Freemasons

Charity as a Core of Our Craft

2009-09-18T16:56:00.000+02:00

Charity as a Core of Our Craft
(The Relevancy of Charity in the Masonic World II)
RW Bro. Thomas W. Jackson
2004 Blue Friar Lecture

My Brothers, I have had the great privilege and pleasure for more
than 2 decades, to visit many Grand Lodges, in North America as well as
in much of the rest of the world, and to see how Freemasonry operates
over the better part of the globe. As you might expect, one of the most
striking characteristics of it, is the similarity of its principals and
precepts. It is quite evident that its basic philosophical reasons for
existence are universal. This feature is the glue that holds it together,
and has done so for centuries. The universality of Freemasonry on a
world scale is totally dependent upon maintaining these principals and
precepts. That is not to say that there has not been differences between,
or variances within individual Grand Lodges, but Regular Freemasonry
has not deviated from its basic philosophy.
One unexpected observation that I did find however was that the
operational philosophies of Freemasonry did vary; dependent upon the
part of the world in which it existed. The tenants of Freemasonry were
ever present, but the forces driving it, made it relevant to the
environment in which it existed. Jasper Ridley, in his recent book, The
Freemasons, made the same observations, historically. His observations,
however, tended more to define individual Grand Lodges, or limited
geographical regions. The observations I made covered continents.
I found in Europe for example, that Freemasonry has retained
much more of the philosophical qualities that characterized it in its early
life. This is not too difficult to understand since its origin was in Europe,
and there was a greater degree of stability existing due to the age of the
countries, and therefore with a lesser stimulus to diverge. Hence,
European Freemasonry displays a more philosophical form of
Freemasonry than is found in the rest of the world.
In contrast to this philosophical style, Central America, and South
America have a form of Freemasonry more driven by the sociological
demands of its environment. It retains the basic tenants of Freemasonry,
while its operational practices tend to take on a more idealistic and
progressive approach in establishing the goals of the Craft, to meet the
needs of the society in which it exists. Its idealism causes it to seek more
lofty goals than is generally found elsewhere in the Masonic world. Hence
we find a more sociological form of Freemasonry.
While Mexico mirrors much of the sociological style, it does not
seem to fit comfortably into it. Freemasonry there has a tendency to
become more involved in the political factions of the country, and
therefore is more political in style.
In North America we have lost much of the philosophical qualities
by which the Craft is known, probably due to an acquired complacency
coupled with a lack of a force driving it. Certainly it has been true in
recent years. Perhaps this complacency is a result of an absence of the
same social needs as those in the countries to our south. What we have
evolved into however, is an organization that places much emphasis and
effort on raising money and funding charities. The resultant recognizable
image of Freemasonry in North America is one of being a charitable
organization. Although charity is a core value of the Craft, it is not the
core value. We have other core values that have crafted an organization
the likes of which the world had never seen before, nor has it been
matched since.
We as a North American Craft seem to have developed a driving
need to raise money for charity, and as a result, I find myself out of step
with much of North American leadership in this regard. I feel strongly
that this mantle of charity with which we cloak North American
Freemasonry, does a great disservice to the philosophical intent of the
Craft, and has lead to a general dilution of our influence in society.
There are many organizations designed for the specific purpose of
promoting charitable objectives, but I know no other, whose professed
purpose is to take good men and make them better. Doctor E. Scott Ryan
in his book, The Theology of Crime and the Paradox of Freedom,
observed, "the wonderful work of Masonic charities is by no means
synonymous with the wonderment of Masonic spirituality--and that's a
shame, when one considers how many fine charities there are and how
few fine spiritualities there are". My brothers, think of how unique we
were, how unique we are. Think of how much and for how long, we have
altered the direction taken in that ongoing quest for civility in a civil
society. Even most of the organizations modeled after us have long ago
ceased to exist. There can be little doubt, my brothers that our success
and survival rests upon the uniqueness that characterizes Freemasonry.
Before I go further, let me emphasize that I have absolutely no
objection to Freemasonry's commitment to helping others. Indeed, it
would be difficult to comprehend how we could involve good men, and
avoid helping others. This is not, however, the reason for our existence,
and we depend too much upon this single feature to generate our image
to society. We, therefore limit ourselves to niches that many other
organizations have inhabited longer, and were designed to do better. And
yet, long before we adopted this approach, we created more of an impact
on the evolution of civil society and this world than any organization ever
conceived by the mind of man. This has truly been the glowing
accomplishment of Freemasonry, and is what historians are finally
acknowledging about us today.
We have, in North America evolved into the world's greatest
charitable organization, but my brothers, Freemasonry is not a Charity.
It did not originate as a Charity, it did not function and survive as a
Charity, it is not recognized by government agencies as a charity, and it
certainly did not change the world as a Charity. Its avowed purpose is
making good men better. By making good men better, we improve the
quality of the man and therefore the quality of the world. But of what
value will be our charitable nature if we fail to survive to support any
Charity.
We readily admit that we are declining, not only in numbers, but
also as a visual image in modern-day society. Even as our numbers are
decreasing, even as our buildings are crumbling, even as the quality of
our membership is waning, we continue to dedicate much of our effort to
raising money for Charity. We cannot continue to concentrate most of
our efforts on raising money to give away. We cannot buy admiration and
respect, and my brothers; this is exactly what we are attempting to do.
To be charitable is an admirable quality, but our charitable character
must never cloud our singular most important purpose, to make good
men better.
There is another consideration that it would behoove us to pause
and deliberate upon. Dr. Ryan also made a very succinct observation
when he stated, "if we become a Charity, which we are certainly tending
toward, and the government assumes that role which it is tending toward,
then our purpose for existence will no longer exist."
My brothers, history is littered with the remains of organizations,
many patterned after Freemasonry, that were forced out of existence for
the very reason that the government assumed the role for which these
organizations existed. Take time my brothers, to look back in North
America and its fraternalism. I was nothing short of astounded when I
began to comprehend how many hundreds of fraternal organizations
were created, existed, and died, many as a result of policy changes
instituted by our government.
Freemasonry has not been exempt to these changes. This is one of
the reasons why we may be less attractive to current generations than we
were to those of the past. The need for brotherly love and dependence
