nor, ending" the ETERNAL. It is composed of three sides, and in the equilateral triangle each is of equal length, thus symbolizing the three equal attributes of God: The Creator, the Preserver , the Destroyer - Brahma, Vishnu, Siva of the Hindu; the Father, the Son and the Holy Ghost, or Great Three in One of Orthodox Christianity. Some confusion may develop in the mind of the reader unfamiliar with symbology, and this may be an opportune time to offer a clarifying explanation before we enter more fully into the subject. One great difficulty in the beginning of the study of symbology is our expectation of discovering immutable meaning. Such is not the case. The meaning of symbols, like words, is largely predicated by the specific use and association. If one says: "The Scotch are a thrifty RACE," the word "race" is used in an entir ely different sense than if he asks: "Which horse won the RACE?"

A right angle triangle is usually symbolic of the complete man (as referred to in the Bible, composed of Body, Soul and Spirit). It may also have almost any spiritual reference desired, dependent strictly on how used. An equilateral triangle with an angle pointing upward always symbolizes the PERFECT (spiritual) man, not to be confused with the complete man. The same equilateral triangle with an angle pointing downward is never symbolical of anything but Deity. With this explanation we may continue with a clearer concept of meanings.

On page 64, in connection with the pillar of that name, is found an explanation of the meaning of Boaz. In view of that explanation 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 physical, in relation to the WISDOM of the psychical and the BEAUTY of the spiritual (this being the material degree of Masonry). It likewise should be a reminder to the Apprentice that his start in Freemasonry was s trictly of his own PERSONAL CHOICE. All things in symbolism have meaning if we but discover the key. The best assurance of being on the right track is that our interpretations be separately reasonable and collectively consistent. Again, referring to the meaning of the names of the two columns, and applying that interpretation to a physical position well known to the Apprentice, we discover "Boaz," the column on the LEFT, typifies "personal choice." "Jachin," the column on the RIGHT, signifies "LAW." Thus it is disclosed that by "personal ch oice" certain "symbols" are "supported," and are maintained in that position by "Universal Law." To be more explicit would be a Masonic indiscretion. It is hoped the reader is familiar enough with the ceremony of initiation to benefit by this explanation, vague as it necessarily must be. A more material explanation is that one may grasp the great "enlightenments" which, for the first time, are offered. Thereafter it is a reminder to one that he grasped the essentials of Freemasonry, for thes e three parti cular symbols are the very essentials of all Masonic teaching.

The flap of an apron turned up appears as a triangle surmounting a square, the square being the lower portion of the apron, In this position it symbolizes 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 yet 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' axiom: "As above, so below" is recalle d. What is the counterpart "above" of this symbology? It is the story 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. They are thus used: The TWENTY-FOUR INCH GAUGE is an instrument made use of by operative masons to measure and lay out their work; but we, as Free and Accepted Masons are taught to make use of it for the more noble and glorious purpose of dividing our time. Being divided into twenty-four equal parts, it is emblematic of the twenty-four hours of the day, which we are taught to divide into three equal parts; wh ereby are found eight hours for the service of God and a distressed worthy brother, eight 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 worthy distressed brother we are serving God. This is in complete harmony with the teaching of the Bible: "Inasmuch as ye have done it unto the least of these, ye have done it unto me."

Another third of our time is to be devoted to "our usual vocations," while the remaining third is "for refreshment and sleep." This is rendering unto Caesar, or the material, the things which are Caesar's, and unto God, the spiritual, the things which are God's. We are to serve God and the worthy brother, but we are also to "render" the proper time to our vocations or means of livelihood, and "render" to the body its just due by attending to its needs, "refreshment and deep." On careful analysis it is disc overed 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 beauty of this ethical teaching there is a greater underlying spiritual truth. Grasping the TWENTY-FOUR INCH GAUGE by the centre portion we see it to be a horizontal, symbol of the material or physical. Turn the left-hand third upward, thereby forming a ninety degree angle, and we have not only formed a square but we have raised a perpendicular, symbol of the psychical, the soul with its intuitive "upward" aspirations. Move this third slightly to the right, bringing the right hand third up to meet it, and an equilateral triangle has been formed with an angle pointing upward, symbol of the PERFECT or DIVINE MAN. which the Apprentice aspires to become - in fact, the symbol of the ONLY GOAL he should have had in view if his original declarations were sincere. Here in this one instrument is the ENTIRE teaching of Masonry: the progress from the material man to the PERFECT DIVINE MAN, made in God's own image. Also, the method of achieving su ccess is symbolized: give equal attention to each level of existence, the physical, psychical and spiritual, for each being one third, we are taught that each is ,equally important to form the complete whole. "The COMMON GAVEL is an instrument made use of by 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, thereby fitting our minds as living stones, for that spiritual building, that house not made with hands, eternal in the heavens."

