A Daily Advance ...

Masonic Philosophy

2010-05-09T11:09:00.007+09:30

The following has been adapted from a page at
http://www.peninsulamasoniclodge.org/Masonic_Philosophy/masonic_philosophy.html

Freemasonry is a fraternity or brotherhood - not a religious society - based on the belief that each person has a responsibility to help make the world a better place. Freemasonry encourages good men to become better men by promoting a life dedicated to high ideals, community service, and benevolence. Freemasons believe in the importance of religion; men of all faiths and religious beliefs are members of the organization. Freemasonry celebrates ethnic diversity and welcomes men of all racial backgrounds. Thus membership in the fraternity is comprised of all nationalities and faiths.
Freemasons are deeply involved in helping people. Their compassion for others manifests itself in many ways, from housing neglected children to helping seniors remain independent. In practical ways Freemasons seek to aid individuals who are sick, aged, or destitute, or whose physical, emotional and psychological needs are not being met. The vast majority of Masonic philanthropies assist people who are not Masons.

Masonic principles:
Act with honor and integrity in everything you do
Believe in a Supreme Being and keep faith in the center of your life
Be tolerant and considerate of different religious, social, and political views
Strive to leave the world a better place than when you entered it
Practice mutual help-give and accept help when it's needed
Uphold and maintain the principals of good government; oppose divisive and degrading influences, and be a good citizen
Value self-improvement over financial success
Remain good at heart
Strive to live a brotherly life

Can you suggest any additions or alterations to the above?

The following are provided for those who wish to explore further:

(1) Masonic Philosophy - extracted from the Grand Lodge of Ohio's "Candidate Councelor's Handbook" - http://www.guigue.org/guitex45.htm

(2) "The influence of Plato's Republic on Freemasonry and Masonic Ritual" by Stephen Michalak

(3) "The Philosophy of Freemasonry: its mythical structure" by Dr Ronald Ng

(4) "The Philosophy of Masonry"- five lectures by Roscoe Pound - access in issues 5-9 of OMTP online newsletter at http://bit.ly/9YGvsU

(5) "The Philosophy of Masons: in several epistles from Egypt, to a nobleman" by Thomas Marryat (1730-1792), published in 1790 in London. An electronic version of the original text of 1790 is available online to registered libary card holders of the National Library of Australia - http://catalogue.nla.gov.au/Record/3263658

Note: Marryat's work is being republished in 2010 under the title "The Esoteric Odyssey", after research and editing for modern readers by Stephen Dafoe and Randy Williams.

100 skills

2009-08-12T10:06:00.006+09:30

from Popular Mechanics magazine - 100 skills

"Brains and charm are fine, but a guy needs to know how to do real stuff. After months of debate among PM’s expert editors, now you can explore how to perform life’s essential skills, broken down in 10 categories for the competent man."

CLICK here to see the list.

This is my Lodge ...

2009-06-30T23:44:00.004+09:30

This is my Lodge. It is composed of men like me.
I make it what it is.
I want it to be a Lodge that is a lamp
To the path of Freemasonry, a lamp leading
All members to goodness, truth and beauty.
It will be, if I am.
My Lodge will be friendly, if I am.
The chairs will be filled, if I help to fill them.
The Lodge can do great work, if I work.
The Lodge can make generous gifts
To many causes, if I am a generous giver.
Many members will come into its fellowship
If I bring them.
It will be a Lodge of loyalty, with a noble spirit,
With love and faith.
Therefore, I shall dedicate myself to the task of being
All of the things that I want my Lodge to be.

by Buford B. Lich

The above poem was printed in the Notice Paper for the 2006 Installation meeting of Lodge Benjamin Kneubuhl No.441 located in American Samoa. The lodge was founded in August 1974, in American Samoa, under the Grand Lodge of New Zealand. In 2006 the lodge had fifty-nine members, meeting in their own rooms within easy walking distance of the Tradewinds Hotel, near Tafuna Airport.

The nearest Lodge is Lodge Calliope No.252 which has met in Apia, Samoa since 1923, also under the Grand Lodge of New Zealand.

The above is from A history of Freemasonry in Samoa by W.Bro. Les Reid, at http://www.mastermason.com/hbresearch/pages/lecture13.htm

Freemasonry and the Future

2009-06-15T14:39:00.001+09:30

An article by Bill Stemper of New York
published in magazine Royal Arch Mason - Spring 1980

The future of Freemasonry is essentially its relationship to the younger adult male; its appeal as an institution and as a tradition to the population which will bear the responsibility of bearing it into the next century, and beyond. To consider the future of the Craft apart from the question of its appeal, or lack of appeal to the younger adult, American male, is to reduce the issue to an academical and abstract consideration - and in a functional sense, to make the Craft a reliquary of the past.

First, it should be clear what is meant by the term, "Freemasonry". Clarity in understanding the unique nature of the Fraternity and its history at the outset will make a substantive discussion of the "problem" of Masonic decline, and the "promise" for the future more possible, and effective.

Freemasonry, in brief, was never intended to be anything other than a profound quest by man for participation in the nature and purpose of God and the Universe. As a unique layering of human aspiration for ultimate meaning and moral behavior in the process of that aspiration, it combines four strata of symbolism, ceremonial, and spiritual insight, all of which point to one essential, ancient insight - that is that humankind is at one, spiritually, and materially with the ultimate nature of reality and of all creation. In each of its four layers of tradition - biblical, medieval, 17th Century (Alchemical, Rosicrucian, etc.) and Enlightenment - the ritual points to the essential interconnectedness of man with his universe, and in turn the relationship of both to some form of Divine Intelligence, what Freemasons call "The Supreme Architect of the Universe". It is one of the elements of Masonic genius that this quest, common to many world religions and philosophies, was uniquely framed within a practical, institutional brotherhood which has served its members and the human family for hundreds of years (Grand Lodge of England, fd. 1717).

If, then, we are - in wisdom - to understand the Masonic Fraternity, we should be absolutely clear: we are considering not just another club, lodge, or society, but rather a startingly creative institution which has carried certain basic and fundamental insights down to the present day. If we fail to comprehend this uniqueness, we shall not grasp the means to Masonic renewal for the future.

In practical terms, the unique nature of Freemasonry means that its members are citizens of two worlds - one "visible", the other "invisible". The rituals, ceremonials, and structures of the Craft reflect, in fact, a major effort on the part of both the human consciousness and unconscious to place these two worlds in a relationship of intimacy and reciprocity with each other. To become and be a Freemason is to be both a member of an institutional Fraternity, and an heir to vast legacy of man's perception and inspiration about both Man and God. The rituals are, in other words, imprints of the movement of the moral imagination from the "visible" plane to the "invisible", and back, in such a way as to disclose the most significant insights about human spiritual existence.

A consideration, therefore, of the future of the Craft must be carried on at both of these levels; (1) the level of the practical and institutional; and (2) the level of spiritual inquiry. The Craft is not a religion; but it does contain a vast reservoir of ideas, symbolism, etc., without which its organizational and institutional aspect makes little sense. Similarly, without the institution, there would be no Craft - save as an artifact of historical curiosity.

