Masonic symbols

Free and Accepted Mason | Symbols and Symbolism

June 25, 2017 by Greg Stewart

In this episode, we explore the meaning of the Free and Accepted which first occurs in the Roberts Print of 1722, a term applied in the symbolic allegories to the builders of Solomon’s Temple.

Mackey, in his Encyclopedia of Freemasonry, say:

The title “Free and Accepted” first occurs in the Roberts Print of 1722, which is headed The Old Constitutions belonging to the Ancient and Honorable Society of Free and Accepted Masons, and was adopted by Dr. Anderson in the second edition of the Book of Constitutions, published in 1738, the title of which is The New Book of Constitutions of the Antient and Honorable Fraternity of Free and Accepted Masons. In the first edition of 1723 the title was, The Constitutions of the Freemasons. The newer title continued to be used by the Grand Lodge of England, in which it was followed by those of Scotland and Ireland; and a majority of the Grand Lodges in this country have adopted the same style, and call themselves Grand Lodges of Free and Accepted Masons. The old lectures formerly used in England give the following account of the origin of the term:

“The Masons who were selected to build the Temple of Solomon were declared FREE and were exempted, together with their descendants, from imposts, duties, and taxes. They had also the privilege to bear arms. At the destruction of the Temple by Nebuchadnezzar, the posterity of these Masons were carried into captivity with the ancient Jews. But the good-will of Cyrus gave them permission to erect a second Temple, having set them at liberty for that purpose. It is from this epoch that we bear the name of Free and Accepted Masons.”

More Masonic Symbols, here.

A Deadly Deception?

April 21, 2011 by Greg Stewart

The following comes from a very bright young woman who is very involved with the Masonic Youth Orders that I had the pleasure to meet on Twitter. You can read her full bio below the article. I wanted to say that she offers a fresh and interesting perspective on the fraternity from a unique perspective of both being within and without the regular goings on of the Blue Lodge. After reading her paper, I thought it offered a great deal of value to the community on several levels and she graciously allowed FmI to republish her work.

I think you’ll enjoy reading it as much as I did. – MT

A Deadly Deception?
by Anne M. Stegen

The History Channel gets a lot of things wrong.

That is, they get facts wrong concerning certain details of say, Freemasonry or Masonic symbols. Considering that Freemasonry is the History Channel’s biggest obsession, just behind World War II, this is a rather serious offense. They take an obviously negative attitude towards Masons, connecting them to conspiracies left and right. One special about the alleged 2012 shift even mentioned that Freemasonry is inherently a conspirator in the matter. The program alluded to the “secrets” that Masons have, but gave no evidence to definitely connect the two. That form of ignorance is frustrating. The paranoia that has arisen in the general public is unfounded. There is no plot to create a “new world order.” Masons are not that coordinated. Instead, they focus on making their members better people, and helping their communities. Freemasonry is a benevolent society and is unjustly connected to conspiracy theories and plots for a new world order.

I am not a Mason. I am a woman, but I have extensive observations of the “Craft” of Freemasonry from my father and grandfather’s extensive involvement in the fraternity. My father started in the Blue Lodge, the basic Freemasonry. He was a member of Camelback Daylight Lodge No.75 in Mesa, Arizona. Yearly installations of officers are held and are often open to the public. Camelback Daylight Lodge’s membership consisted of elderly gentlemen, so the Regular Installation of Officers were usually an event with ill-fitting and wrinkled tuxedos, walkers, bolo ties, oxygen tanks, and hearing aides buzzing away, but also warm handshakes, and big hugs for me. It was always astounding to think that these men were accused of plotting world domination.

The fear comes from the unknown. Freemasonry still has some traditions that have been lost to the ages in common society. While ignoring the symbolism, people get hung up on the details—“Why are they wearing aprons?”—and jump to the conclusion that these gentlemen are obviously conspirators. Freemasonry began as an operative masonry guild—thus the aprons—that transformed into a gentlemen’s club that fostered the ideas of tolerance and truth during the Enlightenment. “Speculative” Freemasonry (as opposed to operative masonry) and the Illuminati were formed during the same era, so they are often connected. The Illuminati was formed on the same basis, tolerance and truth, and was not able to continue due to persecution by the Bavarian government. The Illuminati is no longer in existence, despite what Dan Brown says, and it is definitely not connected to Freemasonry. The fear in America that comes from the term “Freemasonry” is based on Americans’ general paranoia of anything they don’t yet understand. My challenge to you, then, is to join the fraternity and judge for yourself.

It is unlikely that such a plot for world domination or a new world order could be conceived in Freemasonry, even in the higher levels of the organization. The Blue Lodge is not governed by an international, or even national leader. In the United States, every state is autonomous. The Grand Lodge of the state regulates and directs the local lodges in their jurisdiction. The many different Grand Lodges are kept in check by a process of recognizing each other. If the Grand Lodge of one area decrees something that is against Masonic teachings, the Grand Lodges of other areas will declare it a “clandestine” Lodge, and members are forbidden from attending lodge meetings there. This system makes it nearly impossible to create a viable conspiracy of the magnitude of a new world order. There are other branches of Freemasonry, such as the York Rite and the Scottish Rite, but to join these appendent groups, one must first be a member of the Blue Lodge. There is no conspiracy within these branches because the Grand Master, the leader of the Grand Lodge, ultimately controls those branches as well. The fabled 33^rd Degree Masons are often charged with making malicious plots in the dark smoky room. First of all, smoking is not allowed in lodge rooms. Secondly, these men are just Scottish Rite Masons, still subordinate to the Grand Master. Thirdly, many of these men are also Shriners, the same elderly gentlemen who wear the funny red hats, dress as clowns and do tricks in miniature cars in parades. The finger pointing must stop.