This explanation involves a significant fact of mental science. We divest our HEARTS and CONSCIENCES of all the vices and superfluities of life, but we do not fit them (our hearts and consciences), to become anything. It is the MIND that we are told is being fitted to become a living stone, because the MIND is the image of God. The body's only claim to consideration is the fact that for the time being it is the house the MIND inhabits, while fitting itself for its greater destiny. Masonry has but one mi ssion - 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 symbolical illustration is evident. There is no concealment behind a veil of allegory. Freed of poetic phrasing and expressed in every-day English, it informs us that "our minds" are all the "WE" that exists. They are to be transformed into stones of a building "not made with hands," hence not material. Separate stones in any building retain their individuality even after being combined into one solid mass. Thus, the simile, carried to its logical c onclusion, indicates the need of the Great Architect of the Universe for CERTAIN STONES for SPECIFIC PLACES 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 eternally evolving toward abiding perfection. Infinity is not composed of past or future, but only an EVERLASTING PRESENT; it is an ETERNAL NOW!

Here is a real "being brought from darkness to light" - the discovery: "WHAT WE ARE," "WHY WE ARE," "WHAT WE ARE TO BE." This discovery 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 quarry of infinity. It furnishes a motive for the present shaping of our lives.

A "material lesson" is exemplified by a certain request made of the candidate, which is explained 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 Lodge, 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 lightly regard his "solemn ob ligations." The incident was used to warn him that he must be constantly on guard if he hoped to accomplish that "subjugation of the human" which is the objective of every Mason.

Each of these rites of initiation springs from the ancient Mysteries, but are confusions of the original. The ancient philosophy taught four classifications of data:

"THINGS WE KNOW." These are only things known to us through personal experience. We KNOW we exist. We KNOW other people exist. We KNOW steel is hard. We KNOW glass is brittle and will break.

"THINGS WE ASSUME TO KNOW." The everyday facts we ASSUME to know, and by them guide 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. We ASSUME TO KNOW the earth is round, that it rotates on its axis, and revolves about the Sun, but few have demonstrated this so they may state they KNOW from personal experience.

"THINGS WE BELIEVE." There are many things we believe, which we neither KNOW nor even ASSUME TO KNOW. Followers of certain religions have BELIEVED in a god or gods. Christians BELIEVE in Jesus Christ. It is claimed by many that they are inspired to believe, but none can claim to KNOW from personal experience, nor can they ASSUME TO KNOW because of the experience of others.

"THINGS OF WHICH WE ADMIT OUR IGNORANCE." These things we do not KNOW, ASSUME TO KNOW, or profess to BELIEVE. Of the stars, we KNOW of their existence, we admit 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 ends.

This is said to have been explained to the candidate in the Mysteries, and he was then requested to write those things of which he could say "I KNOW." In those ancient days only the few were learned, knew of the Mysteries, and were "prompted to solicit the privileges of the order by a favourable opinion conceived of the institution." When a man who rightfully considered himself far above the average intelligence, in knowledge, was brought face to face with the actual fact of HOW LITTLE HE REALLY KNEW, he le arned a valuable lesson. The vast disparity between what he REALLY KNEW and the tremendous store of knowledge yet to be acquired by him revealed to him "his destitute condition."

If ever he entertained intellectual egotism, it turned to a deep sense of humility. If he were "worthy 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 worldly possessions when we think of destitution. There is far worse poverty 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, "worthy and distressed" than en-LIGHT-enment?

It is the intention to discuss only those questions of the proficiency examination as will illuminate the Secret Doctrine. Being mindful of the fact that many allusions to these questions and answers must of themselves be veiled, the reader may gain more satisfaction from the following explanations if he refreshes his mind on the examination 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," allegorically narrated in the story 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 only be allegorical. To understand the allegory it is necessary to understand the terminology used. The Bible refers to two "Jerusalems": one the material city of that n ame, the other the symbolic "Holy City." The meaning of the Hebrew word "Jerusalem," as generally translated, is given as a "place or city of perfect peace." But the last syllables, "shalom," do not convey their true Hebrew meaning when translated "peace." They imply far more: "wholeness" - "completeness in all parts" - "complete, inferring perfection"; thus, "completeness of being."