With this in mind at the center of our thoughts and feelings, let us ask three questions about the future of the Fraternity; questions which correspond with the three supports of Freemasonry: wisdom, strength, and beauty. These are,

1. Wisdom: how can we understand the nature and reasons for our decline?

2. Strength: who should we look for as future members for the support of our tradition and its structures?

3. Beauty: what is our desirable future and how do we make it possible?

The Nature of Masonic Decline

Freemasonry is in a state of multifold decline. For years, Masonic leaders tended to reject, neglect, or deny this reality. Today, the evidence is so overwhelming; and the conditions under which it is occurring so inconsistent with past periods of decline, e.g., The Morgan period, and the Great Depression, 1929-1939, that it is simply no longer possible for Masonic leaders to ignore it and still be considered in touch with ordinary reality.

Without undue elaboration. the specific elements of this decline should be stated, clearly and concisely:

1. Net Loss: Today, the annual net losses in membership are nearing 60,000 members, both by death and attrition. Two erosions are occurring, both of which are predictable, but nonetheless worth stating - the members who joined the Fraternity in the two vast waves of increases in membership (1919-1929 and 1945-1960 - post WWI and WWII) are, respectively dying, or withdrawing from lodge affiliation due to lack of interest.

2. Loss of Center: Today, Masonic lodges no longer reflect the social, economic, or cultural realities of the nation, and thus are not drawing - as in the Past - from the main current of American youth. As recently as World War II, the Masonic lodge was an inseparable part of each small town, and most larger ones. As the population became more urban and suburban after the War, lodges did not adapt to changes in lifestyle. Similarly, while business and professional men once were able to meet one another in lodge life, and Masonic ethics was ipso facto a practical form of business ethics for countless men, fewer business and professional younger men join the Fraternity. Further, whereas lodges - notably in the 18th Century - were once centers of the exchange of thoughts and ideas, the intellectual level of discussion among Masons today is relatively lower than it was two centuries ago. The center of Masonic life no longer reflects the center of national life.

3. Fewer New Lodges: The real index of Masonic vitality, according to Dwight L. Smith, P.G.M., and P.G.S., of Indiana it not loss of members or gains; but rather the numbers of newer lodges being formed. The essential idea is that as more Freemasons are actively involved in the Craft, the trend will be toward new lodges. Today, fewer lodges are being created, and vast numbers - especially in urban areas - are merging or consolidating.

4. Fewer Active Members: American Masonic lodges, unlike British and continental counterparts, still retain far larger memberships than can be absorbed into the life of the lodge. As a result attendances are quite low. while memberships are high, and in some instances lodges with hundreds of members yield an attendance of only one or two score.

5. Inadequate Lodge Management: Masonic leadership, unlike other fraternal social, and cultural organizations is determined largely by ritualistic proficiency. Should a Freemason wish to become Master of his lodge, to do so he must exhibit proficiency in ceremonial and memorization above leadership and management skill. Vast feats of rote memorization are required for Masonic office, and little interest is shown in the younger man who - unable to spend the time required to learn lectures, degrees, etc., - is refused a role in lodge life. When such a young man is already committed to career, family, self-improvement, etc., he is far more likely to expend time in projects and organizations which offer him more rewards in terms of personal growth and improved skills he wants or needs to be a productive and successful citizen.

6. Lack of "Spiritual" Depth and Education: While Freemasonry is not a religion in any recognizable sense, it must be admitted that Masonic experience has always contained a profound depth of meaning beyond the surface appearance of reality. It is a tradition of enormous historical, philosophical, and cultural significance. Today, few -- rare - Freemasons are encouraged in their lodges to inquire or delve into the symbolism, history, or philosophy of the Craft. Research lodges and study groups, similarly, tend to be preoccupied with items of local history or antiquarianism. with no emphasis on the richness of Freemasonry's fabric, few members develop a vision of what the Craft could be and become.

7. Loss of Promise: As a result of Masonic decline - a reality that was inwardly felt and thought before it was outwardly admitted and expressed -- there has been pervasive negativity and, frequently. organizationally- wide depression about the future of the Fraternity. Refusal to change often masks a deep cynicism that anything `can make a difference'. As grand lodge memberships decline, and per capita taxes, assessments for homes and charities increase, the imagination of the Fraternity appears to have turned away from possible opportunities and alternatives, and toward a `psychology of decline' which - ironically - is self- fulfilling.

8. Lowered Sense of Reflection: In a similar sense, Freemasons have largely stopped `cherishing' their legacy; not because they do not love it, but rather because they do not understand it. They do not let it speak sufficiently to them; but they incessantly do speak to and for it. The capacity to allow the mind and spirit to roam in and through the Masonic ethos is almost extinct - and lodges that once reflected the most vital and dynamic elements of life, are now symbols of the moribund and static - attracting the loyalty and spirit of few energetic young men.
The Source of Masonic Strength

The source of future Masonic strength is the young man who traditionally has been attracted to Freemasonry, but today has not seen the source of that attraction in the Masonic Fraternity. In the briefest terms, this is the young man who is "in touch" with both the spiritual and the material aspects of life, and whose quest is "incarnational" - to integrate and incorporate both qualities into a single, fulfilling life style. While such young men have always existed, their prevalence today is more marked than in recent history. As a result of social and cultural changes in the 1960's and 1970's more and more American youth aim for career success and personal development, and fewer are willing to postpone gratification until after retirement from active life.

Ironically, this generation has not seen the very treasure they search for at home, and frequently on the main street of their own towns and villages in Masonic halls and temples. Indeed, few Masons themselves know the appeal of the treasure they have to countless young man (and women!) who have turned to Eastern philosophy or meditation, neglecting indigenous western roots to the mystical - such as Freemasonry.

This type of young person is both less likely to conform to that stereo type most Masonic leaders have of eligible younger members, and more likely to challenge the preconceptions and stereotypes of the various Masonic establishments. While most likely to be "gentle" in their critiques, they are still prone to candor and frankness about differences between Masonic ideal and practice. As a result, they are not likely to be entirely "comfortable" with inefficient and poor lodge leadership and management.

Nevertheless, this same young person is a prime candidate for Freemasonry and one which the Craft would do well to understand and attract to the Fraternity.

The single most important characteristic of this person's approach to the Fraternity should be clearly and amply stated: it would be existential. The younger philosophically and materially minded man of today would tend to see Freemasonry as an option for authentic human existence - as a form and approach to leading of life that sought a center within itself, and did not depend upon external authority or convention. Such a man today is common precisely because so many conventions are challenged, and security, in the traditional sense - economics included - is increasingly rare. Such men are more likely to fall back upon their own devices in times of tumult; similarly they are likely to attempt a serious journey inward at some point in their lives just as the educated man of past generations undertook travel to foreign countries.

Yet, a more significant aspect of his existential approach to Freemasonry would be a serious and intent interest in fraternity as a quality of life. Not only would the son of the `60's and `70's be less interested in the multiplicity of Masonic awards, honors, and offices - they would be for him a symbol of the Order's irrelevancy to his own personal quest. He would, on the other hand be immensely impressed with the proven capacity of Freemasonry to take diverse human personalities into one harmonious whole, and to differentiate conflict and competition through Masonic ethics, and the organizational capacity of lodges to channel and direct ordinary human drives into creative activities.

The potential Freemason of the present and future generation would be more deeply interested in cherishing and supporting his brother in a true bond of fraternity, and in turn he would want to be cherished and supported - through it would be the rare brother who would freely admit such a strong emotion except to his closest friends and associates. Any Freemason who has felt the bond of Masonic brotherhood could identify with such a quest, just as he first became a Freemason "in his heart" before he was bonded by a trowel to a host of other men with similar impulses.