upon one another is not nearly as great today as it was in our not too
distant past, simply because today the public is taxed to do what we did
for free for generations. The Grand Lodge of Pennsylvania for many years
operated the Patton School for orphan boys. We prided ourselves in the
quality of the young men we were graduating, some becoming significant
leaders in society. Notwithstanding we were forced to close the school
when the government took over the responsibility by providing foster
homes at taxpayer's expense. The fact that we did it better, and at no
cost to the taxpayer was not relevant.
David T. Beito notes in his book, from mutual Aid to the Welfare
State, that "fraternities have declined in influence since the depression,
especially as providers of mutual aid and philanthropy” and that "We
have yet to find a successful modern analog to the lodge". He also
observed that "we were moving from the character of Fraternalism to that
of Paternalism", and "In order to attract members the leadership was
willing to de-emphasize their commitments and abandoned the qualities
that had made them distinctive". Please note that last comment, my
Brothers, for he may be quite probably hitting upon a major cause of the
decline of the Craft, both quantitatively as well as qualitatively. He
definitely reinforced, with that observation, the contention that the
leadership lost sight of the qualities that made Freemasonry,
Freemasonry.
Those charitable organizations that have survived, have survived
with intent toward a specific charitable objective. Freemasonry and its
affiliated organizations, however, have taken on the support of so many
different charities, that most of our members are not even aware of them.
Do you know, for example, that in addition to our Masonic homes for
children and elderly, we support in some form, research or assistance
programs involving the diseases of cancer, arteriosclerosis, heart disease,
muscular dystrophy, muscular atrophy, retinal disease, tuberculosis,
arthritis, lung disease, cerebral palsy, leukemia, diabetes, aphasia,
dyslexia, schizophrenia, kidney disease, and that certainly does not cover
all. We also have research hospitals, we provide dental care for the
handicapped, we deliver food to the poor, we provide hearing dogs for the
deaf and we support major scholarship programs. I am confident that if
it were known, there are probably many other charitable projects
undertaken by our subordinate lodges and affiliated bodies.
Now, if we don't know what we support, I wonder how many
outside of the Craft know? They do know, however, about The Cancer
Society, The Heart Disease Foundation, The Muscular Dystrophy
Foundation, and all the other charities that were designed for the specific
purpose of collecting funds just for that disease. What we are doing, is
contributing our efforts and funds to support charities that will get the
credit for spending those funds.
How did Freemasonry in North America develop into the world's
greatest Charity? There are several factors that probably influenced this
evolution, but we must remember, that according to many scholars, our
philanthropic character was taken on in the Middle Ages and prior to our
becoming a Speculative Craft. During the construction of the great
cathedrals, the stonemason's set-aside funds to care for their injured
members and their families and widows. Even today, it is still "known"
that, right or wrong, "masons take care of their own". Note, however, this
was not a public charity; it was taking care of our own.
For many people on the earth the daily struggle to survive
supersedes any consideration of what they might do for others. The very
concept of Charity is nonexistent, but when Freemasonry came to
America it found a new soul in Charity. Unfortunately over time it lost
sight of the realization of our purpose, that of improving the world
through the improvement of the man. Our long-range vision had become
drastically shortened and significantly clouded. We are now not seeing
the forest for the trees. We have shrouded ourselves in short-term and
less significant functions and lost our understanding of those great
potential achievements that the Craft is capable of, and that the World
deserves. We are not only failing to recognize the impact of our past, but
also the potential impact of our future.
I would suspect by now that most of you sitting here have
developed the opinion that I'm opposed to Freemasonry's involvement
with Charity. Nothing could be further from the truth. The charitable
nature of Freemasonry has been an integral part of it, as I have noted,
since prior to its conversion into its speculative form. Without its concern
for its members as well as for society in general, it could not have
become what it has. A Brotherhood of Men under the Fatherhood of God
would be a lifeless shell indeed, if it lacked the essence of a charitable
concern for our fellowman.
The concern I express is not what we do for Charity, but what we do not
do to fulfill our purpose because of the concentration of effort we put on
charity. We might argue that by supporting charities we are making men
better, and this is not untrue, but if this is all we make of Freemasonry
today we are failing our heritage. My brothers, Freemasonry made this
world, and did so by providing much more than charitable gifts. It made
men, better men than it took in one man at a time.
It is imperative that we place, and keep in proper perspective the
relationship of charity to Freemasonry. If our charitable objectives, in
any way distract us from the primary purpose of the Craft, it must not be
tolerated.
Freemasonry in North America is at a critical crossroads in its life. We
the leaders of today are being forced to determine what it is that we really
want it to be and where we really want it to go. For over thirty years we
have declined in numbers and reduced our image in society. We have not
reduced the loss nor improved our image by increasing the amount of
monies we give it charity, although lord knows we tried.
The time has come for us to look at ourselves, to become more
introspective, to realize that if we fail to look out for ourselves, we may
very well lose our ability to look out for others. Rest assured, there will be
no one looking out for us when we need help. It did not happen in the
past, it will not happen in the future. Regretfully, for all that we have
meant to the world, for all that we have given, there have been
considerably more of the citizenry of the world looking for us to fail than
to succeed.
We must become more cognizant of just how important we have
been in the development of civil society. There is perhaps no organization
more ignorant of its past, than is North American Freemasonry. We
cannot afford to allow ignorance to consume us while we concentrate our
efforts on programs that do not fall within the purview of our reason for
existence. We cannot continue to allow our buildings to become eyesores
by which the public may judge us while we use our resources for other
purposes. We cannot continue to emphasize the need of more members,
instead of more quality members. And, we must generate an image so
that those outside of us will see us as more then a source of funding for
other organizations.
One of Freemasonry's greatest charitable accomplishments has
been through the efforts of our members rather than through the
contribution of our dollars, and those efforts were stimulated through the
teaching of Masonic ideals and the encouragement for Freemasons to
participate. Thus, we fulfill our charitable commitments while fulfilling
our professed philosophical purpose. We take good men and make them
better. If we can fill that purpose and continue to be the world's greatest
Charity, then so be it. If a choice must be made, however, let us never
fail to make good men better. That is more than our duty, that is our
privilege, and it is our purpose.

