The Working Tools Magazine “Light” Version - Hawthorne-Fortitude ...

October 2012 Issue #56 $7.95
The Working Tools Magazine
“Light” Version
Your source for Masonic articles, news
and information covering all aspects of
Freemasonry.
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“
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The Working Tools
Masonic Magazine
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Staff
Editor in Chief
Cory Sigler
Assistant Editor
Scott Schwartzberg
WELCOME
Brethren,
Success in Enlightenment
I don’t know how I could possibly thank you enough for
making the rollout of the new TWT website as successful
as you did.
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of TWT in 2006. We more than doubled the traffic!
The Apple IPad app was a wild success. In the first month of the hard launch
we had more yearly subscribers sign up that I could ever dream of.
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These stats are not being shared with you to gloat but said to reaffirm that
the Brethren are indeed hungry for knowledge and enlightenment. It
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None of this could have been done without you!
This month I am thrilled with the articles that were submitted. Once again
the authors are shining bright with their work. I have nothing but respect
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This month’s mix of topics is second to none. We have a little bit of
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Until next time...
Cory Sigler, Cory Sigler, Editor In Chief
Past Master, Hawthorne Fortitude #200
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The articles and opinions in “The Working Tools Masonic Magazine (TWT)”
are not necessarily that of the Editor-Publisher. The author of any article or
submission found in TWT does not represent the Grand Lodge or any Appendant
Body of the Editor-Publisher. TWT is an Independent Masonic Magazine that
reports on current news and Information regarding Freemasonry and Appendant
Bodies of Masonry.
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General
Ask The Reader 8
Word of the Month 9
This Month in Masonry 10
Masonicfundraiser.com 12
Old Tyler Talks 13
Masonic Smoking Pipes 14
Featured Writers
Kyle Ferguson 18
Sam Katz 20
Mohamad Yatim 21
Michael Shirley & Todd
Creason 26
Kendall Jewell 24
Matt Johnson 25
Appendant Bodies
• York Rite 43
Jacob Lucas 44
Barry Newall 47
• Scottish Rite 50
Sam Katz 51
Jacob Lucas 52
William Stephey 26
Joseph Mascaro 28
Paul C. Smith 30
Shawn Gorley 31
Michelle Snyder 32
Karen Kidd 35
David Browning 39
John Nagy 40
David Ellis 59
The Working Tools is published monthly by Corsig Publishing & Cory Sigler, It is not affiliated with any Grand
Lodge. Letters or inquiries should be directed to Cory Sigler, Editor, at E-mail: TWTMAG@yahoo.com All letters
become the property of the Working Tools. Photographs and articles should be sent to the attention of the
Editor. Every effort will be made to return photographs but this cannot be guaranteed. Please include a selfaddressed
stamped envelope. The Editor reserves the right to edit all materials received.
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Scott Schwartzberg
This Months Contributors
Raised in 2007 at USS New Jersey No. 62 in Cherry Hill, NJ, Scott is currently Marshall of Boynton
Lodge No. 236, Boynton Beach, FL. He is one of the founding members of Boynton Lodge Esoteric Research Group (B.L.E.R.G.), a
member of the SR Bodies at the Valley of Lake Worth, and YR Bodies of Ft. Lauderdale.
Dr. John S. Nagy is a Master Mason and author of the “Building Series” of Masonic Education books. His books and his
workshops cover aspects of Masonry designed to Build Better Builders. You can find out more about him, his books and his
workshops through his website at: http://www.coach.net
Matt Johnson Matt Johnson is a member of Pioneer Lodge #82 in Arizona as well as a member of the Royal Arch and the Scottish
Rite. He is on a one man crusade to bring "critical thinking to the masses" through his article "Believe the Best". Join him on
Facebook and check it out at believethebestblog.blogspot.com."
Kyle James Ferguson is a member of Union Lodge No. 291 in Scranton, PA & Kingsbury Lodge No. 466 in Olyphant, PA. He is
also a Royal Arch Mason, a Cryptic Mason, a member of the Allied Masonic Degrees, and a 32° in the AASR, NMJ where he is
Junior Warden of the Keystone Lodge of Perfection in the Valley of Scranton. He is a member of The Masonic Society, a Level 1
Scholar in the PA Academy of Masonic Knowledge, a Fellow of the Grand College of Rites, and is the author of a blog called The
Philosophical Freemason (http://philosophicalfreemason.blogspot.com/).
Jacob Lucas is interested in the
history of the Craft and its ritual. He
is an officer in his Symbolic Lodge,
as well as his Scottish Rite Valley and
York Rite Bodies. He provides
Masonic Education at meetings.
Michael Gambarrotti Raised in
August 2009 at Boynton Lodge No. 236,
Boynton Beach, FL, Mike is currently JW
of Boynton Lodge No. 236 and the
District 32 Chairman for the Florida
Masonic Child ID Program.
Shawn M. Gorley Raised to
Master Mason at Mountain Lodge #
281 in Altoona PA. He is a member of
The Masonic Society, The Philalethes
and currently working toward level one
certification in the Pennsylvania
Academy of Masonic Knowledge.
Barry Newell Raised to Master Mason in 2006 in Oriental Lodge #60, Boise ID. WM in 2009. Served as Excellent High Priest for
Boise Chapter #3, RAM, and currently sit as Illustrious Master for Idaho Council #1, Cryptic Masons. I also sit as Generalissimo for
Idaho Commandery #1. I am also a member of the Order of the High Priesthood and the york Rite College. Member Scottish Rite
since 2011.
David Browning David Browning is a Master Mason and is installed as the Senior Deacon of Selma Lodge 320 in Selma, North
Carolina. He is a Certified Lecturer and is currently serving as the District Deputy Grand Lecturer for the 16th Masonic District. He
resides with his wife and three children in NC.
Paul C. Smith P.M. of Rockingham Lodge No. 76 in Candia, NH the Founding Master of General Court Lodge No. 1784
(America’s only special, legislative lodge) and is the Founding and Current Master of Phoenix Lodge, U.D.; New Hampshire’s first
TO lodge. He is a trustee of NH MasoniCare and is currently serving as a Grand Steward. He is a member of The Masonic Society,
the Scottish Rite, York Rite, AMD, SRICF, Royal Order of Scotland, SYRCNA and Order of Knight Masons.
Sam Katz Raised April 1992, Certified to Master the 3 Blue Lodge Degrees by January 1993 and appointed an Instructor of
Philadelphia Temple School of Instruction, 1995 served as Worshipful Master of Equity Lodge #591, PA F&AM, 2006 joined
Endeavor Lodge #17 DE AF&AM, a dual member of Union Lodge #7, served as Marshal in the Divan of PP James T. Ruby of NUR
Shrine in 2011, coordinator of Sussex County Shepherds Unit, appointed an Ambassador for the Valley of Lower Delaware of the
AASR-NMJ and the webmaster for www.endeavorlodge17.org, www.valleyoflowerde.org and www.district3de.org.