Such an impulse is human, and Freemasonry through generations of trial and error has in fact devised an international system with the proven capacity to foster men `dwelling together in unity'. The task is to interpret the potential of the Craft to countless thousands who seek the reality it contains.
What Is Our Desirable Future?

There is no question that the Masonic vision for the unity and peace of all men under the fatherhood God is one of the most beautiful ever devised by man. The same aspiration has found its way into the very heart of man's art, music, and literature. Similarly, it is at the core of Western democracy and the history of constitutional development. The question becomes how might the beauty of such a future become the reality of the present day? The answer is surprisingly simple. It will happen if we intentionally will it to happen and we create spaces and opportunities for it to happen.

The essence of this point should be stressed. Freemasonry has within it all that is necessary for its own survival, growth, and renewal. The heritage itself is deeply conducive to attracting young men to the Fraternity if it is allowed to flow openly through us out into the world. In the past, this fact has been partly understood in that Freemasons were always admonished to walk uprightly in the world before God and men. But, the point is a deeper one than personal moral or ethical behavior. It is that the Masonic ethos, culture, and environment must be fostered in such a way in the world that the profane begin to grasp what we mean by brotherhood, and what we are about as brothers.

I would suggest three ways in which this "fostering" of Freemasonry might be attempted, each of which reflects the inherent conservative value in adhering to ancient Masonic landmarks, customs, and usages:

1. The Goose and Gridiron Club of New York. Actually, more of a concept than an organization, the "G and G" community in New York City is an effort to practice Masonic customs and principles outside of Freemasonry. Although a core of younger men who are Freemasons founded, and largely direct, the society, the Goose and Gridiron - named after the London ale-house where the mother grand lodge of England was founded in June, 1717 - is an independent society of younger professional men in the New York area. There are no fees or dues, and monthly social and cultural events largely support themselves through contributions and annual gifts from those involved.

The object of the society is to expose young men to the creativity within the Masonic idea when those men - for whatever reason - are not Freemasons. The practice of a festive board is common, and the development of close, supportive ties and bonds among and between people of widely differing points of view, lifestyle, and background. Every effort is made to have the mailing list of the group reflect the professions and vocations of every range of New York City society. The G and G is entering its fifth year, and as a result of its activities a number of young men have petitioned lodges in New York.

2. Existing lodges and concordant bodies. Masonic lodges promote members because of their ritualistic proficiency and support of grand lodge programs, e.g., Masonic homes. Few if any lodges make Masonic education, in every aspect, a requirement for advancement or leadership; and fewer practice the ancient usage of the Masonic festive board. Yet, both elements of the Fraternity's history are the keys to the future of the Craft. If lodges were to regularly celebrate together around a common meal, in the presence of informed Masonic discourse of the history, purpose, philosophy, etc., of the Order, the path to vitality would be open and clear. If - in addition - there were occasions when lodges met informally for refreshments, wine, cocktails, etc., in a non-Masonic setting if necessary, for the simple purpose of sharing friendships with nonMasons this purpose would likewise be served. Such meetings would (1) be purely social and conversational in tone, perhaps including a meal; and would achieve maximum effectiveness if (2) key younger professional and intellectual leaders in the community could be attracted. Every effort should be made to have successful men in the community who are Freemasons, but not necessarily active in the lodge's ritual attend because they might be role models which would attract a younger man.

While wives, dates, etc., should be invited from time to time, every care should be taken to emphasize that Freemasonry - for its own historical and traditional reasons - is a men's fraternity, and no effort should be made to "sell" the Craft for a "family" gathering place. Such would do a disservice both to the candidate, should he wish to join, because it would raise expectations that the tradition could not adequately fulfill, and to the purpose of Freemasonry itself. The creation of such a shelter or space in which fraternity might in time grow apart from any form of solicitation or coercion might lead naturally to new vitality and purpose.

3. National coordination and deliberation. Freemasonry suffers from a lack of coordination and mutual deliberation at local, regional, and national levels. No where is this fact more evident than in the lack of communication among Masonic leaders nationally. The Fraternity is badly segmented among a host of rites, bodies, and organizations, which provide an incredible richness of Masonic teaching, but force competition at a level the Fraternity can ill- afford. It is unlikely that the creation of shelters, spaces, and environments for Freemasonry's concepts to be practiced will emerge without national leadership and encouragement for this to happen.

Without delay, leaders of the Craft should talk informally and formally with one another about the nature of the decline and the grounds for creative and healthful survival. The scope and character of appendant bodies, such as the York Rite, Scottish Rite, and Shrine, would be a decided resource over the multiplicity of independent grand lodges, which - while the foundation and base for all regular Freemasonry in this country - change leadership every year or so, and tend to be preoccupied with internal matters of regulation and administration.

In such a coordinated continuing conversation it would be important to stress that the Craft might have every reason to consult resources and scholars outside of its own ranks, and it even might be timely to create, or to supplement existing networks, to deal more responsively - and less reactively - with the problems, and possibilities facing the fraternity.

In summary, it should be said again, that Freemasonry was never intended to be anything other than a profound quest by man for participation in the nature and purpose of God and the universe. That "quest" became institutionalized and pervasive through out the world, and stands today as one of the race's great monuments to the integration of the search for God with practical brotherhood - across every line and diversity of human manufacture. It should be said, too, that the power and idiom of the "quest" has its own inner dynamic, and if we will let it live - it will, beyond our farthest imaginings. And, with a very venerable and apt Masonic toast, I invite you - as if we were where we should often be - at festive board:

"To him who brought the stone and wood, To him who all things understood, To him, who - hapless - lost his blood, In doing of his duty... To that blest day, and that blest morn, wherein These Three Great Men were born, Our Noble Science to Adorn, With Wisdom, Strength, and Beauty." So Mote It Be.

source of above article - http://themasonictrowel.com

OUR MOST VALUABLE ASSET: FRIENDSHIP

2009-05-11T19:30:00.004+09:30

OUR MOST VALUABLE ASSET: FRIENDSHIP

by Alphonse Cerza (1905-1987)
Grand Historian, Grand Lodge A.F. & A.M. of Illinois

Freemasonry has many facets which have attracted men of good will of every race, religion, political view, and social position into its ranks throughout the world for many years. Every member has his own individual reason for joining the Craft, but generally its chief appeal is the charitable work it does, the philosophy of life taught by the Craft with its visible exhibition by Freemasons in their exemplary conduct in the everyday world. All these items are important, but to the nonmember who has given this matter any thought whatsoever it soon becomes apparent that the greatest asset in Freemasonry is the spirit of friendship that exists between Freemasons in their relationship with one another and their attitude of thoughtfulness for the welfare of others. For example, many years ago the words "Mason" and "friendship" were often used synonymously.