A Lesson for Freemasons

2009-09-18T16:49:00.000+02:00

A LESSON FOR FREEMASONS
OR, A SERIES OF MORAL OBSERVATIONS ON THE INSTRUMENTS OF MASONRY
From "The Spirit of Masonry" - 1843
The various instruments which we of this profession make use of, are all emblematical or picturesque of the
conduct of life we ought to persevere in.
The RULE directs us to observe punctually every gospel duty; to press forward in the right path, neither
inclining to the right nor left hand, for the sake of any transient amusement or gratification whatsoever; it
forbids us to give into the least inclination or propensity into the curve of life, and reminds us to beware of the
least tendency to a circle, either in religion or morals! - not to mind (because they have seldom any other than
selfish views) neither outs, or ins in politics; and to have in all our conduct eternity in view.
The LINE should make us pay the strictest attention to that line of duty which has been given us, or rather
which was marked out to us, by our great Benefactor and Redeemer. It teaches us to avoid all kinds of doubledealing,
both in conversation and actions; it points out the direct but narrow path that leads to a glorious
immortality; and that sincerity in our profession will be our only passport thither. This line, like Jacob's ladder,
connects heaven and earth together; and, by laying hold of it, we climb up to that place where we shall change
this short line of time for the never-ending circle of eternity.
The PLUME-LINE admonishes us to walk erect and upright in our Christian vocation; not to lean to a side, but
to hold the scale of justice in equal poise; to observe the just medium between temperance and voluptuousness;
to fathom the depth of our limited capacities, and to make our several passions and prejudices of education fall
plumb in, or coincide with, our line of duty.
The SQUARE will teach us to square all our actions by this gospel rule and line, and to make our whole
conduct harmonise with this most salutary scheme. Our behaviour will be regular and uniform, not aspiring at
things above our reach, nor pretending to things above our finite capacities, nor to affect things above what our
circumstances can possibly bear. In our expenses, therefore, we shall neither ape those that are placed in a more
exalted sphere, nor attend so much to the glitter of gold as to sink beneath our proper station; but we shall
observe the golden mean,
"And always to our acres join our sense,
Because 'tis use that sanctifies expense."
The COMPASSES will inform us that we should in every station learn to live within proper bounds, that we
may, therefore, be enabled to contribute freely and cheerfully to the relief of the necessities and indigencies of
our fellow-creatures. Hence we shall rise to notice, live with honour, and make our exit in humble hopes of
compassing what ought to be the main pursuit of the most aspiring genius, a crown of glory.
The LEVEL should advise us that, since we are all descended from the same common stock, partake of the like
nature, have the same faith and the same hope through the redemption, which render us naturally upon a level
with one another, that we ought not to divest ourselves of the feelings of humanity; and though distinctions
necessarily make a subordination among mankind, yet eminence of station should not make us forget that we
are men, nor cause us to treat our brethren, because placed on the lowest spoke of the wheel of fortune, with
contempt; because a time will come, and the wisest of men know not how soon, when all distinctions, except in
goodness, will cease, and when death - that grand leveler of all human greatness - will bring us to a level at the
last. From hence, too, the skeptic, the shallow reasoner, and babbling disputer of this world, may learn to
forbear the measuring of infinity by the dull level of his own groveling capacity, and endeavour, by way of
atonement for his insults upon every thing that tends to mankind, either good or great, to vindicate the ways of
God to man.
From your MALLET and CHISEL, you may likewise know what advantages accrue from a proper education.
The human and unpolished mind, like a diamond surrounded with a dense crust, discovers neither its sparkling
nor different powers, till the rough external is smoothed off, and beauties, till then unknown, rise full to our
view. Education gives, what a chisel does to the stone, not only an external polish and smoothness, but