Many people and groups today attack Freemasonry without looking into the truth. Thousands of web sites claim things like “Freemasonry is a Non-Christian Occult Religion,” “Christians Beware – of Freemasonry,” (Keohane) and “Freemasonry proven to worship Satan, as its symbols venerate the sex act.” Bad grammar, poorly constructed HTML layouts, and “telling” photographs of “Masonic” symbols and regalia accompany these sites. The experts referenced have Masonic titles, like 33^rd Degree, slapped at the end of their name. Anti- Masonic literature has the same fallacies. The Indiana Freemason web site analyzes one such book, The Deadly Deception: Freemasonry Exposed by One of Its Top Leaders by James Shaw, and finds four outright lies on the front cover alone. The various arguments against Freemasonry are baseless and uninformed.

Yes, Masons keep secrets. When you were little, did you ever have a club? Did that club have passwords that you kept secret from “outsiders”? Did it make you feel special to be a part of that club, especially because it had secret passwords? Apply that same concept to a club for older men, and you get the idea. While a Mason may not tell you what the passwords are, they are not really secrets anymore. If someone is really curious, the Masonic “Ritual,” a book containing Masonic ceremonies is already published in various forms. Charles William Heckethorn (1965), secret society expert, says, “The outside world, who cannot believe that Masonic meetings, which are so jealously guarded against the intrusion of non-Masons, have no other purpose than the rehearsal of a now totally useless and pointless ritual, followed by conviviality [a break for refreshments], naturally assume that there must be something more behind; and what seems to fear the light is usually supposed to be evil.” The ceremony to initiate new members has always been an object of attack because of the seemingly strange things parts of the ceremony. Essentially it involves the reenactment of a story. Various objects and words are used to represent a lesson that the initiate should always bear in mind. The phrase “on the level” comes from one such lesson.

What is the creed of Freemasonry? What do they believe? Much confusion has arisen over the issue, and anti-Masonic groups do all they can to keep it that way. Freemason Roger Firestone articulately answers, “Freemasonry strongly encourages its members to belong to an established religion, although that is not a requirement for membership (only that a candidate profess a belief in a Supreme Being). Masonry is a fraternal organization that encourages morality and charity and studies philosophy. It has no clergy, no sacraments, and does not promise salvation to its members.” Every Masonic activity starts with a prayer (and the presentation of the national flag, when appropriate). John the Baptist and John the Evangelist are the patron saints of Freemasonry, keeping high ideals and high pursuits at the forefront. Freemasonry is not a religion itself, but it strengthens the beliefs and morals of its members.

Members of the fraternity enjoy the privileges of having brothers all over the world. Masons and their families can always call upon other members in times of need. Travelers, the infirmed, those in distress can take comfort when they meet up with another Mason, whether they have known him previously or not. The Masonic family, including the women’s and youth groups, is a tight-knit community. Often a Masonic ring on a man’s right hand signifies that he will meet you on the level.

Freemasonry is dedicated to the betterment of its members, but also its community. Shrine hospitals, the Arizona Masonic Foundation for Children, the Knights Templar Eye Foundation, the Hearing Impaired Kids Endowment, the Amaranth Diabetes Foundation and Scottish Rite hospitals are all beneficiaries of Masonic sponsorship. The South Carolina Freemasonry web site says, “The Freemasons of North America contribute over two million dollar a day to charitable causes.” Local Lodges also have programs to help the nearby schools, hospitals and youth organizations. If Freemasonry had malicious intentions, would not these resources be better employed elsewhere?

Suggesting that Freemasonry is anything but benevolent is ludicrous. Implying that it is involved in conspiracies is ignorant. Americans worried about a new world order should turn their attention to other groups with that goal. And the History Channel needs to get these facts correct. Factual errors and dramatization are unacceptable. In the war for public opinion, Freemasonry should be the benign and prestigious organization that teaches belief in a Supreme Being, high ideals for living, and brotherly love.

Bibliography

Chapter Five: The Reverend James Dayton Shaw,. (n.d.). Retrieved October 29, 2009, from www.indianafreemasons.com/imoanti/isittrue/chap5.htm

Conder., B. E. (n.d.). The Hon. Miss St. Leger and Freemasonry. Retrieved October 29, 2009, from http://freemasonry.bcy.ca/aqc/aldworth.html

Firestone, R. (n.d.). A Page About Masonry: Questions: Difficult Questions About Freemasonry. Retrieved October 29, 2009, from http://web.mit.edu/dryfoo/www/Masonry/Questions/difficult.html

Freemasonry is a Non-Christian Occult Religion. (n.d.). Retrieved October 29, 2009, from http://www.godonthe.net/cme/links/masons.htm

FREEMASONRY PROVEN TO WORSHIP SATAN, AS ITS SYMBOLS VENERATE THE SEX ACT — STUDY OF SYMBOLS PART 5 . (n.d.). Retrieved October 29, 2009, from http://www.cuttingedge.org/free16.htm

Gilmour, P. (Director). (2006). Mysteries of the Freemasons DVD [Documentary]. United States: A&E Home Video.

Heckethorn, C. W. (1965). The Secret Societies of All Ages and Countries (v. 2). New York: General Books Llc.

Keohane, S. (n.d.). Christians Beware – of Freemasonry . Retrieved October 29, 2009, from http://bibleprobe.com/freemasonry.htm

What do Freemasons Do (Philanthropy). (n.d.). Retrieved October 29, 2009, from http://www.scgrandlodgeafm.org/FAQ/Philanthropy.htm

Upon beginning research for the paper, I contacted Michael T. Bishop, the Grand Mater of the State of Arizona (at the time), for further information and insight. My school deadline did not allow me to wait for a response, but I have since heard back from him. The Grand Master is a busy person, and I would like to sincerely thank him for his time.