Our historical background supports this view. Dr. James Anderson in his Constitutions of the Free Masons, published in 1723, reflected the traditional fundamental principles of the Craft when he stated in the first Charge that "Masonry becomes the Center of Union and the Means of conciliating true friendship among persons that must have remained at a perpetual Distance." And in the 1738 edition of the same book, the wording was changed slightly but the meaning was the same when he stated "Thus Masonry is the Center of their Union and the happy Means of conciliating Persons that otherwise must have remained at a perpetual Distance." This idea was not new with Anderson since the idea of friendship prevailed in the Ancient Manuscripts which required the members to address themselves as "brothers," attend to their religious duties, respect other members of the Craft, and that all lodge members be considerate of each other both inside and outside the Craft. There were also provisions that members help each other in finding employment or giving work to members seeking employment or to give them money to enable them to travel to the next place where employment might be available. Furthermore, when the Grand Lodge was formed in 1717, in London, the leaders adopted a non-sectarian rule and also prohibited the discussion of political matters in the lodge. These new rules were intended to eliminate friction and disharmony among the members and further promoted the idea of friendship. Requiring a belief in God, teaching that all men are brothers, and that we should always be kind and charitable towards others has created an atmosphere of harmony among the members and has promoted the development of warm and enduring friendships between the members of the Craft. It has also encouraged our members to be good neighbors, good citizens, and to be loyal to established government.

There are many definitions of the word "friend." It means one who is in a warm personal relationship with another person. It means a person who is ready to assist you in your plans. Many years ago an English periodical had a contest and offered a prize to the person submitting the best definition of the word "friend." Here are a few of the definition which were sent to the publication:

"One who multiplies joys, divides grief, and whose honesty is inviolable."

"One who understands our silence.."

"A watch which beats true and for all time and never runs down."

And here is the definition that won first prize: "A friend is the one who comes in when the whole world has gone out."

Many years ago, my father stated to me that the most valuable thing anyone can have is to have a friend. But then he added that in order to have a friend, you must be a friend. On other occasions he would say that a friend is worth more than a thousand ducats. You will note that the idea is in the nature of a two-way street. Freemasonry with its emphasis on the obligations we owe to others exemplifies this idea of the value of friendship in the strongest way possible.

What great persons have said about the subject of "friends" is of interest because the statements reveal a deep need for friends and their importance in the lives of persons to make them happy. Aristotle, in his Nichomachean Ethics, said: "The perfect friendship is that between good men, alike in their virtues." Keats, the great English poet, compared friends to "a beacon light guiding a ship into port on a dark misty night." Brother George Washington, in one of his letters, said: "Actions, not words, are the true criterion of attachment of friends." Thomas Jefferson said: "One gives meaningful expression to friendship only when he does something thoughtful, unselfish or pleasantly surprising for the person he esteems." In a poetic mood, Oliver Wendell Holmes described friendship as "the breathing rose with sweets in every fold." Seneca, the Roman savant, once said: "Friendship sweetens all our cares and dispels our sorrows." Coleridge, the English poet, said: "Friendship is a sheltering tree." Sir Francis Bacon wrote that "friendship redoubleth joys, and cutteth griefs in half." And let us not forget the lesson exemplified in the fifteenth Scottish Rite degree of the Northern Masonic Jurisdiction: "Life Without Friends is Worthless."

The true value of friends cannot be underestimate. There is nothing worse than being alone or having the feeling that there is no one around that you can rely on for help or companionship. Nothing can be more depressing than the feeling that there is no one that cares about your welfare. On the positive side, the mere fact that one knows that he has friends is a comforting feeling. So that the possession of friends is an absolute necessity in life in order to be happy. I remember an old friend who was a bachelor and had no close relatives. He lived in a rooming house where most of his fellow roomers were transients. Being a member of the Craft opened up many opportunities for him to spend his time profitably. Rather than going to his room each evening after work, he managed to go to his lodge on each meeting night. He also "adopted" a number of other lodges within a reasonable distance and visited them regularly. Many of the members of those lodges saw him so regularly that they never realized that he was only a visitor and not a regular member of that lodge. He always pitched in when there was a need for workers and he made himself useful. At these lodge meetings he paid special attention to the reports about members and he took notes. On nights that he was not attending lodge meetings, he visited sick members, offered to do things for them, and cheered them up with his presence. Thus he was being a real friend toward his fellow members and it gave him a genuine "lift" to feel that he was utilizing his time doing something worthwhile. This illustrates how Masonic friendship is a two-way street in that benefits result to everyone with these many contacts at meetings and with other relationships.

I am also reminded of the member who came from a family in which he was an only child. He missed the usual activity within a family unit where there are a number of brothers and sisters. When he joined the Craft, he acquired a large number of Brothers and he acquired the feeling that he was no longer alone. To him the word "Brother" meant a great deal more than it did to the average member. Joining the Craft was a deeply moving experience for him for he realized that he had acquired an unspecified number of friends to whom he was bound by an obligation stronger than any physical binding could be.

The member who becomes active in his Masonic lodge and engages in its work by necessity will be in contact constantly with other members who are also similarly engaged. Taking part in meaningful and worthwhile projects with other good men creates a cornaraderie between them which blossoms forth into intangible and unexpressed respect by one person for another. Because of these projects, Freemasonry offers unlimited opportunity for the creation of warm and close friendships among its members. The Mason who does not regularly attend lodge meetings and also engages in some work for the lodge and its members misses one of the valuable assets which the lodge has to offer its members. The opportunity to make friends.

Another element which contributes to this development of close friendships within the Craft, is the philosophy that Masons are taught to be charitable and that this word is to be construed in its broadest sense. To the Mason it means more than just giving alms; it means more than writing a check for a worthy cause. It means that you will go that extra mile to help another person in need of help beyond any call of duty. It means that you will listen to a Brother's troubles as he seeks to unburden himself of his feeling or desire to talk things over with someone. It means to sympathize with a person who is in pain or in trouble and thereby help him to lighten the burden. The lesson of the faithful breast and the listening ear are always before us.

Masons who join appendant bodies of the Craft often do so in order to expand their Masonic contacts and to extend their charitable work because these bodies always have such projects. When good men gather together to accomplish something that will benefit the Craft, its members, and the community these types of associations are by necessity ones that cover long periods of time and require many hours of working together with good men to accomplish worthy goals. Such increased association is bound to develop mutual respect among members working together which will develop into warm friendship.

When a Mason meets another Mason for the first time, he knows that the other person believes in God, that he therefore believes that all men are brothers, and that as a result he must be kind to other persons and help them in every possible way. Such knowledge is bound to bring the two persons closer together for they instinctively realize that they have many beliefs in common. You know without any express statement that a spiritual tie exists between Masons because you can expect honorable conduct from the new contact.

For one who travels extensively, Masonic friendship manifests itself time and again. Whether it is visiting a Masonic lodge or attending a meeting of an appendant body, or in the market place, when you meet another Mason you always feel a kinship with him. You always find the door open with a welcome sign. This can be valuable if you are in a strange place. It becomes doubly valuable if you are in need of suggestions, advice or help of some kind. You not only have a comfortable feeling because you know help is near, but there is also a feeling of trust and faith that is so valuable in all human relationships.

Non-Masons often have observed that there exists between Masons an elusive something that creates a spirit of friendly relations between Masons. It is to be noted that strangers who meet and discover that both are members of the Craft immediately feel a kinship with each other. Masons recognize this mutual feeling and describe it as the "tie that binds" but this general description mystifies and intrigues nonmembers. He notes the friendly feeling that exists between the members though they may have just met, but he does not realize that when Masons meet for the first time they instinctively feel a close relationship because of the unique teaching methods used in the conferring of the three degrees, whereby certain obligations are assumed which bind Masons to a high moral code which makes them better men on the spiritual and moral level.