discovers all the inward beauties latent under the roughest surfaces. By education our minds are enlarged, and
they not only range through the large fields of matter and space, but also learn with greater perspicuity - what is
above all other knowledge - our real duty to God and man.
Your TROWEL will teach you that nothing is united together without proper cement: no strict union, nor
external polish can be made without it. And, as the Trowel connects each stone together by a proper disposition
of the cement, so charity, that bond of perfection and of all social union (which I earnestly recommend to you
all), links separate minds and various interests together; and, like the radii of a circle, that extend from the
centre to every part of the circumference, makes each member have a tender regard for the real welfare of the
whole community. But as some members will be refractory in every society, your Hammer will likewise teach
you how to use becoming discipline and correction towards such like offenders. If they will not submit to rule,
you may strike off the excrescences of their swelling pride, till they sink into a modest deportment. Are they
irregular in their practices? Your Hammer will instruct you to strike off each irregularity, and fit them to act a
decent part on the stage of life. Do any affect things above their stations? Your Hammer will teach you to press
them down to their proper level, that they may learn, in the school of discipline, that necessary knowledge - to
be courteous.
What the HAMMER is to the workman, that enlightened reason is to the passions in the human mind: it curbs
ambition, that aspires to its own and neighbor's hurt: it depresses envy, moderates anger, checks every rising
frailty, and encourages every good disposition of the soul; from whence must arise that comely order, that
delightful self complacency,
"Which nothing earthly gives or can destroy,
The soul's calm sunshine, and the heart-felt joy."
Thus, from our instruments may we all be instructed to raise a stately fabric of good works, upon the strong
foundation of faith, that we may be fitted at last to inhabit that glorious house, not made with hands, eternal in
the Heavens!

Initiation Larne Shields

2009-09-16T01:08:00.002+02:00

Brethren

My friend of many years is about to embark on
his Masonic career.
Larne Shields is taking his first regular step in the craft
on Thursday 17th September 2009.
He is joining The True Blues Lodge in Enniscorthy
County Wexford Ireland.
I proposed him for membership in January of this year
when I visited their Installation.
I wish him all the best for his future Masonic career.
Larne remember Masonry is there to make good men better men.

Sincere & Fraternal greetings
Gordon VWBro.

2009-09-16T01:06:00.001+02:00

Brethren
Just a reminder.
Milnerton Lodge Installation
Tomorrow 16th September 2009
Goode Hoop Temple - Cape Town
Meeting starts 18h30

See U there

2009-09-16T01:01:00.000+02:00

The Meridian

A Masonic "Sign, Token or Word"

Brings Comfort after a Tragedy

We learn of certain "signs, tokens and words, whereby one Mason may know another in the darkness as well as at noonday".

But what about a sign from beyond.... from the eternal Lodge above... that all is OK? On Monday, January 31, 2000, Alaska Airlines Flight 261 crashed into the Santa Barbara Channel off the California coast. On board that flight were two couples from Poulsbo, Washington.

The men, Bob Williams and Bob Thorgrimson, were friends and Brothers. Both were Past Masters of Warren G.Harding Lodge. A tragic crash, the plane broken into bits, and its precious contents scattered to the four winds of heaven. Most plane pieces settled into the sea in water 700 feet deep. Other pieces, like the seat cushions, floated to the surface, there to be picked up by fishermen and others providing assistance after the crash.

Two fishermen on a small boat, the Meridian, worked for hours hauling wreckage and personal effects on board. They dutifully turned everything over to the Coast Guard, as evidence to help reconstruct the crash and determine its cause. Or at least they thought everything had been turned over to the authorities. On the day after the crash, two squid fishermen were washing their boat of the jet fuel that contaminated the debris picked up the day before. Stuck in a recess under the handle of the deck hatch, was a gold and red Masonic ring. Word got out that the fishermen had this Masonic ring.