My questions to him were:

How does Freemasonry help American communities?

How has Freemasonry helped America?

How does Freemasonry make good men better?

Here is his reply, in it’s entirety:

“The first two questions are much the same. Freemasonry has philanthropies and charitable projects, but its contribution is far deeper and more significant. Jacob Needleman in The American Soul speaks of a strong communal mysticism in early colonial America, especially in Quaker Pennsylvania. He emphasizes the importance of mystical communities in America and the founding fathers’ affiliations with Freemasonry. Many ideals that Americans consider definitive of our nation were introduced by these mystical communities. Today, Freemasonry is perhaps the strongest thread that binds us to our past, to that communal mysticism that seemed so strong 250 years ago. It is a search for truth, which can be translated “a closeness to our Creator.” Freemasonry embraced the philosophy of John Locke (1632-1704) who declared that human beings have natural rights and that reason and rational self-interest motivate people to freely establish governments by their own consent and for their own benefit, a philosophy embraced by the founding fathers. Jefferson would say that these rights are God given.

Freemasonry claims to make good men better, but a friend has suggested that the phrase should be that it makes better men good. To be a truly good man is what we should strive to attain. The teachings of Freemasonry in its ritual are valuable in themselves for their instruction for living a good and moral life, but its lofty goal to seek knowledge, truth, and closeness to God are perhaps more important. It was Freemason George Washington who said that the great aim of Freemasonry is to promote the happiness of the human race.”

Anne Stegen is a sophmore at Arizona State University. She is studying journalism at the Walter Cronkite School of Journalism and Mass Communication. Anne wants to work with non-profit organizations, social media and digital media tools. Anne is highly involved with Job’s Daughters International in Arizona. She works with residential life at Arizona State. She is a Community Assistant at Taylor Place at the downtown Phoenix campus. She is also Vice President of the ASU chapter of the Society of Professional Journalists.
http://annestegen.com
http://azjdi.org
http://twitter.com/AnneMStegen

Masonic Symbolism on the Winding Staircase

January 4, 2011 by Greg Stewart

A Lecture on the Second Degree of Freemasonry

On our way to the Sanctum Sanctorum, the newly made Mason undertakes a passage through what is commonly called the Middle Chamber. The reference into the middle way is through the temple of Solomon, and the pathway to the Holy of Holies, the adytum in which the Holy Ark of the covenant resides at the the Kodesh Hakodashim, or the place in which deity dwells. In that journey through the middle space, the Second degree brother is introduced to some of the more seemingly secular influenced aspects of the fraternity that begin to take on a double, or symbolic, meaning. On their surface, the basic notions of these things are obvious, but not until you start to look at them closely, at their deeper meanings, that we start to see their relationships to other more esoteric ideas. This is similar to religious traditions where withing one religious text there can be multiple layers of meaning, and multiple ways of interpretation which can lead to an allegorical, a moral, or a mystical meaning.

Indeed, as the degree is symbolically in King Solomon’s Temple, so to can it be seen as a symbolic metaphor to our own internal path, what Joseph Campbell calls the hero quest, and where you “leave the world that you you’re in and go into a depth or into a distance or up to a height.”[1]

This is not to assume that the Masonic degrees have a similar relevancy to sacred or spiritual texts, though some could argue that their significance is almost as powerful to some observants. It is a system of morality that strives to make good men better, which runs nearly in parallel with the many Volumes of the Sacred Law which seeks similar outcomes to achieve as it outlines and instructs its path to elevation. Whether its salvation or spiritual awakening the holy books seek to instruct its adherents to live better lives through their faith, the same that Freemasonry strives to through its practice – to make those good men better. In that process of making the good man a candidate for the degrees is made an entered apprentice, symbolically as he ascends Jacob’s ladder. Once at the top, he is presented a series of three groups of symbols which are set before him to become a Second Degree mason so as they may observe and contemplate them in their path of progression, their hero’s quest, to the third degree.

The story of the degree, from Duncan’s Masonic Ritual and Monitor*, picks up after the passage between the twin pillars of the degree with the conductor delivering this instruction:

Brother, we will pursue our journey. The next thing that attracts our attention is the winding stairs which lead to the Middle Chamber of King Solomon’s Temple, consisting of three, five, and seven steps.

The first three allude to the three principal stages of human life, namely, youth, manhood, and old age. In youth, as Entered Apprentices, we ought industriously to occupy our minds in the attainment of useful knowledge; in manhood, as Fellow Crafts, we should apply our knowledge to the discharge of our respective duties to God, our neighbors, and ourselves; so that in old age, as Master Masons, we may enjoy the happy reflections consequent on a well-spent life, and die in the hope of a glorious immortality.

They also allude to the three principal supports in Masonry, namely, Wisdom, Strength. and Beauty; for it is necessary that there should be wisdom to contrive, strength to support, and beauty to adorn all great and important undertakings.

They further allude to the three principal officers of the Lodge, viz.: Master, and Senior and Junior Wardens.

Let’s pause here and consider what some of the deeper meanings of these first steps infer. The first segment is fairly straight forward; with narrative telling us that the three steps allude to the three stages of human life – Youth, Manhood, and Old Age.