This valuable asset of Freemasonry too often is so obscured that few of our members are aware of it. We should call this to their attention. Having a large number of friends will make a person -happier, a better person, and happy persons help make this a better place in which to live. This elusive element of Freemasonry is the most valuable asset that each of us has as a member of the Craft and it is also one of the most valuable assets of Freemasonry as an organization.

FRIENDS and BROTHERS,

It's impossible to place a price-tag on FRIENDSHIP.

It's something all of us need-but cannot buy.

Short Talk Bulletin for June 1981, issued by The Masonic Service Association of the United States - Volume 59 Number 6 - sourced from http://www.smithfieldlodge.com/Light/STB/

Why the black and white clothing?

2009-04-30T17:14:00.009+09:30

The following was prompted by a question as to why Freemasons wear black and white.

This has been the custom for over a hundred years. In the 1700's Freemasons did not wear black and white. In an old masonic catechism of that time there is a question asking about the Master's clothing - "yallow jacket and blue breeches" forms part of the answer. This was an allusion to the colours of a pair of compasses and a square, perhaps.

Above is a painting showing the Scottish poet Robert Burns in Lodge Canongate Kilwinning, Edinburgh (Scotland) on his appointment as lodge poet laureate - members of the lodge wear variously coloured coats, breeches and stockings, not black and white. This event was supposedly on 1 March 1787 ; the painting (by Brother Stewart Watson) was produced in 1846 using prints and family pictures to produce accurate portraits of those present. (Although the artist undoubtedly believed in Burns's inauguration, it is unlikely that this event ever took place. Instead, the honour could have been conferred upon Burns posthumously. The Canongate Lodge, also known as St John's Chapel, is the oldest purpose-built Masonic meeting room in the world, dating from 1736. The organ in the background is still played at Lodge meetings.)

Blue and Gold were certainly recognised as the official colours of Freemasonry in the 1720's - nowadays these colours are used as the edging on aprons of Grand Lodge Officers and on their collars; private lodge officers use light blue collars and have light blue trimmings on their aprons.

It seems that black formal wear was invented by an English writer. The idea of wearing black for evening wear was, according to the English clothing historian James Laver, first introduced by the nineteenth-century British writer Edward Bulwer-Lytton (above), who utilized it "as a romantic gesture to show that he was a `blighted being' and very, very melancholy." And it was Bulwer-Lytton who gave further impetus to this notion of black as the color for formal wear by writing, in 1828, that "people must be very distinguished to look well in black." Naturally, the moment this statement was noted by would-be dandies, the style became decidedly de rigueur ... or "cool" in modern parlance.

This was probably a reaction to the sartorial excesses of men during the time of the English Prince Regent (later Brother King George IV) when dandies such as Beau Brummell wore more splendid apparel than females.

The original dinner jacket was "invented" by Brother King Edward VII when Prince of Wales. He was also the Grand Master of the United Grand Lodge of England in the last quarter of the 19th Century. He certainly made the dinner jacket fashionable, and no doubt this is why the vast majority of freemasons in Australia and some other countries wear dinner jackets (some WMs and Grand Lodge folk wear white tie and tails).

The tuxedo was "invented" by Pierre Lorillard IV, a wealthy man of Tuxedo Park in New York State, in 1896. His son and friends wore the first tuxedos to a white tie and tails ball. The cummerbund and bow tie (popular with many Freemasons in Australia) were later additions to the "tux" outfit.

In the more tropical parts of Australia, masons wear white mess jackets rather than the sombre dinner jacket or tuxedo or tailcoat. Members of daylight lodges here wear day clothes such as a business suit or perhaps a formal sports jacket.

Frequent attenders at lodge take their freemasonry fairly seriously, and wearing formal clothes perhaps helps to set the mood. Furthermore, the "uniform" of black-and-white might mean that we pay more attention to the man than his clothes - the reverse might occur if we wore catwalk "gear" to lodge!

In many parts of the world, at least a portion of the lodge floor is black and white. As to how long these chequered or black-and-white mosaic pavements have existed in lodge, maybe someone else can answer that question. I would suspect that these pavements became fashionable in permanent lodge rooms, when chalk marks on the floor or floor coverings were no longer required to be laid out by the tyler in temporary accommodation such as taverns and hostelries. As an aside, there is a vogue in Australia for some new lodges to meet in temporary accomodation such as clubs, so the rolled up masonic carpet (afghan) is making a comeback. Such carpets are mainly comprised of black and white squares arranged in a mosaic pattern.

© Richard Num August 1999 and April 2009

"It is not enough merely to exist.... "

2009-04-26T10:51:00.006+09:30

Many years ago, the famous Dr. Albert Schweitzer wrote these magnificent words: It is not enough merely to exist.... Every man has to seek in his own way to make his own self more noble and to realize his own true worth.

Those words capture the spirit of Freemasonry. As the world's oldest and largest fraternity, our goal is to build a man's most valuable possession--his character. We believe that the strength of the family, the church, the community and our country rests with men of strong conviction, firm ethical and moral values and a devotion to democratic systems of government.

As Freemasons, we help each other intensify our devotion to these enduring values. In a day when it seems that few people really care about rising to the highest and best in life, it is good to know that there is a group where a man can work to really improve himself. In lodge meetings, there is no talk of politics, no discussion of religious issues, even though every Mason must affirm a belief--according to his own understanding--in deity and devotion to his country.

Freemasons are concerned with developing their minds and enlarging their scope of knowledge. In a word, Masons are dedicated to becoming better men. Because a man's personal desire to build his own character is at the heart of being a Mason, you must ask to join. You must make the request. Men of every walk of life belong to Masonic Lodges. They are proud of their centuries of tradition, their belief in brotherhood, country and the many Masonic acts of charity and compassion.

The Czech/American sculptor Albin Polasek (1879-1965) depicted the task of the Freemason very well in his work "Man carving his own destiny", with the male figure emerging from a block of stone, a chisel in his lowered left hand, a crude hammer in his raised right (illustrated above).

THE FOUNDING OF FREEMASONRY

The origins of Masonry reach back to Medieval times when the great cathedrals of Europe were built. The stonemasons who created these awe-inspiring Gothic structures formed craft guilds to protect the secrets of their trade and to pass on their knowledge to worthy apprentices. In 17th century England, these guilds began accepting honorary members, men of learning and position. These new members were not working stonemasons or even associated with the building trades. As "accepted Masons," they eventually grew into a separate organization called Freemasonry, a moral and ethical society that taught the 18th century ideals of equality and the importance of education in freeing mankind from prejudice, superstition and social injustice.

MASONRY TODAY

Masons continue to use the simple tools of the ancient stonemasons--the square and compasses, the trowel, plumb and level--as symbols to teach their ideals. A Mason is bound to build his life and character with the same care and precision that stonemasons used to construct the cathedrals and temples centuries ago.

MASONIC CONCERNS FOR OTHERS

Freemasonry has an outstanding record for helping others. Along with scholarships and loan funds to assist young people in furthering their education. Masons support Men's Health initiatives and research projects aimed at finding answers to many diseases. Freemasons have also established retirement homes and help provide care for those who can no longer care for themselves.