Michael H. Shirley is a Past Master of Tuscola Lodge No. 332 (IL) and Leadership Development Chairman for the Grand
Lodge of Illinois. He's also a member of the Illinois Lodge of Research, the Scottish Rite, the York Rite, Eastern Star, the Tall
Cedars of Lebanon, and the newly-chartered Illini High Twelve No. 768 in Urbana-Champaign (IL). The author of several articles on
British history, he teaches history at Eastern Illinois University.
Todd E. Creason, 33° is the author of several books and novels, including his popular “Famous American Freemasons” series.
He’s a Past Master of Ogden Lodge No. 754 (IL), a member of the Illinois Lodge of Research, and of both the Scottish Rite and
York Rite. He's also a member of the Ansar Shrine (IL) and Charter President of the new Illini High Twelve No. 768 in Champaign-
Urbana (IL).
William Stephey Jr. Is currently the Senior Steward of Ionic Lodge #31 Newport DE. Very active in both York Rite and Scottish
Rite Masonry, also he serves as Captain General, of St. Johns Commandery and is Master of Entrances on the Council of Sovereign
Princes of Jerusalem in the Valley of Wilmington . His real treasures; however, are found in the love his Brothers have shown him.
6 www.twtmag.com

Masonic Symbolism & Words Brought to you by www.masonicdictionary.com
This Month’s Entry is:
“Calling On and Off”
“Calling Off”
A technical term in Freemasonry which signifies the
temporary suspension of labor in a Lodge without passing
through the formal ceremony of closing. The full form of the
expression is to call from labor to refreshment, and it took its
rise from the former custom of dividing the time spent in the
Lodge between the work of Freemasonry and the moderate
enjoyment of the banquet. The banquet formed in the
eighteenth century an indispensable part of the arrangements
of a Lodge Communication. "At a certain hour of the
evening," says Brother Oliver, "with certain ceremonies, the
Lodge was called from labor to refreshment, when the
Brethren enjoyed themselves with decent merriment." That
custom no longer exists; and although in England almost
always, and in the United States occasionally, the labors of the
Lodge are concluded with a banquet; yet the Lodge is
formally closed before the Brethren proceed to the table of
refreshment.
Calling off in American Lodges is now only used, in a certain
ceremony of the Third Degree, when it is desired to have
another meeting at a short interval, and the Master desires to
avoid the tediousness of dosing and opening the Lodge.
Thus, if the business of the Lodge at its regular meeting has so
accumulated that it cannot be transacted in one evening, it
has become the custom to call off until a subsequent evening,
when the Lodge, instead of being opened with the usual
ceremony, is simply "called on," and the latter meeting is
considered as only a continuation of the former.
This custom is very generally adopted in Grand Lodges at
their Annual Communications, which are opened at the
beginning of the session, called off from day to day, and
finally closed at its end. We do not know that any objection
has ever been advanced against this usage in Grand Lodges,
because it seems necessary as a substitute for the
adjournment, which is resorted to in other legislative bodies,
but which is not admitted in Freemasonry. But much
discussion has taken place in reference to the practice of
calling off in Lodges, some authorities sustaining and others
condemning it. Thus, many years ago, the Committee of
Correspondence of the Grand Lodge of Mississippi proposed
this question : ''In case of excess of business, cannot the
unfinished be laid over until the next or another day, and
must the Lodge be closed in form, and opened the next, or the
day designated for the transaction of that business?" To this
question some authorities, and among others Brother C. W.
Moore (Freemasons Monthly Magazine, volume xii, No,10),
reply in the negative, while other equally good jurists differ
from them in opinion.
The difficulty seems to be in this, that if the regular meeting
of the Lodge is closed in form, the subsequent meeting
becomes a special one, and many things which could be done
at a regular communication cease to be admissible. The
recommendation, therefore, of Brother Moore, that the Lodge
should be closed, and, if the business be unfinished, that the
Master shall call a special meeting to complete it, does not
meet the difficulty, because it is a well settled principle of
Masonic law that a special meeting cannot interfere with the
business of a preceding regular one. As, then, the mode of
briefly closing by adjournment is contrary to Masonic law
and usage, and cannot, therefore, be resorted to, as there is no
other way except by calling off to continue the character of a
regular meeting, and as, during the period that the Lodge is
called off, it is under the government of the Junior Warden,
and Masonic discipline is thus continued, Doctor Mackey, for
the reasons cited by him in regard to Brother Moore, was
clearly of opinion that calling off from day to day for the
purpose of continuing work or business is, as a matter of
convenience, admissible.
The practice may indeed be abused. But there is a well-known
legal maxim which says, Ez abusu non arguitur in usum. "No
argument can be drawn from the abuse of a thing against its
use. " Thus, a Lodge cannot be called off except for
continuance of work and business, nor to an indefinite day,
for there must be a good reason for the exercise of the
practice, and the Brethren present must be notified before
dispersing of the time of reassembling; nor can a Lodge at one
regular meeting be called off until the next, for no regular
meeting of a Lodge is permitted to run into another, but each
must be closed before its successor can be opened.
“Calling On”
When a Lodge that is called off at a subsequent time resumes
work or business, it is said to be called on. The full expression
is called on from refreshment to labor.
- Source: Mackey's Encyclopedia of Freemasonry
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This Month in Masonry
October
October 1 st - On this date in 1928, the Philalethes Society was organized.
“ History of the Philalethes Society”
Established in 1928, the Philalethes Society is devoted to
the promotion of the highest quality Masonic education and
research. It was created on October 1, 1928, when a small
group of Masonic writers gathered at the Masonic Library
at Cedar Rapids, Iowa for a very serious purpose. They
were some of the most renowned Freemasons of their day:
Robert I. Clegg (editor of new editions of Mackey's
classics), George H. Imbrie (editor of Kansas City's
Masonic Light), Cyrus Field Willard (formerly of the
Boston Globe), Alfred H. Moorhouse (editor of The New
England Masonic Craftsman), Henry F. Evans (editor of
Denver's Square and Compass, and William C. Rapp (editor
of Chicago's Masonic Chronicler).
They gave birth to the Philalethes Society because they
recognized that all Freemasons are charged to spread
Masonic Light, but sometimes that Light can be hard to
find. Reflecting upon this problem, founding president
Cyrus Field Willard said:
Those who have been members of the Fraternity
for a number of years have known men who were
little more than "good fellows," but because they
were appointed to some minor position by a friend
who was Master, they continued to go "up the line"
until eventually they landed in the Master's chair.
And after serving in the office for a year, they had
signally failed "to set the Craft to work and give
them instructions whereby they might pursue their
labors." It was the realizing sense of this that
prompted the formation of an association to bring
together in one body the writers who felt that the
great mass of Freemasons in the United States
should have more information on the fundamentals
of Freemasonry.
What Does Philalethes Mean?