Youth is defined as:
Young persons, collectively.
A young person; especially, a young man.
The quality or state of being young; youthfulness; juvenility.
The part of life that succeeds to childhood; the period of existence preceding maturity or age; the whole early part of life, from childhood, or, sometimes, from infancy, to manhood.

from ThinkExist.com

This is a pretty straight forward idea, especially as it says to us that “we ought industriously to occupy our minds in the attainment of useful knowledge”, but how does this apply to an older initiate, someone who is no longer in his youth. Is it a wistful thought to what was achieved when younger and in still in school? Taken on a deeper level, it could allude to the idea of the degree itself, the First degree being synonymous to mean that in the first, the candidate comes to the lodge as a youth (despite his chronological or physical age) with a clean slate of perception and a clean pallet of interpretation. In a sense, he comes as blank slate to its teachings or to the ideas before him. The degree being his introduction from exterior life to interior life which ushers him both into the fraternity and into the concept of the undertaking. Pike, in the first degree lecture in Morals and Dogma, calls this the focusing of the aspirants “unregulated force” – the channel by which they constrain their previously raw, infantile state, into that of a focused and youthful aspirant no matter their age.

Next, the candidate enters into his Manhood, more literally the 2nd degree, of which the ceremony says of it “we should apply our knowledge to the discharge of our respective duties to God, our neighbors, and ourselves” which is a really active process to live by. We, in essence, are to achieve much by way of our doing, essentially, the work of our daily life towards our deity in worship and practice, our community in which we live and reside, but more specifically as we apply it to ourselves in continuing to apply what we’ve learned in our youth to this state of existence.

The Free Dictionary defines Manhood as:
1. The state or time of being an adult male human.
2. The composite of qualities, such as courage, determination, and vigor, often thought to be appropriate to a man.
3. Adult males considered as a group; men.
4. The state of being human.

In the third entry, we can take much from it beyond it simply being our middle state of being. It is in fact our ability to BE in the first place, our SELF in daily practice. Interesting as this is, the second degree in which our further education takes place is not only about the practice of our youth but also our ability to learn and apply that education to our life.

Campbell says of the age progression that “As a child, you are brought up in a world of discipline, of obedience, and you are dependant on others. All this has to be transcended when you come to maturity, so that you can live not in dependency but with self-responsible authority.”[2] This is, in essence, the heart of the three degree progression and the fundamental of the three steps – he becoming a man (or woman, respecting your discipline)!

Old age is a bit more of a troubling and complex issue. So often in modern society we look at old age as a point of retirement where work and physical activity dramatically changes or diminishes. In this description, the idea of old age holds true in that the degree says of old age that in it “we may enjoy the happy reflections consequent on a well-spent life, and die in the hope of a glorious immortality”

There are several interesting meanings we can take from this especially that it is in the degrees that these physical changes are metaphorically said to take place which can become a literal interpretation, and that once attained the Master Mason can live through them – literally to reflect on the life well spent. What’s troubling here is that the major portion of the work of the lodge is spent in the third degree and a caution must be considered so as to not see the work of the Master Mason as just one of reflection and of casual rest lest no work, as described in Manhood, be completed.

Old Age is essentially defined as ones age nearing or passing the average life span of human beings, and thus at the end of the human life cycle. In the U.S. this is considered to be 78 years old giving a distinct impression as to when one should then become a True Master. It really is at a twilight of life period, one of great age and maturity where little change and much reflection takes place. This gives us an interesting perspective on the meaning as it implies a near end of physical life period of time which squares with the degrees lesson as the period of reflection of a life well spent. We become the Master of our all, ready to pass our knowledge on to the next generation.

With this vantage, we can take pause to deeply consider that our daily working of the degrees, intrinsically, could (or should) be conducted in the 2nd state, our manhood in which we conversely learn and grow.

Symbolism of the Second Degree

Cirlot, in his Dictionary of Symbols, makes an interesting point in that the idea of progression in the stages of age is not unique to Masonry. Besides the stages themselves, the number three (3) is a representation of synthesis and unites the “solution of conflict posed by dualism.” In other words, the third object brings about balance for the first two opposing states. Think of the balance of three dots, one stacked above two.

From this point, the degree breaks off to correlate these first steps with the three principal pillars of the lodge as Wisdom, Strength and Beauty which also has an interesting Kabalistic point of reference in the three pillars that make up the structure of the tree of life. Keep in mind, the orientation assumes the viewer reverse the structure to mirror ones own standing rather than simply reflect the observer.

Wisdom, the left hand pillar of mercy, is an active pillar and representative of alchemical fire, which is the principal of spirituality, often called the pillar of Jachin. It is a masculine pillar, and relates to our mental energy, our loving kindness, and our creative inspiration as we traverse it up the Kabbalaistic tree through the Sephirot.

Strength is the right hand pillar and takes the form of severity, shaped into the alchemical symbol of water. It can represent darkness, but it is a passive symbol that is feminine in nature and called the pillar of Boaz. Upon it we find the points of our thoughts and ideas, our feelings and emotions, and the physicality of our physical experience, our sensations, each an aspect of its Cabalistic progression.

Beauty, then, takes on the role of synthesis of the two, the pillar of mildness; it is upon this pillar that the novitiate is transformed through his progressive states as he progresses. The central pillar of Beauty is representative of Jehovah, the Tetragrammaton which represents deity itself upon which our crown of being resides balanced through feeling and emotion from our foundation of justice and mercy, all of which springs from our link to the everyday world.

These aspects of the Kabbalah are not specific attributes of the study in the blue lodge, rather elements of deeper esoteric study, found more specifically in the degrees of the Scottish Rite. Because of the pillars, and their deeper symbolic meaning, it does, however, necessitate looking at them deeper to see the relationship between them as the blue lodge degrees seem to have parallels in the study of the Kabbalah – a happy accident at some time past or with purpose to link the ideas together. Wisdom, Strength, and Beauty are specific aspects of the lower three degrees and emphasized here in the first three steps into the middle chamber, necessitating their deeper esoteric study to fully grasp their broader importance.