THE IMPROVEMENT OF LIFE

Yes, Masons are members of a fraternity that has its secrets, but the many charitable and character-building activities of Freemasonry indicate that it is far from a secret organization. Masons are active in their dedication to improve life. Always ready to undertake a difficult task in a quiet, dignified way, today's Masons go about the job of extending the hand of brotherhood. It should not be surprising that so many famous men have been proud to be called Masons. George Washington and thirteen other Presidents have been Masons. Other countries honor such names as Simon Bolivar, Benito Juarez, Bernardo O'Higgins, Jose' de San Martin, Francisco de Paula Santander, Jose' Rizal, Jose' Marti, Pandit Nehru, Lajos Kossuth, Jonas Furrer, Guiseppe Mazzini, Eduard Benes, John A. MacDonald, Edmund Burke and Winston Churchill. But is is perhaps not as well known that many leaders in the professions, arts and sciences and other human endeavors benefiting the world at large have been members of the Masonic Fraternity. A few names that come to mind are such writers as Walter Scott, Robert Burns, Rudyard Kipling and Mark Twain; poets-playwrights--Wassily I. Maikow, Heinrich Heine, Jean P.C. de Florian, Leopoldo Lugoner and Antonio de Castro Alves; musicians--Wolfgang Mozart, Jean Sibelius, Franz von Liszt, Josef Hayden; philosophers--Johann Wolfgang Goethe, Gottholf E. Lessing and Francois Voltaire; medicine--Drs. Alexander Fleming, Jules Bordet, Antoine DePage, Edward Jenner, Charles and William Mayo and Karl and William Menninger; sculptor--Gutzon Borglum; artists--Charles W. Peale and Alfons M. Mucha; scientists--Hans C. Orsted, Jons Jakob Frk. von Berzelius, Alfred Edmund Brehm, Luther Burbank, Johan Ernst Gunnerus, Albert Abraham Michelson, Gaspard Monge, C.F.S. Hahnemann and Pedro N. Arata; labor--Samuel Gompers; industrialists and commerce leaders--Henry Ford, Walter P. Chrysler, John Wanamaker, S.S. Kresge and J.C. Penney. Many others prominent yesterday and today in these and other fields, such as the law, religion, space exploration, news media, sports and entertainment, have a common bond to Freemasonry.

THE FIRST STEP

For the man who is looking for deeper meaning in life and who wants to be part of a fraternity committed to his growth and improvement, Masonry is filled with marvelous opportunities and limitless possibilities.

The first step in Masonry is one a man must take for himself. He must say "I want to become a Mason." What follows will be a thrilling, exciting and extremely worthwhile.

"Should I ask?" That is the one important question.

The answer is up to you.

=========

Adapted from "Should I Ask?", which is published and distributed by the Supreme Council Ancient Accepted Scottish Rite, Northern Masonic Jurisdiction.

William Preston on the ground plan of Masonry

2009-04-24T10:42:00.004+09:30

What is the ground plan of Masonry?
Instruction.

Why is instruction the ground plan?
Because no man living is too wise to learn.

What will a wise man do?
He will diligently seek knowledge.

What will a Mason do?
He will do more, he will travel to find it.

Entered Apprentice Lecture
"Illustrations of Masonry" by William Preston (1772 edition)

The twelfth edition of Preston's book is available online - http://www.freemasons-freemasonry.com/preston_illustrations_masonry.html

Grand Stewards in England

2009-04-21T17:51:00.006+09:30

The History of Freemasonry in England is clouded in the mists of time but there is some positive evidence of the existence of speculative as distinct from operative Masonry in the 17th Century. Lodges of Freemasons at this period were largely occasional in the sense that they were summoned at irregular intervals and according to circumstances. Nevertheless the making of Masons continued in London and the Provinces with sufficient regularity so as to preserve knowledge of the procedures and tenets of the Craft. The upsurge in speculative masonry, giving rise to the as yet unidentified events which led to the formation of a Grand Lodge, took place in London. It is accepted that four Lodges, then meeting in taverns in London, came together and agreed to establish a Grand Lodge. The process by which agreement was reached is unknown but it is known that the premier Grand Lodge was established on 24 June 1717, St John’s Day, when a feast was held at the Goose and Gridiron Ale House in St Paul’s Churchyard.

The four Lodges involved met at the Goose and Gridiron, the Crown Ale House in Parkers Lane (near the present building in Great Queen Street), The Apple Tree Tavern in Charles Street, Covent Garden and the Runner and Grapes Tavern in Channel Row, Westminster. Three still survive and are now known as Lodge of Antiquity No 2, Fortitude and Old Cumberland Lodge No 12 (originally No 3) and Royal Somerset House and Inverness Lodge No IV. These are known as “time immemorial lodges”. They, together with Grand Stewards’ Lodge, have the ability to operate without a warrant.

The feast held every year on St John’s Day was initially based at the Goose and Gridiron but in 1721, when the first noble Grand Master John, the second Duke of Montagu was elected, the numbers attending meant that Grand Lodge met at Kings Arms Tavern and the Brethren afterwards marched in procession to the Stationers Hall in order to dine.

Management of the Feast at the Goose and Gridiron was in the hands of the Wardens and the staff of the Inn. Now that the meeting was much larger it was suggested that stewards be appointed. The first known Steward was a Mr Josiah Villeneau who organised the feast with the assistance of some waiters. In 1728 a motion was moved “That a certain number of Stewards should be chosen, who should have the entire care and direction of the said feast (together with the Grand Wardens), pursuant to the printed regulations”. This motion was carried when the Deputy Grand Master invited all those willing to accept the said office of Steward, to advance to the Table sign their names before the Chair. In the event, 12 Stewards were appointed. In the early years stewards were individuals who had volunteered for the position and who personally nominated their successors. It was not until the union of the two Grand Lodges that the position was regularised. The nominations were made by specific Lodges, rather than from one individual to another.

In March 1735, Grand Lodge proposed to re-print the Book of Constitutions. It was decided to print the names of all the Grand Masters together with those of all Deputy Grand Masters, Grand Wardens and Brethren who had served the craft in the capacity of Stewards. All future Grand Officers were to be selected from that list. This resolution was of extreme importance since it rendered the office of Steward not only desirable, but also essential to those seeking preferment in the Craft.

In June 1735, at the Quarterly Communications of Grand Lodge, an Address was presented by the body of Gentlemen who had served as Stewards seeking certain privileges in consideration of their services.

These were as follows:

That they might meet monthly or otherwise as a Lodge of Master Masons (under the denomination of the Stewards’ Lodge) and be enrolled among the number of the lodges as usual with the times of their meeting.
That they might be so far distinguished (since all the Grand Officers are for the future appointed to be chosen out of their number and in order to qualify themselves to the right discharge of those offices, when called to the same) send a deputation of twelve from the whole body of Stewards to each Quarterly Communication, all twelve to have voices and all that come to pay half a crown a piece towards the expense of that occasion.
That no person, who had not served the Society as a Steward might be permitted at a Quarterly Communication or elsewhere to wear their coloured ribbons or aprons but that such as had been stewards might be indulged with wearing a particular jewel by way of distinction, suspended in their proper ribbon wherever they appear as Masons.

So began the history of Grand Stewards’ Lodge which celebrates its 275th Anniversary in 2009.
In April 1792, it was ordered to be placed at the head of the List of Lodges without number and to be known as The Grand Stewards’ Lodge and this position of honour continues to the present day.