The local Sheriff came to the house of one of the fishermen demanding the ring be turned over to him as evidence. The fisherman's wife was threatened with arrest. She refused! The ring was going to be returned to the family of its owner. "She wasn't giving it up -- she was that strong in her convictions" The two fishermen, one a native of Poulsbo, spent twenty hours contacting Masonic Lodges trying to identify to whom the beautiful ring belonged. They finally determined that the ring belonged to Wor. Bob Williams, given to him by his wife Patty. The ring, worn by the passenger flying thousands of feet above the ocean, in a plane that falls to the ocean's depths; the ring that mysteriously appeared within hours of the crash on the deck of a boat being worked by a fisherman hailing from that small fishing town of Poulsbo, 1100 miles from the crash site.

Who can possible explain how something so small would curiously be found by these two fishermen who would make every effort possible to see that the ring would bring peace and light, after death, to the loved ones of the deceased? Bob Williams' daughter feels she knows the answer. Tracy Wnizek struggled to accept the death of her parents, but the Masonic ring was a sign from her father. The father and his small daughter had long ago made a pact that the first to die would send a signal to the other that all was well in the hereafter.

Only a year before the accident, after her grandfather died, she reminded her father of their old pact. A message would be sent from beyond "to let the other person know if it's OK, like we think it's going to be". The Masonic ring was her signal... a message from her father. The "Meridian" truly was a divine ark, sailing in the tempestuous sea of troubles off the coast of California last January. Bob William's Masonic ring was a sign to a troubled daughter that her parents had found rest in the Lodge not built with hands, eternal in the heavens. On February 13, 2000, more than 300 people gathered at the Bremerton Masonic Temple in memory of their four friends and Masonic Brethren.

The Bremerton Scottish Rite and Warren G. Harding Lodge conducted memorial services. Hearts were feeling the loss of loved ones and a few minds had to be wondering, that the Grand Architect of the Universe used a Masonic ring as a sign to a grieving daughter, in the darkness of her grief, that her parents were in a far better place and wanted her to know that "all is OK"?

Our heartfelt thoughts and prayers are extended to the families of these two couples and to the Brethren of Warren G. Harding Lodge.

Jacob de Mist Installation

2009-09-04T20:08:00.001+02:00

New Event

LOUIS VAN DER LINDE IS GOING BACK IN THE CHAIR
IT WILL BE ON THE 1 OCTOBER 2009 THE STARTING TIME IS 19H00
LODGE JACOB DE MIST NO 44 GLSA
Installation at De Goede Hoop Lodge Room Cape Town

2009-08-30T21:11:00.002+02:00

In Memory of Right Worshipful Brother Bryan Stone. Past Provincial Assistant Grand Master - Southern Cape Province - Irish Constitution.

Have your information posted here

2009-08-15T19:07:00.001+02:00

Brethren

Please feel free to comment on this page or if you wish
to have anything posted on the blog, you can forward to my direct mail address
gtb@cybersmart.co.za

S&F

Gordon

Masonic Etiquette - Sean Bosse

2009-08-06T16:30:00.001+02:00

MASONIC ETIQUETTE

Masonic Etiquette, for the most part, is merely good manners and respect for your lodge, its members, its Worshipful Master and the convention of Freemasonry, in general.

Unfortunately, Masonic Etiquette ...or Blue Lodge Etiquette, (as it is called in the United States) is largely unpublished as well as unspoken, therefore, up until now, it has been more difficult to learn its rules and nuances. You may study ritual work, degree work, floor work and know all Masonry’s glorious history, Masonic symbols, jewels, etc. but there is very little written about how to comport yourself so you do not look foolish or be regarded as disrespectful.

Some are small things, and some are not, but your Lodge conduct is continually on display.

Few Masonic mentors include a list of proper Lodge behavior, as they have learned it, themselves, incident-by-incident, and usually learned by them after their having made an error and being kindly informed by another member as to the correct Masonic etiquette of the situation.

CONFORMING TO MASONIC ETIQUETTE

Over time, and by watching others, members conform themselves to exhibit proper Masonic etiquette behavior to learn lodge customs. As a newly Entered Apprentice, Fellowcraft or Master Mason, it is expected that you will exhibit the proper decorum and propriety in observance of the formal requirements which govern behavior in polite societies... BEFORE someone takes you aside to explain your errors...or you wouldn’t be reading this.

RULES OF MASONIC ETIQUETTE

THE MASTER'S AUTHORITY:

During his term in office, the brother who has been elected as Master is the most powerful member of the Lodge. He also shoulders all of its many responsibilities.

The Worshipful Master has the authority to:

1. Rule any brother out of order on any subject at any time.

2. Decide what can and cannot be discussed. Should a brother believe that the Master is arbitrary, unjust or unfair or is acting in an illegal manner, he can appeal to the District Deputy Grand Master. If that officer agrees that the appeal is a valid one, he will forward the complaint to the Grand Master.

If, however, that brother insists on speaking after the Master has ruled that he is out of order, he may be committing a Masonic offense.

Courteous brethren accept the requests made by the Master to serve on various committees such as the examination committee, the investigation committee and other duties, as determined by the Lodge’s needs. The following items are not Masonic offenses, They are simply a lack of Masonic Etiquette…or in other words, considered to be “bad form” or bad manners.