The Greek word philalêthês (pronounced "fill-a-laythayss")
was used by ancient writers such as Aristotle and
Plutarch, and means "a lover of truth." The word came into
Masonic circles through alchemical mystic Robert Samber
(1682–1745), who used the pseudonym Eugenius
Philalethes; Samber's use, in turn, was an homage to
Thomas Vaughan, an earlier alchemist who had used the
same name. Finally, a Rite of Philaléthes was founded in
Paris in 1772, devoted to the study of esotericism. Founding
President Cyrus Willard wrote in 1937 that the Philalethes
Society took its name from the Parisian Philaléthes.
Early Structure
In the earliest days, the Society described itself as "An
International Body of Masonic Writers." Official
membership was limited to forty Fellows, who were drawn
from writers and editors of the many Masonic newspapers
and magazines that existed before the second world war.
Its Fellowship is limited to 40, like the French
Academy, but the Correspondence Circle is unlimited
in number. … Its purpose is to bring together the
Masonic writers of the world who seek the Truth in
Masonry.
This structure consciously imitated both the Académie
Française (in the limitation of forty Fellows) and the
world’s premier lodge of Masonic research, Quatuor
Coronati № 2076 in London, England (in allowing nonmembers
to participate through an unlimited
"Correspondence Circle").
Members of the Correspondence Circle were also called
"corresponding members."
Today, members of the Correspondence Circle are merely
referred to as "Members." The number of members who are
designed Fellows is still restricted to forty.
Notable Members
The Philalethes Society has attracted some of the greatest
minds in Freemasonry. Among (Continued on page 9)
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(Continued from page 8)
the original forty Fellows were Cyrus Field Willard, Harold
V. B. Voorhis, Rudyard Kipling, Oswald Wirth, Robert I.
Clegg, Louis Black, J. Hugo Tatsch, Charles S. Plumb,
Harry L. Haywood, J. S. M. Ward, and Charles C. Hunt.
Fellows elected since that time have included Masonic
notables such as Carl H. Claudy (1936), Arthur Edward
Waite (1937), Ray Denslow (1945), Allen E. Roberts
(1963), S. Brent Morris (1980), John Mauk Hilliard (1981),
Wallace McLeod (1986), Thomas W. Jackson (1991),
Norman Vincent Peale (1991), Robert G. Davis (1993) and
Leon Zeldis (1994).
Origins of the Journal
In the Society's early days, all of its publications appeared
in other, established Masonic periodicals—many of which
were edited by Fellows of the Society. There was no
seperate Philalethes journal. Many of the Society's earliest
publications were issued under the slogan, "With Rough
Ashlar and Tracing Board," and under the motto, "There is
No Religion Higher than Truth." Both of these maxims
reflect the viewpoint that Freemasonry is a serious and
deeply personal quest for Truth and Light.
only after the war ended that the Philalethes Society was
able to release the first issue of Philalethes. The first issue,
dated March, 1946, was edited by Walter A. Quincke fps.
Philalethes: The Review of Masonic Research and Letters
has long served as the de facto magazine for North
American Freemasonry.
The Tradition Continues
It was the intention of the founders that the Philalethes
Socety would effectively serve the needs of those in search
of deeper insight into the history, rituals and symbolism of
Freemasonry.
Today, our mission is much the same as when we began
nearly a century ago. A new generation of Freemasons is in
search of Masonic Light. Not satisfied with simplistic
answers, they ask for new ideas, more information, deeper
engagement, expanded fraternal contact, and a more
profound exploration of the meaning of the Craft. The
members of the Philalethes Society are united in that quest
for knowledge.
Unfortunately, the Great Depression took a toll on many of
the Masonic periodicals, and after that the hardships of
World War Two caused nearly all of them to fold. It was
http://www.freemasonry.org
T W T
Membership in the Philalethes Society (see website to order)
Benefits of Membership
There are several advantages of membership in The Philalethes Society:
One year of Philalethes: The Journal of Masonic Research & Letters, our
world-renowned quarterly magazine.
Access to Members-Only forums on Yahoo and Facebook
Discounted price on back issues of Philalethes
Fellowship in a local Chapter of the Philalethes Society (where available)
Participation in the Annual Assembly and Feast
Correspondence with like-minded Master Masons throughout the world
Current Issue- Spring 2012
Direct access to Masonic scholars who can assist with your own research
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Advertisement
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“Freemasonry: A Better Way Of Being”
By:
Michael H. Shirley, PM & Todd E. Creason, PM
"Freemasonry is kindness in the home;
honesty in business; courtesy toward others;
dependability in one's work; compassion for
the unfortunate; resistance to evil; help for
the weak; concern for good government;
support for public education; and above all, a
life-practicing reverence for God and love of
fellow man."
In our first piece, “The Craft in Thirty Seconds”, which was
published in the September issue, we discussed how important it
is for every Freemason to have a thirty-second elevator
conversation ready, when that inevitable question “What is
Freemasonry?” was presented to us. We wanted to talk about it,
because it’s not something Freemasons discuss very much—the
fact that we are each representative of the Craft of Freemasonry is
not something most Freemasons think about very much. But we
should all be prepared to answer that question meaningfully when
we’re asked.
It might be a new idea in our more modern world, but it’s not a
new concept. If we look at the example provided by one of the
most famous American Freemasons, George Washington. The
George Washington Masonic Memorial in Alexandria Virginia
proposes, in concert with its presentation of Washington the man
and Mason, the definition of Freemasonry quoted above. It
applied to Freemasonry in Washington’s time. The implication of
the monument and the words is that Freemasonry is timeless. Is
it? Does this definition apply today as it did more than two
centuries ago?
Let’s have a look at this definition, one piece at a time, and see if
we can find a satisfactory answer.
Freemasonry is kindness in the home . . .
An archaic definition of “kindness,” which George Washington
would have understood, is “affection.” And this most magisterial
American aristocrat was affectionate in his home, with his wife,
his stepchildren, and their children. Affection is marked by a true
concern for others, and an unfailing wish for their best interests in
all things. As our families take up so much of our time, it’s easy
to get frustrated at their demands, and to want to get away. But
we are away often enough, as Washington was when called to his
duty. Our duty calls us to embrace our families with true
affection, to cultivate kindness in a way that can never be archaic.
And it’s never been more difficult to raise a family than it is
today. There are so many distractions. Families today can all live
under one roof and still not be together as a family. There is
By television, featured iPods, TWT computers, writer Kyle video Ferguson games, email, school,
activities, and a constant barrage of text messages. While we all
live together under one roof,
very often we’re living our
own lives and interacting
with the world in ways
Washington would have
never dreamed possible.
Getting together for
something as basic as a
family meal is often nearly impossible. Kindness in the home
requires a connection, and today, we often fail at that.
Freemasonry, as time consuming as it can be, requires us to
remember that our family is our priority, and reminds us to devote
our time and attention to them. A life Masonically lived requires
an affectionate connection, well tended, with those we love.
. . . honesty in business . . .
In George Washington’s day, a man’s word was his bond, and his
livelihood often depended upon whether he could be trusted to do
the things he promised. Character was king, and respect was
earned through a man’s actions. We live in a very different world
today, in which shortcuts and getting ahead at the expense of
others are seen by too many as being “smart practice.” But as
Freemasons, we strive to be men of honor, for whom a handshake
is a contract. Our word must be our bond.