Constituted as a Master Masons lodge, the membership is restricted to those who have served the office of Grand Steward subject to proposal and election. The Lodge has no power to initiate, pass or raise masons. The Lodge meets before each Quarterly Communication of Grand Lodge.

Today Grand Stewards’ Lodge has more than four hundred members. Each year there are up to nineteen new joining members these being Grand Stewards from the nineteen lodges with the privilege of nominating a Grand Steward.

Garter Blue is the colour specified for Grand Rank regalia, except that of Grand Stewards which is crimson. It is generally considered that crimson follows the usage of the Order of the Bath, revived in 1725. The earliest surviving reference to the stewards’ crimson appears in the Minutes of Grand Lodge of 17 March 1731. There, it was proposed that those Brethren that are Stewards should wear their aprons lined with red silk and proper jewels pendant to red ribbons and that all those, who have served the Office of Steward, be able to wear aprons lined with red silk.

A Grand Steward is invested at the Annual Investiture, after nomination to Grand Lodge and acceptance by the Grand Master.

from "The Grand Stewards and Red Apron Lodges", an original text written by Michael Green, edited by Brian Parkins, sourced from http://grandstewards.org/

Freemasonry - the digital challenge

2009-03-30T15:53:00.007+10:30

An interesting but long article from Pietre-Stones Review of Freemasonry - by Bro. Ronald J. Watkins of Wayfarers Lodge #50, Grand Lodge of Arizona
http://www.freemasons-freemasonry.com/freemasonry_digital_challenge.html

Some excerpts ...

Every generation of Freemasons has faced the issue of the state of the Craft, as it exists in its day and as it will exist in the future. So it is for us today. In this first decade of the 21st century, Freemasonry faces yet another century of challenges, but within those challenges are also opportunities, opportunities unprecedented in their value to the Craft. If these opportunities are properly recognized and responsibly acted upon, the Craft will enjoy a resurgence that it has not experienced since the eighteenth century.
-----

The Internet and Freemasonry

It is said that the Internet is the best, and worst, thing to ever happen to Freemasonry. It is the best because it makes the tenets of Masonry more widely available than has ever been possible previously. It is the best because it makes for more effective lodge communication. It is the best because it allows Masons removed by distance to remain in active touch with their home lodge and lodge brothers.

It is the worst because that which we’d prefer to keep secret has never been more readily available. Every aspect of Craft ritual can be found with just the a few clicks of a mouse. It is the worse because never before has it been so easy to disseminate lies about us. It is the worse because never before has it been so easy for the profane to pretend to be brothers and gain the unwitting trust of those who truly are. It is the worst because never before has it been so tempting for a brother to forget his obligation while in the comfort of his own home, surfing in the artificial intimacy of Internet Masonry.
----

Grand Lodges and the Internet

The Internet and Masonic websites within the jurisdiction of a Grand Lodge can be an invaluable resource for brothers, and can do a great deal to correct misinformation about Freemasonry. In this digital age, Websites should be the primary educational resource for Grand Lodges and their subordinate lodges and should receive substantial resources of every Grand Lodge.

The Internet is the present and future of Masonic education ...

There have already been conflicts between Grand Lodges, subordinate lodges and individual Masons over website content. Establishing clear standards so that everyone understands what can and cannot appear on the Internet will go a long way in preventing such conflicts.

It is not said lightly that this is the most important challenge the Craft faces in the 21st century.
----

Masonic Issues and the Internet

The presence of regular Masonry on the Internet should not be simply to recruit members but to improve the public perception of the Craft in general. From that members will come, as will a greater recognition and understanding of Masonry.

There are, however, important issues unique to Freemasonry which are created by our use of the Internet. These issues must be addressed by the various Grand Lodges. Here are just a few of them:

What constitutes Masonic communication in a digital world?
Should a regular lodge website link to an irregular site?
May a regular Mason post on a forum that allows irregular masons to post?
Is it a Masonic offense to post on the Internet using an assumed identity?

There are many perils for regular Masons on the Internet. It is easy to join forums that allow irregular and feminine masons to participate. Discussions of disputes between a Grand Lodge and a subordinate lodge, discussions that should not take place in public, are widespread on the Internet. The greatest threat is that it is very easy to form a false impression of Freemasonry because so much of what is widely available on the Internet is irregular or clandestine. This false impression then leads to counterproductive behavior within the lodge and will eventually have an adverse impact on the Grand Lodge.
----

The challenge - sorting what is regular Freemasonry from that which is irregular and clandestine

Freemasonry is already a reality on the Internet. Blogs, forums and Masonic websites exist by the tens of thousands, and will soon number in the hundreds of thousands. Freemasonry and the Internet are now, and will continue to be, inexorably tied. The overriding question is: To what end?

Freemasonry, ultimately, is not about the ritual, nor is it about the rich and vast reservoir of knowledge that has been set down in print. Whatever Freemasonry is, or becomes, is always determined by the dominate view of each generation of Freemasons. The majority beliefs of Masons as expressed on the greatest means of mass communication in world history, clandestine or not, will inevitably determine the direction of Freemasonry in the 21st century. It will influence thinking, identify issues and create change.
----

Conclusion

There will be many positive consequences as a result of establishing regular Masonic standards and identifying regular Masonry on the Internet.

Regular Masonic information will be delineated from irregular information.
We will have a significant presence which will improve the public understanding of us.
It will provide a more contemporary portal for new members and for ongoing Masonic education.
Regular Masonic thought and research will spread at speeds unknown heretofore.

We can only benefit from all these.

The reality Freemasonry faces today is that the definition and practice of community has been profoundly altered. The roots of the Craft have always been in the community, and we must see to it that continues to be the case in the future.

Addressing our needs on the Internet is an enormous undertaking. Bringing order which serves our ends from the current state of chaos cannot be accomplished simply or in the short-term. But if we do this right we are at the birth of a golden age for the Craft we love so dearly.
----

The complete article is at http://www.freemasons-freemasonry.com/freemasonry_digital_challenge.html

----

In summary - those interested in becoming Freemasons and future Freemasons will discover more and more about Freemasonry and its mimics from the internet. Ensuring that misleading information is not given about regular Freemasonry will be an increasingly great challenge.

Masonic Leadership

2009-03-04T22:55:00.004+10:30

Masonic Leadership
by R.W. Bro. Ivica Saric

Presented to Westmount Lodge No. 76 on October 02, 2006

from October 2006 issue of the Grand Lodge of Quebec magazine, "The Rough Ashlar"

From the point of view of leadership or managerial competence, there is a parallel between Masonry and modern business. To be a good leader in Masonry is to be a good manager; in fact it generally demands more talent and better communication skills than to be a manager in business or industry.

A leader in the Craft has institutional authority (derived from his position) and power (based on his knowledge and skill); he governs those over whom he has control through "growth-needs": responsibility, advancement, achievement, recognition and involvement. These all require a high degree of communicative skill. A successful Masonic leader should adopt a style of managing that builds in high expectations, while at the same time involving and informing others to the fullest extent possible. Some people will not respond to this style; but in a voluntary organization they will be a few in number. In our present age of enlightenment those who are being led must feel that they are participating and getting involved.

Naturally this does not mean that a lodge will run itself, or that the members will automatically do what is expected of them. Nothing can be more disastrous than for a leader to abdicate his responsibilities. The effective leader will seek every means of understanding the individual with whom he is dealing. He must avoid the basic pitfall of being blinded by prejudice. Only through understanding can he be flexible and responsive to the needs of others – specifically, to their perception of the situation. If he does, they will freely accept responsibility for certain tasks and become committed to them.