So… Let’s begin:

1. WALKING BETWEEN THE ALTAR AND THE WORSHIPFUL MASTER:

Brethren do not pass between the Altar and the East when the lodge is open.

Why? As a courtesy to the Master, it is necessary that the three Great Lights which shine their eternal light and wisdom upon the Master to help him govern the lodge should never be in shadow, not even for a millisecond, during the processes of an initiation or degree work.

2. SITTING IN THE EAST:

Brethren do not take a seat in the East without an invitation... even if all other seats are full.

Why? While all Brethren within a tiled room are equal to one another, and the officers are servants of the brethren, all lodge officers have worked and studied long and hard for their lodge. It is, therefore, the Master’s prerogative to recognize this devotion and their loyalty by inviting distinguished visitors or a special member whom the Master wishes to honor to sit with him in the East. In other words, if you were in church, synagogue or mosque and the pews were full, would you go up and sit beside the Pastor, Rabbi or Imam (Muslim Priest)?

3. ALWAYS FULLY DRESSED:

Brethren do not enter their Lodge room either without their apron nor while putting on that apron…not even the tying of its strings.

Why? In respect to the formalities of their Lodge, officers expect that the Brethren will have the courtesy to enter it fully dressed and ready for the labor. They should not have to wait for a member to be fully "dressed", even just tying or adjusting their apron, to salute that member. It is expected that you will be properly and entirely dressed when you pass by the Tiler and enter your lodge room.

4. STAND WHEN YOU SPEAK:

No man sits while speaking in the lodge room, no matter if he addresses an officer or another brother.

Why? All lodge activity is based on each man in the lodge as being a servant of the Brethren. This includes the Worshipful Master and his officers.

While the man, himself, who has been elected Worshipful Master does not gain any special honor, personally, as the Worshipful Master, it is to the Worshipful Master as the Master of the Lodge that a member stands to address. It is simply a form of respect ...and no different than attending a shareholder’s meeting or a City Council meeting. It is expected that if you wish to address the audience, you will stand so all may see who is speaking.

5. TALKING:

"Side" talk while a degree is being conferred is considered bad manners.

Why? The lodge room is a Temple of the Great Architect of the Universe. The brethren within are working to make the best ashlars (stones) for His spiritual temple. Just as it is impolite to talk in a church, synagogue or mosque service, so it is improper to distract the officers, the workers in the degree or the candidate.

Talking without asking to do so shows irreverence for the proceedings. God’s house is not for social conversation within the lodge room. It is for worship and learning the lesson of the day which is being taught. Unless you have requested of the Master to speak, silence is the rule. This also means no whispering.

HOW? If you have something of interest to say, raise your hand. When the Master recognizes you, you must stand up, and be recognized by the Master to speak. To address the brethren, you should say:

“Worshipful Master, Right Worshipfuls, Worshipfuls, Wardens and Brethren”.

If the Most Worshipful Master is in attendance, you should say:

“Worshipful Master, Most Worshipful, Right Worshipfuls, Worshipfuls, Wardens and Brethren.

6. SPEAKING:

If you wish to offer a predetermined motion or matter for discussion, advise the Master beforehand.

Why? Advising the Master before the meeting that you intend to bring up a specific motion or a matter for discussion is an important courtesy. You may, indeed, do it without advising him in advance, but the Master may have plans of his own for that meeting, for which your proposed motion or discussion may not easily fit into the allotted time frame.

As a courtesy to him, his work, and his dedication to the members, it is best to ask him privately, beforehand, if he will be able to recognize you to speak your purpose. This saves "face" for both of you. You will not publicly be refused and he will not have to seem disagreeable or arrogant in his refusal of your motion. If you wish to speak, (see number 6.), above.

7. OBEY THE GAVEL:

You must immediately obey the gavel.

Why? Failure to immediately obey the gavel is a GRAVE DISCOURTESY and VERY poor Masonic Etiquette. The Master is all powerful in the lodge and his word is final. He can put or refuse to put any motion. He can rule any brother out of order on any subject at any time. He can say what he will, and what he will not, permit to be discussed. Brethren who think him unfair, arbitrary, unjust, or acting illegally have redress.

The Grand Lodge can be appealed to on any such matter. However, in the lodge, the Master’s gavel denotes his emblem of authority, is supreme. When a brother is rapped down, he should obey at once, without any further discussion. It is VERY bad manners to do otherwise. In fact, it is perilously close to the line between bad manners and a Masonic offense. Masonic etiquette decries anyone who does not obey the gavel.

8. TURNING YOUR BACK:

Never turn one’s back on the Master to address the lodge without first receiving permission from the Master to speak.

Why? Any debates that are in motion must be conducted using proper Masonic etiquette. One always stands to order when addressing the chair. Customs differ in various jurisdictions as to the method of salute, however some salute should always be given when addressing the Master. Two brethren, both on their feet, simultaneously arguing a motion, who are facing each other and ignoring the Master is unacceptable.