. . . courtesy toward others . . .
In the eighteenth century, courtesy was a given. People acted
toward one another with a ritualistic politeness that made the
functioning of society possible. In today’s world of Internet flame
wars and 24-7 reality yell fests, that world seems lost. But it need
not be. Freemasonry teaches us to act with respect toward other
people, both in lodge and out. That we meet on the level and part
upon the square is assumed in our ritual, and our ritual informs
our practice in our daily lives. When we meet someone, whether
he is a Mason is immaterial to our conduct toward him. He is our
equal in the sight of God, and we must treat him as such in all
circumstances. He is as beloved of God as we are, and if we
would imitate God, as the Craft calls us to do, we ought to start
from a position of love and respect, which is necessary for real
courtesy.
. . . dependability in one's work . . .
A craftsman who was not dependable was not likely to make it in
George Washington’s era. In the world we live in, a “come in
late, take a long lunch, and leave early” mentality isn’t
uncommon. Just finding a contractor who will return a phone call
can be a challenge. As Masons, when we set out to work, whether
we are teachers or plumbers or bankers, we are representing to the
world that we will show up, work hard, and do what we say we
will. Our ritual teaches the possibility of perfection, which we
will never reach. But we may dependably get closer to it if we
work as Masons. (Continued on page 12)
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“Freemasonry: A Better Way Of Being” - Shirley and Creason
(Continued from page 11)
. . . compassion for the unfortunate . . .
Washington’s love for his men, and his concern for the wounded,
sick, and dying among them, was one of the things that made him
a great leader. As we see suffering in the world, our duty as
Masons compels us to relieve it if possible, for compassion is not
only a feeling: it is an action, and we are called to right action in
every circumstance. If we see someone down on his luck,
standing in the unemployment line, or using food stamps to feed
his children, our response cannot be a superior sort of contempt,
because none of us know what tomorrow may bring, nor do we
know the other’s story. We have to feel and express compassion,
if only to offer up a prayer for the other person, who is as beloved
in God’s eyes as we are.
good of the whole, and to accept the results with equanimity. We
are to work for the good of Freemasonry in general and for our
Lodges in particular. If we could remember that in the larger
political world, how much better would society be?
. . . support for public education . . .
The American experiment with opening access to education for
all people began early, and it's most enthusiastic proponents
thought of education as a way to reconcile differences among
citizens with a common culture of arts and sciences and practical
crafts, enabling ordinary people to improve their lives in ways
hitherto unseen. As children of the Enlightenment, our lives
rooted in the seven liberal arts and sciences, Masons then and
now have embraced the ideal of public education, however
delivered, as a means to improve the world.
. . . resistance to evil . . .
Both good and evil were most evident in the 18 th century. Then
and now, most people know the difference between good and evil,
but in today’s world, all too often, we tend to worry more about
ourselves and less about what other people do. But resisting evil
doesn’t just mean resisting it ourselves; we have to fight against it
wherever we see it. We just don’t want to get involved when we
know the liquor store is selling to underage drinkers so we do
nothing even though it could prevent a tragedy. When we see the
bruises on a co-worker and suspect abuse in the home, and say
nothing and do nothing to help, we make that abuse possible.
When we see a friend spiraling into the clutches of drug abuse
and fail to reach out, we let him fall. As Freemasons, we must
strive to always resist evil in our own lives, and wherever we may
find it in the world.
. . . help for the weak . . .
George Washington’s overriding sense of duty would never have
allowed him to do anything other than help the weak. A man who
hasn’t the strength to raise himself cannot be expected to do so,
and our central ritual has us raised as if from the dead, not of our
own power, but by King Solomon himself. We were helpless, and
a Mason’s hand reached out in aid. And so we reach out to others
weaker than ourselves, to give of our strength as we embrace
them.
. . . concern for good government . . .
In the brawling arena of politics, has always been hard to
remember that people with whom we disagree are not our
enemies. This was as true in Washington’s day as our own. In the
charge to the candidate in the First Degree, the new Mason is
admonished to be exemplary in his duties as a citizen, and not to
have anything to do with subverting the peace and good order of
society. We are to run our Lodges in keeping with the principles
of that charge. As Masons, we are to participate in the affairs of
our Lodges with respect and intelligence, to vote based on the
. . . and above all, a life-practicing reverence for God and love
of fellow man.
Masons in Washington’s day and in ours have worked to adore
their Great Creator in ways connected to the everyday world of
work, family, and community. We are cemented, if we live
rightly, by moral and social virtues, which keep our eyes on both
heaven and earth. If we look only to heaven, we cannot love our
fellow man, as we cannot see him; if we look only to earth, we
forget who made it. With reverence and love, we seen man as the
likeness of God, and treat him accordingly.
Freemasonry, in George Washington’s time and ours, calls men to
a better way of being in this world, where behavior rather than
birth determines a man’s nobility. And if the world today looks
markedly different now than then (and it does!), Freemasonry’s
values have never changed. We apply them a little differently
because our society has changed. We have different challenges
today. We have new technologies that make many things easier,
but other things much harder. Freemasonry has even changed.
We have websites, blogs, automatic calling systems, email, twitter
accounts, and even iPhone applications that tell us, turn-by-turn,
how to guide us right to the front door of a lodge, in a city we’ve
never visited before, just in time for the meeting—and we’ll
likely know at least a few of the members from Facebook.
But even considering all that—what inspired men like George
Washington more than two hundred years ago still applies.
Nothing fundamental has changed. The definition is exactly the
same. We’re on the same mission today we were then. And the
mission is simple: to make good men better according to constant
principles and changing circumstances. We are called to be better
husbands, better fathers, and better citizens. We are called,
simply, to be ever-better human beings in the society in which we
live. As the Washington Masonic Memorial tells what
Freemasonry is, Washington himself might have described the
mission of our Craft when he said, “Let us raise a standard to
which the wise and honest can repair; the rest is in the hands of
God.” Amen.
“The fact that we are each representative of the Craft of Freemasonry is not
something most Freemasons think about very much”
12 T W T
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“Humility as a
Masonic Virtue”
Freemasonry is a Fraternity. Though ennobled by its
purpose beyond all other fraternities and further set apart by its
initiatic nature, it remains at its core a simple and elegant
gathering of Brothers. As such, it stands to reason that at the
core of Masonry, the bedrock of its foundation, is harmony
between Brothers. Not only does this foundation imply and
entreat equality, kindness and patience with ones Masonic
family, but with the entirety of our human family.
Before we, as Masons, may spread the mortar of unity and
harmony amongst the bricks that comprise the wall of
humankind, we must first mix that mortar within the refining
basins of our own actions. Beyond action, at its very root, lies
thought. Changing thought changes action, which in turn
implements our Masonic principles and changes the world.