All can share in the tasks, objectives and strategies for the well being of the lodge. Decisions on the other hand are not a group function, but are in the final analysis the responsibility of the leader (Worshipful Master, Chairman etc.). Decisions of course cannot always please everyone. Those who disagree will at least realize that their views were heard, and that the decision was reached on the basis of mature deliberation, and not by manipulation.

THE NEW MEMBER

Many of our newly initiated brethren go through the three degrees only to fade into obscurity within the first year. This is one of the biggest communication problems facing Masonry. Not only does it represent a lot of wasted time, talent and effort by dedicated Masons; it is also a loss of human potential, which the fraternity might have tapped. If we ask, "What ever happened to So-and-so?" the usual answers we hear are "I guess he did not find what he was looking for", or "Masonry is not for everyone."Often the real reason is that he was neglected once he had taken his three degrees. Our concern for him needs to be extended and broadened; we must recognize his needs and foster his feeling of belonging.

RESOURCES – INVENTORY OF TALENT

Problems and questions are bound to arise for any active Mason, above all for a Worshipful Master. When they do arise, it is not an admission of weakness to ask others for help. Many resources, within the Craft are available to answer questions and solve problems. Masonry welcomes men from all walks of life, and a lodge may include a virtual cross-section of society. Many brethren of diverse talents are able and willing to help, and are only waiting to be asked. Try to become aware of the occupations and interests of as many of your members as possible. Every lodge, even the very newest, has a reservoir of Masonic experience in its Past Masters. You are not bound invariably to follow their guidance; but when asked, they can often give a good advice to the Worshipful Master and his officers. A wise Master will consult them. Leadership is best demonstrated by commitment to serving others.

Charge to a newly installed Grand Master

2009-03-03T11:35:00.005+10:30

A Charge delivered to Bro. Samuel James Way, the first Grand Master of Masons of South Australia, at his Installation on 17 April 1884. This Charge was delivered by RW Bro. H.C.E. Muecke, the Installing Grand Master who had just resigned as District Grand Master of Scottish lodges in South Australia. It would appear that the Charge was written for the occasion by Bro. Muecke.

"Most Worshipful Sir - for henceforth you are entitled to be thus held - in inducting you to your Chair of Office, as a symbol of the commencement of your government over the Craft, I am performing a most solemn duty.

By the immemorial usages and landmarks of Freemasonry you, as Grand Master of Masons, are invested with powers and prerogatives which are well nigh absolute. The interests of the Craft, for weal or woe, are placed in your hands during your term of office. The good resolutions you have doubtless formed in your own mind that these powers shall not be abused or perverted while in your hands, I would gladly strengthen by a few words of admonition which it would not become me after this morning to utter. The very consciousness of the possession of so great a power, will ever make a generous mind cautious and gentle in its exercise.

To rule, has been the lot of many. It requires neither strength of intellect nor sound judgment. But to rule well has been the fortune of but few, and may well be an object of every honourable ambition. It is not by the strong arm or the iron will that obedience and order, the two great requisites to good government, are secured, but by holding the key to the hearts of men.

The Office of Grand Master is one of great antiquity and respect, and is one of the highest dignities to which we may aspire. Its incumbent, to rule well, requires the possession and practice of several important requisites.

As a man, he must be of approved integrity and irreproachable morals, freed from the dominion of hasty temper or ill-governed passions; of good repute in the world, and practising as an example to the Craft the cardinal virtues of prudence, fortitude, temperance, and justice.

As a citizen he must be loyal to his government, obedient to its laws; prompt in the duties he owes to society, and a very pattern of integrity in all his social and domestic relations.

As a Mason he must cling to the Ancient Landmarks, and sternly oppose their infringement; be a proficient in the laws, language, and literature of the fraternity, ever desirous to learn and apt to teach; though not a workman himself for the time, yet master of the work and qualified to earn his wages; ever ready to relieve, slow to demand; ever remembering that, though elevated for a time above his fellows, he was elevated by them, that he is yet a Craftsman more sacredly bound by a Craftsman's obligation; and that at all times, wherever he be, he should practise the golden tenets of Brotherly Love, Relief, and Truth.

As an officer [of the Grand Lodge] he should remember, first of all, that he is an individual Mason, and as such, sharing a common lot with his Brethren, and feeling an interest in the welfare of each and all; he should avoid all undue ostentation or haughty overbearing; be accessible to all, cultivating the closest friendship and most unlimited confidence with his associate officers; ever ready to take council with the Brethren, and to give it; forbearing long and much with evil doers, ready to reward the good; be free from favouritism, and wholly impartial; watchful over the treasury, keeping an eagle eye on every part of his jurisdiction, and breasting over the restless spirit of innovation.

Such, Most Worthy Master, are some of the qualifications of a Grand Master of Masons. The virtues he should possess, the errors he should avoid. Probably most, if not all, have not come up to this standard, but it is attainable; be it your purpose to reach it, and be a shining light to your successors."

Advice to a newly installed Master

2008-12-20T22:08:00.004+10:30

In many parts of the world the new Master and other officers of a lodge are placed in office during the weeks close to 27 December (the Feast Day of St John the Evangelist, a traditional Patron of Freemasonry). Thus it seems timely to reproduce the following article ...

"Worshipful Brother, you are now embarking on a journey of leadership in the Craft. As the years pass, and you become more and more knowledgeable in Masonry, you will get many positions and Ranks. But, believe me, no other position, however high, can give you the satisfaction of a job well done, of having served your immediate Brethren with sympathy and empathy, as the Mastership of a Lodge. The Lodge, being the most important Institution in Masonry, you are in a unique position to serve its interests, to serve the interests of its Members, and strengthen and nurture it you effort in doing so will give you satisfaction, far beyond the effort you put, and will remain in your memory, for a long time and until time with you is no more."

"There are, however, many things in favour of the Master. The office of the Master, like the other Offices, is covered in hoary traditions of antiquity. The do's and don't are clearly elucidated in the various charges. The Constitutions and bye-laws can solve many a problem that can arise in the Lodge.

"The Master should neither be rude nor peremptory. He should neither be hasty nor lagged in decision making. Decisions shall be made on the basis of rules and not based on personalities or partiality. The Master can consult any senior Mason, or be advised beforehand, but he should remember that, ultimately, the decision is his.

"Throughout your term of office you will be addressed as "Worshipful Master". Do you know what that means? It is one of the archaic terms we use, attesting to the age of our Craft. The Standard Dictionary defines it as "worthy of honour by reason of character or position." In Masonry the title is given not only because of position attained, but because the character is supposed to have justified the position. In the Old Charges of Freemasonry we are told: "All Perfection among Masons is grounded upon the real Worth and personal Merit only."

"From the word "Worth" in the Old Charges comes the term "Worshipful" as we use it. See that you justify in your own life and work the title you now bear, and be worthy of the honour which your Brethren have conferred upon you."

Extract from the Editorial of Masonic Newsletter by the Masonic Study Circle, Goshamahal Baradari Masonic Building Committee, India, January 2008 issue (editor WBro. R Srinivas)

from Jan-Mar 2008 issue of 'Square and Compasses' - magazine of the Grand Lodge of India