9. SALUTE:

Some lodges (not all) offer salutes to the Master. Each of the brethren will salute the Master when they enter and when they leave their Masonic Mother lodge room or any other Masonic lodge room. Some lodges offer salutes to the Senior Warden.

Why? The Masonic etiquette of saluting the Master is your renewed pledge of fealty and service. It is your public display of decorum before all other brothers of your obligation. It shows your courteous respect for all that the Master stands for and shows that you acknowledge his authority.

Salutes should reflect your heart-felt respect for all that for which he stands. The salute to the Master is your pledge of honor and service, your publicly shown obligation. A lazy, sloppy or improper salute is to be Masonically impolite and, thus, to exhibit poor Masonic etiquette.

10. BALLOTING:

Do not enter or leave the lodge room during a ballot.

Why? It is discourteous to leave the lodge room during a speech, during a degree, etc. There are several natural periods, such as at the end of one section and before the next begins, or when the Master puts the lodge at ease until the sound of the gavel. Then, and only then, you may leave the lodge without being considered rude. It is Masonic Etiquette that all brethren are expected to vote when requested to do so.

Failure to cast your ballot not only results in your failure to share in your duties, but is in direct disobedience of the Master’s request.

11. VOTING IS MANDATORY:

When an issue is put to a vote, all brethren should vote.

Why? A brother who does not vote is discourteous because he skews the ballot. He becomes the weak link in a strong chain. No matter what the reason of his non-vote, he injures the lodge’s ballot, its value and its secrecy. Failure to vote can injure a lodge’s feeling of brotherhood, and by that injury, can injure the Masonic fraternity. No matter what reason you may privately hold about voting, it is poor Masonic Etiquette to fail to vote when requested to do so by the Master.

12. SMOKING:

No smoking in the lodge room.

Why? While there are lodges who allow smoking during the business meeting (and you must be guided by the customs of your Mother Lodge), the ceremonies you take part in and watch are solemn occasions. In most lodge rooms, it is considered VERY disrespectful to smoke while the ceremonies are taking place. Smoking may take place in other parts of your building or outside and during refreshment.

13. SHOULDERING THE WORK:

It is good Masonic Etiquette to accept a request made in the name of the lodge if it is within your abilities.

Why? A lodge is a working "beehive of industry". A request made of you from your lodge acknowledges that the lodge trusts you to competently fulfill such a request based upon your knowledge.

14. CORRECTION OF VERBAL ERRORS:

Lodge customs state that no one except for the Worshipful Master or his prearranged designee, may correct any mistake that may occur during the course of a Ceremony, and even he does so only when the error is a serious one.

Why? It is discourteous to point out others mistakes in front of the lodge brethren. If you are in possession of a mind which allows you to be able to perform each and every degree and ceremony, perfectly, please advise the Worshipful Master of such that he may take advantage of your services to mentor others.

15. EXHIBIT GOOD POSTURE:

Why? Good posture is necessary while within the Lodge room. Lounging, leaning and slovenly attitudes should be avoided. Poor posture is considered poor Masonic etiquette.

16. NO PRACTICAL JOKES NOR OFF-COLOR STORIES:

Why? The great lessons of Masonry, which are taught by our ritual, should never be demeaned by levity or pranks. The lodge room is not a proper location for the telling of practical jokes, pranks, horseplay nor off-color stories.

17. USE PROPER MASONIC NAMES:

Why? It is common courtesy to be accurate in speaking a brother’s name, so it is proper Masonic etiquette to address officers, members, and visitors by their correct Masonic titles and addresses.

18. ENTERING LODGE AFTER THE MEETING HAS BEGUN:

If a brother should enter the Lodge after the opening ceremony is under way, he should go to the Altar to salute the Master. If he must leave before the meeting is over, the correct Masonic etiquette of his departure is that he should salute the Presiding Master at the Altar before he departs. The salute should always be given properly and not in a careless or perfunctory manner.

19. ALL PRAYERS AT LODGE FUNCTIONS ARE NON-SECTARIAN:

Freemasonry is worldwide and holds no sectarian views. Non-sectarian means not sectioned into one, specific religion. Freemasonry embraces all religions. A Mason may choose the religion of his choice in his private life but should be aware and open to the fact that others among the brethren do not necessarily share nor were they brought up with the religious dogmas and beliefs that you, personally, embrace.

Why? Prayers at lodge functions should be scrupulously in keeping with Masonic teachings. The Masonic Etiquette of offered prayers is that they should never be an expression of specific sectarian views or dogmatic creeds. It is a matter of courtesy that all prayers, speeches and discussions at Masonic affairs avoid sectarian, controversial or political tones.

Prayers are best directed to the Creator, the Master Architect of the Universe and not toward specific religious teachings such as Jesus Christ, Mother Mary, Muhammad, Jehovah, Allah etc. To do so omits the religions of others within the brethren, which can cause conflict and therefore not be harmonious to the whole.

In the spirit of non-sectarianism, we must remember that since the day that our Creator found that Man created the Tower of Babel to glorify themselves; it is HE who changed man's language into the many diverse languages now spoken on Earth. In so doing, our Creator has many names across the world.