Through transforming our thought processes we begin to
transform ourselves. We embark upon the symbolic journey
from rough to perfect ashlars, that ancient hermetic trek from
men of clay to men of gold. Beginning to understand how to
go about this process could be a daunting task had our ancient
brothers not already left us the tools to discern the path and
build that sublime bridge to self-actualization and personal
transcendence.
Fraternity is both a word to describe how we organize
ourselves and a principle tenet of Freemasonry. However,
what constitutes fraternal thought? Furthermore, how does
fraternal thought manifest as fraternal action? Of course, we
see this in our Masonic charities, as well as any time a Mason
reaches out to help another in a physical or material sense.
However, let us also address the manner in which we can
extend our fraternal thought to a point where it permeates our
lives, reaching every facet of our daily human interactions.
Let it be asserted that the greatest aide to this endeavor is
humility. Masonry has counted amongst its brothers some of
the world’s greatest figures of history, science and philosophy.
In the history of the United States of America alone it has
given us men the likes of George Washington, Benjamin
Franklin and Albert Pike. Masonry attracts men who look for
personal growth, itself a noble form of ambition. Inevitably
men of great character, intelligence, accomplishment and
personality find their way into the Masonic temple of
brotherhood. These qualities
are brought out all the more by
involvement in the Craft.
In order to foster harmony
among such men, indeed,
among all men, it behooves
each of us, not only as Masons
but as human beings, to eschew
our inherent egotism. Our ego
is the part of our thought process
which screams “Me first.” It is a
survival instinct that at once feeds
on and fuels our feelings of offense,
moments of greed, senses of
entitlement and expectations of
others to mold their lives around our
own needs and opinions.
By Bro Joseph R.
Mascaro
This psychological drive towards
toward self-interest is something we
all have and fall prey to at various times. However, it is not
always apparent. Certain situations are obvious and therefore
easy to recognize and avoid. For instance, if pie is being
served while the Lodge is on refreshment you may want to
have a second piece before some brothers have had their first.
In this situation it is easy to recognize your motivation, you
want more pie, this is an apparent self-oriented desire. As
such, it is also easy to overcome. One need simply exercise a
modicum of discipline in order to wait until all have had their
pie or have had ample time to retrieve it if they so desired.
However, the most detrimental incarnations of egotism are
often the most insidious and subtle. Often these thought
patterns manifest when we feel our established opinions or
ideals have somehow been questioned or even threatened.
Often what could come out as a simple expression of a
conflicting opinion, perhaps leading to a productive and
mutually edifying discussion, instead comes out as an angry
expression of indignation. We frequently do not even realize
that the source of such a reaction is egotistical. We may have
already accepted our opinions as superior or factual and
therefore feel both natural and justified in their vehement
defense. Rather than seeking to understand the opinions of
others we instead entrench ourselves in our own views. We
assign our opinions and ways of life an importance above
those of others. Not only is this rampantly egotistical, it also
inhibits our ability to discover new things and thus continue to
grow.
Yet, such personal ramifications are the least effects of so selfcentered
an attitude. By far a more ignoble and regrettable
result
is the harm to our fellows when we consider our own comfort
to be a greater cause than treating them with respect.
After all, when we fall into a
mode of thought where we are
unwilling to compromise with
others it is solely our own
comfort which we protect, our
feeling of security in an
established mode of thought.
(Continued on page 14)
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“Humility as a Masonic Virtue” - Mascaro
(Continued from page 13) Furthermore, and most
importantly, when we do not
exercise reason, kindness and a calm demeanor when in
discourse with others we damage the reputation of our great
fraternity. This, more than any other consideration, must
guide our actions. When we act it is beneficial to always
examine our actions and, rather than think whether or not they
will benefit us personally, think instead whether or not they
will benefit the most Masons possible and, beyond even that,
the most human beings worldwide.
Does this mean we cannot assert our ideas? Certainly not, that
would be against the spirit of inquiry which we hold dear.
However, there is a marked difference between a reasonable
and level exchange of ideas and a rabid, chest thumping
debate. When we attempt to “win” an argument, proselytizing
and clinging to a desire to be correct rather than listening and
participating in a rational give and take, we do the very
didactic principles of discourse a disservice. The only time
there can be a “winner” in an argument of ideas is when both
participants leave feeling calmly educated, if on no other
subject than the opinions of a brother.
It is a sad day when one holds their own opinion above the
emotions and dignity of a Brother. Fostering fraternal bonds
and helping everyone you speak to on a daily basis to feel
respected, if not necessarily agreed with, is one of the greatest
forms of charity possible. Giving money or time to a worthy
cause is admirable and vital. However, fostering a feeling of
brotherly affection is also very important, and one of the most
mutually fulfilling, far reaching and lasting actions we can
take.
Of course, at Lodge, certain traditionally heated topics are
banned from the chambers where we Labor at our Craft. Yet
these topics, religion and politics, are not the only subjects
capable of inspiring rancor. It also bears consideration that we
should not only be concerned with proper behavior at lodge,
but when at labor anywhere on Earth, that great lodge
mortared in matter and tiled in time. This is certainly
something to remember during an election year such as this
one.
In the spirit of the gentle assertion I have made on the value of
humility I entreat you sincerely to reconcile any disharmony
between yourself and your fellows. Not just your fellow
Masons, but your fellow humans. If there is anger or unease
between yourself and another, reach out a hand, across
borders, across party lines, or maybe just across the living
room. It will ever be the aspiration and the domain of Masons
to be the bigger men. Understand that no disagreement, no
perceived slight or indignity, is worth a loss or lessening of
love between brothers. When you reach a hand out in
reconciliation, just as you do in giving to worthy causes, others
see the Masonic ring upon it. Then you have acted in a way
that honors not only yourself, but all Masons.
T W T
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“The Symbologist”
By Michelle Snyder, OES
“An Ancient Star”
For our ancestors, knowledge of the heavens was a decisive factor in survival, and for millennia they recorded
astronomical patterns. Ca. 12,500 BC, lunar calendrics, and stellar and solar 24 hour clocking are evident in inscribed
notations which evolved with mankind. Sometimes engravings or paintings were made to record these patterns. One
particularly stunning example is the hexagram, now also called Solomon’ s Seal, Magen David, or
Star of David. The hexagram is one of the oldest and most universal symbols.
Hexagons are six-sided shapes. Evident on the crust of the earth, in the formation of rocks, dried
corn, and snowflakes, they are formed by pressure from without. This is the basis of the “hex”:
subjects of the “hex” find themselves surrounded by pressure. Hexagrams of overlapping triangles
were used in the days of Solomon to contain evil spirits, trapped by the surrounding pressure.
A hexagram is a six pointed star composed of two overlapped triangles. The beginnings of the
hexagram are seen as far back as 77,000 years, with an upward pointing triangle symbolizing winter solstice sunrise
and sunset. (see below) By 14,500 BC, summer and winter solstice sunrise and sunset are represented with overlapping
triangles.