"John" from the Hebrew "Jochonan" or "Yochonan," means "favored of God, or "favored by God." "Lodge" is a very elastic word of many inferences. There is the "Masonic Lodge," embracing all Masonry; the specific "Lodge," meaning a room; also the specific "Lodge," meaning a constituted membership, irrespective of where they may be; "the Lodge on High," which refers, not to a place, but to a state of existence. A "Lodge of Jerusalem," then, would be a i "state of existence, in completeness of being, favored o f God." No reason is given why anyone should leave such a state of existence. For that answer one must refer to the story of the Garden of Eden. Suffice for our purposes that the answer indicates the candidate's familiarity with all these facts, and also a knowledge of the means of remedying his condition. Psychically, he desires to LEARN. From a material viewpoint, he wishes to subdue his passions. Spiritually, he desires to improve himself in F reemasonry. What then is this Freemasonry in which he de sires to improve himself? Elsewhere it has been defined as the "subjugation of the human that is in man by the Divine." It is through this subjugation that he eventually REGAINS his lost estate, his Divinity.

Subtly, it is brought out in the next question and answer that he has not yet regained his Divinity, 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.

Previously it was stated that the first degree dealt with the material, and this fact is emphasized by the manner in which an Apprentice claims he may be known. The Fellow-craft lecture states: "The five human senses are HEARING, SEEING, FEELING, SMELLING and TASTING; the first three of which are deemed peculiarly essential among Freemasons." Added to these material means are the perfect points of entrance.

"Perfect" is defined as: "Without defect, lacking nothing. Fully skilled and accomplished." Therefore the "perfect," or "fully skilled and accomplished," entrance into Freemasonry is illustrated by the four cardinal virtues of TEMPERANCE, FORTITUDE, PRUDENCE and JUSTICE. Here is the instruction that the TRUE MASON may be known by HIS CONDUCT. This is also one of the reasons why 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 any individual will ever became a Master Mason, IN FACT? It cannot be known whether he will guide his life by the constructive principles outlined in Masonic teaching, and so conduct 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 correctly, this but binds him to the Fraternity, makes him a MEMBER of the material organization we call a "Lodge"; but it in nowise makes him a Mason. That which makes him a Mason is "THAT OBLIGATION" each individual owes to Deity.

Here we discover that all the truths of Freemasonry are not elucidated in exact chronological order, but are found scattered and hidden throughout the ritual and actual workings of the Lodge. In an unexpected place we discover more light on the nature of the "obligation." It is contained in the prayer offered in the regular closing of the Lodge. The pertinent portion of that prayer is as follows: "Pardon, we beseech Thee, whatever Thou hast seen amiss in us since we have been together, and continue to us Thy presence, protection and blessing. MAKE US SENSIBLE OF THE RENEWED OBLIGATIONS 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 may, each one of us, PRACTICE OUT OF THE LODGE THOSE GREAT MORAL DUTIES WHICH ARE INCULCATED IN IT, and with reverence study and obey the laws which Thou hast given us in Thy Holy Word."

Here is the "obligation" which makes a man a Mason: The "OBLIGATION WE ARE UNDER TO LOVE THEE"; the "obligation" to PRACTICE OUT OF THE LODGE THOSE GREAT MORAL DUTIES INCULCATED IN IT"; the "obligation" to "improve oneself in Freemasonry"; to grow from the potential to the Ideal Man. This development may be attained by the practice of the cardinal virtues and by 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 recognition of his obligation.

A desire originating in the heart, in contradistinction to the cold logic of the objective mind, is an intuitive desire for spiritual advancement. THE REAL DESIRE to become a Mason is a "desire for knowledge," an unselfish desire, and it cannot be actuated by any other motives. When the applicant sincerely subscribes to the lofty sentiment of his original declaration he may truthfully 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 symbolic import of the "square." A custom of Operative Masonry will also substantiate this assertion.

In Operative Masonry it is customary to lay the cornerstone of a structure in the north-east corner. A corner-stone laying is generally made an occasion of ceremony, and is symbolical 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 as definitely in harmony with Universal Law as is material evolution. Material evolution advances the RACE to a relative level. ALL are placed in the north-east corner, upon the first step; ALL are given an EQUAL opportunity. Thenceforward the individual must do for himself what evolution (the Lodge) previously did for him, and his further advancement is strictly his INDIVIDUAL, PERSONAL RESPONSIBILITY.