As the degree instructs – Wisdom is to contrive, Strength is to support, and Beauty is to adorn all great and important undertakings – which are the fundamentals of the three pillars in the Kabbalaistic study.

Conversely, as the degree states, these three pillars “allude to the three principal officers of the Lodge, viz.: Master, and Senior and Junior Wardens.” and can be interpreted as such in both a micro (in lodge) fashion and in a broader macro tradition of Masonry itself – in this Kabbalaistic formulation. When the alchemical aspects of wisdom and strength are combined we can see the 6 pointed star appears, the symbol of transformation, often depicted in the conjoining of the square and compass in which Masons are instructed to square their actions and circumscribe their passions, which also corresponds to the link between the Saints Johns – the Baptist as the principal of alchemical water, and the Evangelist as the symbol of alchemical fire, both of whom have much deeper esoteric connections in Masonry. Also, the figures of the lodge leadership have a deeper connection as you begin to look at their alchemical connections too, when you look at their relationship to the Sun and moon, and the aspirant candidate as the solution of conflict, as Cirlot described, and as defined in the first degree – the three sphere aspect to balance the two of conflict.

From these short first few tentative steps, we can see that there is a wealth of Masonic symbols at hand, but we are only one third into our progression. Our next step takes us deeper into the middle chamber to its central position where we encounter an interesting juxtaposition of the physical world to our very human aspect of being through our senses.

For now, reflect a time on these first three steps and consider what comes next upon the path.

Read the series:
Part 1 – Masonic Symbolism on the Winding Staircase
Part 2 – Symbolism on the Winding Staircase – 5 steps upon the stair
Part 3 – Symbolism on the Winding Staircase – Seven the Magic Number

[1] Campbell, Joseph, “The Power of Myth”, p. 129
[2]ibid* Duncan’s Ritual Monitor is the most universal aspect of the degrees and widely available in public circulation so as to get a glimpse of the Masonic degrees. It’s publication, originating in 1866 and has been has been republished many times since. It includes the three blue lodge degrees of the Ancient York Rite, and four additional advanced degrees of the York Rite.

The Masonic New World Order Has Secret Headquarters At The Denver Airport

November 29, 2010 by Fred Milliken

The masons are really going to take over the world! Oh there is no doubt for you see there are Masonic symbols everywhere, many in the strange artwork that adorns the airport walls. And underneath the airport there is a maze of underground corridors containing secret bunkers. Here in this remote airport shielded from nuclear attack and impervious to illegal entry is buried the archives and the offices of those few in the Masonic order that have risen to top security clearance and who make the plans to destroy nations and have ready made plans to pick up the pieces in a New World Order.

Formerly at – KWGN, Channel 2, Denver has the story behind the story:

DENVER — Denver International Airport is where thousands of conspiracy theories have taken off.

Suspicion surrounds the airport’s remote location and massive size.

Many believe DIA’s underground tunnels are secret bunkers built for 2012 Apocalypse and they question the strange murals that seem to depict the end of the world, and the Masonic plaque in the terminal that appears to be dedicated to a new world order, with its inscription that says “New World Airport Commission.”

The strange signs and symbols are the topic of TV shows, including “Conspiracy Theory,” starring Jesse Ventura.

But now DIA is debunking the conspiracy theories, by allowing FOX31 News cameras into areas no TV crew has been before.

Deep inside DIA’s dark tunnels where conspiracy theories are born. DIA’s Jeff Green says the airport staff has heard the rumors about secret bunkers, underground concentration camps, even a hiding place for aliens.

But Green says the actual reason the tunnels were built, were to house miles and miles of underground tracks for an automated baggage system that was supposed to be “state-of-the-art” but never worked. That’s why the tunnels are now used by thousands of baggage handlers who speed through the underground maze delivering luggage from one place to another.

Green admits it is an underground city of sorts. But he says there are no secret bunkers. When asked if he had shown us everything underground, Green said, “I’m showing you…everything…that I can find…that I know is here.”

And as for the “strange” and sometimes “scary” art, DIA art director Matt Chasansky says one mural depicts the destruction of the environment, another: the horrors of war, but right next to them are murals depicting a peaceful future. He says the murals are not meant to be viewed separately, but as a continuing story.

Chasansky says the Masonic plaque marks the spot where a time capsule is buried. When asked why the Masons were allowed to bury artifacts in an international airport, Chasansky replied, “I wasn’t there for the discussion about why that happened, but that happens in a lot of buildings because the tradition of the Masons is –as people who make buildings.”

He also said, the “New World Airport Commission,” was an advisory committee made up of local businesses that was formed while DIA was being built.

But for many conspiracy theorists, DIA’s explanation will land on deaf ears. They will always believe DIA is part of a government cover up. And nothing DIA officials say –will change that.

Symbolism of the First Degree

October 27, 2010 by Greg Stewart

by Br. Asahel W. Gage, from The Builder Magazine
October 1915 – Volume I – Number 10

editor of the builder magazine — Joseph Fort Newton

This jewel comes from The Builder Magazine, a masonic publication published between 1915 and 1930, edited by Joseph Fort Newton.

It was then (and likely still is) the best American Masonic periodical ever published. The work below is just one of many articles in the archives, and one that I thought would be of some interest to readers for its look at Masonic symbols. I’ve made some annotations where I thought they need be. Enjoy

~Masonic Traveler

In the beginning, the seeker for truth must be duly and truly prepared. In the usually accepted sense, this talk is unprepared. And yet, I spent five years in the “line” of the lodge observing, thinking about and studying Masonry. It is this study and my later contemplations that are my preparation to speak on the symbolism of the first degree.