Duncan-Enzmann photo of solstice symbol, Altamira Cave, 16,500 BC
The Magen David is commonly associated with Judaism today, but it is actually a relatively new symbol of the
Jewish faith. Although it appears occasionally in their early artwork, it has never been exclusively Jewish. The
evolution of this familiar symbol can be observed with the following series (Duncan-Enzmann):
Blombos Denekamp Solutrean Altamira Altamira Altamira Current
77,000 BC 31,000 BC 20,000 BC 16,500 BC 16,500 BC 16,500 BC
With the simple diagram below, it is easy to depict the movement of the sun from winter solstice, through the spring
equinox, to summer solstice, and back to autumnal equinox. Even small children are able to understand and remember;
our ancestors taught the very young how to tell time and season astronomically:
(Continued on page 16)
15
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(Continued from page 15)
“The Symbologist”
Winter solstice Spring equinox Summer solstice Autumn equinox Winter solstice
According to Christopher Knight in “Solomon’s Power Brokers” the hexagram known as the Star of David has
roots not only in ancient astronomical observation, but observations done at a particular place. The diagram below
shows the hexagram created by the sun’s shadows at winter and summer solstices, as it appears at the latitude of
Jerusalem.
As with most symbols the hexagram gained layers of meaning as it flowed through time and cultures, coming to
symbolize the union of opposites: male and female, fire and water, error and truth, active and passive, darkness and
light, ignorance and wisdom. These interpretations are not unreasonable considering the astronomical origin of the
symbol – from observations based on light and shadow.
The Symbologists’ bio’s
Michelle is an author, speaker, columnist, and blogger. Her post-graduate degree is from the University of
Wales. She lives outside Boston where she teaches classes in symbology and works with a children's theater
group. She is co-owner of White Knight Studio with her husband Jay, a MM at Meridian
Lodge in Natick, MA. Their work with Dr. Duncan-Enzmann’s translations of Ice Age
Language is the subject of several books and seminars they produce. Michelle’s artwork,
inspired by her love of symbols, mythology, and folklore has appeared in galleries from
Massachusetts to California. Michelle is also an officer in OES, Palestine 114.
http://whiteknightstudio.blogspot.com/
http://www.whiteknightstudio.com/
T W T
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“The Twenty-Four Inch Gauge, a Measure of a Lifetime”
By Bro. David Browning
I am currently the Senior Deacon in the Lodge as well as
the 16th District Deputy Grand Lecturer. At the beginning
of the year I fully felt that I was giving Masonry
everything that was expected of me and more. After I
changed jobs my responsibilities at work became very
demanding and I really had to slack off from visitation,
service to the district, and on several occasions have even
had to miss our Stated Communications due to travel
required for my new position. In addition, life events such
as my daughter getting married, the loss of a dear loved
one, and other family matters also put a strain on my
ability to give back to the Fraternity. I dare ask the
question, does this lack of balance makes me less of a
Mason? I will attempt to answer this question in the
paragraphs below.
In the First Degree we are taught that “The working tools
of an Entered Apprentice are the twenty-four inch gauge
and the common gavel.” When they are presented to us
we ponder their use and most likely think little else about it
for quite some time. Upon joining the Fraternity I was
really blessed to have a very good work-life balance that
allowed me to devote a lot of time to the Lodge and
District events and never had any doubts that I was to
some extent within the bounds of equilibrium that the
twenty-four-inch gauge is meant to teach us; however, that
situation changed and I have really been torn about my
lack of ability to serve the Fraternity these last several
months. As I often think about various topics and write
about them this one is particularly personal to me and I
would like to share my thoughts about the lesson I believe
we are being taught when really reflecting
upon the twenty-four inch gauge of the
Entered Apprentice Degree.
We are taught that “The twenty-four inch
gauge is an instrument made use of by
Operative Masons to measure and lay out
their work, but we as Free and Accepted
Masons are taught to make use of it for the
more noble and glorious purposes of
dividing our time. It being divided into
twenty-four equal parts are emblematic of
the twenty-four hours of the day which we are taught to
divide into three equal parts, whereby are found eight
hours to the service of God and a distressed worthy
brother, eight for our usual avocations, and eight for
refreshment and sleep.” I think that we would all be
challenged to find very many who have this good of a
balance at any particular point in life
but I think that this is truly the lesson.
The twenty-four inch gauge is the
measure of our balance throughout a
lifetime, not at any given point in time.
When I first was Entered, Passed, and
Raised I had a routine job that allowed
me a lot of flexibility. At that time I was able to spend a
lot of time learning the catechisms as well as the lectures
of the three symbolic degrees. I did a lot of visitation,
helped with work in the Lodge, and never missed a
meeting unless there were extenuating circumstances. At
this time I also would say that I was more than ready to
help out a worthy Brother, spend time studying the Great
Light of Masonry, and overall had what I would consider
to be a good balance. At this time I never doubted my
veracity to the Fraternity but fast forward to March of this
year when I landed my new job and everything got turned
upside down. So back to the original question, does this
lack of balance make me less of a Mason? I believe the
answer is no, as the balance will be maintained throughout
a lifetime. I believe that at any given point in time we will
spend disproportionate amounts of time in one of the areas
we are taught to focus on while neglecting the others but
over the course of our lifetime that this will equal out to a
large degree and thankfully we have the Blessings of Deity
to overcome our discrepancies and shortcomings.
T W T
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The Coaches Coach: “Our Masonic Youth”
By Bro. John Nagy
Are we expecting too much from our youthful Brothers?
– Dr. John S. Nagy
Research reflects what our nation’s forefathers knew long
ago: You cannot expect wisdom to be a principle
component of youthful character. They believed this
so strongly that they incorporated this ideal into our
nation’s laws. Ever since that incorporation, citizens must
reach specific age 1 points before they are considered
eligible to hold important governing positions. Examining
these limits in the Light of some of Freemasonry’s
Jurisdictions lowering their age requirements, one
cannot help but ask, “What did our forefathers know about
maturity?”
There should be no doubt in any Masterful Mason’s mind
that Masonic Work transforms good men toward the better.
It does this by engaging their hearts and minds in activities
designed to Work areas of their
brains that promote improved
and mature thinking. These
areas are specific
and Masons who engage in
helping others develop should
take note of these areas early on
to determine this Work’s
effectiveness.
One standard of effectiveness
measurement is the telltale
characteristics of maturity.
Masonic Coaches and Mentors
should well acquaint themselves
with methods that can both develop and ascertain maturity
in those they are asked to assist in Masonic Work. It might
occur to the many
Brothers who Perpend the current state of the Craft that
their failure to acquaint themselves with such Light
weakens the Fraternity and causes our Brothers to focus
attention on Superfluous matters and activities. Reviewing
the division line between Youth and Manhood might be a
good starting point for those interested in being a force for
nurturing change within the Craft.
Youth
It might surprise some people to know that adulthood does
not begin between ages 18 and 21. Yes, this age range is
considered the “legal” age of consent
and the time when those who reach it
can and do take on many “adult”
activities and responsibilities. It is also
around the time when a person is
judged and held accountable as an
adult. This age range is also long past
when participation in
biological reproduction can and
sometimes does occur for some of us.