CHAPTER VII

Entered Apprentice Lecture

"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, Lights and jewels: How situated and to whom dedicated." These are the introductory words of the Lecturer to the Candidate, following the explanation of the rite of initiation whereby he has just been inducted into the Lodge. As this lecture is usually printed in full in manuals of almost all jurisdictions the writer considers that fact sufficient criterion for him to quote as freely therefrom as see ms desirable.

"A Lodge is a certain number of Freemasons, duly assembled, with the Holy Bible, Square and Compasses, and a Charter from a Grand Lodge authorizing them to meet and work."

To "meet and work" means to assemble and "OPERATE" in Masonry. But as we are informed that the Holy Bible is the "Great Light" of Masonry and is given us "as the rule and guide of our faith and practice," it is apparent that it is a necessity in any regular lodge. The "Square and Compasses" are emblematic of the dominion of the spiritual over the material, the achievement of which is the only true purpose of "meeting and working." While comparatively of modern origin, the "Charter from a Grand Lodge" is e ssential for the "material" subordinate Lodge to operate "LAWFULLY." A Lodge can be formed without a charter from a Grand Lodge, but it would be clandestine and not "recognized" by "regular Masons," and it will not prosper because it operates "illegally." From this we learn a lesson in the spiritual operation of Universal Law. Just as a "clandestine lodge" can be formed, having all the outward appearances of a "regular Lodge," so certain spiritual and psy chic forces may be invoked, having the appearance of the genuine, but not being in conformity with the Constructive Principle in nature, will react to the detriment of the individual. One need but turn to some of the more recent findings of modern psychology to verify 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 universality of Freemasonry and that a Freemason's charity should know no bounds." This is only the "rational explanation." This description of a Lodge is not that of the material Lodge but of the Universe itself. It extends from east to west, from north to south, from the centre to the circumference and from earth to heaven. Figuratively, i t extends from "earth to heaven." Scientifically, it extends 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 Lodge are three, denominated, Wisdom, Strength and Beauty; because there should be Wisdom to contrive, Strength to support and Beauty to adorn all great and important undertakings." This allegory, like many another, has two distinct meanings which may be more readily appreciated in the statement of Pythagoras that "God made two things in His image - the Universe itself, and man." It is a mathematical axiom "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 symbolical of the Universe, these three columns represent the Wisdom of Universal Mind, the Strength of that Great Power, and the resultant Beauty and harmony which Infinite Wisdom, working through Infinite Power, has produced. As emblematic of man, we find the three sides of the triangle: the Wisdom of the psychical, supported by the Strength of the physical, resulting in the Beauty of the spiritual. Again in a different form, under different allegorical treatment, we are taught the same lesson of Mas onry: 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 harmony, which is the Perfect Man.

"The covering of a Lodge is no less than the clouded canopy or star-decked heavens * * *" The "heavens" typifies the spiritual 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 by the aid of that theological ladder which Jacob, in his vision, saw extending from earth to heaven * * *" The statement that this ladder had "three principal rounds" is not in conformity with ancient teaching, which attributes seven rounds to the ladder. The exp lanation of the seven rounds is occult and, as the lecture refers to three rounds, our explanation 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 directly in connection with these rounds of the ladder, although the ritual does not call atte ntion to the connection.

That theological ladder which Jacob saw in his vision had "three principal rounds which are denominated Faith, Hope and Charity; which admonishes us to have Faith in God, Hope in Immortality and Charity to all mankind." "The greatest of these is Charity; for Faith may be lost in sight; Hope end in fruition; but Charity extends beyond the grave, through the boundless realms of eternity." It is no coincidence that it is possible to substitute for "Faith, Hope and Charity," IN THE SAME SEQUENCE: Physical, Psyc hical and Spiritual. This passage will then read: "THE GREATEST OF THESE IS SPIRITUAL; for the Physical may be lost in sight (death of the body); the Psychical end in fruition (the intellect may perceive the ultimate and have no more to learn); but the SPIRITUAL EXTENDS BEYOND THE GRAVE, through the boundless realms of eternity." Thus the means of attaining "heaven" or perfection is pointed out to us. Again, the candidate bas been told of man's trinity of being, and another symbol is made use of to light the way.

"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 typifies. Its real purpose is to furnish an insight into the working of the Great Universal 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 fl oor across which the ancient Jew walked toward the Holy 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 progressed through life toward perfection, he should profit from the so-called "evil experiences," the ills and misfortunes, encountered along the way, equally with the "good." From this the ancient Jew was to formulate that philosophy which grew to be the dominant factor in his life, and which no doubt is largely res ponsible for his preservation to this day. He discovered that, while one may not be able to change conditions and has little control over them, he can control HIS OWN ATTITUDE TOWARD THOSE CONDITIONS. He might 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!