It seems to me that the essence of every Masonic lesson is presented in the symbolism of the first degree. An entered apprentice is a Mason. The second, third, and so-called higher degrees are elaborations. All Masonic business was formerly transacted in a lodge opened only on the first degree.

The Masonic lessons are practical lessons. They have a dollar and cents value. The Senior Warden tells us that he became a Mason in order that he might receive master’s, or larger wages. That there may be no misunderstanding as to his meaning monetary wages, he further says, in order to “better support himself and family.” If we will look honestly into our own hearts, we will see that we paid the price for the Masonic degrees because we hoped to receive the equivalent or a greater return. If we have not received a return equal to our original and annual investment, it is because we have not applied ourselves to the study of Masonry with freedom, fervency and zeal.

But let us understand each other. There is little chance of our making much headway unless we agree on a clear and definite meaning of the terms we use. It is not only good and pleasant, but it is necessary for us to dwell together in unity of thought, if we would arrive at a harmonious conclusion. We should therefore endeavor to clearly define our subject.

The word “symbol” is derived from the Greek, meaning “to compare.” From σύμβολον (sýmbolon) from the root words συν- (syn-), meaning “together,” and βολή (bolē), “a throw”, having the approximate meaning of “to throw together”, literally a “co-incidence”, also “sign, ticket, or contract”. The earliest attestation of the term is in the Homeric Hymn to Hermes where Hermes on seeing the tortoise exclaims σύμβολον ἤδη μοι μέγ᾽ ὀνήσιμον “symbolon [symbol/sign/portent/encounter/chance find?] of joy to me!” before turning it into a lyre. A symbol is the expression of an idea by comparison. Often, an abstract idea may be best conveyed by a comparison with a concrete object. A dictionary definition of a symbol would be, a sign or representation which suggests something else.

Symbolism, therefore, is the science of symbols or signs, the philosophy or art of representing abstract truths and ideas by concrete things. Symbolism is suggestion; in sculpture and painting by form and color, in language by words, in music by sounds. What allegory and parable are in literature; what figurative speaking is in language; the same is symbolism.

The symbolism of the first degree is for the apprentice. An apprentice Mason is one who has begun the study of Masonry. Certain qualifications are necessary for every apprentice. The qualifications of a Masonic apprentice are a belief in a God, a desire for knowledge, and a sincere wish to be of service to his fellow creatures.

Possessing these qualifications, the candidate must follow a course of ancient hieroglyphic moral instruction, taught agreeably to ancient usages, by types, emblems and allegorical figures. This is symbolism, and symbolism is universal language. It is the language in which God reveals himself to man. The manifestations of nature are only symbolic expressions of God.

Children learn best from symbols. Blocks and toys are crude symbolic representations of the more complicated things of life. Most of us learned our alphabet and almost everything else by the relationship or correspondence to things with which we were familiar. We are only children after all. Older children call themselves scientists and make their experiments in their laboratories. Each experiment is a symbol of what is taking place in the real world outside.

The apprentice in the moral science should give up the rags of his own righteousness and also all precious metals, symbolical of worldly wealth and distinction, and all baser metals, symbolical of offense and defense, in order that he may realize his dependence upon moral forces only. He should be clad in a garment signifying that he comes with pure intentions to learn the noble art and profit by its lessons, not to proselyte among others, but to develop and improve himself. He is carefully examined to ascertain whether he is worthy and well qualified to receive and use the rights and benefits of Masonry. Being satisfied that he is worthy and well qualified, he is admitted and is immediately impressed with the fact that he must undergo sacrifice and suffering if he would attain the end he seeks. Realizing that the good intentions of the candidate, his own righteousness or even the lodge organization, are not sufficient, we invoke the blessing and aid of God upon our search for knowledge and truth.

We follow the system of symbolism. When we would know the truth in regard to things too great for our minds to comprehend, we take as a symbol that which is within our mental grasp. We know that the truth about the things we cannot comprehend, is identical with the truth in relation to the symbol which we do comprehend.

The apprentice in his search for Light must start from the North with the Easter Sun in the East, and travel by way of the South to the West, and back into darkness. He again comes out of the North in the East and passes through the same course again and again in his development. Obstacles are met by the apprentice in his progress, so similar that they seem identical. The little occurrences-of life may seem unimportant but they determine whether we will be permitted to advance. The apprentice must ever be worthy and well qualified.

The apprentice must advance on the square by regular upright steps. The symbolism is so common and universal that it is used in the slang of the street. Obligations are duties assumed. We must assume them if we would advance and having assumed them we are bound by them whether we will or not. Then the light breaks and we begin to see. We find that others, even the most learned, stand like the beginners. The Master is on a level with the apprentice, and extends a hand which is grasped fraternally, and the candidate is raised. There is the key to the Masters Word–an open book, but he may never find the word itself.

Then, as before, the apprentice must follow the course of the Sun. As is the greatest, so is the smallest. In the drop of water are all the laws of the universe. If we study carefully, we will find in the dew drop the particles revolving and whirling in their little circles the same as we find the heavenly bodies revolving and turning in their great orbits, circle within circle and circle upon circle. The seeker after Light always emerges from the North in the East and passes by way of the South to the West and again into darkness, with full faith and perfect confidence that day will follow night. He is continually subjected to tests and trials and always held responsible for what he has learned and for that which has gone before. God’s Holy Book, His revelation to us, is the guide in our search for light. To the Jew this Holy Book is the history of Israel, substantially the Old Testament. To the Christian, it is the Old and New Testament. To the Mohammedan (Islam), it is the Koran; to the Hindu, the Vedas.

But whatever book it is, it is the Holy Book of the seeker for Light and that which he believes to be the word of God. The Holy Book together with the square and the compasses are the great lights of Masonry.