Benchmarks set up by modern society as predetermined
transition points between Youth and Adulthood are not
however when biological adulthood begins. Biological
adulthood in humans occurs several years later, and in
some cases much later, if at all. 2 Human Biological
Adulthood is dependent upon the “coming to fruition” of a
specific portion of the brain called, “the PreFrontal
Cortex”.
Pre-Manhood
According to researchers, the Pre-
Frontal Cortex (PFC) is the
portion of the human brain
responsible for differentiating
Youth and Adulthood. The PFC is
proportionally larger in humans
than all other animals. It has also
grown proportionally bigger in
relation to other
portions of the human brain over
the time humans have purported to
have existed on earth. In humans, the PFC continues to
grow into the mid twenties. This growth though is in size
only and other important PFC interconnections continue to
change and grow long after this point.
This is well indicated by further important character
development taking place long after the time
that the PFC reaches its full size.
Coaches and Mentors should know that Character is a very
good indicator of overall and specific
maturity. A lack of maturity indicates further PFC
development is necessary. The
(Continued on page 20)
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(Continued from page 19)
“Our Masonic Youth”- Bro John Nagy
characteristics 3 of an undeveloped PFC are many. Here
are just a few:
Thinking. Furthermore, every one of these Executive
Functions is what Masons should find exemplified by at
least one of our first three Grand Masters.
• Lack of foresight
• Unfocused attention
• Short attention span
• Inappropriate behavior
• Little to no impulse control
• Unrealistic self-assessments
• Little to no delayed
gratification
• Ill-formed strategies and
planning
• Lack of weighing behavioral
consequences
• Disorganized thinking and problem solving
• Little to no modulation of intense emotions
• Behavior doesn’t adjust as situations change
• Inappropriate risk taking and dangerous behavior
• Inability to consider the future and make predictions
• Short-term rewards take priority over long-term goals
• Inability to consider multiple streams of complex and
challenging information
These are but a few of the many distinguishing
characteristics that help identify males who have further
growth required of their PFC before reaching adulthood. It
benefits all Masonic Coaches and Mentors to recognize
these characteristics as they support our next generation of
males through their Masonic development.
Manhood
Research the PFC enough and you’ll learn that it does
many things important to our Masonic path. It is
responsible for planning,
decision-making, inhibition,
social interaction, self-awareness,
longterm memory formation and
understanding other people.
Included
in this, the PFC also watches,
supervises, guides, directs and
focuses behavior!When mature, it
both knows and exhibits Wisdom.
If it has not become clear yet, the
PFC is responsible for facilitation
of Executive Functions
characteristic of mature males. These Functions include
but are not limited to Time Management, Judgment,
Impulse Control, Planning, Organization, and Critical
What To Do
As a Coach or Mentor, what do you do with all this
Light? First on the “to-do” list should be improving
your awareness of the telltale Characteristics of
immaturity. Some aspects are more obvious than
others but they are all important to know as you
Work with others who depend
upon your support and guidance. Once you can
recognize and identify specific Characteristics, Work
toward becoming willing to share your awareness
with those whom you Work. This does not mean
you should though. It merely means that improving
your awareness positions you to properly assist those
current and future Brothers who show signs that they are
indeed ready to take further steps along the Masonic path.
Points to Perpend:
1. Should Manhood be determined by Mature Character or
chronological age?
2. Is the Craft allowing some Brothers to Pass before they
achieve Maturity?
3. Have you ever allowed a man to Enter into Freemasonry
or Pass from one Degree to
another without Perpending his Maturity?
4. How do you determine a man’s Maturity when tasked
with this important undertaking?
5. How Mature must you be to willingly accept any
negative reactions provided by Brothers
who don’t want to hear your observations?
Dr. John S. Nagy is a Master Mason, Lodge
Musician and Masonic Education provider for his
two Lodges and for others who support his sharing.
He is author of the “Building Series” of Masonic
Education books. His books, Building Hiram,
Building Boaz, Building Athens, Building Janus
and Building Perpends, his Videos “The Coaches
Coach: Building Builders” Parts 1 & 2 and his
Uncommon Masonic Education Workshops cover
aspects of Masonry designed to Build Better
Builders. His materials are used to instruct Blue
Lodge, Scottish Rite and York Rite Candidates in
Symbol Recognition, Understanding and
Application. You can find out more about him,
his books, his videos and his workshops through
his webpage at:
http://www.coach.net/BuildingBuilders.htm
20 T W T www.twtmag.com

Th e Bu ild in g
Be t tSERIES
e r Bu ild e rs
Bo o k Se ries s
This Masonic Education Series shares
Light that helps ‘Build Masonic
Mastery!’ – Dr. John S. Nagy
You cannot find a better overview of the Veiled Work of Masons. This Uncommon
Masonic Education book series shows the Work that brings out Mast ery in Masons .
It assists Masons toward better understanding the Masonic Work that Freemasonry
alludes to through its collective writings, Rituals, Lectures and Catechisms.
Each book reveals:
Important Connections Between and Within each of the Blue Lodge Degrees
Specific Masonic Work, Its Basis and Supporting Background
Key Themes that Explain Blue Lodge Symbolism, Gestures and Words
Transformations and Results That Masons Can Expect (Who Do the Work!)
These books assist Ment ors, Coaches, St udy Groups, Lect urers, I nst ruct ors,
Lodge Educat ion Officers and General Lodge Mem bers with instruction that makes
sense. In addition, these books are excellent for instructing higher Degree Candidates
with the basics missed by typical Masonic Education offerings.
These books contain:
Concise Uncommon Masonic Educational Chapters
Multitudes of Masonic Questions/Answers/Aphorisms
Further Light not found in Lodges or Schools of Instruction
Challenging and interesting side codes and ciphers
THE BUILDERS
The Building Series Masonic Education materials help create a
clearer and cleaner understanding of what is required to Build Bet t er Builders .
Imagine
understanding,
explaining and
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thought possible!
These m at erials are for Masons w ho w ant m ore!
Volume 1 (MM Level) – Three Degree Interconnections
Volume 2 (EA Level), Volume 3 (FC Level) & Volume 4 (MM
Level) – The respective Degree Work, its basis, its background
and the interconnections within the Degree
Video – A Jam-packed 77 minute Masonic Education Overview
with additional activities and suggested readings
For more information and purchase, go to http://www.coach.net/BuildingBuilders.htm
21 www.twtmag.com

http://travelingtemplar.blogspot.com/
“The Crown and the Cross ”
The Crown and the Cross is a familiar symbol in Christianity
and is a peculiar logo of the Knights Templar Order within the
York Rite of Freemasonry. As the
Knights Templar is founded upon
Christian principles so too are our
symbols.
To point out the obvious, this symbol
is the combination or uniting of two
separate symbols - the crown and the
cross. United this symbol has its own
unique history and meaning, but
separately each symbol has a much
larger history and symbolic interpretation.