Mackey gives a lengthy description in his Masonic Encyclopedia of the Indented Tessel, recites the varied names by which it has been called and supplies an exoteric explanation of its symbology. He neither gives, nor does he infer, any esoteric significance. The writer has been unable to discover any ancient symbology with which it may be connected. Pike disposes of it as having no symbolical meaning, "and if any is attached to it, it is fanciful and arbitrary."

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 symbol of the perfect man, made in His image, the apex pointing to God, the Creator. When intertwined as a six-pointed star they form a SINGLE FIGURE, symbol of the final unity of God and the perfect Divine Man. This is the symbol of AT-ONE-MENT. Likewise it is the symbol of the Buddhist's Nirvana, the misunderstood and, therefore, much maligned "absorption into the Universal" of the individual. Here within the symbol itself is the refutation that this "absorption" is annihilation, as ineptly interpreted by the Western Religionist. Study the six-pointed star produced by combining these two triangles. Note carefully that thus intertwin ed they form a SINGLE figure, yet each retains i ts own identity and the outline is clearly 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 "Rough Ashlar" is a stone as taken from the quarry in its rude and natural state. "The Perfect Ashlar" is a stone made ready by the hands of the workmen, to be adjusted by the working tools of the Fellow-craft. * * * By the Rough Ashlar we are reminded of our rude and imperfect state by nature; by the Perfect Ashlar of the state of perfection at which we hope to arrive by a virtuous education, our own endeavours, and the blessing of God."

The first thing that occurs to one in contemplating the Ashlars is the incorrect symbology in most of our modern Lodge rooms, where a Rough Ashlar and a Perfect Ashlar are exhibited, consisting of a rough stone and a polished stone. These stones are invariably oblong in shape. To carry out, properly, the intended symbology they should be perfect cubes.

"By the Rough Ashlar we are reminded of our rude and imperfect state by nature." This statement is a direct contradiction to the claim made by the Apprentice in answer to the first question asked him in his proficiency examination. Therein he claimed his "state by 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 ORIGINAL STATE "by nature" was PERFECT, prior to man's fall from that high estate as depicted in the story of the Garden of Eden. As encountered in our daily lives, man's state is admittedly "rude and imperfect." By erroneous thinking, man applies the Universal Destructive Principle and brings himself to a state which may be correctly 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's tendency to think limitations, illness, war and poverty, has created for him the things he visualizes, in STRICT ACCORDANCE WITH LAW, and brought him to his PRESENT "rude and imperfect state."

The Perfect Ashlar is the same stone, "AFTER it has been made ready for the builder by the hands of the workmen." The meaning is thinly veiled in allegory. Apparently 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 "only by our own endeavours" and lastly, "by the blessing of God." Again the "Ask, Seek, and Knock" is evident. We alone must do the "educating." WE must do the "striving." We cannot expect Universal Law to DO FOR US that which, by its very nature, it can only DO THROUGH US. Only after we have done our part, and of our own volition have helped ourselves, may we expect the "blessing of God" - the w orking of Universal Law. IT MUST BE OF OUR OWN FREE WILL AND ACCORD!

"A Lodge is situated due East and West * * *. " Peoples who worshipped the Sun faced the East, where the physical light first appeared each morning. This is the "rational explanation" of the Master rising in the East. However, the esoteric significance of this custom has its origin in occult philosophy. This philosophy 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 migration to the West. Therefore the ancients "looked to the East" as the source of INTELLECTUAL and SPIRITUAL LIGHT, just as we look to the East or to the Master of the Lodge for Masonic enLIGHTenment. In passing, the writer cannot resist the opportunity to remark what glorious progress Freemasonry could enjoy if the Masters of our Lodges understood Masonic symbology, and fitted themselves to be IN FACT one of the "lesser lights" of the Lodge over which each presides. The Craft might not the n look to them in vain for enlightenment.

"Freemasons of the present day dedicate theirs [Lodges] to Saint John the Baptist and Saint John the Evangelist, the two eminent patrons of Masonry; and since their time there is represented in every regular and well governed Lodge a certain point within a circle embordered by two perpendicular lines, representing these two saints; and upon the vertex of the circle rests the Holy Bible. The point represents the individual brother; the circle the boundary line of his duty, beyond which he is never to suffer his passions, prejudices, or interests to betray him. In going around this circle we necessarily touch upon these two lines, as well as upon the Holy Bible; and while a Freemason keeps himself circumscribed within their precepts, it is impossible that he should materially err."