The lesser lights are the Sun, Moon and Master of the Lodge. The Sun symbolizes the great active principle, the Moon the great passive principle. This symbolism is so commonly accepted that even the uninitiated refer to the Sun as masculine and the Moon as feminine. The Master is symbolical of the offspring of the great Active and Passive Principles. He is the mediator, the child of the two great forces. He sets the craft to work upon their symbolic studies, which is no light responsibility to be assumed by the uninformed. Only chaos and disaster can overtake him who attempts the work he is not qualified to perform. When the apprentice has received his degree he is given his working tools and the primary or elementary instructions as to how to go to work.

The working tools of an apprentice are the 24 inch gauge and the common gavel. The gavel symbolizes strength or force. Force undirected is the flood devastating all in its path or the idle puff of the unconfined powder which accomplishes nothing. Undirected force is the gavel without the rule. But intelligently controlled, and directed along a proper line by the rule of intellect, the force of the torrent grinds the grain and does the work of many men.

The force of the exploding powder prys the rock loose so that the work of months is accomplished in a moment. The operation of universal laws in the moral world is just as ascertainable and understandable as in the physical world. Morals are as susceptible of scientific study as physics.

The lamb skin apron, a most ancient symbol, signifies that it is only by honest conscientious toil that the moral laws can be learned and applied, and that this toil must be done in purity and innocence.

Side Bar
Agnus Dei, the Lamb of God
from thefleece.org

The Lamb of God was a popular symbol in the Middle Ages, which was familiar to both craftsmen of Guilds and the population in general. The admission of apprentices to guilds required an understanding and acceptance of important mutual duties and obligations, before the names were entered on the records of the guild. The issuing of approporate protective clothing in the form of a lambskin apron was necessary before training commenced.

Pope Sergius I (687-701) introduced the Agnus Dei, based on John 1:29, “Behold the Lamb of God that taketh away the sin of the world”, where John the Baptist refers to Jesus. The text in Latin is:

Agnus Dei, qui tollis peccata mundi, miserere nobis.
Agnus Dei, qui tollis peccata mundi, miserere nobis.
Agnus Dei, qui tollis peccata mundi, dona nobis pacem.

which may be translated as:

Lamb of God, who took away the sin of the world, have mercy upon us.
Lamb of God, who took away the sin of the world, have mercy upon us.
Lamb of God, who took away the sin of the world, grant us peace.

It is currently sung or recited in the Roman Rite, the Anglican Communion, the Lutheran Church, and the Orthodox Church.

In the lectures which follow the ceremony of the first degree, the apprentice is given preliminary information. It would be too tedious to analyze these lectures at this time. Suffice it to say they are very superficial and of little worth in themselves. They must be understood and felt, if they are to be of any value. Briefly we may describe a Lodge as a place to work, a place to study, analyze, and master the moral science so that we may make use of the moral laws and principles in our every-day life. Symbolically, it is representative of the world, our daily working place.

The foundation of the Lodge and its teaching is squareness. It is, however, supported by three pillars; Wisdom, Strength and Beauty. From which we may learn that in every undertaking, when intelligence or wisdom directs, and strength or power works, then beauty and harmony result.

The Lodge is covered with the blue vault of Heaven. Blue is the symbol of equality, it is a proper mingling of all colors, it is perfect concord. It is also symbolical of the universality of that charity, which should be as expansive as the blue vault of Heaven itself. Charity is not the giving of money alone. It is also necessary to have charity toward the weaknesses and mistakes of others.

This life is a checkered pavement of good and evil, but in the center is the blazing star which is the seed and the source of all life and eternal life.

The parallel lines have a symbolism analogous to that of the two pillars, Jachin and Boaz, which is more fully developed in other degrees. The point in the center of the circle between the parallels is sometimes compared to the individual member and sometimes to God who is the center of all things.

The circumference may suggest the boundary of man’s conduct, or God’s creatures, all equally distant and all equally near to Him. Sometimes the circumference is used to depict the endless course of God’s power, and His existence without end. This is all speculation, it is symbolism, the contemplation of which will develop the individual.

If the apprentice pursues his studies in the moral art with freedom, fervency and zeal, he will receive Master’s, or larger wages, and be thereby the better enabled to support himself and family and to contribute the relief of the distressed.

The new age of Masonic Expression and the continued excellence of David Naughton-Shires

August 30, 2009 by Fred Milliken

When I first started expressing myself in Freemasonry the medium that I used was the one which all the great old Masters of Masonic scholarship used – the word, the printed word. So I wrote many words, words of explaining, of informing, of changing, of reform – so many words. Isn’t that what every Masonic author does – conveying his or her messages in many words?

Then along came Stephen Dafoe who, within Freemasonry, decided words are nice, they are the very bread and butter of every author, but they are not the totality of an integrated work of scholarship. What an author’s work needs, proposed Dafoe, was proper illustration and artwork. So Dafoe was meticulous about the covers to his books and the magazines he published. He hired Steve McKim to produce some beautiful artwork for his covers and some for the inside pages. Dafoe would always add many illustrations and pictures to his work and if you take a look at Nobly Born and The Compasses and the Cross you can see the development of this style to its utmost perfection. You can’t read a Dafoe work today with just words, or let’s say not very often anyway.

Then along came Greg Stewart. He wasn’t writing books but he was still in the profession of Masonic scholarship. Stewart is very good with words but he is also an excellent graphic designer and an originator of some of his own Masonic artwork. Stewart immediately saw the need in online Masonic websites for a marriage of the printed word and the visual. Right from the start on his websites you could actually visualize what he was also writing, culminating in his remake of Freemason Information into a consortium of Masonic writers where with the expertise of Dean Kennedy he crafted a website using word, pictures & artwork and video.