Be thou faithful unto death, and I will give thee a
crown of life.
Revelations 2:10
Blessed is the man that endureth temptation: for
when he is tried, he shall receive the crown of life,
which the Lord hath promised to them that love him.
James 1:12
Together they represent the reward awaiting in Heaven that
the Faithful will receive after the suffering and trials of this
life on Earth; the cross secures and the crown assures. Some
have interpreted it to stand for the meaning of the life,
ministry, message, and glory of our Blessed Redeemer, our
Savior, Jesus Christ.
The Crown, by itself, has
traditionally been a symbol of
authority and sovereignty,
whether it is governance over a
society/community or over
oneself. Head coverings, like
crowns, are also seen as a
symbol of victory like you
would see with the wreath or
garland. As I talked about in Symbols of Royal Arch Masonry
- Part 1:
Symbolically we can see through its circular shape it denotes
perfection, which Heaven is seen as, and eternal life, and
while wearing it we unite the spiritual world with this material
world where the sovereign can receive
divine inspiration to justly rule.
In the Masonic Templar Orders
there are many crosses used,
but we will only talk of a few
and discuss the general
symbolism. For the Sir Knights
of the Templar Orders and
Christians, the cross reminds us
of the crucifixion of Jesus Christ, but is much older
than the Christian religion. First lets look at what a
cross is.
The Cross is simplistic in shape, usually two
intersecting beams, a vertical one
intersecting a horizontal one. These may
vary upon religious denomination. There are
basically four forms from which most other
crosses stem from. They are:
The Latin Cross (crux immissa) is a
type of the cross in which the vertical
beam sticks above the crossbeam.
The Greek Cross (crux immissa quadrata) is similar
to the Latin Cross except that all four arms are of
equal length. It is said this is the most ancient of the
cross symbols used.
St. Andrew's Cross (crux decussata) is in the form of
a diagonal cross (like the letter X). This cross also
resembles the Greek letter Chi which is represented as
'X' which is one of the symbols Constantine saw in a
dream which led him to victory against Maxentius,
and which led Constantine to his legendary
conversion to Christianity.
The Tau Cross (crux commissa) is a cross named
after the Greek letter it resembles.
There are several variations of these crosses, particular the
first two, that are commonly seen in the Templar Order.
The first common one, the Latin Cross infused with rays
of light emanating from the intersection is a badge of a
Commander and Past Commander, and the Latin Cross in this
manner is also referred to as the Passion Cross. The second is
the Templar Cross which is a variant of the Greek Cross. The
Templar Cross (Cross Formée/Patée) is created from four
equilateral triangles whose apexes meet at a common center.
In our Order the Templar Cross is (Continued on page 23)
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(Continued from page 22) used to designate a Grand
Commandery officer and a
Past Grand Commander. There are many other crosses seen
in the Chivalric Orders of Masonry, but we will come to
those in a later article.
Traveling Templar
history and interpretations span the Ages. Combined they can
represent so much dear to the followers of that humble
Carpenter who sacrificed so much 2,000-years ago.
It is important to note that neither the Latin or Passion Cross
was used as a Christian symbol until around the 7th century.
Prior to this, the lamb and fish were the most common
Christian symbols. This style of cross has been seen
throughout history in such places like Africa, the Far East,
Assyria, Phoenicia, India, Persia, Mesopotamia, Scandinavia,
and Mesoamerica/Pre-Columbian America. To these ancient
cultures, the cross represented the Sun or has been a symbol
of Earth and nature with the number Four representing the
Cardinal directions, the changing seasons, the four winds, the
quarters of the moon, and the alchemical elements. Like the
crown does, the cross may also emblematically represent the
union of Heaven and Earth. The number four also reminds us
of the Four Evangelists and their Gospels. By it are we
reminded of time and the delineation of seasons, as it was on
the Fourth Day that God put lights in the firmament to
separate light from darkness, to mark days, and to outline the
passing of seasons and time.
There have been many older cultures that
have taken the cross as an emblem. One
that comes to mind the quickest is the
Egyptian Ankh (sometimes referred to as
the Handled Cross, the Egyptian Cross, the
Key of the Nile, or Crux Ansata) which is
basically a Tau Cross with an inverted tear
shape on its top. It is said to represent Isis
and Osiris in their sexual union. In other
cultures the cross represents the four
directions in which the Sun shines. In
Scandinavia the Tau Cross symbolizes the fabled hammer of
the god Thor.
As I stated above, the cross can be seen to represent the four
elements which at its intersection symbolize the 5th element,
Ether or quintessence, in Alchemy. With such crosses like
the Templar Cross, you can also see a
liberal representation that the four
equilateral triangles symbolize the 12
Signs of the Zodiac. With the Greek
Cross has been applied with a circular
diagrams of the Zodiac to indicate the
solstices and equinoxes. The Greek
Cross within a circle has appeared all
over the Paleolithic world as a symbol of
the Sun
It is amazing to see how the most simple
symbols can have such an astonishing
history and mean so much to so many of
different beliefs and opinions.
Combined they seem stack and
compound each other. Separately their
References
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http://tarotreadingpsychic.com/tarot-symbolism-the-crown/
2. BOSTONWILL. (n.d.). Gravestone Art. Retrieved from Symbol &
Meaning: http://bostonwill.tripod.com/id5.html
3. Christian Symbols Illustrated Glossary: Cross & Crown. (n.d.).
Retrieved from About.com:
http://christianity.about.com/od/symbolspictures/ig/Christian-Symbols-
Glossary/The-Cross-and-Crown.htm
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http://en.wikipedia.org/wiki/Cross
5. Crosses. (n.d.). Retrieved from MasonicDictionary.com:
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6. The Cross: An Overview. (2011). Retrieved from Campbell M Gold:
http://campbellmgold.com/archive_esoteric/cross.pdf
7. Pastor Leyrer (2011, April 17). The Cross and the Crown. Retrieved
from St. John's Evangelical Lutheran Church:
http://www.sjtosa.org/groups/sermons/2011/04.17.11.htm
8. Maltese Cross. (n.d.). Retrieved from Wikipedia:
http://en.wikipedia.org/wiki/Maltese_cross
9. Marshall, Jr., G. L. (2010, January). The Crosses of Templary.
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http://issuu.com/gektusa/docs/0110
10. Moon, S. (2007, April 26). The Origin of the Cross Symbol Used in
Christianity. Retrieved from Yahoo Voices:
http://voices.yahoo.com/the-origin-cross-symbol-used-christianity-
307109.html?cat=34
11. Newell, B. E. (2012, April 2). Symbols of Royal Arch Masonry -
Part 1. Retrieved from Traveling Templar:
http://www.travelingtemplar.com/2012/04/symbols-of-royal-archmasonry-part-1.html
T W T
12. Newell, B. E. (2012, June 8).
Symbols of Royal Arch Masonry - Part
2. Retrieved from Traveling Templar:
http://www.travelingtemplar.com/2012/
06/symbols-of-royal-arch-masonrypart-2.html
T W T
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