The point within a circle is an ancient Egyptian sign for the sun and Osiris. It originally had no connection with the two perpendicular lines, and most certainly not with the Holy Bible upon the vertex. Neither was the point in anyway 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 John is too far-fetched to be tenable. The sign is astrological; possibly the three points which are encountered in "going around the circle" have reference to the three positions of the sun described in the opening of a Lodge by the three principal officers. This is purely speculation on the part of the writer and I have no data to substantiate it.

Pike, commenting upon the symbology in Morals and Dogma, states: "It is said by 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, by withdrawing His substance of light back on all sides from one point."

As the point is interpreted in some instances to represent Deity in the midst of His Universe, so may it symbolize His "image and likeness," man, in the centre of his universe, the vast expanse of which is the only "boundary" or "limitation" placed upon him. From this man may learn that the possibilities of human evolution are as boundless as infinity, 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 Jachin. This evolution, this progress, must be of PERSONAL CHOICE and it must conform to UNIVERSAL LAW.

This explanation purposely excludes the Holy Bible and the Saints John, separating them from a symbolism of which they have no part. The original introduction of the Saints John into Masonic symbology was astrological. Exactly how interpreted and how used has been obscured by time, lack of written records and ignorance of astrology on the part of those who have handed down the symbology. St. John's Day, celebrated December 27th, is near the winter solstice (December 22nd). Undoubtedly this has some conne ction with the material phenomenon of the sun at the furthermost southern point, and the shortest day of the year.

A peculiar feature of Saint John's the Baptist Day is that it is claimed to be his actual birthday. Usually the "Saint's Day" of other saints is the day of their death, looked upon as the "day of birth" into a better life. It is most unlikely that any evidence exists for this date, and it appears as arbitrary. Such being the case, it cannot be termed coincidence that it is named as June 24th, or within two days of the summer solstice June 22nd. Attention is also directed to the fact that from that date ( in the northern hemisphere) the length of the day decreases. In John 3:30, John the Baptist is quoted as saying: "He must increase but I must decrease." Again the reader is reminded of the three positions of the sun described by the officers of the Lodge 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 beyond the province of the pr esent work, and must be left to such further thought as the r eader cares to devote to it.

Prior to the sixteenth century Saint John the Baptist was the only patron saint of Freemasonry, Saint John the Evangelist being introduced subsequent to that time. Dr. Dalcho says: "The stern integrity of Saint John the Baptist, which induced him to forego every minor consideration in discharging the obligations he owed to God; the unshaken firmness with which he met martyrdom rather than betray his duty to his Master; his steady reproval of vice, and continued preaching of repentance ;ind virtue, make him a fit patron of the Masonic institution." Mackey says of Saint John the Evangelist: "His constant admonition, in his epistles, to the cultivation of brotherly love, and the mystical nature of his Apocalyptic visions, have been, perhaps, the principal reasons for the veneration paid him by the craft."

The closing paragraphs of this lecture: "Mother Earth alone of all the elements having never proved unfriendly to man," deals with the material man and material conditions. It is appropriate that in the lecture of the MATERIAL DEGREE of Freemasonry the MOST MATERIAL OF THE FOUR ELEMENTS is stressed. The earth is spoken of as the "kindly provider" and "sustainer" and finally, "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 shortly return."

This is a dissonant note, contributed by some "inexpert player" in the great orchestra which is Masonic Philosophy. It is entirely out of harmony with the profound teaching of the Mysteries, the true parent of Freemasonry. The Mysteries and, correctly interpreted, Freemasonry, teach the candidate concerning the physical and material, not with the view of impressing upon him "that from Earth he came and to Earth he must shortly return." The object in teaching him of the material is that he shall make his b ody into a fitting habitation for the soul, that the material may serve as a solid foundation for his psychical and spiritual development.

According to the teaching of the Mysteries, insofar as we know them, physical death was but an incident in man's experience, no more important than any other physical incident. Alan's present attitude toward death is but further evidence of how far he has shayed bona the truth regarding himself. The Mysteries' only interest in death of the physical body was to teach man that it was inevitable, and NOT TO BE FEARED. The profound lesson of the Mysteries was how man might live his IMMORTAL LIFE, of which th is life IS A DEFINITE PART, in conformity with the Constructive Principle OF HIS OWN BEING.