20. TURN CELL PHONES OFF:

All cell phones should be turned off before entering the lodge room so as not to disrupt the proceedings.

Grand Lodge Above

2009-07-29T21:38:00.000+02:00

Brethren, I bring sad tidings.
Worshipful Brother Edgar Alexander a Past Master of Sharman Crawford Lodge has been Raised to the Grand Lodge above.
He Passed at 18h30 on Tuesday 28th July 2009.
He will be dearly missed, but never forgotten.
S&F Greetings

Gordon

Masonic Information

2009-07-14T21:37:00.002+02:00

Brethren
Here is a link to a site with loads of
Masonic information if you are interested in research
or just curious about Freemasonry.
Copy link and paste

http://www.masonictravels.com/2008/05/masonic-information-database.html

EVENTS

2009-07-14T20:56:00.002+02:00

15th July - Milnerton Lodge 610 ic - First degree - 19h30 De Goede Hoop Lodge - Cape Town
13th August - Installation Meeting - Sharman Crawford Lodge 608 ic - 18h30 De Goede Hoop Lodge - Cape Town
27th August - Investiture of the Provincial Assistant Grand Master Southern Cape -
Donegal Lodge Room in Port Elizabeth at 18h30
28th August - Installation Meeting - Dunluce Lodge 750 ic - East London
29th August - Installation Meeting - Donegal Lodge 873 ic - Port Elizabeth
16th September - Installation Meeting - Milnerton Lodge 610 ic - 18h30 - De Goede Hoop Lodge

Facebook Masons

2009-07-14T20:47:00.000+02:00

Freemasons on facebook

http://www.facebook.com/s.php?q=freemasons&init=q&sid=1000000840485171247596941057#/group.php?gid=2204667816

The Master To Be

2009-07-14T18:32:00.000+02:00

"My Brothers, you stand here tonight, proud and tall, ready to lead
The Craft for but a time, we join in heart and tongue to congratulate you!

My Brother, the wisdom of Solomon which shall soon descend upon you in this
Oriental Chair, and once so occupied by us, the knowledge of ages past shall always be with you!"

"Oh my Brethren, hearken to our grand history, ones who have gone on before, for they have shown the way, the beauty and perfection of yonder Square and Compasses, supported by our Greatest and Holiest Light!

Oh my Brethren, those Three Great Lights will never fail thee, remember the lessons taught us in the First Degree, most important are they, through God’s All Seeing-Eye and brilliant Light!"

"Dear Brethren, the future of our Lodge soon will be in your capable hands, our trust in you complete, rule justly but with Compassion and Love for your fellow Brother!

Dear Brethren, the work of a Master is not for faint of heart, a tear may be shed, a painful choice to be made, but we know we have chosen well in you, my Brother!"

"My Brother, the roll of the workmen has been read, and a new leader has been Qualified tonight, set us to work dear friend, and be an ornament to the Royal Craft!

My Brother, through all the trials and tribulations that await, the rewards of serving your Lodge out-weigh it all, we look forward now, as you prepare to serve our Ancient Craft!"

"Finally my Brothers, each one of us here in this Lodge of Past Master’s tonight, is your support and strength, look to us for guidance and advice, we are but a heartbeat away from guiding you along, to show you the way!

Up in the East you will be, all eyes upon you, smile all the while, offer friendly counsel in all you do, others look to you now for inspiration, just as you once admired one of us, do us proud my Brother, show your Lodge the way!"

Author: Wor. Todd Oliver Galarneau

GURU - The Divine Light

2009-07-14T18:28:00.000+02:00

The word Guru is so popular in India that in order to understand the fundamental concept of 'guru' in Sikhism, one must first completely drive out of one’s mind the prevalent popular notion of a guru. The popular term ‘guru’ often used for a Brahman, a yogic teacher or a guide or even a school teacher, has made the Guruship so cheap that a scholar describes these gurus as 'wicks which small foul after the lamps are extinguished.'

The term 'Guru' in Sikhism is not used for a teacher or a guide or an expert or even a human body.

The word Guru is composed of two terms-

GU- means darkness and

RU- means Light

In Sikhism the word 'Guru' is, thus, defined as the Light that dispels all darkness, and that is called JOT (Divine Light). Guru Nanak was, therefore, the Embodiment of Divine Light.

End book quote.

Symbolism of light and dark, good and evil is of course paralleled in so many different texts, but I had never seen it referenced in relation to the Sikh religion before.

Digging further in to the entomology of Guru we find its origins in Sanskrit.

The syllable gu means shadows

The syllable ru, he who disperses them,

Because of the power to disperse darkness

the guru is thus named.

– Advayataraka Upanishad

14—18, verse 5

The word comes from Sanskrit Gu, darkness, and Ru, light (prakash [1]); literally a preceptor who shows others knowledge (light) and destroys ignorance (darkness).

[1] Prakash is a common Indian/Sri Lankan/Nepali name derived from Sanskrit - Prakasam, literally meaning "Bright light" or "Sun light" or "Moon light" or simply "Light".

Can anyone provide further abstraction or entomology for this word?