Words without pictures leaves little to the imagination and often allows no room for personalization of the message. The author is leading the reader in a direction he wants to take him/her only utilizing the printed word. The journey is well structured but if the reader becomes claustrophobic or fails to connect with the intent of the author the two will part company.

Pictures without words allows the observer’s imagination to wander off in a hundred different directions at once. There is not enough structure for the artist to be sure that the receiver understands the message that he wishes to convey.

When words and pictures are used together the mind can be brought back into a narrower focus on what the author is trying to convey, yet there is room for the reader to personalize the message and through the powers of imagination carry it into his or her own life experiences.

Which leads us to symbols. Symbols are a representation of a concept. They are drawings with a definite purpose in mind. Whether it is the Cross, the Golden Arches or the Square and Compasses, they are a picture with unspoken words attached. That is why they are so powerful; they can do double duty simultaneously. And that is why multi talented creators like Dafoe & Stewart who can turn a good word while at the same time provide great visual effects that enhance their work are so successful at what they do. Now put them in a setting where the use of symbols runs strong and you provide them with the ultimate opportunity to unleash their creativity. Add to that the fact that both men are excellent speakers and have produced Masonic radio shows to compliment the rest of their work and you have two artists who have the ability to present their work using many different avenues of perception.

Nobody knows this better than David Naughton-Shires. He may be the newcomer to the scene but he is following in the footsteps of Dafoe and Stewart. He understands, as they do, how important the use of all the human senses is in the creation of the work of an artist. He realizes that in order to get one’s work recognized, a creator has to appeal to the observer in many different ways. It is my humble opinion that Naughton-Shires is no newcomer to the knowledge of these facts nor is he new to the ability to produce such integrated work but that it has been his involvement with Freemasonry that is new to him and that has unleashed his creativity and ability into actual great creations and enabled his work to be noticed. And that is because, in my opinion, the power of the symbolism of Freemasonry is so great, so strong and so conducive to the creative artist being able to express himself that it just opens an artist’s creative juices to full flow. Freemasonry is the best platform from which to create great works because of its great symbolism, its long history spanning centuries, and its message of passion for nobleness, righteousness and equality. There are very few other settings that are as conducive to opening up the greatness of an artist.

Nauthton-Shires is carrying the New Age Of Masonic Expression into its next phase. He has a little twist on the applications of Dafoe and Stewart. Rather than producing words with enhancing visual effects, he is producing the visual, artwork, enhanced by words. This removes Masonic scholarship even further away from the bookshelves. Soon applications such as Power Point presentations which can be shown almost like movies will be a Masonic creative specialty and I have no doubt that a man like Naughton-Shires will be leading the pack in taking Masonic expression into deeper and unexplored waters.

That being said Naughton-Shires is proving he is no flash in the pan, no fluke, no 90-day wonder. Rather what I see is continued growth and depth of presentation in his work as demonstrated by his latest Issue 3 of The Masonic Art Exchange Newsletter. He has adopted a Knights Templar theme for the next four or five issues and this Newsletter is sort of an introduction to Templar art. Naughton-Shires asserts:

“Most of the ‘standard’ Templar art is seen in almost every book, magazine and article on the warriors who wore the red cross, and I will attempt to include this in my article but I hope to show art by lesser known modern day artists in the issues that will cover this subject.”

The cover page of this issue is a compelling picture of a Knight Templar called “Fear” and painted by the brilliant Argentinean artist Ignacio Bazan.

And Naughton-Shires outstanding feature article in issue #3 is titled, The Art of The Knight Templars: Artistic Representations of The Crusader Knights of God. In it he features the story and work of Benedictine Monk Mathew Paris and a plethora of early Templar art. Later issues will feature more modern Templar paintings and drawings.

The Knights Templar have been as Naughton-Shires says, “an enigma for many years.” Yet they hold an amazing attraction for modern day society that just can’t seem to get enough of the “lore of the Knights.” Like many of us Naughton-Shires has the “Templar bug” and I asked him what first intrigued him about this society?

“I have had a keen interest in the Templar since watching the movie Ivanhoe many many years ago in which they are depicted as the ‘bad guys’; of course after research I discovered that as with any group there were bad guys indeed but also many good guys.”

There is one picture in the article that really caught my eye. It looks like a tapestry and features green and orange colors. I couldn’t quite make out what was going on in what looked like a story of some kind in pictures.

Naughton-Shires explains what he knows about this work of art:

“The image is of a twelve century map of Jerusalem which depicts a crusader knight in a white mantle assisting the other knights. It is believed to actually be a depiction of St George but this is based on the Latin inscription behind his head that reads Scs Georgius”

There is also an Apron article in this issue and some other tidbits not available for viewing at the time this article was written. But then again, I wouldn’t want to tell you all the good things in Issue #3 of The Masonic Art Exchange’s Newsletter. Better you should go find out for yourself.

And as you do that note where Masonic scholarship seems to be going. We are entering a new age of Masonic Expression, one where the visual arts vault into first place ahead of the word. And leading the charge is Naughton-Shires carrying the torch from Dafoe and Stewart who are shoo-ins for the 21^st Century Masonic Hall of Fame. Sometimes the pupil surpasses the Master but that remains to be seen.

Naughton-Shires is still climbing the wall of stardom. It might behoove us all to grab onto his cable tow and let him pull us into greater heights of Light and once in awhile in the rough places, the precipices that do not hold, for some of us to pull him up and out. The journey together, the journey shared is very rewarding. Naughton-Shires is beckoning for you to come along for the ride. My advice is do it and don’t look back.